Rebellion Rebuked: IN AN ANSWER TO A Scandalous Pamphlet, ENTITLED, The Quaker Converted to Christianity, etc. WRITTEN By one WILLIAM HAWORTH, an Independent-Preacher in HARTFORD-SHIRE, AND WILLIAM DIMSDALE a Youngman in the Town of HARTFORD, a Professor, and a Hearer of the said W. H.  
By the Friends of Truth, who wish its Prosperity in True Love to the Souls of all People, John Crook, William Bayly.  
They are of those that Rebel against the Light, they know not the Ways thereof, nor abide in the Path thereof,  Job 24. 13. 
Printed in the Year, 1673.   

William Haworth,  
WHen I call to mind how I have seen thee some time since exercised in thy Spirit, I cannot but admire the Fruit now brought forth, after those weary Travels, yet no other than what I looked for, in case thou abodest not in the Judgement, which began to take hold of thy Fleshly Part; the Father of Spirits than began in measure to work in thee, but his Furnace proving so hot, and there being so much Fuel in thee, the Briars and Thorns mustering up themselves in Battle against his Righteous Appearance, as a Consuming Fire unto them all, here thou escapedst, fleeing for thy Selfish and Fleshly Life, and thereby became unworthy of his Gospel, and that Life and Immortality that otherwise might have been brought to Light, and manifest in and unto thee how far the Fleshly Reasonings about an outward Maintenance, for thyself and Family, influenced thy mind to retard and hinder this Inward Work of God by his Grace in and upon thee; let his Witness in thy Conscience speak: as also how the deadly Wound, on thy Corruptible Part, by the Sword of his Spirit, came to be healed; and thou that once was so low, should now be climbed up so high; and thou that was once so broken and shattered, should now become so whole and Righteous; and thou which once spoke so respectfully of the Light and Spirit within, both publicly and privately, should now become such an Enemy to it, and Opposer of it: Surely it is because thou hast broken his Banes, and cast his Cords from thee, by imagining a vain thing, That thou shalt be saved without having the King of Zion to Rule in and over thee, that came meek and low, riding on that Wild Ass' Colt, on which Man never rods.  
Oh! how is thy Gored withered, and thy Anger kindled, because thy Will is crossed by the Lord, and thou canst not accomplish thy own Ends by God's Ways and Methods of proceeding against thee, concluding, that those Ways are not Good, nor those Deal of his Righteous with his People, because thyself could not measure them, nor thy fleshly ●●ll endure to be restrained by them, taking thy Measures from thy own Conceivings of holy Scriptures, weighing them in the false Balance of thy natural Wisdom and Understanding, by which way the Apostasy first entered, and doth still continue in and over all that have declined from, and entertained distrustful Thoughts of the Light of Christ within, which thy Epistle to the Book, entitled, the Quaker Converted, is every where freighted withal, of which for thy own sake I am sorry, having had Conference with thee, and true Love in my Heart springing towards thee, when thou wert little in thy own Eyes, thou mayst remember how tender I was towards thee, and I know the Good and Honesty in thee in that Day answered to my Love, until my last Discourse with thee at Hartford, where thou as well as others, exceeded those Bounds of Coolness and Meekness, which before in measure I found in thee, the Cause of which I would have thee search out in thyself, and possibly thou mayst find Interest and Reputation, which thy Hearers had no small share with thee in that Heat and Distemper upon thy Mind at that time; since which thou hast not only grown worse and worse towards the People of God, called Quakers, but also in thy own inward Condition, having changed that wont Gravity and Solidity in thy Deportment, into a light, vain, lofty, confident and presumptuous Carriage, which divers have observed in thee, and this thy Epistle abundantly proves, to which I shall now Reply more particularly, desiring that what I have written may be taken in true Love to thy immortal Soul, as God bears me witness I intent it: But if thou wilt yet more count me thy Enemy, because I tell thee the Truth, I shall commit the open Decision of the matter to him that judgeth Righteously, and remain  
A Lover of the Immortal Souls of all Men, John Crook.   

A REPLY TO THY EPISTLE, etc.  
WHat thou meanest by the Church of Christ at Hartford, whom thou call'st, Wellbeloved in the Lord, I know not, except those the Youngman pag. 6. of his Book calls most of them, A Lose, Wanton and Proud People, that Adorn their Bodies more than their Souls.  
At the very Entrance thou discover'st thy spirit to be filled with the sour Leaven of the Pharisees, saying, In this Relation which follows, you may see some of the Quakers Rotten Opinions, etc.  
Answer, In common Understanding than their Opinions must once have been Sound, but now are decayed. Thy following words taste of the same Leaven still, like those Pharisees that said, Christ was a Sinner, when he had opened the Blind Man's Eyes, let God have the Glory; so sayest thou, Let Christ have the Glory for bringing the Youngman amongst you.  
Again, thy words are, None of those that went out from you were properly of you, had received the Gospel that you believe; no, it is not possible for any to receive it truly, and forsake it.  
Answ. What that Gospel is which you believe, it concerns you to search, that it be not another Gospel (Gal. 1. 6.) then the Apostles preached; for there were those that perverted the True Gospel, and turned it up-side down, and wrested their Say to their own Destruction; and others departed from that Faith which Paul exhorts Timothy to hold fast, 1 Tim. 1. 19 And is not the Gospel called the Power of God, Rom. 1. 16. and the being led away by Sin and Lust, a Departure from or Denial of the Power, as 2 Pet. 3. 17. where the Apostle exhors the Beloved, that knew the Truth of the Gospel, to beware, lest they also should be led away with the Error of the Wicked.  
The Youngman was fully of the Quakers Way, Spirit, Faith and Principle.  
Answ. Thy Mistake also in this is very gross, as may appear by the Answer to the Youngman's Book in this Particular.  
Thou sayest, The Youngman was an Honest Quaker, true to his Persuasion, as Luther said of himself before his Conversion, etc.  
Answ. Then what are they either Converted from or to, that are not true to their Persuasion? Examine thyself, and thy People, whether you in all things are true to your Persuasion? If nay, than you are not yet come so far as the Honest Quaker by thy own Confession.  
Thou sayest, The little time he hath had for Proficiency in the Knowledge of the Gospel might discourage thee from making his Book public, etc.  
Answ. I wonder at it, seeing thou saidst before, that it is not possible for any to receive it truly, and forsake it, which if he hath not done, thou speakest unadvisedly with thy Lips in saying, It's an Experience which the Lord in rich Mercy gave him, whom thou also callest, Dear Elect Child, and sayest, Flesh and Blood hath not revealed this to him, but our Father which is in Heaven, But how can he that thus Contradicteth himself, agree with the Truth in others?  
Again, Oh! that every one of you, my dear Brethren, and every one in Hartford, had the Knowledge of Christ thus distinctly form in you, till which thing be, the Soul of him to whom Christ hath committed you, as his Charge, shall Travel in Birth, and be in Pain, Blessing God that his poor Labours have not altogether been in vain, as to this matter.  
Answ. What is that Travel and Labour worth that brings not to the distinct Knowledge of Christ? And what a Church is that, and what a Pastor is he, and how can they be Dear Brethren in Truth, in whom the dictinct Knowledge of Christ is not yet form.  
Thou sayest, That thy daily Prayers to Christ is, that we all (meaning thy Brethren in the Ministry) may be made able Ministers of the New Testament.  
Answ. Then it seems you are not yet so by thy own Confession; therefore be silent till you are made so.  
Thou sayest, You have but Law and Gospel to preach.  
Answ. Where in all the New Testament dost thou find the Apostles preaching the Law, and saying, They were sent to preach the Law? But a Dispensation of the Gospel was committed to them; and they were made able Ministers of the New Testament, not of the Letter or Law, but of the Spirit.  
But why dost thou divide between Law and Gospel, as if they were not one in their End and Nature, saying, The Law for the Conviction of Sin, etc. and yet thou call'st it Spiritual?  
Answ. The Spirit is said to Convince or Reprove the Unbelieving World, John 16. 8. Judas 15. saith, He shall Convince all that are  of all their  Deeds, etc. Again, The Law is said to be perfect, converting the Soul, and making Wise the Simple, Psalm. 17. 7. So that Law and Spirit are frequently used as Terms that signify the same thing; and if thou Experimentally knewest the spirituality of the Law, thou wouldst not go about to divide them, or quarrel with us about them: But hence hath risen the Mistakes of many, viz. because they have found several Names or Terms in Scripture, therefore concluded they must needs intent several things, while it is frequent in Scripture to intent one and the same thing under several Names, as Father, Son and Spirit have several Names given to them, yet one in Nature or Being; several Ministrations, divers Operations, etc. and yet all by one and the same Spirit, 1 Cor. 12.  
We know the spirituality of the Law, in the Apostle's Sense, is the inward Convictions of the Spirit, manifesting also God's holy Will and Commandments, requiring perfect Obedience thereunto, which man finding himself unable to do, than the Sword or Law of the Spirit slays him, and he dies, being made willing so to do by God's Power or Law within, though Self and Flesh cries out to escape; here thou fledst, and savedst thy Life: But into this Death thou must come, if ever thou interest into God's Kingdom; the Talking of it will not serve in this State; the Dead hear the Voice of the Son of God, and live; and his own Arm being then revealed, raiseth up this Dead Man, when no Eye so much as pitied him, his Condition being so hid, and unknown to all living in his former Estate, than he gives Thanks from the very inward of his Soul to God, through Jesus Christ, crying out now, as in a holy Triumph, That there is no Condemnation now to them that are in Christ Jesus, who walk not after the Flesh, but after th● Spirit, Rom. 8. 1, 2. where that Ransomed Captive renders the Reason of his Joy, viz. because the Law of the Spirit of Life in Christ Jesus had made him free from the Law of Sin and Death. [Mark] How he attributes that to the Law of the Spirit of Life in Christ Jesus, which before he ascribed to Jesus Christ, as having an inward Sense and Feeling both of his Saviour, and the Salvation come to his poor Soul thereby.  
Thou either Ignorantly or Enviously, if not both, affirmest, That whoever hath tasted that the Lord is Gracious, never takes up with the Quakers Christ: Oh! that the Gospel were studied by us more, and preached by us more.  
Answ. The Quakers Christ is the Lord's Christ, as is showed before, the same that delivered Paul from his wretched State: And if thou hadst understood what thou saidst immediately before concerning the Blood of Christ, which thou call'st, as Oil poured into the Gashes of Conscience, thou wouldst not have spoken thus slightingly (if not blasphemously) of the Quakers Christ; For all the Tasters and Feelers inwardly know him to be God's own Arm revealed, when no Eye else pities them. But thou with many more have the outward words concerning these things, yet are inwardly and experimentally Strangers to the Life and Virtue of them in your own Hearts and Consciences; which Knowledge the Quakers account with the Apostle to be the Excellency of the Knowledge of Christ. Oh, vain man! Dost thou think by thy Fleshly Study, and preaching from the same, to Advance the True Christ? Nay, but Man and Self instead of Christ and his Righteousness: For the Gospel is a Mystery, and the true Preaching of it Foolishness to all that Perish; and the Things of it are the Heavenly Things themselves, searched out only by the Spirit of God; for they are too deep for Man's Will, Study or Wisdom to find out: Therefore cease from thy own Study, and wait in the Silence of all Fle●● for the pouring forth of the Spirit, which only can open the Mysteries of Christ, and his Righteousness, and show them unto thee.  
Thou sayest, We are to conceive of God according as the Scriptures set him forth to us.  
Answ. But the Scriptures contrariwise condemn all Man's Conceivings, saying, Eye hath not seen, Ear hath not heard, neither hath it entered into the Heart of Man to conceive, what God hath laid up for them that love him. The Scriptures are true as God means them; not as Man by his Conceivings interprets them; and the Understanding of every True Disciple must be opened by Christ, before he can rightly know them; as 'tis written▪ He opened their Understandings, that they might understand the Scriptures; for until then, they are a sealed Book both to the Learned and Unlearned, Isaiah 29. 11, 12.  
Thou utter'st many words about the Confession of Sin, as if the Quakers were against the Confession of Sins to God, etc.  
