THE TESTIMONY OF THE Hartford Quakers FOR The Man Christ Jesus, VINDICATED  
From the Malicious Slanders, Perversions, Confusions, Impertinencies and Idle Quibbling of William Haworth an Independent-Preacher, in his ANIMADVERSIONS on the said Testimony from the Hartford Quakers, as (in Derision) he calls them.  
With a Brief and Serious Reply by Mary Stout, to what concerns her in William Haworth's former Book, Entitled, The Quaker converted to Christianity Re-established; which about two years since John Crook and William Bayly have more fully Answered, in their Book, entitled, The Counterfeit-Christian Discovered; intended hereafter to be published, unto which THE SUBSTANCE of this Tract will serve for an APPENDIX.  
He (i. e. Christ) is despised and rejected of men, etc. who shall declare his Generation? Isa. 53.  
Behold I lay in Zion a Chief Cornerstone, elect, precious; but unto them which be disobedient, a Stone of Stumbling, etc. 1 Pet. 2.  
Printed in the Year, 1676.   

A Brief Introduction TO THE Unprejudiced Reader  
SInce we have in our late Testimony to the Man Christ Jesus, in the Fear, Sight and Presence of Almighty God seriously confessed unto the VERY CHRIST, the Son of God, both with respect to his miraculous Conception by the Holy Ghost, his being born of the Virgin Mary, his Life, Sufferings, Death, Resurrection, Ascension into Glory, his Coming again in Spirit and in the Power of his Father, etc. according to the plain Testimonies given of him in the four holy Evangelists, Matthew, Mark, Luke and John, the Acts of the Apostles, etc. William Haworth in the Pride and Malice of his Heart has endeavoured to invalidate our Profession, and abusively rendered us Liars, Cheaters, Equivocaters, pag. 11, 12. Poor unbelieving Creatures, p. 15. like a Railer aspersing us with [The deadly Poison, Enchantments, Divinations, Errors of the Socinians, Quakers, Ranters, Muggletonians, Papists] thus he ranks us: And with his impertinent Scribles hath opposed our Confession of Christ's spiritual Coming and Presence with his Members on Earth, limiting the Spirit of Christ to a wonderful distance from his Saints and Members on Earth, because he says, 'Tis the Soul or Spirit of Christ's Manhood or Humanity in Heaven; which Spirit (or Christ's spiritual Presence) that it should so much as extend to the Saints upon Earth, this he cannot swallow, Animad. Pag. 10. (on this, much of his Work against us depends) yet let it be remarked, that to the utter Overthrow of his own Cause he has in plain words confessed thus, viz. We confess again, that the Deity perfects all Good IN US and for us; but then the Humanity is in Union with it, and ACTS WITH 
☞  IT, and they must not be put asunder, p. 28.  
Howbeit, when he often grants, that Christ is present with and in his Saints on Earth by his Spirit (which is all we would have granted, if it were in Reality) he says, he means the Holy Ghost, who is God, and infinite, and can be and is in all the Saints, both in Heaven and on Earth at once; not the Spirit of the Manhood, that is a finite Creature, he saith. But where proves he by the Scripture, that the SON of God is a Finite Creature? Yet to vary and go round again, We are very apt to be swallowed up with the abstracted Thoughts of the Deity, Antid. pag. 13. And that Christ hath a  with his People in all their Streits, being touched with the Feeling of their Infirmities, Hebr. 4. 15. p. 12. Besides the plain Scripture he cannot get over, viz. If any man have not the Spirit of Christ, he is no●e of his, Rom. 8. 9 And God hath sent forth the Spirit of his Son into our Hearts, crying Abba Father, Gal. 4. 6.  
But it will appear in the following Tract, that this man has confusedly rambled, varied from, and confounded Scripture-Language, relating to the Manifestation and Operation of the Son of God, as the Way and Means of Man's Deliverance and Salvation from Sin and Death, and coming unto the Father; for no man cometh unto the Father but by the Son. This Way and Method of God's Salvation through his Son we stand for, against Confusion and Darkness: For the Light of Truth is risen over it all.  