Answ. We own the holy Scriptures, which say, If we confess our Sins, he is faithful and just to forgive us our Sins, and to cleanse us from all unrighteousness, etc. 1 John 1. 9 But Confession of Sins ought to be performed from the Sense of the Evil of Sin upon the Conscience; and not out of Formality and Custom only (as most do) Yet we say, where the Heart is sprinkled with the Blood of Christ from an Evil Conscience, at that time, and whilst remaining so, Thanksgiving is proper to be given to God; for Praise is comely for the Upright: And such know the Blood of Christ to be a speaking Blood (it speaketh, saith the Apostle, etc.) causing that Soul that is washed with it, always to be mindful of it, and truly to prise it: For the Ransomed shall pass with singing, when the Hypocrites shall remain in Bondage, notwithstanding their daily Confessions,  
Thou sayest, Jesus Christ of Nazareth, etc. brougbt this Righteousness, etc.  
Answ. If thou believest, that none were really saved, or made Righteous by the Righteousness of Christ, till then, or after that time; thy Faith is contrary to Scripture, which calls Christ▪ s Righteousness an Everlasting Righteousness, Dan. 9 24. Isa. 45. 17. Micah 5. Yet we believe Salvation only by that Jesus which witnessed a good Confession before Bontius Pil●t●, etc.  
For answer to the Heathens Knowledge of God's Vengeance, and Sight in the Deity, etc. I refer the Reader to the Reply to the Youngman's Book; but for thy own Knowledge of it, I find thee like the Pharisees of old, fleeing from the Wrath to come, by casting all God's Vengeance upon Christ; an Easy Way, if thou couldst so escape it, by imagining his doing and suffering God's Pleasure to be reckoned thine, by a bare Belief of it wholly without the●.  
Here we differ in our Account, I say, according to Dan. 9 24. speaking of Christ, to finish Transgression, and to make an E●d of Sin, and to make a Reconciliation for Iniquity, and to bring (in) Everlasting Righteousness. etc. I know and believe Salvation by the Imputed, Reckoned and Real Everlasting Righteousness of Jesus Christ brought nigh, which in the Fullness of time was manifest in and by him, and in due time really made mine by the Work and Application of his Spirit in my Inward Parts, and that God is well▪ pleased or satisfied in and with him, in whom I am accepted, and not for Works of Righteousness that I have done, nor yet for the Works sake only (or quatenus Works) though wrought in me by his Spirit; but in and for the sake of him that works all our Works in us and for us, according to Isa. 26. 12.  
But thou believest to be saved by a Righteousness wholly without thee, Reckoned, but not Real; which Righteousness Christ wrought One Thousand Six Hundred Years since (not that we undervalue that Righteousness) nay, cursed is he that so doth) really no nearer to thee then the place where he personally lived and died.  
Now it is the great Lord of all that must view both our Accounts, for the Goods we have received of him, Mat. 25. 14. therefore I leave them both to him, to determine which is Right. This may serve for Answer to much of thy Epistle touching this Subject.  
For Proof of thy Belief thou sayest, We are made Righteous in the same way he was made Sin, but he was not made Sin by Inhesion (or really) as thou speakest elsewhere; for he knew no Sin, therefore by Imputation.  
Answ. The same Way! when Christ knew no Sin, nor was any Sin inherent in him, must we then be made Righteous without either knowing or enjoying any real Righteousness in us, as this Comparison holds forth? But did not Christ Really suffer and bear our Sins in his own Body upon the Tree? Did not he suffer under the Burden thereof, upon whom the Iniquities of all were made to meet? But besides, if we are made Righteous, in the same way, in all things that he was made to be Sin (for Sin is mentioned in the Abstract) than we must be without or free from all manner of Good, as he was without or free from all manner of Sin or Evil, which destroys the Doctrine of Sanctification, the New Creature, etc. where all things are of God.  
In the next page save one thou affirmest, That the Gifts and Virtues that the Spirit of God works in our Minds is our own Righteousness. 1st. Because our Souls are the Subjects of it. And 2dly, Because it is really in our Minds, therefore ours; and yet in this place thou sayest, Christ is really our Righteousness, as thyself interprets (Jehovah (Tsidkenu.) What! one while he is really Righteous, and another while not Real, but Reckoned? I would not wrong thee, but thy words are plain; but more of this afterward.  
Thy calling William Penn a Novice manifests only Pride in thyself, but is no Proof against him; and the truly Considerate will account thy Charge upon him to belong to thyself, till thou hast confuted his Arguments.  
Thou sayest, If Christ Jesus had the Gild of Sin really charged upon him, etc.  
Answ. What! dost thou suppose the Innocent Lamb of God to be really guilty of Sin? What Blasphemy is this? What! really guilty of that which thyself sayest, he really neither did nor had? Yet thou bring'st Scripture to prove it, saying, What else is to be understood by that 2 Cor. 5. ver. ult. For he hath made him to be Sin for us, who knew no Sin, etc.  
Thou usest many words to prove the Imputation of Christ's Righteousness to Men while in Sin and Rebellion against God: As if Contraries (while in Contrariety) could at the same moment of time be in perfect Unity. O vain Man! Doth not the Apostle James, Chap. 2. Vers. 20. say, That Faith without Works is dead, & c? But I have spoken my Experimental Knowledge, and believe according to Scripture of this Subject before, and may have Occasion to touch at it hereafter.  
In the next place thou bring'st forth thy own strange Conceivings about Man's own Righteousness; for Error is seldom alone. Thou sayest, Our own Righteousness consists in those Gifts and Virtues which the Spirit of God works in our Minds; and we express these outwardly in the Observation of the Moral Law in our Walking amongst Men.  
Answ. This is such a Heap of Confusion, that I remember not the like. The Scripture calls what is wrought by the Holy Spirit in us, the Virtues of Christ, 2 Pet. 1. 3, 5. And Paul Rom. 8. saith, To be Spiritually-minded is Life and Peace, Then according to thy Interpretation we must have Life and Peace in our own Righteousness: Thus, like the Foolish Woman, dost thou build a House, and pull it down with thy Hands. For, take away the Gifts and Virtues which the Spirit of God works in our minds, and what remains but a Body of Sin and Death; and thoughts only Evil continually, and yet Man as bold and confident, as if he needed nothing; for all true Sense flows from the Spirit; and all it works in us is but our own Righteousness (sayest thou) and to be all Glorious within, as is spoken of the King's Daughter, Psalm 45. 13▪ is to abound in our own Righteousness, according to thy Interpretation. And 2 Pet. 1. 5, 8. speaking of the Virtue of Christ, saith, He that lacketh these things is blind, and contrariwise it maketh them in whom these Virtues abound, that they are neither barren nor unfruitful in the Knowledge of our Lord Jesus Christ. W●at is this less than the calling Christ Belzebub? And what follows, but that he has a Devil, viz. And we express these outwardly in the Observation of the Moral Law in our walking amongst men. So the worse people are, and the loser they walk, the greater Right they have unto the Righteousness of Christ, and in a better Condition to receive it, than those that from the Sense of the Evil of Sin turn from it, because, sayest thou, this is properly our own Righteousness, which consists in those Gifts and Virtues that the Spirit of God works in our Minds, etc. Is not this Rantism in the highest Degree? And for the Moral Law, Christ is so far from repealing of it, that in Mat. 5. he binds it closer and faster to his Disciples: For of old it was said, Thou shalt not commit Adultery; but by him, Thou shalt not Lust, etc. And of old, Thou shalt not Kill; but by him, Thou shalt not Hate, etc. But remarkable is Mat. 7. 13, 14, 15. where he 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, etc. And at present thou art one of them; O that thy Eyes were open to see it!  
Thy Reasons are as Ridiculous as thy positions; one is, because it is called your Faith, and our Righteousness, and your Love, etc.  
Answ. By the same Reason Christ himself must be our own Righteousness; for he shall be called, The Lord our Righteousness, Jer. 23. 6. And their Righteousness is of me, saith the Lord, Isa. 54. 17. And 1 Cor. 1. 2. Christ our Lord, etc. And the Scripture saith, He that dwells in Love dwells in God; and this Love is shed abroad in the Hearts of the Righteous; do they therefore dwell in their own Righteousness? Oh thick Darkness!  
Another Reason thou givest , because our Souls are the Subjects of this Righteousness, 'tis really in our Minds, therefore ours.  
Answ. What wouldst thou have to be the Subjects of true Righteousness? Is it not our Souls that are saved? Do not they and we by them reap the Benefit of Salvation? And is not that the Subject of Righteousness which is saved by it? And by the same Reason the Grace of God must be our own Righteousness, because our Souls are saved by it, and the Subjects of it. It is said, God loves Truth in the Inward Parts, and that he will write his Law in our Hearts; thou sayest, All that is in our Inward Parts is our own Righteousness, though wrought, by the Spirit of God, which is said to lead into all Truth; Therefore by thy Conclusion God saves us by our own Righteousness: But the Ground of thy dislike of the Gifts and Virtues that the Spirit of God works in our Minds, which thou callest our own Righteousness, is because it is really in our Minds, therefore ours. What! a Christian, and an Enemy to Reality? What! a Spiritual-Man, and an Opposer of those Gifts and Virtues the Spirit of God works in our Minds? calling them our own Righteousness. What! must the Poor in Spirit, the Meek, the Mourner, the Hungerer and Thirster, the Merciful, the Pure in Heart, the Peacemaker, etc. deny their Blessedness, which they must do, if these be their own Righteousness, according as thou affirmest they are, viz. Those Gifts and Virtues that the Spirit of God works in their Minds What! must they turn from Reality, and lay hold of Imagination, from real Enjoyments and Possessions to conceived or imagined Apprehensions? Who ever besides Hypocrites were Enemies to Reality? Who ever besides the Vicious, Debauched, Proud and Letter-learned Pharisees withstood and opposed the real Gifts and real Virtues that the Spirit of God really works in our Minds? This is a Doctrine so contrary to the very Tenure and Scope of Scripture, that it may well be called, A New-invented Fable, which all sober People must needs abhor the very Thoughts of. It is very strange that 〈◊〉 Reality of a thing should make it nothing worth; for our own Righteousness is said to be as Filthy Rags.  
And thou sayest, Because the Gifts and Virtues of the Spirit of God are Really in our Minds, therefore our own Righteousness.  
The sum of the Matter seems to be this, That our Heads and not our Hearts, our Bodies and not our Souls, our own Conceivings and not Reality, our Imaginations without and not the Gifts and Virtues of the Spirit within our Minds are the Subjects of true Righteousness, according to thy Account.  
Another Reason thou givest to prove the Gifts and Virtue's  to be our own Righteousness, because we put forth the Actions wherein this Righteousness consisteth both internal and external: is it not we that believe? and we that repent? and that we are said to pray?  
Answ. By this Argument its best neither to believe, nor repent, nor pray, because these are but our own Righteousness; and the more we do them, the heavier are we loaden with the Filthy Rags of our own Righteousness. These things manifest thy Estrangedness to the Work of Regeneration, and Helpings of the Spirit of God: A Heavy Charge upon all the Prophets and Apostles of Christ, who were obedient to these inward Gifts, Virtues and Motions of God's Holy Spirit: For, by thy Account they did but obey their own Righteousness in what they did, they knew and understood that their Hearts was but as the Pen of a ready Writer, as David speaks: And must there be nothing written, spoken or acted, because the Spirit makes use of Men and Women to do these things; but if they do it, it must be charged upon them as their own Righteousness; doth the yielding of the Members of our Bodies Instruments to the Holy Spirit of God to act by (according to the Exhortation) therefore make all its Performance in us our own Righteousness, while the Scripture saith, 'Tis not I that Live, etc. but Christ Lives in me: Neither is it we that speak, as we are kept truly Silent, out of all our own Thoughts, but the Holy Ghost in us, Mark 13. 11.  
Thou sayest, Our Righteousness is but the Righteousness of mere M●n, etc. and yet before saith, It consists in the Gifts and Virtues the Spirit of God works in our Minds. See thy Confusion from thy own words.  
Thou sayest, One Righteousness is Perfect and Complete, the other is Faulty, Imperfect, Incomplete as to degree.  
Answ. Thou wouldst make them two in Nature and Kind; the one from Heaven, the other on Earth; the one Christ's, the other ours; and yet sayest, its incomplete as to degree; then they must be one in Kind; for degrees varies not Kind or Nature. So 'tis manifest thou know'st not what thou said, such is thy Confusion: No marvel, while thou errest from the Form of sound words, calling it, A Righteousness Contrived; Where findest thou such a word in Scripture? Sometimes calling Faith our own Righteousness: And again saying, Without Faith it is impossible to please God; as if Man could please God by Man's Righteousness, etc.  
Thou sayest, The Quaker goes about to make his own Righteousness to stand, etc.  
Answ. Thou art the Man that goest about to make thy own Conceivings (as thou speakest) of God, and Christ, and his Righteousness, by using Unscriptural Words to make good that Righteousness which thyself saith is not real: Must not thou needs wonder and perish for want of the True Righteousness of Christ?  
Thou sayest, The Youngman may now engage, without any Peril, any Quaker in England.  
Answ. This is like Goliah's Boast; but let not him that putteth on the Harness boast, as he that putteth it off: I suppose others, if not thyself, will be of another mind, when you have impartially perused the Reply to the Youngman's Book, to which I refer the Reader to judge of his great Ability, or rather his Confused Indigested Thoughts concerning the Mysteries of God and Christ.  
Thou writest to thy Brethren to be greatly Encouraged, etc. in reducing others in the same manner.  
Answ. How can any be Encouraged to Reduce others by their own Righteousness, which thou sayest, the Gifts and Virtues that the Spirit of God works in our Minds are? And if it be but in the same manner that the Youngman is reduced, such Confusion will never turn to your Reputation among the Sober-minded.  
Whereas thou sayest, The Quakers keep people in perfect Popish Slavery.  
Answ. The Quakers knew no Bondage and Slavery like the Bondage and Slavery of Sin, which you believe all men must continue in term of Life: But I refer the Reader to the Reply to the Youngman's Book for a farther Answer to this Particular.  
Thou sayest, As high as Heaven is above the Earth, so far is that Spirit of the Faith of Jesus in you above the spirit of Ant●christ that is in them, viz. Quakers.  
Answ. How now! Is your own Righteousness grown so mightily? Hast thou forgotten that thou called'st the Gifts and Virtues that the Spirit of God works in your Minds, is but your own Righteousness? And what good can your own Righteousness do you? But take heed of the Blasphemy of the Holy Ghost, lest Francis Spira's Condition become thine, or Madness and Distraction befall thee. My Soul could even pity thee, because if thou Repent not of these and like Passages, as, that the Quakers Spirit is a Spirit of Delusion, and their Doctrine Antichristian, etc. God's Displeasure will kindle as a Fire to burn thee up amongst the Briars and Thorns, that muster up themselves in Battle against him, and his ever-blessed Appearance in Spirit and Power in the Hearts of that Poor Despised People. For I testify in the Amen, that God hath, and doth bless the Faithful amongst them, and they shall be blessed; And in Vain do the Heathen Rage, and such foolish Imaginary Back-sliding People as thyself Imagine a Vain Thing; For their Redeemer lives, and the Shout of a King is amongst them, even the King of Zion, sitting upon his Holy Hill. hallelujah for evermore.  

Postscript.  
William Haworth,  
OH! that these Smitings may be as Balm; for they are the Words of a Friend to thy Poor Lost Soul, as at present thou art: Oh! feel them, feel them, and be not Wrath because of them, lest the Gate of Mercy forever be shut against thee.  
I. C.    

AN Additional Postscript.  
THE Enemy of Man's Soul knowing how Destructive the Inward and Experimental Knowledge of Christ is unto his Kingdom and Government, hath in these late times stirred up many Instruments, both in their Preaching and Printing, to prejudice the Minds of the Simple-Hearted against it, as the Pharisees of old stirred up the Devout Women against the Apostles; our Enemies suggesting therefore, that the Quakers must needs deny the Man Christ, etc. For Prevention of his Wiles, and Information of all that desire to know the Truth, as it is in Jesus, I have published this short Testimony.  

Concerning Jesus of Nazareth, that was born at Bethlehem, etc.  
I know not any of us that ever so much as questioned the Truth of the History, as recorded in Holy Scripture, concerning Jesus of Nazareth, etc. But (setting aside the Envy of our Adversaries) their Mistakes about us arise from our affirming, That the bare Historical Knowledge of this Jesus of Nazareth will not save the Soul of any Man, without the Light of the Spirit of Christ opening Man's Understanding, that he may know the Mystery of God the Father, and of Christ, as the Apostle saith, Col. 2. 2. and Ephes. 3. 4. That ye may know mine Understanding in the Mystery of Christ; and 1 Tim. 3. 16. Without controversy great is the Mystery of Godliness, God manifest in the Flesh, etc. Mark 4. 11. Christ said to his Disciples, viz. To you it is given to know the Mysteries of the Kingdom of God; but unto them that are without, all things be done in Parables.  
Therefore we declare a Necessity for the Light to be first turned to, and received, before this Jesus can be savingly know: Which Doctrine is also confirmed to us by Experience, in that we had, as others now have (while in that Nature by which all are Children of Wrath) the Historical Knowledge and Belief of Jesus of Nazareth; yet we wanted the [Light] of the Knowledge, as the Apostle excellently calls it, 2 Cor. 4. 6. Bare Historical Knowledge being a dark dead Thing, until the Light give Life to that Knowledge.   

Concerning the Righteousness of this Jesus of Nazareth, etc.  
We believe and testify, That this Jesus of Nazareth wrought out, or fulfilled all Righteousness in his Obedience, both in Doing and Suffering the Holy Law and Will of God, and that this Righteousness so wrought out and fulfilled, was not for himself, but for, or because of all such as truly seeing they have no Covering or Righteousness of their own, flee unto, and lay hold of him and his Everlasting Righteousness, by a True and Living Faith. And do further testify, That this Choice Raiment of Christ's Righteousness is not brought forth and put upon the Back of any Prodigal, while he remains in the Far Country, feeding amongst the Swine; but at, or upon his Return to his Father's House, Luke 15. 22. And such Poor, Naked, Starved, Undone Sinners, as in themselves, seeing their own Righteousness to be as a Menstruous and Filthy Thing, are the proper Subjects of this Righteousness, as being now made meet to be Partakers of it, Col. 1. 12.  
And we further testify, that the Historical or bare Belief or Knowledge of this Righteousness from the Letter, only by the assent to the Truth thereof from the Natural Understanding, is not sufficient or enough to make this Righteousness really or truly theirs; but as the Father of the Returned Prodigal said to his Servants, (viz.) Bring forth the best Robe, and put it on him: So this Righteousness must become ours by that Living Faith which purifies the Heart, God the Father by his Spirit putting it on us, and making it ours, according to 1 Cor. 1. 30. But ye are of him in Christ Jesus, who of God is made unto us Wisdom and Righteousness, etc.   

Concerning the Blood of this Jesus of Nazareth, etc.  
We believe and testify, That his Blood exceeds not only the Blood of Bulls and Goats, but the Blood of the Best Man or Men that ever was, or shall be in the World. And we do in the Sight of God really own the Blood of the Son of Man; both according to the History, and in the Mystery (as we do his Cross) both as shed for us, and to be drunk by us; both as bespeaking Remission of Sin passed through Faith in it, and as sprinkling the Conscience of True Believers, and cleansing them from all Sin. Therefore it is called, The Precious Blood of Christ, as being of an Incorruptible Nature, 1 Pet. 1. 18, 19 and is therefore said to speak better Things than the Blood of Abel, being (by way of Emphasis) called, The Blood of his Dear Son, etc. and is also called, a Price; Ye are bought with a Price, 1 Cor. 6. 20. by all which it is manifest to be of infinite value, both in the Account of God, and all those that know it, by being Witnesses of its Virtue, sprinkling their Hearts from an Evil Conscience, Hebr. 10. 22. But because we testify, that it's not the Notion, or bare Historical and Litteral Belief of those things that justify, or make us really free from that Wrath which comes upon every Soul of Man that doth Evil, whether Jew or Gentile, Professor or Profane, but only the Life and Virtue of this Blood received into the Heart, by that Living Faith, which Christ alone is the Author of.  
Therefore are we branded with slighting the Blood of the Man Christ, etc. though we testify our Esteem thereof, both in the History and in the Mystery, and that without the Life and Virtue of this Blood there is no Remission.   

Concerning Justification by the Blood of this Jesus of Nazareth, etc.  
I touched at it before, and do further testify, That as without Blood there is no Remission, ne●ther can any Blood or Offering besides the precious Blood of J●su● Christ ●emit any Man's Sins, or make an Atonement for him, although he would offer up his bel●ved Isa●● for it; yet God dot● try every true Child of Abraham inwardly, as he did Abraham ●●wardly, before he shows unto him this Sacrifice of his own providing. And because we testify according to Holy Scripture and Grounded Experience, that true experimental Justification or Acquitment from all Sin and Unrighteousness is witnessed by believing and walking in the Light, as God is in the Light, as it is writ●en 1 Joh 1. 7. If we walk in the Light, as he ●s in the Light, we 〈◊〉 Fellowship one with another, and the Blood of Jesus Christ his Son cleanses ●● from all unrighteousness; and being justified by Faith, we have Peace with God through Jesus Christ. And true Justifying Faith is said to purify the Heart, by removing unrighteousness, and plucking up those Plants which God's Right-hand ●ver planted, Acts 15. 9 Mat. 17. 20. Luke 17. 6. and is called the Ev●●●nce and Substance, Hebr. 11. 1. and Christ is said to ●●●ll in the Heart by Faith, because the true and living Faith re●llizeth good things to the Soul, as the Eye doth by Union with its Object to the Body, Faith being the Instrument by which the Life and Virtue of the Blood of Christ, that justifies, is received or sucked into the Soul that is justified, and thereby perfects forever those that are sanctified; whose Eye being always fixed single on that which cleanseth, their whole Body must needs be full of Light and Glory.  
J. C.    

Rebellion Rebuked: IN AN ANSWER TO A Scandalous Pamphlet, ENTITLED, The Quaker Converted to Christianity, etc.  
AS concerning this Youngman, whom William Haworth calls, The Quaker Converted, and giveth his Book that Title; We would have all Moderate People to judge, (by what follows) whether he was such a one as he hath styled him: For he hath affirmed (in his Epistle to that little Pamphlet) That he was fully of their Way, Faith, Spirit and Principle; And that he went farther than most of them towards that they call Perfection; And that he is now able to engage any Quaker in England in Discourse: Making a very great Boast with much Joy, as if he had taken some great Prize, or obtained a great Victory, as may be seen in his foresaid Epistle.  
Now here followeth the Youngman's own words (by which ye may perceive, how far he was a Quaker, and see if W. H. doth yet understand what they and their Perfection is; and when did he hear them call that Perfection, which this Youngman had attained to) viz. p. 7. And when I thought of going to the Quakers, these things which I did not like among them kept me back, having not Ground in myself for to do them, of which Silent Meetings was the chief, Putting off my Hat was another: For when I met with one Friend or other, if I saluted him with my Hat, I knew not that I did offend God any more than if I did not: Now there were some things which the Quakers did, that I was not convinced of. And concluded, He coul● not agree with them in all things, pag. 4. And (pag. 1.) I went several times, as other Boys d●d; only this, I was taken off from having Delight in Sports and Pastimes quickly after my going [mark that] and at that tim● I was of that ●●am of Spirit, that I was ready to assent to every thing the Quakers did, whether I had Ground for it or not, pag. 2.  
Here ye may read and understand this Young Men's Perfection in the Quakers Way, and compare it with Will●●m Haworth's Affirmation (as aforesaid) and then let all Sober and Rational People judge, if this Youngman was f●lly of th●ir Way, Spirit, Faith and Principle, and w●nt farther towards that they call Perfection then most of th●m, as he hath affirmed, pag. 1.  
First, Whether it be the Quakers way, Faith, Spirit and Principle, to dislike Silent Meetings, as this Youngman did, which kept him back [mark that.]  
2dly, Whether it be the Quakers Way, Faith, Spirit and Principle to Salute their Friends (or any other) with putting off their Hats, as this Youngman did, not knowing he Offended God, etc.  
2dly, Whether it be the Quakers Way, Faith, Spirit and Principle, to Assent to things without Ground (or are they of that Frame of Spirit (to be ready to assent to every thing another of them doth, whether they have Ground for it or not) as this Youngman was.  
4thly, And whether it be the Quakers Way, Faith, Spirit and Principle, to say You to a Single Person, and to call Men Master, as this Youngman did, who confesseth, He could not agree with them in all things.  
So take notice, what the things are he did dislike, and could not agree with them in, which kept him back (as he hath said.)  
And now see if he were fully of the Quakers Way, Faith, Spirit and Principle, and went farther than most of them towards that they call Perfection, as W. H. hath affirmed, and published to his own Shame, who is so blind (through his Envy) that he did not see the same Youngman giving him the Lie, in several places in the aforesaid Pamphlet, to which he wrote the Epistle.  
And how may the whole Nation of England, and many in other Countries, and such as have been their Persecutors, give this Envious Man the Lie? and rebuke him for his Folly and Wickedness, who hath made such Notorious Lies and Slanders against an Innocent Suffering People? as will more appear in what followeth.  