Note that when W. H. is proved a Forger, in his citing the Dispute between the Baptists and William Penn, etc. at Barbican, to prove that we deny the Manhood of Christ in Heaven, then to prove his Slander, that we deny Jesus of Nazareth to be the Messiah, he closely sticks to a Certificate, dated Sept. 19 1676. and signed by Daniel Doughty, john Albury, Steph. Tothill, which is, That at the Discourse they had with William Bates, they did more than once hear him plainly say, That what Christ took of the Virgin had now not Being. And to aggravate the Matter against the Quakers, and to prove them No Christians, Seducers, etc. W. H. saith, He hath heard it out of the Mouth of a Prophet of their own, with Three Witnesses, and hath read it in their own Books (without 
pag. 3.  quoting any such Books and Pages.) But Note that in his Epistle to his Antidote, etc. (which we had some Months before the Date of the said Certificate) he has it in some other Terms, viz. That W. Bates frequently said, He did not believe that the Humane Nature, that which was taken by Christ of the Virgin had now any Being: See his Variation, as to Matter of Fact. The Phrase [Humane Nature] and that [he frequently said it] is not mentioned in the said Certificate. However we own neither Passage, but look upon the words as unadvisedly spoken, whether way soever William Bates did express them; or if he spoke any thing to the same import, he was ensnared by the Priest's Craft: and therefore his Charging the Quakers hereupon with denying Jesus of Nazareth, is as utterly false, as his calling W. Bates a Prophet of our own, to prove us guilty; whereas he was never esteemed (nor known to be, that we know of) either a Prophet, Preacher or Teacher among us. And W. H. his charging the Quakers, 
Antid. Epist.  (yea, many Thousands of them) with disowning Jesus of Nazareth, from the words of that one Person, shows his Injustice and Malice: And we having plainly confessed to the same Christ Jesus, as still in being, W. H. to his own Contradiction says, they evidently see we are not all 
Anim. p. 11.  guided by one and the same Infallible Light. It seems then, that though W. Bates was not, others of us are. More Shame than for our Adversary to brand the Quakers in general (and to call us gross Liars and Cheaters) for this one man's Occasion, Would he have himself and his Brethren to be so served? Has he done as he would be done by? Oh, Shameless Man! And we demand of him; to know in what Books of ours he has read these words, as he saith, viz. That what Christ took of the Virgin hath now NO Being: Let him produce those Books & Pages of ours, wherein those words are asserted by the Quakers (as their Opinion) or forever stop his Mouth; and be ashamed of Reviling and Abusing us, as he hath done. We doubt not but the Righteous God will rebuke his Malicious, Envious, Lying Spirit, and manifestly abase him for his Perverting the Truth, and Belying and Reviling the Servants of Christ, as he has frequently done in his Writings.  

Here follows a brief Collection of William Haworth 's Doctrines, about which the Controversy between him and us Chief hath depended.  
1. OF the Body of Christ in Heaven, That it is a Humane Natural Body, of an Earthly Substance, having the same Materiality, Form, and Figure and Shape ESSENTIAL to it, that it had when here upon Earth, Anim. p. 10, 11. & 7. & 16. compared with Antid. p. 6. [Contrary to Phil. 3. 21. 1 Cor. 15. 44, 45, 46, 47, 48.  
2. Yet (in Contradiction) That it is a very Glorious Body, more bright than a Thousand Suns, gloriously represented and painted out to us by Daniel, and John in the Revelation.  
3. That Steven saw the Heavens opened, and the Body of Christ, yea, Christ jesus, on the Right Hand of God, with his Bodily (or Carnal) Eye, from Acts 7. 55, 56. See also Antid p. 6, 12. compared with Animad. p. 14, 15.  
4. That the Man Christ jesus is not here on Earth, as to his Spirit; nor is or may his Soul or Spirit be (so much as) extended to the Saints upon Earth, Antid. p. 2, 3. compared with Anim. p. 10. [Yet in Contradiction to this by his own Expressions] CHRIST hath always been present with his Disciples in the Discharge of their Ministerial Gifts, and will be to the End of the World by his Spirit— The Union between Christ and his Church is mystical and spiritual, not corporal and carnal, as there is one Soul throughout the natural Body of Man, the same in the Head, and in every Member; so one Spirit in jesus Christ, the Mystical Head, and in every one of his Members the Saints, 1 Cor. 6. 17. Animad. p. 9 Christ is present BY HIS SPIRIT IN his Saints, p. 30. And whoever hath not the Son, hath not the Father, p. 26.  
Note, If he knew what he saith, and were real in his Confession, so as not to vary from it, the Controversy in this would be at an End, since Christ is confessed by both of us to be God and Man.  
But further observe W. Haworth's Doctrines.  
5. That Infants are not Innocents', but have the Gild of Adam's Sin upon them, pag. 21. Contrary to Ezek. 18. 20. & Chap. 18. 15. Mat. 18. 3. & 19 14. Mark 10. 14.  
6. That the Light within every one, is nothing but Nature, which is corrupt: We are by Nature Children of Wrath, p. 21. [But in plain Contradiction.] This Light within is the Law of Moses written in the Heart, that the Apostle (he's sure) calls it Nature, Rom. 2. 14. But now to 
[Mark.]  come off (how miserably soever) he saith, The Law of Moses in the Heart is the Work of the Law, p. 22.  
Query, But we ask, were those Gentiles, who did by Nature those things contained in the Law, Children of Wrath by the Work of the Law in their Hearts? (contrary to plain Scripture, Psal. 19 7. Rom. 2. 13, 14.) Now risum teneatis amici.  