It is well known to many yet living, what a Stir and Stumbling there was about their Meeting in Silence, their Keeping on their Hats, and Speaking plain Language, without Respect of Persons, according to the Scriptures of Truth, denying their former needle●s Words and vain Compliments, being come to know a Bridle to their Tongues, jam. 1. 26. and their Salvation wrought out with Fear and Trembling, which was a strange Work and Wonder to Professor and Profane, though plentifully testified of in the Scriptures (which they call their Rule) but know them not, as is manifest.  
And what Great and Cruel Sufferings did many of them sustain, because of their Faithfulness to God in these things, which were Contemptible in the Eyes of the Wise and Prudent Men of this World, who scornfully reproached them by the Name Quaker, because they were such as Trembled at the Word of the Lord, Isa. 66.  
Now these are the things that kept this Youngman back, which he did not like, nor find Ground in himself to do them, as he hath said: But the Quakers do still find Ground in the Truth, to do what the Lord requireth; and their Way, Faith, Spirit and Principle is the same, and not changed.  
Now wherein this Youngman was fully of their Way, Faith, Spirit and Principle, who knows? And wherein his Perfection did consist, no Body knows, except in perfectly denying the Truth and Power of God, and fleeing the Cross with W. H. who also did stumble at the same Stumbling Stone, which became as a Rock of Offence unto him, as the Witness of God [in him] shall shortly bring to his Remembrance, though at present his Pride and Envy hath blinded him, and hath made Lies his Refuge to Oppose and Vilify the People of the Lord.  
For this Youngman hath sufficiently confessed his Ignorance concerning the Work and Way of the Lord, who did dislike and stumble at Silent Meetings, which the Quakers do not dislike, but do prize, as a Means through which they came to know the Lord, and his Salvation, as their Brethren did in Ages past, who waited for him in the Way of his Judgements, Isa. 26. 8. as may be plentifully seen in the Scriptures of Truth, where the Lord commanded Silence and Stillness, etc. of which I may mention something at present, for the sake of the Ignorant, as Isa. 41. Keep Silence before me, O Islands, and let the People renew their Strength; let them come near, then let them speak: But this is hid from the vulture's Eye, and from all who Disobey the Light, which they be lighted withal. And Ezek. 2. 13. Be Silent, O all Flesh, before the Lord, etc. And Hab. 2. 20. But the Lord is in his Holy Temple, let all the Earth keep Silence before him: Hear this, ye Earthly-minded, who use your Tongues, and the Lord never sent you. And there was Silence in Heaven, Rev. 8. But this is out of your Reach, who cry, Revelations are Ceased. Be Still, and know that I am God, etc. Psal. 46. Tremble, and Sin not; Examine your own Hearts, and be Still, Psal. 4. Therefore will I wait upon the Lord, Isa. 8. But they that wait upon the Lord shall renew their Strength, Chap. 40. 31. And Christ Jesus the Lord bid his Disciples wait till they were endued with Power (or Strength) from on High. Much more might be mentioned, but this may serve to let you see your Ignorance of the Work and Way of the Lord among his People, who did not dislike nor stumble at such things, as you do: For, he that loveth his Brother, abideth in the Light; and there is no Occasion of Stumbling in him, 1 John 2. 10.  
So here ye may read and see the Cause and Ground of your disliking (and stumbling at) these things, which the Holy Men of God were acquainted with in all Ages. And what was the Cause, why the Name Q●●k●r was first given this People (in Reproach) at that day? But only for witnessing the States and Conditions of the Holy Men of God, recorded in the Scriptures of Truth, whose Salvation was wrought out with Fear and Trembling; who would have been called Quakers, had they been in your days, of which much mi●ht be spoken.  
So this Youngman, W. H. cries up for such a Perfect Quaker, is so far from being such a one, that he is ignorant of those things (and dislikes them) for which that Name was given them, as he confessed the same to me, and could not own that Refuge of Lies W. H. hath made concerning him; And I do not understand from his Master, or any in Hartford, that he was ever Ten Times at the Quakers Meetings, but went sometimes, as other Boys did, as he hath said, and may be further seen in that Account from Hartford, here inserted.  
So let the Reader observe and take notice, what a thing of nought (or rather Scandalous Lies, which W. H. hath heaped up) he re●oyces in, and makes his vain Oration and Boast of, as in his Epistle. And see some of this poor be●●●der'd Lad's Contradictions and Confusions, in speaking about the Light, wherein he hath showed his Weakness and Blindness, ●nd not his Perfection nor Ability to engage any Quaker ●● sword as W. H. hath foolishly boasted, like a Foolish Child of a Feather, or like a Distracted Man that fights with the Air.  
Now here are some of the Youngman's own words, as he hath set them down in the aforesaid Pamphlet, by way of Question and Answer.  
In pag. 15. Quest. Was that Light by which I was convinced of Sin, and by Obedience thereunto thought I should be brought into the Image of Christ— was it the Light of the Spirit of Christ, yea, or nay?  
Answ. Nay, if I may judge of the Tree by the Fruit.  
Quest. What Light is it then?  
Answ. The same w●th that which the Heathens had by Nature, Sixteen Hundr●d Years since, Rom. 2. 14.  
Reply, Now let the Reader give Judgement concerning this Tree, according to the Fruits thereof, which he himself hath tasted, as by his own Confession.  
In pag. 7. As I went on, I met with a Passage, Ephes. 5 Foolish Talking and Gesting, and Mat. 12. 36. Ye shall give an Account for every Idle Word; and the Light in me asse●ted to it, that I ought not to do so; and when I was reproved for it, I was obedient, and by Obedience was delivered from such Sins, from whence I became of few words.  
And in pag. 18. Quest. Was there not a Power, when I obeyed the Light, Reproving me for Sin, which did deliver me from Sinning, and gave me strength to do that which was Good, and Right, and Just before God and Man?  
Answ. Yes, there was a Power, which did deliver me from sinning outwardly, or doing any wrong to my Neighbour, or telling Lies, but choosed rather to suffer Anger then to do it. It bore me up when I was hissed at for what I did, etc.  
And in pag. 3, 4. I will insert one Remarkable Passage, which I did when I was about Nineteen or Twenty Years of Age, which is this, (viz.) I being s●nt to the Shop for Herrings, and had them delivered unto me, I did dislike some of them; and being sent to the Barrel alone to change some of them, I being a great Lover of them, it risen in me, What a Brave Opportunity I had to slip One into my Pocket, for myself: This was the Temptation. On the other hand came the Light, Reproving of me in this manner; I must not do this thing; Why? If it should be known, it would be a Dishonour to my Name, and I should be ashamed to look any Body in the Face: And if it were not known to Men, yet God would know it; and he would punish me, if I sinned against him. Through which Means I did obey that which did Reprove, and touched none but what was my due; And I went home Rejoicing with myself in this manner, How happy was my Condition now, beyond what it had been if I had disobeyed the Reproof! And how Good was the Lord to me in calling to me, when I was tempted to do that Evil! — So was I convinced of one Evil one day, and was delivered from it; and another day another Evil, and had Power over it; and I had Joy and Peace in it.  
Rep. And yet he compares this Blessed Light (which hath done all this Good for him) to the Egyptians (which grievously and wickedly Oppressed and Afflicted the Children of Israel, on whom the Lord sent his Plagues, be●●●● of their Cruelty, which they exercised upon his People) as may be seen in pag. 18. and yet confesseth, he had Joy and Peace, and Comfort, and Quietness of Spirit under these Taskmasters, which the poor Israelites had not, but cried to the Lord, as may be read, Exod. 3. and so no fit (but a wicked and unrighteous) Comparison, which the Lord will one day judge him for, when his Blind Eye is opened.  
And again, in pag. 19 Quest. Do I despise that Light, Knowledge or Conscience, which reproveth Man for Sin in him, and judge it not to be Obeyed?  
Answ. No; I believe it is the Duty of every one to walk in the Commandments of the Law of God, a●d to keep a Conscience void of Offence, according as it is written, Holding Faith in a Pure Conscience; hoping to be found in the same myself.  
Quest. For what End do I desire to be found in Obedience to this Light?  
Answ. Because it is my Duty to God; not for Life, but from a Principle of Lif●, etc.  
And ●ill●am Haworth calls the same Light the Deity, in his Epistle to the aforesaid Pamphlet, And saith, It's the Spirit maketh known Sin when ●t cometh, which is not seen before, as the shining of the Sun through a Crack into a Dark Room, pag. 6. And in the Epistle saith again, It's the Light of Nature, Rom. 1.  
So let all People, who have any Understanding (or Skill) to judge of a Tree by t●e Fruit, take good notice of the Fruits and Effects of this Tree, The Light which convinceth Man of Sin, in him; and al●o to consider the Confusions and Contradictions of these Blind Men, who one while call it the Spirit, and the Deity, [that is, the Godhead] and saith, It maketh known Sin, which is not seen before; and saith, It's my Duty to God to obey it, and desires to obey it from a Principle of Life; and how good was the Lord in calling to me? So it's the Call of the Lord (when tempted) to forsake Evil, and delivers from it, and giveth Power and Strength to do that which is Good, Just and Right in the Sight of God and Men; and gives Peace, and Joy and Comfort, as aforesaid.  
And then again saith, of the very same thing; Nay, it's not the Light of the Spirit of Christ, if I may judge of the Tree by the Fruit. But its the Light of Nature, and the same the Heathens had by Nature, and the Egyptian-Task-masters, and Bondage of Egypt, pag. 18.  
So now, put all their Jumble together, and you will read their Blind Mad Work thus, (viz.)  
It is not the Light of the Spirit of Christ that Convinceth of Sin, p. 15. It is the Spirit that maketh known Sin which is not seen before, p. 6. No, it is the Light of Nature; the Heathens had it by Nature; and it's the Egyptian-Tasks, and the Bondage of Cruel Pharaoh. No, but it is the Godhead, that the barbarous people saw by, when they apprehended Paul to be a Murderer, when the Viper fastened on his Hand, Acts 28. 4. Do I despise this Light of Nature, this Crwel Pharaoh, this Light which is not of the Spirit of Christ? No; For what End do I desire to Obey this Egyptian-Task-master, this Light of Nature, this Spirit which is Not of Christ? Because it's my Duty to God, not for Life, but from a Principle of Life. Had not I a Power over Sin, and Deliverance out of it, and Strength to do that which was Good, and Just, and Right in the Sight of God and Man, and Joy, and Peace, and Comfort, and Quietness of Spirit, when I obeyed this Pharaoh, this Light of Nature, which is not the Light of the Spirit of Christ? Yes; I had a Joy and Peace in it; and it was the Call of the Lord to me.  
So compare this Heap of Confusion with the State of Israel in Egypt, Exod. 3. and see what Joy, and Peace, and Comfort, and Quietness of Spirit they had there, which this Lad compares the Pure Light of the Son of God unto, who knows not what he saith, nor whereof he affirms; of which more may be written by another Hand, towards the End of this Book; as also a further Account from Hartford (where he dwells) concerning him, which I would have the Reader take good notice of.  
And in that he saith, The Light by which the Heathens did the things contained in the Law, Rom. 2. (which shown the Work of the Law written in their hearts) is not the Light of the Spirit of Christ; he is found a Denier of the Scriptures, John 1. 9 and Tit. 2. For, if every Man that cometh into the World be lighted with the Light of Christ, than the Heathens, and all other Men, were lighted: And if the Grace of God, which brings Salvation, hath appeared to all Men, than it appeared to the Heathens; for they were Men, and came into the World. And herein W. D. thou contradicts thy Companion, and great Adorer of thee, W. H. who calls it the Deity (Godhead (as aforesaid) and the Godhead is the same Spirit, or Life and Light, which was in Christ Jesus, as it is written, Col. 2. 9 which is Grace and Truth, John 1. 16. 17.  
So then, it was the Light, Spirit, Grace and Truth, which was in Christ Jesus; That appeared to the Barbarous (or Heathen) People, by his Confession.  
And so now, let this Tree be judged of by its Fruits (according to the Young, man's own Saying) and let us see what kind of Fruits it bears; for I have read, That Men do not gather Grapes of Thorns, nor Figs of Thistles; and that A Good Tree cannot bring forth Evil Fruit, neither can a Corrupt Tree bring forth Good Fruit, Mat. 7. Luke 6. 43, 44. So by this true Rule, let all who reads and tastes of these Fruits, judge of this Tree (the Light.)  