7. That the Apostle saith of these Gentiles, that had done by Nature the Things contained in the Law, and had the Works of the Law written in their Hearts, notwithstanding this they were unrighteous, Sinners, guilty, etc. as a natural Man doing Part of the Law by the mere Strength of Nature is nothing but Sin, is a Child of Wrath, in a damnable Condition, no right Principle from whence he acts, not a Dram of true Faith in Jesus Christ, p. 22.  
Query, What then was it (or could it be) corrupt sinful Nature, by which those Gentiles, mentioned Rom. 2. 14, 15. did those things contained in the Law, and were justified?  
8. That W. H. and his Brethren cannot, dare not, must not admit of any Thing, no not so much as our Faith (though it's wrought in us by the Spirit) into that Righteousness that justifies us in God's Sight, p. 23. Contrary to plain Scripture, Rom. 5. 1. 1 Cor. 6. 11.  
9 He questions whether there be any Works done by the Spirit upon any of the Sons of Men (except Christ) but there still remains a Body of Sin in them? Intimating that a Body of Sin still remains in them all, Christ excepted. Contrary to Rom. 6. 7. & ver. 18. Col. 2. 11. And contrary to his own Confessions, viz. God works upon us by his Spirit, to renew our evil Natures after his own Image, p. 24. We confess that the Deity PERFECTS all Good in us, etc. p. 28.  
10. That we are not justified by Works done in the Spirit, as Abraham 's Works, David 's Works, etc. p. 26. Contrary to Jam. 2. 21, 24.  
11. That David describes the Blessedness of the Ma● unto whom God imputeth Righteousness without Works DONE BY THE SPIRIT, Antid. p. 18. Contrary to Psal. 32. 2.  
12. That Isaiah calls HIS observing Moses 's Law in THE SPIRIT filthy. Rags in that Place, Isa. 64. 3. p. ibid.  
13. That Paul 's delighting in the Law of God after the inward Man (which was to keep it in THE SPIRIT) he counted Loss for Christ, when converted to Christ, and this but his own Righteousness, on Phil. 3. p. ibid.  
14. To the Question, Is it good Doctrine to say, that Paul, when a Christian, counted his spiritual Obedience Loss and Dung for Christ? W. Haworth answers, 
‖ This is the Man that pretends highly to esteem & value the inward Work of the holy Spirit in the Hearts of Saints, and his Renewing, Comfort, Quickning●, etc. p. 22.  Yes very good, sound, blessed and comfortable Doctrine, received by Millions of Saints in Heaven and Earth (he addeth) [in Point of Justification] Animad. p. 27. Contrary to Rom. 8. 13. & 6. 16. & 16. 26. 2 Cor. 10. 5. 1 Pet. 1. 2. 14. 22. Heb. 5. 9 Acts 5. 32. Jer. 7. 23. Isaiah. 1. 19 Deutr. 30. 14. Rom. 10. 8.  
15. We are not justified by any Righteousness of ours done in the Spirit (this he calls, the Deeds of the Law) contrary to Rom. 8. 1, 2.  
16. That our own Righteousness (that which the Apostle Paul calls his own, in Phil. 3. 9) is within us, Inherint in our Souls; it CONSITS in those Gifts and Virtues that the Spirit of God works in our Minds, and we express those outwardly, etc. [His proof for this Doctrine is] viz. Faith is called your Faith, Love is called your Love, etc. The Spirit works Faith in us. See his Quaker Converted, Epistle Dedicatory.  
Observe, See what an exposition is here made upon Paul's words about his own Righteousness, which he desired not to have, but counted it loss for Christ. How horribly has this Man perverted this Scripture, Phil. 3. 9 Those Gifts and Virtues of the Spirit of God in Paul, as Faith, Love, etc. Can he part with these, and count them loss for Christ, when he had gained them by Christ? And W. H. acknowledgeth, That it is Regeneration that makes us meet for the Kingdom. See how he is confounded.  
17. That that Righteousness of Faith by which we are justified is wholly without us, in the person of Christ, Quak. con. Epist. Contrary to Isa. 26. 12. Rom. 8. 1, 2, 4. and 10 6, 7.  
18. Regeneration is to be distinguished from Justification, as the Cause from the Effect, Justification the cause of Regeneration, Animad. p. 27.  
Note, As if men were justified in an Unregenerate state, contrary to 1 Cor. 6. 11. Tit. 3. 5, 6, 7.  
19 What he calls the personal Righteousness of Christ, upon which only he placeth the Justification, Imputation, and merit of God's Kingdom, he explains, viz. That is only by the BLOODSHEDING of Jesus Christ, Anim. p. 27.  
Note, This SHEDDING of Christ's Blood, then has he preferred above the Virtues and work of his Spirit in us: And whose act was the SHEDDING of his Blood, pray you? Was it not his Persecutors? Whereas it was by the eternal Spirit in him, that HE OFFERED up himself a Lamb without spot to God: So that his Offering up himself was Act of obedience, proceeding from the inherent Righteousness and Holiness, which dwelled in him.  
20. Of Satisfaction. A Vengeance ready to punish Sin: This is as dear to HIM (i. e. God) as his mercy, IT being HIMSELF, it must therefore be satisfied; this way it is satisfied, viz. THE FATHER POURED OUT ALL HIS WRATH UPON HIS SON JESUS CHRIST, upon whom the Gild of his People was Charged, vid. Quaker Converted, Epistle Dedicatory.  
Note. Oh! Wonderful yet un scriptural Satisfaction: Thus W. Haworth has showed his Respect to the Son of God, thus highly to set the Father against the Son, even as much as his Brother T. powel, in his affirming THAT JESUS CHRIST WAS THE GREATEST SINNER 
* Note his Blasphemy  IN THE WORLD: Whence it must needs follow, THAT THE FATHER POURED OUT ALL HIS WRATH UPON HIS SON. Do the Independent Congregations thus think to live at ease in their Sins, and go Scot ●ree, or accquite themselves from the Wrath of God? If they do, their Hope and expectations will fail them.  
By these Doctrines before, wherein William Haworth has shown his Madness against the Light within, and the Works wrought by and in the Spirit of God in the Saints, and against the Son of God himself; by rendering him the Subject of his Father's wrath the Reader may suppose what kind of stuff the rest of his work & Scribbling against us is. We have here forborn to give a particular Answer to all these his Doctrines and Confusions, or a Recitation of all his Lies the matter being fully Answered elsewhere in other Books, particularly by John Crook, in his Treatise, Entitled, The Counterfeit Convert discovered, [in Reply to William Haworth's Book, Styled, The Quaker Converted to Christianity Re-established] which (since W. H. hath given us new occasions, and like a cracking Boaster, now Dares us to Reply) is intended to be made Public, so soon as may be with Conveniency, If the Lord will.  
We are Friends to all that desire to know the Truth as it is in Jesus Christ. viz. 

Richard Thomas,  
Edward Flumsted jun.  
H. Sweeting,  
Abraham Rutt,  
Richard Martin,  
H. Stout.     

Here followeth William Bates his Retraction and Account, to stop William Haworth 's Clamours on that Occasion.  
WHereas William Haworth has taken occasion to reproach the People of God called Quakers, as being no Christians, Seducers, etc. from some words which fell from myself in discourse with him, which his Witnesses certify were thus, viz. That what Christ took of the Virgin had now not Being.  
At four sundry times W. Haworth did set upon me with Accusations and Questions: And the first time, when he with several of his company came, as appears, to ensnare me with an Unlearned Question, about the Body (and Humane Nature) of Christ, Whether it be not the very same Flesh, Blood and Bone in Heaven as he took of the Virgin? I cannot deny but some such words passed from me, as before cited; wherein I do acknowledge it was my Weakness and Oversight, to give him any such Answer. And that my Weakness herein may not be further charged upon the People called Quakers, I do (in the Sight of God) affirm, That I never was taught any such words among them; nor do I know any such thing to be held by any of them, as that, What Christ took of the Virgin had now not Being; I should rather have answered his Question with Silence; for I did not understand his word [Humane Nature] However, I hope I shall be more careful how and whom I answer for the time to come. Yet nevertheless, let it be noted, That when I perceived W. H. had gotten Advantage at my words, I presently confessed my Belief of the same Christ Jesus, as still in Being; several times desiring him not to write those words (which had given him Advantage) yet he told me, But he would; and still made use of the former Advantage against me; ●●lling me, I was a Mad Quaker; he had had discourse with divers of the Quakers, but never heard the like from any of them; and withal, That my Brethren would call me to an Account for what I had said. In the Fear of the holy God I do declare this to be the very Truth of the Matter, so near as possibly I can remember.  
The 16 th' of the 10 th' Mon. 76.  
William Bates.  
Now observe, Reader, how disingenuously this W. H. hath dealt in this matter; Is, In accusing the Quakers on this Occasion with denying the same Man Christ, and disowning Jesus of Nazareth to be the Messiah, when he knew (as appears) the contrary, by expecting they would call W. Bates to an Account for what he had said: Oh, Unconscionable and void of Common Honesty! how like the Devil has he acted? when he has ensnared a Man, then insults over him, and since that to accuse a People from that particular Occasion. And 2dly, To notify the Man to the Nation as a Prophet of ours for these words, which he desired him not to write down; but thereby intimated a desire, they should not be insisted upon, and here he hath honestly retracted them, and therein shown more Respect to Truth then ever W. H. hath done, or is like to do whilst he persists in his Lying Aspersions and Abuses against us; For which the Righteous God will judge him, and his Folly and Madness against God's holy Truth, will the more be manifest to his Shame and Confusion, if he persist therein.    