First, pag. 7. It assented to the Words of Christ and his Apostles.  
2dly, It Convinced him of Sin, and Reproved him, and called to him when he was going or thinking to Steal, and it kept him from obeying that Temptation about the Herrings, though he loved them, and had a brave Opportunity to (steal or) slip one into his Pocket.  
3dly, It caused him to be of Few Words, and kept him from Lying, or telling of Lies.  
4thly, It delivered him from Sinning outwardly, and from doing any Wrong to his Neighbour.  
5thly, It gave him Strength (or Power) to do that which was Good, Just and Right in the Sight of God and Man.  
6thly, It convinced him of one (Sin or) Evil one day, and delivered him from it; and another day another Evil, and he had Power over it.  
7thly, He had Joy, Peace, Quietness of Spirit and Comfort in Obedience to it.  
Reply, Now whence (or from what kind of Tree) cometh these Blessed Fruits and Effects, if not from the Tree of Life? Or who is the Author of (or from what Spirit comes) this Light, if it be not the Light of Christ Jesus?  
Is it not the Spirit of Truth that convinceth of Sin, and keeps from Lying, and Stealing, and wronging of Neighbours, and leads into all Truth, to do that which is Good, and Just, and Right in the Sight of God and Man?  
And was not that their Comforter, who were lead and guided by it? (Did it not give them Joy, and Peace, and Comfort, when they were obedient to it?) Read and understand: Or who gives Peace to his People besides him?  
And is it not the same Grace of God, which Paul declared of, Tit. 2. which taught them to deny all Ungodliness and Worldly Lusts, and to live Soberly and Righteously? Then did it not teach them to deny Lying, and Stealing, and Wronging their Neighbours, and to do as they would be done by, according to Christ's Doctrine? Or is there any other Spirit or Light, which can deliver from Sin, and give Power over it, but what is of Christ Jesus? Is it not written of him, That there is no other Name under Heaven by which Men can be saved (or delivered?) And is he not called the Deliverer and Counsellor, who is the true Light, that lighteth every man that cometh into the World? Read the Scriptures, and consider these things. Acts 4. Isa. 59 John 1. 9  
Is it not the Light of Christ, that makes Sin manifest? Eph. 5. And doth not the Apostle say, (in that same place) vers. 8, 9 The Fruit of the Spirit is in all Goodness, Righteousness and Truth? So judge of this Tree by its Fruits, if it be not all Goodness, Righteousness and Truth, which it brings forth.  
And doth not W. H. say, It is the Spirit that maketh known Sin, which is not seen before? [Mark] Then whensoever any one seethe Sin, it is the Spirit that makes it known; for it is not seen before. And that it was the Godhead, in which the Barbarous People saw, etc. Acts 28. And yet how Enviously he Clamours against the Quakers, in his confused dark Mind, calling their Spirit Delusion, and their Doctrine Antichristian; like the Foolish Clamerous-tongued Woman (Solomon speaks of) whose Feet are without, pulling down her own House?  
How do you think your Babel will now stand, when ye thus throw up and pull down your own Work, and Revile us for the same Truth you acknowledge in Words; like the Hypocrites of old, who said, They had one Father, even God; and yet called Christ Jesus, Deceiver and Blasphemer, and judged him worthy of Death because he acknowledged himself to be the Son of God, (who was truly so?) John 19 7.  
So read your Spirit and Way, which is not like Christ Within nor Without, though thou sayest you have both; but the contrary appears in thee: And ye are more like the Madman, Prov. 26. who cast Firebrands, Arrows and Death at you know not what; comparing the Light of Christ to Pharaoh (or Egypt) and Light of Nature; Contemning and Undervaluing it, as if it were not of God, but what ye know not; like the Jews, one while A Good Man, and then, Nay, but he Deceiveth the people: So you, one while, it's the Deity; and then, Nay, it's Not the Light of the Spirit of Christ, but the Light of Nature.  
Thus are you confounded about that which delivers from Sin, and Temptations, from Lying, Stealing and doing Wrong, and keeps out of Evil, and gives Power over it, and convinceth of Sin, and reproveth for Sin, and which gives Strength to do that which is Good, Just and Right in the Sight of God and Man, and Joy and Peace in it.  
Take heed of the Sin against the Holy Ghost; for it is near when that which casts out Devils is called Belzebub: Your Reproaching of us, is little to us; but beware, how you sport yourselves with a Consuming Fire; and be you Warned in time for your own Souls sake,  
And consider your Confusion and Darkness, Whether the Lord requireth Obedience, Service or Worship, to any other Light or Spirit (of Christians) but his own; or what Tree or Plant would the Heavenly Father have to grow, but what is of his own planting▪ as it is written, Every Plant, which my Heavenly Father hath not planted, must be plucked up.  
Doth God require Duty to him in that which he will pluck up? Is it safe to desire to be Obedient to that? How blind are you, not to know what this Tree is, by its Good Fruits? May I not say to you, as the Man (whose Eyes Jesus Christ had opened) did to the Hypocrites of old; Why herein is a Marvellous thing, that ye know not from whence he is, and yet he hath opened mine Eyes. And yet you say, as to Light, The Spirit maketh known Sin, when it cometh, which is not seen before, So then, that which gives the Sight of Sin at any time, is the Spirit, according to your own Doctrine, pag. 6.  
Now, how happy would it be in all Christendom, yea, in all the World, if this Good Tree did grow and prosper in and among them all, which delivers and keeps from Sinning outwardly, and from Temptations; from Lying and Stealing, and Wronging their Neighbours; and which gives Strength and Power to do that which is Good, and Just, and Right in the Sight of God and Man; and gives Peace, and Joy, and Quietness of Spirit, and Comfort, in Obedience thereunto. Consider it well, and see if it be at all like the Cruel Bondage of Egypt, whither this Youngman went down for help against the True Light and Spirit of Christ, which makes known Sin, and reproves it, and delivers from it; but it hath proved a Broken Reed to him: Woe be to them, saith the Lord, that go down to Egypt for Help, Isa. 31. 1, 2, 3.  
Would not the Fruit of this Blessed Tree heal the Nations, and still the Raging Sea of Folly and Wickedness, which swells and abounds among them? What a Blessed, Peaceable, Quiet, Just, Righteous Life would they all live in, were they but come to this State? Not to Wrong one another, nor Steal one from another, nor Lie one to another; Would they not speak Truth every Man to his Neighbour, as the Lord requireth, then?  
Surely that which keeps from Sin and Temptations, Lying and Stealing, and Wronging another, would keep them from Killing and Robbing one another, and from doing any Violence to one another, or Persecuting one another about Religion; for here they would be of one Heart, Mind and Spirit, sitting down in Joy, and Peace, and Comfort, and none would make them afraid: What a Blessed Condition would this be? Let all People that have any Sense judge: And how Aimable and Desirable is this State in the Eyes of many People?  
Would not these Blessed Promises of the Lord be fulfilled? They shall beat their Swords into Ploughshares, and their Spheres into Pruning-Hooks; and Nation shall not lift up. Sword against Nation, neither shall they learn War any more, Isa. 2. And they shall sit every one under his own Vine, and under his Figtree, and none shall make them afraid, Mic. 4. Would not this come to pass, and be accomplished this Way, let the Wise in Heart judge.  
Would not Nations Rejoice and be Glad at the Prosperity of this Blessed Tree? And who would not be able (among them) to judge whence this Tree is, by those blessed Fruits it bringeth forth?  
For surely, that which will keep a Young Man (or an Old Man) from stealing the value of a Herring, will keep such (whose Hearts have been long exercised with Covetous Practices) from stealing a Cow, or a Horse, or any such things, or from wronging their honest Neighbours any more, as they have done; and it will teach them, (if they obey it) to do that which is Good, Right and Just in the Sight of God and Man.  
How would the very Root of Wickedness decay and whither Inwardly, if all were ceased from Outwardly? Would it not speak Barrenness, if no Fruits appeared? Would not the Devil, and his Works, and his Kingdom, and Authority soon be destroyed, and come to an End by this Means and Way? Judge, you that have Wisdom to count the Number of the Beast.  
And who now is appointed to do this great Work, or who (or what) is able to accomplish it, but Christ Jesus, the True Light, which lighteth every Man that cometh into the World, John 1. 9 as it is written of him 1 John 3. 8. For this Purpose was the Son of God manifested, That he might destroy the Works of the Devil [Mark that] And all Power is given to him; And there is no other Name under Heaven, by which Men can be saved (or delivered from Sin) Acts 4. 12. For he is the Deliverer, which comes out of Zion, to turn away Ungodliness from Jacob, Isaiah 59 20. Rom. 11. 26. If ye have Ears, hear, and read with Understanding.  
And why now should ye thus Blame, Reproach and grievously Slander and Envy the Quakers (so called) for vindicating and endeavouring the Prosperity of this Blessed Tree and Plant of Righteousness, whose Fruit would Heal the Nations, did they but sit under it? Were they but Obedient to this Light, how would it keep their Consciences void of Offence toward God and Man? as this Youngman speaks of it, Hoping to be found in the same himself, as his Duty to God, p. 19  
And yet in pag. 12. he said, The Devil had two Cards to play, which were Objections against the Doctrine of Christ's making Satisfaction for all my Sins, both past, present and to come.  
And in pag. 17. The Lord opened mine Eyes, and shown me Salvation by a Person wholly without me.  
And pag. 18. But I found a greater Joy and Peace when I saw Salvation by the Righteousness of Christ without me, being a more complete and surer Righteousness than that wrought in me; being hereby delivered from Fear of Miscarriages, to the Loss of my Salvation.  
And W. H. saith▪ That the Righteousness of Faith, by which we are justified is wholly without us; And that the Father hath poured forth all his Wrath upon his Son Jesus Christ.  
Now if this Doctrine were True and Sound Doctrine, there is no need to Fear of Miscarriages: For there is now Wrath left to punish Sinners, if All be poured forth upon Jesus Christ; and that Satisfaction was made Sixteen Hundred Years ago, for All Sins past, present and to come; the Devil might play what Cards he will now (if this be true) there's no need to Fear the Loss of Salvation through Miscarriages. And that was a needless Doctrine of Christ, to bid his Disciples, Watch and Pray, lest they enter into Temptation, Mat. 26. 41. and of the Apostle Peter, who bid them give all Diligence to make their Calling and their Election sure, 2 Pet. 1. 10  
If these Men's Doctrine be true and sound, when will that time come, that Wicked Men will not endure sound Doctrine, which the Apostle said they would not, but would heap up Teachers after their own Lusts, and turn their Ears from the Truth, 2 Tim. 4. 3, 4.  
Who among all the Ungodly in Christendom (so called) would turn their Ears from this kind of Doctrine? O ye Daubers with Untempored Mortar, and Sowers of Pillows under all Arm-Holes! The Lord is against you, and he will break down your Wall, and rend your Pillows from you, as in days past, Ezek. 13. who have turned away your Ears from the Truth, Christ Jesus, the true Light, which lighteth every Man that cometh into the World; and cause the People to Err by your Lies, and by your Lightness, like your Brethren, the False Prophets of old.  
Was there ever such a Doctrine preached by any of the Holy Men of God, as this, since the beginning of the World? Search the Scriptures (and see) which you call your Rule, where ever they preached, That the Faith that justified them, and their Salvation was wrought out by a Righteousness or Person wholly without them, as you do?  
Did they not say, Their Faith worked by Love, and purified their Hearts? Acts 15. 9 And that the Righteousness of the Law was fulfilled In them, who walked not after the Flesh, but after the Spirit? Rom. 8. 4. And that the Anointing was In them, and was their Teacher; and that it was Truth, and no Lie? And is not Christ the Truth, who lighteth every Man? And was not he their Righteousness, Sanctification and Redemption? And much more might be declared of their Testimony, how their Salvation was wrought out with Fear and Trembling; and that it was God that worked in them to Will and to Do of his own Good Pleasure.  
And yet again thou W. H. saith in thy foresaid Epistle, (viz.) Jesus Christ is amongst us; we eat his Flesh, and drink his Blood; he dwelleth in us, and we in him; we have both Christ Within and Without; we have both Word and Spirit, and so we have the better of them that divide these.  
Now if Jesus Christ dwelleth IN you (as you say) doth not the Saviour dwell in you? And if you eat and drink his Flesh and Blood, is it not then IN you?  
O William Haworth! Dost thou not yet see thy Darkness, thy Confusion, Contradictions and False Doctrine? Hath thy Envy so far blinded thee, to cry one while, wholly without you; and then again, he dwelleth in you? How will this hold together in the Day of thy Account, which hastens?  
And then thou sayest (in thy Epistle, pag. 9) viz. Our own Righteousness is within us, inhering in our Souls; it confists in those Virtues and Gifts that the Spirit of God works in our Minds. And pag. 10. calls it, The Righteousness of mere Man.  
So then the Gifts and Virtues the Spirit of God works in our Minds, is but of mere Man, by thy Account, and as Filthy Rags; for so said the Prophet concerning their own Righteousness, Isa. 64. 6. Would not this be Blasphemy, to call the Gifts and Virtues, that the Spirit of God works in our Minds, Filthy Rags? Consider it.  
And would not this be Madness and Folly, for Paul to say, I count all Loss and Dung, that I may win Christ, and that I may be found in him; not having those Gifts and Virtues which the Spirit of God's work in my Mind. Oh Heap of Confusion? how hath thy Envy and Pride blinded and befooled thee?  
And then in page 11. thou sayest, (viz.) The Quaker goes about to make his own Righteousness to stand.  
Yes, and blame him not, if it consists in those Gifts and Virtues that the Spirit of God works in his Mind, as thou sayest it doth; how is any one a true Christian without these?  
O Will. Haworth, How is the wise foolish man taken in his own Envy and Craftiness against the poor honest Quaker? The Lord hath found thee out, and rebuked thy Madness, thou back-sliding treacherous Man: And thou art even proclaiming thy Folly, like Jannes and Jambres, who withstood Moses, which is now made manifest.  
And be it known to thee and all the World, that the Quaker owns no other Righteousness to be justified by, but the Righteousness of Jesus Christ; the Righteousness which is of God by Faith in him, according to the Scriptures of Truth, nor no other Name under Heaven by which Men can be saved, whatever any of you dream of them; and yet they desire those Gifts and Virtues the Spirit of God works in their Minds may stand and be increased, according to that good Exhortation, 2 Pet. 1. 5. Add to your Faith Virtue, and to Virtue Knowledge, and to Knowledge Temperance, etc. for he that lacketh these things is blind, etc.  
Had not Gamaliel more Wisdom, Patience and Understanding then thee and thy Companion (in this Work) who said, If the Work were of God it would stand, and they could not overthrow it?  
And you call the Work of God, the Righteousness of mere Man, and say, its rotten and must fall, as in the last page of your Book.  
Who is Anti-christ now W. H. the Quaker or thee? Read 1 Joh. 4. 2, 3, 4. and consider your Babel, where God is confounding your Language, and the Language of all the Earth, whole Weapons shall not prosper against his Truth and People; but he will condemn every Tongue that rises up against them, as he hath thine.  
And why dost thou call the Quakers Spirit a Spirit of Delusion, and say, their Doctrine is Anti-christian, in diametrical Opposition to the Doctrine delivered by the Apostles of Jesus Christ, which Way wilt thou go about to prove this false envious Charge against us? thou canst never prove it while thou livest, but it shall turn upon thy own slandering Head: for we can prove our Doctrine to be parrellel with the Doctrine of the Apostles, and of Christ himself by the Scriptures of Truth; and we are made manifest in men's Consciences, as the true Ministers of the Gospel were; and we witness that in Truth, which thou hast stole the Words of; for we do eat the Flesh of the Son of Man, and drink his Blood, etc. which didst thou really witness, thou wouldst have Fellowship with us, and not revile and belie us, as thou dost.  
But whose Doctrine is yours like think you? who cry wholly without, and the Devil had Cards to p●ay against Satisfaction (from wholly without) for all your Sins past, present and to come, and that the Father hath poured forth all his Wrath upon his Son Jesus Christ? Oh ye Blasphemers! who blaspheme God and his Tabernacle, and them that dwell in Heaven; for I testify for God, ye call his true and faithful Witness (in you) the Devil; and the Hour is coming in which you shall feel his heavy Strokes for these things, and he will play you such Cards (as you call them) as all your Skill Wit and Strength will not be able to prevail against, and then your false Hope, Joy and Peace will perish: It's the Word of the Lord God unto you all, who deny his pure Light wherewith he hath lighted you, and call his Gifts and Virtues but of mere Man.  
And then you shall know there is Wrath left, enough to punish the Hypocrite, Liar and Slanderer; and that God is angry with the wicked every Day, Psal. 7.  
And thou W. H. ●ayst, The Quakers catch many simple Hearts, and keep them in perfect popish Slavery and Bondage, and callst them Foxes and Seduc●rs, etc.  
Now consider with thyself, and see, how thou (in thy blind Envy) dost rush into lying and slandering, as a Horse into the Battle● not fearing God nor regarding Man: Art thou fit to be a Teacher of others who canst not bridle thy own Tongue? Who will give thee any Credit in these false Charges, but such as love and make Lies, like thy ●elf?  
Dost thou know certainly what perfect popish Slavery and Bondage is? Consider the Depth of thy Words and their Consequence, if thy Charge were true against us. Oh W. H. what hast thou done against the Innocent People of the Lord? My Soul pities thee, and I can truly say, my Bowels are turned for thee, that a Place of Repentance thou mightst find, before it be too late.  
For thou hast quite marred thy Cause (in hand) and thy End the Lord hath frustrated, and will (of all his Opposers) more and more; and by the Strength of Envy no man shall prevail.  
Will not Millions of People give thee the Lie (if they should read or hear these Words of thine) and abhor thy secret slaying the Innocent? How darest thou so confidently assert such palpable Lies and Slanders in the Face of Christendom? The Papists would condemn and judge thee to be an envious Hypocrite, should these Lines come to their Hands, who are as opposite to us (in their religious Ways of Worship) as Darkness is to Light; and are wholly without, twith thee in their dark imagination's. And this shalt thou one Day know, though at present thy Envy and Pride hath blinded thee.  
And again sayest thou, If ever Satan was transformed into an Angel of Light, it is in this People; and sayest, They swarm like Locusts; and that you have an Impudent Enemy to deal withal, etc.  
O William! How came the Quakers to be thus contemptible and vile in thine Eyes, that thou canst hardly find Words bad enough to reproach them with? What Evil have they ever done thee? How came they to be thy Enemies, let God's Witness answer, except for telling thee the Truth? If they have any Way wronged thee, let us understand it, that thou mayst be righted, and never foam out thy own Shame thus any more, like the restless troubled Sea to the View of the Nation.  
And as for Satan's being transformed into an Angel of Light in the Quakers; thou art as much mistaken, as thy Brethren were that called Christ Jesus Belzebub; for it is Christ in them the Hope of Glory, which thou hast blasphemed against, who is the true Light that lighteth every Man that cometh into the World, to whom all the Angels must bow.  
And as for their swarming, which thou envyest, it's not like Locusts (that is thy Mistake also) but as the Stars of Heaven, and the Sand by the Seashore shall the Seed of Abraham be, who rejoiced to see Christ's Day (the true Light) whom thou wouldst have reproached (as thou hast us) had he been in thy Days.  
Therefore repent of this thy Wickedness, and ●ease to perve●● the right Way of the Lord, and pray God the Thoughts of thy Heart and the Words of thy Mouth may be forgiven thee; for the Burden thereof will be thy own, and not touch us (as to hurt us) for we feel sufficient Armour (●● the Light) against all the fiery, raging Darts of the wicked; blessed be the Lord forever.  
Now to return again to some more of the young Man's Words, page 17. where he speaks of another Light, which every man hath not, by which he saw Salvation by a Person wholly without him, whose Righteousness being imputed to him. Is this like Scripture-Language (which you call your Rule) see more of your Confusion and Blindness; did the Apostles of Christ preach of a Light that every Man had not, by which they saw their Salvation? O strange, erroneous Doctrine! quite contrary to the general Testimony of all the holy Men of God in all Ages.  
Did not John (the greatest of all the Prophets) testify, That it was the true Light that lighteth every Man that cometh into the World, Joh. 1. 9 that all men through him might believe: And do you not yet believe his Testimony? If ye say you do, then tell us what that other Light is beside the true Light, that it may beknown distinctly, according to plain Scripture; for I never read of such a Light, by which Salvation is seen, though I have known the holy Scriptures from a Child, yet of this kind of Light I am ignorant; but I have read of the Grace of God that brings Salvation, that teached the Saints; but Paul said, It hath appeared to all men, Tit. 2. And he is as large as John in his Testimony; and of this I have some true Knowledge (with many more) blessed be the Lord forever and ever.  
Now if ye are not able to give us an Account of this Light, according to plain Scripture, which every man hath not a Measure of, by which Salvation is seen by a Person wholly without you; We shall justly judge it to be a mere dark and vain Imagination of your own Brains, seeing the Scripture ●aith, This is the Condemnation, that Light is come into the World, etc. And the wicked slothful Servant was not condemned, because he had not a Talent, but for not improving it, according to his Masters requiring; but if all men are not lighted with the true Light, than some men have no true Light, then why should such be condemned, who are so miserably deceived (is this Equal?) But if all men are lighted with the true Light (as I believe) Then by your Doctrine some have two Lights, another Light beside the true Light; for thou sayest. It's by a Light which every Man hath not: So that thou mayst mean, It's a greater Measure of the true Light then every Man hath; or else it's another Sort of Kind of Light; but if it be a greater measure of the true Light thou meanest; than it altars not the Property, Kind and Nature; and so it's the same in Kind which every man hath a measure of: But if it be of an other Kind and Nature then the true Light, then is it properly another Light; and so what shall we call this (thy) Light, but a false Light, or a Divination of thy dark Brain, which thou mayst see by the true Light in thee, thy own and W. H's. Confusion and Blindness, which is just from the Lord upon you all that oppose his blessed Truth and People.  
And after thy confused Prayer, p. 11. (to Christ in thee, and to Christ in the Heavens, and by and in the Spirit as thou thoughtst) thou sayest, (viz.) Several Weeks was I in this Trouble, making my Condition known to no one, because I would not be persuaded to any thing, but did wholly rely upon the inward Instructions of the Lord: Thus did my Hope perish.  
How didst thou wholly rely upon the Inward Instructions of the Lord, when thou prayedst in that confused Manner, as aforesaid; consider it?  
And did ever any wholly rely upon the inward Instructions of the Lord, and their Hope perish? bring one Example for this, or else conclude, thou hast blasphemed against the Lord, and belied him and his People in all Ages, as thou hast.  
And in p. 19 thou sayest, Thou hadst Peace of Conscience by the powerful Work of God without thee.  
Is this like Scripture-Language? Surely thou hast got a peace, and out of thy Trouble the wrong Way (if it be so) and into much more Trouble must thou come then ever, before thou canst have true Peace with God: The Lord hath spoken it.  
For thy Flight was in the Winter (as I told thee) and thou hast fled the Cross, and slipped thy Neck from under the Yoke of Christ Jesus, which W. H. calls the Burden Yo●k●● which is so indeed to all the Rebellious, whose Tongues are at Liberty to lie and Slander as he hath done.  
But did not the Saints and People of God in all Ages witness their Salvation and Peace of Conscience, by the powerful Work of God within them? Did not God work in them, when their Salvation was wrought out with Fear and Trembling? And did they not say, God who commanded the Light to shine out of Darkness hath shined in our Hearts, to give us the Light of the Knowledge of the Glory of God in the Face of Jesus Christ: And we have this Treasure in earthen Vessels, 2 Cor. 4. 6, 7. Of which much more might be spoken.  
We deny not the Work of God and Christ without (as some have imagined) but do also know as our Brethren did) that no man knows the Things and Works of God (which are spiritually discerned) but by the Spirit of God; and it's the same Spirit that raised up Jesus from the dead, that dwells in his People, which quickens their mortal Bodies.  
And they never cried up wholly without, as you do, but preached Christ in them (after they had testified of his Appearance and Work without, as you may read, Rom. 8, 9, 10, 11, 12, 13, 14, 15, 16.  
And Christ Jesus preached the Kingdom of Heaven within People, Luke 17. 20. And the true Worship of the Father in the Spirit and in the Truth, Joh. 4. And said, What if ye shall see the Son of Man ascend up where he was before? It is the Spirit that quickeneth, the Flesh that profits nothing; when they cried, how can this Man give us his Flesh to eat (whose Minds were wholly without, like many of you) John 6. And said Peter, 2 Epist. Ch. 1. v. 19 We have also a more sure Word of Prophecy, to which ye do well to take heed, as unto a Light that shines in a dark place, until the Day dawn and the Daystar arise in your Hearts. And Jesus is the bright and Morningstar, as ye may read, Revel. 22. 16. And Jesus Christ bid People believe in the Light, that they might become the Children of the Light, Joh. 6. 62. (and so do we) And he said, He that hath an Ear let him hear what the Spirit saith unto the Churches: And the same Jesus said: He that eateth my Flesh and drinketh my Blood hath Eternal Life. And said the Apostle, 1 John 1. 7. But if we walk in the Light, as he is in the Light, then have we Fellowship one with another, and the Blood of Jesus Christ his Son cleanseth us from all Sin.  