THE TESTIMONY OF THE Hartford Quakers FOR THE Man Christ Jesus VINDICATED.  
TO William Haworth's Accusation in his Title Page, W. H demonstrating that it is not the same true and real Man Christ jesus that they (i. e. the Quakers) give Testimony unto, but another false and feigned jesus. Answer, A blasphemous Aspersion: See our Testimony, pag. 7, 8, 9 which is unto the same Christ Jesus that was miraculously conceived by the holy Ghost overshadowing the Virgin Mary, that was crucified and put to Death, as concerning the Flesh, buried, risen again, ascended, etc. that we have always believed and owned the Man Christ Jesus, according to the plain History of him in the holy Scripture, as well as in the Mystery. Where's now the false and feigned Jesus? If W. H. will not believe our Confession herein to be Real, but Quibbling, we may not swear to it, nor shall we need an Asseveration to clear us; but leave him to God to deal withal for his Abuse.  
Instead of proving, That the Quakers denied the same Numerical, True and Real Manhood of jesus Christ in Heaven, etc. at their Dispute with the Baptists (at Barbican, London) which he instanced for proof thereof, as one main Ground of this Charge, he is now fain to pull back his Horns, as to that Proof, being so evidently disproved by our Citation of that Passage at the said Dispute, viz. W. P's Confessing in the Name & Person of the Quakers, That we do believe the Man Christ Jesus to be glorified in Heaven; We do believe the Holy Manhood to be in Heavenly Glory, etc. This evidently making against W. H's Aspersion, he is fain to tell his Reader (instead of proof from that Dispute) That some that are not acquainted with their Way of speaking, may think this sufficient (calling this a brave Sound of Words) but others, that have been used to them cannot, till W. Penn describes what he means by the Man Christ Jesus, and what by the Manhood, p. 6. See here, instead of proving his Charge from the Dispute quoted by himself for it, he is now to seek W. Penn's Meaning, when it concerns Matter of Fact. Oh, silly Adversary!  
His Instance of G. F's telling of Christ in the Male, and in the Female, and that Christ's Nature is not Earthly [or (in that Sense) humane] proves not that the Quakers deny the Man Christ Jesus to have ascended into Heaven, any more than that the Apostles did so in confessing to Jesus Christ in them, their HAVING the Son of God, and Life in him, the Spirit of Christ in them; and because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, crying Abba Father. And the Apostle plainly distinguished between the first Man Adam, that was made a living Soul, and the last Adam, that was made a quickening Spirit; the first Man being of the Earth earthly, the second MAN the Lord from Heaven, 1 Cor. 15. 45, 47. Let our Caviling Opposer fight with plain Scripture, if he will, if he still believes Christ's Manhood or Nature to be of an Earthly Substance (i. e. as that of the first Adam 's) p 7. He may keep his Faith to himself, and take his Unscriptural Expressions back again, or endeavour to reconcile himself to the Scripture-Language, The second MAN is the Lord from Heaven, etc. Is not here a Heavenly Manhood opposed to the Earthly? For, if Man was Created in the Image of God; so as Man is called the Image and Glory of God, 1 Cor. 11. 7. And the second man who is Lord from Heaven, the Image of the invisible God, Col. 1. 15. The BRIGHTNESS of his Father's Glory, the EXPRESS Image of his Substance, Heb. 1. 3. Doth this Manhood or Image consist of man's Corporal earthly shape or figure? Nay; Is not here a Manhood of a higher Nature, Image and Glory, then that of the earthly Natural Body, shape or form of it? Which doth not at all deny Man that Body or Form that God hath (at his own pleasure) allotted for him, and is proper to his Condition.  
But the sum of our Confession (that we believe the man Christ to be glorified in Heaven, etc.) he saith, is this, viz. That the Light within being harkened to and obeyed is lifted up and exalted and glorified in the heart of man— and that nothing is more obvious in our Discourses with them then that Heaven is within them, p. 7. When they say the same Man ascended into Heaven, they mean nothing but that Globe which we call the Earth, p. 8.  
Rep. Oh, Disingenuous Man! when thou canst get nothing against us as Matter of Fact from our plain Confession, thou wilt forge Meanings for us; as when we have plainly told thee, as thou thyself hast cited, viz. That the same MAN CHRIST that suffered and was put to Death in the Flesh, and was raised from the dead by the mighty Power of God, ascended into Heaven, ascended both as to change of Place and State of Glory: Thou makest our Meaning to be nothing but that Globe which we call the Earth; as if by Christ's local and visible Ascension from the Earth [which was a signal Evidence of his being the very Christ, the Son of the Living God] we meant his Descension into the Globe of the Earth. Oh! gross Perversion: We could not have more plainly and historically signified our Meaning then we did from these Scriptures, Luk. 24. 50, 51. Act. 1. 9, 10. yet still withal confessing Christ's SPIRITUAL PRESENCE in the Hearts of his People, who are quickened and saved by him, the Mystery of Christ in Spirit no ways opposes the History of Christ in the Flesh [mark that] unto which our Confession before is so plain that W. H. addeth to it, viz. Is not here a full and plain Confession? Would not you take the Hartford Quakers more orthodox than others of them? p. 7. [Whereas the Quakers have neither been taught nor confessed the contrary, whatever he would insinuate against them to the contrary.]  
W. H. addeth, They have altogether lost their Credit and Reputation with many, as in this matter, in that we have so frequently caught them juggling, 
‖ Gross Slanders.  equivocating, quibbling, cogging the Dice, that we can no more trust them, p. 8.  
Answ. They are not out of Credit and Reputation with any, but such prejudiced, envious, perverse and partial men as thou art, who slanderest us in saying, We have so frequently caught them juggling, etc. We have caught thee in Forgery, Lies and Confusion, who beliest us in saying, We unsay what we have said (as to Christ's Ascertion, and Exaltation into Heaven and Glory, as before) By our saying, that it was not that he might remain separate from his Body (which he is Head of) for was Christ's Ascension, or being taken up into Heaven from his Disciples, that he might remain separate from them, as to his spiritual presence? when he said, I will not leave you comfortless, I will come unto you, John ●4. 2. ver. 18. which thou confessest, speaks of HIS coming in the Power of the Spirit to their Hearts to comfort them in the Evil Days, wherein they should be cast, p. 13. [his coming] whose coming? The same Christ's that went away. Is this to unsay or deny his Ascension, or being in Heaven? W. H. thou art quite out.  
Again, that Change that we believe Christ Jesus to have had into a State of Glory, which, as the Son, he had with the Father before the World began, doth not at all deny Jesus of Nazareth to be the Messiah, as most unjustly thou hast accused us, both in thy Antidote and Animadversions, p. 6. for it was the same Jesus that so prayed, Father glorify thy Son, glorify thou me with thine own self, with the Glory which I had with thee before the World was, John 17. 1. 5. yet it is a plain falsehood to say, that We suppose that the manhood (as thou calls it) that was taken of the Virgin, is turned into an Imme●se infinite being, a Deity? It was never our Supposition, 
p. 6.  that the mere ●lesh & Blood that the Son took of the Virgin (which was part of the same the Children had) became a D●ity, an Immense infinite being, when thou wantest proof for thy Slanders against us, thou must needs Invent and Forge suppositions, meanings, and absurd Consequences for us: Oh! perverse Man; is this to support thy Credit and Trade among thy Hearers, to say we do suppose that which never entered into our Hearts?  
W. H. His Soul was in the Saints: We may despair at this rate ever by words to understand one another; here's Babel, p. 8. Answ. In Babel thou art, who accusest and revilest us, and drawest thy absurd Meanings upon us without understanding us, showing thy ignorant Confidence. Of the Soul or Spirit of Christ we shall speak anon. Against our saying, He [Christ] had all Power in Heaven and Earth given him, and therefore could descent at his pleasure; and he promised to be with his Disciples always to the End.  
W. H Objects. To Argue from Christ's Power to his will, was never accounted strong or right Reasoning. 
* But the learned and Zealous Protestants, affirmed Christ's Spiritual presence with his Church, in opposition to the Papists Doctrine of his Carnal presence in their Sacrament.  The Papists argued thus against the Martyrs, for their Transubstantiation, viz. God had Power to turn Bread into his natural Body, Ergo, p. 8. Ans. A most gross perversion and abuse, not only against us but against Christ's own Testimony, whereby his WILL to be with his Disciples to the end of the World, as well as his Power to come again unto them, is signified: And JESUS spoke unto them, saying, ALL POWER is GIVEN unto me, etc. Lo I am with you always even unto the end of the World, Mat. 28. 18, 20. But W. H. has denied Jesus Christ to be here on Earth as he is Man (that is, either as to his Body or Spirit) Antid. p. 2, 3. It is not a Corporal and carnal Union between Christ and his Members that we plead for, that's not the Controversy, nor do we speak of the manhood being locally [or Personally] present with, and in the Saints (as he would Insinuate) p. 9 But the spiritual presence of Christ Jesus according to his promise, Mat. 28. 20. As the SON of God, to whom all Pow●r IS GIVEN according to his own sense. And though our Adversary has denied the Holy manhood of Christ, even in the spirituality of it, (that is, as to his Spirit) to be on Earth, in or with his Church; yet hath he confessed, that CHRIST is in the Saints by his Spirit, Antid. p. 5. And that Christ hath always been present with his Disciples in the discharge of their ministerial Gifts, and will be to the end of the World by HIS Spirit, Animad. p. 9 Where's now the Controversy? Is the heavenly Man Christ wholly separate from his Church and Members, not only in Body, but in Spirit also; yea, circumscribed in some place as far as the highest Heavens are supposed from the Earth, Antid. pag. 6. As a Man may be many Miles distant from his Wife, etc. Anim. p. 9 And yet this same Christ always present with his Disciples? And as there's one Soul throughout the natural Body of man, the same in the Head, and in every Member; so ONE Spirit in Jesus Christ, the Mystical Head, and in every one of his Members the Saints, Anim. p. 9  