So they were to drink his Blood; and that was it by which they (were cleansed from Sin, and) had Eternal Life; and if they drank it, was it not then within them? Read and understand, for People have drunk Iniquity (as an Ox drinks Water) which hath defiled them, as Christ Jesus said, Mat. 15. 18, 19 For out of the Heart proceeds evil Thoughts, Murders Adulteries, Fornications, Thefts, false Witness, Blasphemies; and these Things defile a man; and Mark 7. 21, 22, 23. For from within, out of the Heart of Men proceed evil Thoughts, Adulteries, Fornications, Thefts, Covetousness, Wickedness, Deceit, Laciviousness, an Evil Eye, Blasphemy, Pride, Foolishness: All these evil Things come from within, and defile the Man.  
Now must not these Evil Things be purged out, according to that Saying of Paul, 2 Tim. 2. 21. If a Man purge himself from these he shall be a Vessel unto Honour, sanctified and meet for the Master's use, and prepared unto every Good Work; Is any fit for the Master's Use, but who is purged and sanctified (as aforesaid) or prepared to every good Work, till the Evil Works are laid aside, purged out and forsaken? Or can People serve both these Masters? For he that committeth Sin is the Servant of Sin, as it is written, John 8. 34. 1 John 3. 8.  
Now how, or by what must these Evil Things (which defiles People) be purged out, seeing they are within them? Must not the Antidote be taken inwardly, to expel the Poison, that works within, to the corrupting (and endangering the Ruin) of the Body? What is it then must cleanse the Inward Man of Corruption and Defilement, but the precious Blood of Jesus Christ, as of a Lamb without Spot and Blemish? Did not that Redeem People formerly from their Vain Conversations? 1 Pet. 1. 18, 19 Rev. 5. 9, 10. And did they not drink it, and bless the Lord, and called it, The Cup of Blessing? But this is a Mystery hid from the Fleshly Birth (all that are in the dark Imaginations of their own Brains) as the Spiritual Birth was hid from Nicodemus, who came by Night.  
And did not God say, I will dwell IN them, and walk IN them, & c? 2 Cor. 6. And does not the Scripture say, By Mercy and Truth Iniquity is purged? Prov. 16. And did not the Son of God (the Truth, and the Light of the World) walk in the midst of the Golden Candlesticks? And did he not say, He that hath an Ear let him hear what the Spirit saith to the Churches? And is not God a Spirit, and his Worship in the Spirit and in the Truth? And is not the Spirit within? and the Truth required in the Inward Parts? And is not God Light?  
Read and understand, you that cry, wholly without you, you that clamour against the Light and Work of God within; for we confess Jesus Christ to be come in the Flesh, as it is written, 1 Joh. 4, etc. And so we are not of Antichrist, as William Haworth doth falsely charge us in his Epistle to that Pamphlet aforesaid, titled, [The Quaker Converted] which is a Lie, uttered in the very opening of his Mouth against us; for which the Lord will plead with him: For the Youngman (whom he hath thus vainly boasted of) was no Quaker, (as I have before shown to any Unprejudiced Eye) and by his own Confession but a poor, tossed, unstable, bewildered Lad (as may be seen) who went to prove Religions with he knew not what, as in the 3d page of his Book may be read; and so was not suoh a Perfect Quaker as W. H. hath said; but stumbled at the very Door and Way by which the Quakers came to know God, and Jesus Christ, whom he hath sent (which is Life Eternal, John 17. 3.) as I have before shown.  
And so William Haworth's great Joy, Refreshment and Boast of the Quaker Converted, is founded upon a Lie, (which is of the Devil, the Father of Lies) which he hath made his Refuge, and Bulwark against the Truth, and them that walk in it; and that he might privily shoot his Arrows at the upright in Heart, (the Children of Light) whom he calls Seducers Anti-christian, & in whom Satan is transformed into an Angel of Light, with many other envious railing speeches for which the Lord will judge him.  
But the Children of Light, are out of his reach, and of all such who (in their dark Envy, and vain Imaginations) seek to devour them; and as they abide in the Truth, they are in that the Devil is out of, and he hath no Power over them; and they are armed with the whole Armour of Light, against all the fiery Darts of the Wicked; Everlasting Praises be to him that sits upon the Throne, and to the Lamb forever, who is getting the Victory over the Beast and his Image, the Dragon and his Floods, Whore and False Prophet.  
And Great Babylon is sinking like a Mlll-stone, whose Harpers Voice shall be heard no more at all; and the Voice of her (grinding) Mill shall be heard no more at all: Glory in the Highest.  
The Day is come, in which no Man will buy her Ware any more; her Merchants are Howling, and Gnawing their Tongues for Pain; for strong is the Lord that judgeth Her.  
And God is Confounding this Great City, and setting up his Holy City upon a Hill, which cannot be hid; whose Light is like a Jasper, clear as Crystal: And without are Dogs, and all Liars, and whatsoever works Abomination and maketh a Lye. And her True Light is shining, and the Glory of God is arising more and more, which shall shake terribly the Earth, and the Inhabitants thereof, amongst whom the Devil is come down in great Rage, knowing he hath but a short time.  
Rejoice ye Children of the Lord, and lift up your Heads all ye Upright in Heart; Rejoice, ye Heavens, and ye that dwell in the Heavenly Places in Christ Jesus, and Praise your God forever, whose Power is come, whose Glory shines, whose Dominion is witnessed over Death and Hell, and the Gates of it; whose Dreadful Presence is now again known, which the Worker of Iniquity cannot endure; The Eyelids of the Morning are unto them as the Shadow of Death: Every one that doth Evil hates the Light, neither cometh to it, lest their Deeds should be reproved.  
This is the Ground of their Vexation and Rage against the Pure Appearance of the Lord: But Arise, O God, more and more, and let the Sea Roar, and the Waters be Troubled; bring forth thy Glorious Work (already begun in the Earth) and rend thou the Veil of thick Darkness from Top to Bottom (which is yet spread over People and Nations) that the Graves may be opened, and the Dead may here thy Voice; and arise and come forth to Judgement: let thy Dread fall upon the Heathen round about, to awaken them; and Exalt thy Everlasting Truth and Name over all the Powers of Darkness, that many may be gathered into thy Heavenly Kingdom of Righteousness and Peace, that the Poor among Men may Rejoice, and the Meek increase their Joy in t●ee, who art the Strength of thy People in all Ages, who never failed them that put their whole trust in thee.  
To whom be Everlasting Praises, Glory and Thanksgiving, from all that know thy Name, God over all Heaven and Earth, blessed forever and ever. hallelujah.  
And now Will. Haworth, I would put thee in Remembrance once more, to consider this thy Work, and the Ground of thy Rage against the Lord and his innocent People; and what the Effects and End thereof will be; and recollect in thy mind, and ponder thy false Charges and things, which thou hast written against them in that Pamphlet, (and see if thou canst stand by them, when examined to thy face,) which thou hast published to the view of many People, and let the Witness of God arise in thee, and answer; for it's of the Deity by which thou sayest the Barbarous People saw that Vengeance was due on Murderers; and see if it will not be thy own Portion, who art found a Hater of thy Brother, (as Cain did Abel) without just Cause; For he that hateth his Brother is a Murderer, and we know that no Murderer hath Eternal Life abiding in him, 1 John 3. 15. Chap. 2. vers. 11.  
Therefore consider it, and see if thy Fruits do agree with thy Profession (for the Tree is known and judged by the Fruits it brings forth) who sayest, You eat Christ's Flesh, and drink his Blood, and that he dwelleth IN you, and you IN him; too high words for a Liar, and Slanderer, and Murderer; for such as eats his Flesh and drinks his Blood hath Eternal Life, John 6. 54. which the Hater of his Brother hath not; nor the Liar and Railer hath not any Inheritance in the Kingdom of God and of Christ, 1 Cor. 6. 9, 10. which thou art manifested to be both, as by thy Fruits hath Appeared.  
And so thy saying, Christ dwells IN you, and you IN him, will not save thee from the Liars Portion, which is the Lake of Torment, which is already begun in thee, and the Smoke thereof ascends in this thy foaming out thy own Shame against an Innocent People, for which the Lord doth judge thee; and it will ascend forever, if thou repent not speedily. Who art so Hardened, to say, Thou Testifiest in the Lord, that the Quakers Spirit is a Spirit of Delusion, and that their Doctrine is Antichristian; And callest them Seducers, and other Reproachful Names; and that thou hast many Ten Thousands are ready to Testify the same with thee: But Thy Lord thou hast manifested (whose Name thou art in) to be the Liar and Murderer from the beginning, which ruleth in thee, as by thy Fruits is evident: And we do judge of a Tree by its Fruits, as the Youngman also said, whom thou sayest is a Quaker Converted to Christianity; as if the Quakers are no Christians; showing thy Envy against them, and thy Ignorance (or Wilful Blindness concerning the Scriptures of Truth, in which may be seen plentifully, that God's People, whom he hath had regard unto above all People (in all Ages) were such as Trembled at his Word, as in Isa. 66. and Moses was a Leading-Quaker, Hebr. 12. and Ezekiel was a Quaker, see Chap. 12. 18. and Daniel (a Man greatly beloved) was a Trembler, Chap. 10. 11, 12. and Paul preached in much Trembling, and in the Demonstration of the Spirit and of Power, 1 Cor. 2. 3. and the same Apostle bid the (true obedient) Christians, to work out their Salvation with Fear and Trembling, Phil. 2. 12. and Exhorted Servants to obey their Masters with Fear and Trembling, Ephes. 6. 5. and the true Christians received Titus with Fear and Trembling, 2 Cor. 7. 15. and much more might be mentioned of them.  
Therefore let not thy Envy blind thee any longer, nor go not about to shut up the Way to the Kingdom of Heaven against People, as thou hast done, though the Entrance thereof thou knowest not, who art found without, among the Biters at the Heels of the True Woman, the King's Daughter, whose Glory is within, Psal. 45. 13.  
And as for thy many Ten Thousands, thou boastest of, we know them; For, Every one that doth Evil hates the Light, etc. which are very many; and so, every Evil-doer is on thy side, and is (one) with thee, as thou hast said: And so the Unclean Spirits may now cry, (as formerly) Our Name is Legion, for we are many.  
But remember thou that true Saying of old, viz. That though the Wicked join Ha●d in Hand, yet shall they not go unpunished; but the Seed of the Righteous shall be delivered, Prov. 11. 21.  
And now try thy own Spirit and thy Fruits by the Scriptures, (which many of you call the Touchstone) who saith, Christ dwells In you, and you In him; and that you eat his Flesh and drink his Blood.  
For it is written, If Christ be in you, the Body is Dead because of ●in, Rom. 8. And if any Man be in Christ, he is a New Creature; old things are passed away, all things are become new, 2 Cor. 5. 17.  
Is thy Body dead? Is not Lying, and Slandering, and Envy, and False-Accusing, Sin? Are not these Sins alive in thee (in thy Body?) Let all that know thee judge: Art thou 〈◊〉 Creature? Let them judge, if all old things be 〈…〉 i● thee? And did not the Blood of Christ cleanse them (〈…〉 it) from all Sin? Dost thou witness the same ●●●●ct thereof 〈◊〉 they did who walked in the Light? 1 John 1. 7. Dost thou w●●ness it to cleanse thee from all Sin? who art in thy dark Con●usion, Blasphemy and false Doctrine, Belying and Reviling God and hi● People, saying, He hath poured forth all his Wrath upon his Son Jesus Christ.  
What kind of Christianity is it, that thou art endeavouring to Convert People to? Where is one Scripture will bear thee out in this Saying of thine? Though thou hast quoted Isa. 50. that will not do it, nor all the Cover thou canst make will not hid thee from the Wrath to come, which will overtake thee speedily; and then thou shalt know, that there is some left for thee and all Liars and Evil-Speakers; and that the Quakers are no Seducers (as thou hast belied them) But such are Seducers, as draw People from the Anointing in them (which is the Truth) as may by read, 1 Joh. 2. 26, 27. And not them that turn People from Darkness to the Light, Acts 26. 18. the Anointing in them— whom thou hast wickedly reproached, as the Righteous God is Witness for us (and against thee) whose Innocent Cause he will assuredly plead with thee, and all that oppose them. And no Weapon form against his blessed Truth and People, shall ever prosper; The Lord of Heaven and Earth hath spoken it.  