Now if thi● man meant really as he speaks, as to the spiritual Presence and Union of Christ Jesus with and in his Saints and Church on Earth, and would lay aside his Enmity and Confusion, and keep to Scripture-Language, the Controversy between him and us would be at an end. But in p. 10. he has framed a Dilemical Quarrel against the Spirit of Christ being in every Saint, which he says, we invest with the Office of the holy Ghost, which he concludes cannot be so, either with or without the Body; nor yet extending from it in Heaven to every Saint upon Earth: For that were to render the Soul of Christ immense & infinite, and then there must be a new created God in time; the Soul of Christ's Manhood was created in time; Error is Crookedness, Absurdity and Rottenness, quoth W. H. And yet he saith, The Saints ought to worship the Humane Nature of Christ in Union with the Deity, Anti. p. 6, 7. And that the Humane Nature giveth Life to our Souls, p. 7. Can it do so, and yet his Spirit not so much as extend to us, though immensly impowered with the Deity? How doth he darken Counsel by words without Knowledge? And W. H. leaves us not thus, but has another fling at us, p. 19 But he (Christ) is on Earth (the Quakers say) at least in one essential part of his Manhood. His Soul is in every Saint. You see Error is big-bellyed and fruitful. And p. 20. & 30. Refining Religion, and the blessed, holy, true, real, operative Manhood of Jesus Christ into Air, Wind, Fancy, Nothing, 
‖ Gross Lies.  etc.  
Rep What a heap of jumbled Arguing, mudled Stuff, with a most false Conclusion against us is here? as if we went about to annihilate the most holy and glorious Manhood of Jesus Christ. Now we would query of this Man:  
First, If the Soul and Spirit of Christ be not one and the same?  
2. If he was the Son of God, before the World was; what then is his Soul, and in what time created?  
3. If the Spirit of Christ and the holy Ghost be separate or divided?  
4. If Jesus Christ in all the parts essential and proper to him (viz. in Body and Soul or Spirit) be so circumscribed and limited in Heaven, as in no sense or degree to be in or with his Saints or Members on Earth; then how is his own Promise or Saying made good, Lo I am with you always to the End of the World? And how has the Father given the Son Power over all Flesh, that he should give Eternal Life to as many as the Father gave him? John 17.  
5. And doth not God send the Spirit of his Son into Believers Hearts, that thereby they might partake of his holy and heavenly Nature and Humanity, of the same Mind; the same Meekness, Gentleness, Humility, Kindness, Fear of the Lord, Obedience, etc. that was in him? Else how can any be true Christians?  
If W. H. answers, viz. I grant that Christ is present with and in his Saints by his Spirit, that I mean the Holy Ghost, who is God, and infinite, and can be and is in 
* See Antid pag. 13.  all the Saints, both that are in Heaven & on Earth at once; not the Spirit of the manhood, an essential part that is a finite Creature 
‖ He confesses, that the Consideration of the Manhood of Christ in Heaven doth give Boldness & Access in Prayer. God hath rendered himself much more familiar to us this Way. We are very apt to be swallowed up with the abstracted Thoughts of the Deity. But does this Man pray to and worship Christ as a finite Creature, that has not Power to extend his Spirit to him? No; but as in Union with the Deity, than we hope, as in that Union, he has Power to minister of his own Life and Virtue to all that believe in his Name. However, he grants, that as God, Christ is in all his Saints in Heaven and Earth. Well, show us the Father, and it sufficeth us. To which Christ answered, He that seethe me, seethe my Father also, John 14. Therefore the true Knowledge and Sight of God is through his Son.  (as his words are) page 10. Now Christ as God is immense, as to his Presence; he is every where; and as to his Saints, he is with them always, and in them by his Spirit, Antid. pag. 5.  