This is written by a Labourer in the Lord's Harvest, in true Love to his Blessed Truth and People; and to the Souls of all People I am a Frie●● bearing Testimony against the Works of the World, that are Evil: And I have ●●●●ed to forgive Enemies; and yet can truly say (in this Concern) in the behalf of the Lord and his Holy Name, The Reproaches of them that Reproached thee, fell on me,  
WilliamBayly. South●ark, the 17th of the 11th Month, 1673.   

Postscript.  
I Having seen a Book, called, The Quaker Converted, have considered divers things therein mentioned; but I find the main Scope of that Book is, concerning a Youngman that had been sometimes at the Quakers Meetings, and is now gone again to William Haworth's Meeting; and declares of a State of Bondage he hath been in, and how he is now come to Liberty. The Book is sufficiently answered, with the Epistle thereunto; My Purpose is only to Animadvert briefly upon one Passage, mentioned in the 18th page of the said Book, where this William Dimsdale hath summed up the whole Discourse in a Metaphor, or Comparison of the Children of Israel's being in Egypt, and in Canaan; the one was the House of Bondage, the other the House of Freedom; to which he compares his being engaged in Faith and Judgement, to obey the Light in his Conscience, as his Bondage; and his being delivered from that Faith and Judgement, and from that Obedience, to be his being delivered from Pharaoh, and his grievous Tasks and Burdens, and his being brought into the Land of Canaan, where no such Burden is laid upon him, as before was said.  
Behold here a Cloud of Gross Darkness and Ignorance, which would amaze any man that is not steady in his right Senses, that ever any one should become so Blind as thus to manifest his own Shame, and the great Corruption and Wickedness of his Principles and Way he professeth.  
Mark what his Tasks were, that were laid upon him, when he was under this Pharaoh, in this Egypt; viz. First, Not to Lye. 2dly, Not to speak Idle Words. 3dly, Not to be among other Boys in their Sports and Pastimes, though he had Opportunity thereunto. 4thly, Not to Wrong his Neighbour. 5thly, Not to Steal Herrings, though he loved them well, and was tempted to them, and was also sent to the Barrel alone. 6thly, not to sink under Hissing and Reproaches, which happened to him for doing well; and divers more such like Burdens, which, when he did observe, he had Peace, he saith: But now he hath greater Peace in his Canaan, where none of these Burdens are laid on him. Oh horrible Canaan! Such a Canaan sure God never led his People into, nor never will, where these Tasks are not laid upon them: This is a Canaan for the Sons of Belial, who are without a Yoke, and not for Christians, who must be yoked from Lying, from Idle-speaking, from Stealing Herrings, or any thing else, and all things : But now he is free from that Pharaoh (as he calls the Pure Light of Christ) had not Men need take heed how they Believe him in his Words, how they Trust him in his Actions, or how they have to do with him, seeing the Latitude of his Canaan is to have none of these Burdens laid upon him; and the Latitude of his Judgement and Faith is, to believe, that if he doth Lie, Steal, Speak Idly, or any other such things, there is no Wrath left in God to be poured out upon him for it; Nay, that it was forgiven before it was done, and Himself not a whit the less approved of God for doing it: Nay, that there is no Danger of his Salvation to Miscarry, how great soever his Miscarriages may be.  
Here is a CANAAN, so called; Woe from the Lord God to every one that settles therein: For, I testify in the Name of Jehovah, that made the Heavens and the Earth, and all that is in them, That the True Name of this CANAAN is SODOM and EGYPT, and that our Lord is daily Crucified therein.  
And now William Dimsdale, if there be a Day for thee to Repent in, Repent of this thy great Wickedness, in calling Christ Pharaoh, and his holy Burdens the Egyptian-Tasks; and those Tastes of Comfort, which thou hast felt to Encourage thee in thy Obedience, to be like the Peace with the Egyptians, when the Tale of Brick was delivered Oh Miserable Man! if thou Perish, thy Blood is upon thine own Head.  
God never Required any thing of thee by his Light, that was Unreasonable, never to make Brick and find Straw; but he gave thee a Measure of his Grace, in which thou foundst Power to deliver thee; and hadst thou kept Faithful to it, thou hadst known Salvation by it: But now thou hast cast off Christ's Yoke and Burden, and endeavourest to betray him into the Hands of the Priests and Pharisees.  
Oh, Repent! and Pray, if it be possible, that this thy Wickedness may be forgiven thee; for, if not, the Weightof it will sink thee into Everlasting Misery.  
S. Crisp.   

AN ACCOUNT FROM HARTFORD.  
HAving taken notice of a late Pamphlet, set forth, one part by William Haworth, and the other part by W. D. the Title thereof, A Quaker Converted to Christianity, and that it was in Hartford; We, whose Names are under written, being Inhabitants of the said Place, could not but admire that such a thing should be in that Place, and we wholly Strangers to it; And One so Eminent, as W. H. doth describe him, that he need not fear to Encounter any Quaker in England in Discourse: This set some of us on Enquiring who it should be, upon which Enquiry it was found to be One who had been Apprentice (and now is Servant) to one Thomas Grigson of Hartford, who by Trade is a Weaver, and with his Wife hath belonged to our Meeting these many years. They being asked concerning their Man, Whether he was in any wise accounted a Quaker, say, They know nothing that be was ever so much as Convinced of that Blessed Truth owned by the Quakers, so as to be in Society with them, or Conformable to their Testimony. And further, They know not that he was ever looked upon, by any Person whatsoever, to be a Quaker in the least; but only that he behaved himself soberly towards them. And further, his Master and Dame, with whom he lived, says, He might come to the Meetings many years ago, among the Boys sometimes; but so, that they never understood that he had any Convincement upon his Mind. And so they with us do think strange, that any Man or Men dare be so Impudent as to set forth in Print a thing so notoriously False; and in it further to affirm, That He (to wit, the said W. D.) was fully of their Way, Spirit, Faith and Principle (meaning the Quakers) Now do but mind what the Lad saith of himself, in his Part of the Pamphlet, p. 7. First, As to Silent Meetings he was not satisfied: 2dly, That he used to salute his Friends and others with Pulling off his Hat. How now, William Haworth! Was this to be Fully of our Way, Spirit, Faith and Principle, one with us? Let them that know us judge. For he that comes not to know a Benefit in Silent Meeting, knows little of the Quakers Faith or Principle; although we appoint none, with the Limitation beforehand, as to be Silent Meetings, but if any have any thing to speak from the Lord, is as much at Liberty as at other times: But however, a Benefit we know by them, though no Words be spoken; we whose Minds are gathered Inwards 
* Hab. 2. 1, 2, 3. James 5. 7. Acts 3. 19  to wait upon the Lord in the Silence of all Flesh or Fleshly Thoughts, and to have an inward Ear open, to hear what the Spirit saith; and have and do, blessed be the Lord often at such Meetings feel the Times of Refreshing, which come from his Presence: And here is the True Worship known, which is in Spirit and in Truth, and such the Lord seeks to worship him. And so the Intent of the True Ministry 
* Acts 26. 17, 18.  is to direct the Minds of Men and Women to God's Spirit manifest in their Hearts, and there to worship; and not as W. H. saith, That those Gifts and Virtues wrought by the Spirit of God in our Minds, are a Man's own Righteousness, to wit, that which Paul calls his own, Phil. 3. 9 but the Righteousness of mere man; which is as Gross a Contradiction and Corrupt Doctrine, as if he should tell us, That Paul, in his desiring to be found in Christ, not having his own Righteousness, which was of the Law, desired to be found in Christ, not having those Gifts and Virtues that the Spirit of God works in our Minds; Oh, wonderful Darkness! but this is answered elsewhere. And then as to the World, They can know a Quaker by his not pulling off his Hat, which this Lad by his own Confession used to do.  
Now William Haworth, where is this Great Goliath Quaker that was thus Converted, and yet was never known by us, nor by the World to be a Quaker? But rather then W. H. will want a Prodigy, or a Wonder to the World, he will call him a Quaker; No doubt, William, thou deservest the Right-hand of Fellowship of Tho. Hicks; for he only forges a silly Quaker, and then makes him speak what he pleases; but thou hast Converted a Quaker; O Wonder! if this had been true.  
William, the next time thou writest things of this kind, lay them a little closer together; and remember the old Proverb, That it is Old Men and far Travellers that Lie without Control.  
So far we were willing to let the World know the Truth of the Matter; believing that at times something of God hath been stirring both in William Haworth and the Youngman, which we desire they may Return to, and Repent, before it be too late.  
We have subscribed our Names as followeth, 

William Faireman,  
Thoman Grigson,  
Thomas Chalkley,  
Henry Sweeting,  
Nathaniel Gerrard,  
Abraham Rutt,  
Richard Martin,  
Richard Thomas,  
Edward Plumsted,  
Henry Stout,  
Nicholas Lucas.     

AH William Haworth! what is become of that Tenderness that once was upon thy Heart? Then wast thou little in thy own Eyes; then didst thou confess to the Truth, and the Quakers were Honest People in thy Account: How well had it been for thee, if thou hadst grown in that Tenderness? But it is just with the Lord, that all who Rebel against the Light of his Son, should be Hardened. It would be well for thee to consider where thou art, and what thou art doing; for doubtless thou art now found fight against the Lord, and his Glorious Work, which he hath begun in the Earth; but it is all in vain, and to no purpose; for it will Prosper: And if thou canst stop the Sun in its Course, and set Bounds and Limits to the Sea, then mayst thou accomplish thy Desire; For the Lord hath Blessed us, yea, and we shall be Blessed, and there is no Enchantment against us: And thy Printing Books, and spreading them, and Preaching so much against the Quakers, and vilifying them, as thou dost, doth but manifest that Spirit of Envy and Bitterness which is not of God, and so is a Disadvantage to thyself, and will be turned unto Advantage to us; and all sober People, and such as are of an Honest Upright Heart, will soon discover thee: For what is the Chaff to the Wheat? And although thy Understanding be so darkened, that thou canst not see the Dawning of the Day of God, yet 'tis not in thy Power to shut the Eyes of others from seeing the Glory of it, nor to stop their Ears from hearing and knowing the True Shepherd's Voice, from the Voice of the Stranger: It is too late for thee to begin thy Work at this time of the Day; for the Son of God is come, and hath given us an Understanding to know him that is True, and many are in him, and do know the Elect Seed born that cannot be Deceived. And thy terming the Quakers Spirit to be Delusion, and their Doctrine Antichristian; these words, if ever thy Eyes come to be opened, will be a Burden too heavy for thee to bear: For it is no less than Reviling the Light of the Son of God, which he hath given for a Leader to his People, to lead out of all Evil, into all Truth; and those who have followed the Lord fully and faithfully therein, have found Life and Salvation, according to that Promise, He shall save his People from their Sins (not in their Sins) and of this there are Thousands of Living Witnesses. And therefore come down out of that high and lofty spirit, and bow unto that which convinceth thee of Sin; for all that will not bow thereunto will be broken thereby: There is not an easier way unto Life for thee, then there was for us; and yet we have no Cause to complain of a Burdensome Yoke, or that the Lord is a Hard Master; for the Yoke of Christ is easy, and his Burden is light: And do not flatter thyself with vain Hopes of our Fall; for the Eyes that look for that will perish in their Holes; for we are built upon the Rock of Ages; and though the Storms of Affliction beat on the one hand, and the Raging Sea (which casts up Mire and Dirt) on the other, yet shall we stand, for our Foundation is unmovable, and the Gates of Hell shall not prevail against us. And this is my Testimony for the Lord to thee, and all who join with thee in this Work; Cease striving against the Lord in his People, and Repent of your Evil, else you and your Work will fall together; For, no Weapon that is form against them shall prosper.  
Marry Stout.   

ERRATA.  
PAge 3. line 22. for banes read ●ands. Page 4. line 13. for which read with. P. 31. L. 38. for ontrary r. contrary. P. 37. L. 31. for Babe r. Babel. P. 39 L. 14. for without twith r. without with. P. 41. L. 36. for Burden r. Burdensome. And where any other Faults or Defects are escaped the Press the  Reader is desired to Correct them according to the Sense of the Matter, and none to impute them to the Authors.  
THE END.