Rep. Now you have his Opinion, how Jesus Christ is in and with his Saints; that is, That the immense infinite God is in and with them: But is nothing essential to the Heavenly Man Christ Jesus (the Son of God) as such, extended to them? See but what a Labyrinth the Man runs into, through his deviating from plain Scripture-Language, dividing Christ, the Head, from his Body, to such a vast distance as he knows not the Omnipresence of an infinite God, who questions: But how does he own his SONSHIP, or Manifestation. Operation, or Dispensation of the SON of God, as such, or as Mediator between God and Men, or the Kingdom of the Mediator? And when Christ said, All Power in Heaven and Earth is given unto me; Lo I am with you always; is this only as an infinite God? Who then gave him this Power? And who gave the Son Power over all Flesh? or empower him to give Eternal Life? Did God give it to himself? Did not the Son say, My Father is greater than I? But if, as a Son, he be wholly excluded and separate from the Saints on Earth, how said he, If any man love me, I and my Father will come unto him, and make our Abode with him; And if any man have not the Spirit of Christ, he is none of his; And because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts, crying Abba Father? Gal. ●. Is there nothing of the heavenly and holy Manhood in this Spirit of the Son, but only the mere infinite Deity itself? or does it then mediate, intercede or cry Abba Father to itself, without Respect to any lower State or Dispensation, as a Son (as the Way and Means to come to God) or to Christ Jesus, as the eminent Instrument and Workman of God, as Mediator? The Gospel we have received, we had it in the Name of the Father, Son and Holy Ghost, who are inseparable, and not divided either in Heaven or in Earth. We have nakedly confessed Jesus Christ, the Son of God, as having all Power in Heaven and Earth to be both God and Man; he is that Immanuel, God with us: And hath not he Power, as such, to breathe upon and inspire his Saints (and to give Light and Life to Mankind) without any lessening or limitation to his own Being, as Jesus Christ the Son of God? It is the Spirit of the Son wherein we receive of his Life, Virtue and Power; and its only in and through the Mediator that Man is capable of receiving the Knowledge of God; For God who commanded the Light to shine out of Darkness hath shined in our hearts, to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ, 2 Cor. 4. 6. Whose Knowledge and In dwelling we have in measure received, according to the Measure of the Gift of Christ, whereby we feel him to dwell in our Hearts by Faith, as truly as we know that God dwelleth in us, and we in him, because he hath given us of his Spirit; Jesus Christ received the Spirit without Measure, we by Measure: Moreover, is not all the Graces, and Operations thereof in us, and spiritual Good we receive from God to our Souls, said to be through Jesus Christ? (a Phrase frequently used in Scripture) who said also, Without me ye can do nothing. And how is Christ Jesus, the Way to the Father, given for a Covenant and Leader to his People, and for Salvation to the Ends of the Earth, if not at all upon Earth? and why did he say, No man cometh unto the Father but by me? Was this considered only as God, without any Condescension as a Son or Mediator below the mere Deity? were not this to confound the Order and Manner of the holy Ghost's plain and distinguishing Testimonies in Scripture relating to the Dispensation of Christ?  
Another Instance we have to prove the Blessed and Heavenly man Christ Jesus not now upon Earth in or with his Members [with respect to HIS Spirit or spiritual Presence] and that is, Act. 3. 21. Whom the Heavens must receive till the Times of Restitution of all things. 
‖ [Which God had spoken by the mouth of all his holy Prophets since the World began] These words he leaves out.  If (quoth W. H.) they would mind this one Scripture, it would put an End to all their Cavils— which Times let them dare to say are already come, pag. 9  
Answ. Dare he say, that these Times of Restitution of all things, spoken by the holy Prophets, are not begun in these Gospel-Times, wherein Christ's spiritual Appearance, Dispensation and Revelation is made known, what's the Restitution, and the Times of it? Is it not a Restauration, gathering and making up the Church of Jews and Gentiles into the spiritual Fellowship and Faith of the Son of God? who therein are the Seed of Abraham, whom God promised to bless, in sending Jesus, to turn away every one from his Iniquities; see Acts 3. 20. to the end. And are not those Times of Restitution Gospel Times, New-Covenant Times? Let it be considered according to Scripture, how far the Times of Restitution of ALL things, spoken by the Holy Prophets, extend, and what that Restitution is, and it will appear, Whether those Times and that Restitution are not begun; and whether or no its now a Time to persuade People, that Christ Jesus is not sent for such a Work, as that of Restitution; as also, how far the Phrase [Heaven and Heavenly Places] according to Scripture, extends?  
Whereas to our saying, The Apostles had Signs and Evidences of Christ's Coming, who by HIM wrought Miracles, Act 4. 10. (i. e.) [saith he] The Miracles were Signs of his Personal Coming— since his Ascension, p. 14.  
Personal Coming are none of our words, but this Man's own Meaning on ours; therefore his Risum teneatis amici, with all his scornful Stuff, toucheth not us: It was Christ's Spiritual Presence and Power that we pleaded in those Miracles. And he is fain to grant, that Miracles wrought by the Apostles were only Signs of the Coming of Christ in Power and Spirit, P. 14. Well, then CHRIST came again in Power and Spirit after his Ascension; yes, and on that Scripture, Jo. 3. 13. he confesseth, CHRIST was spiritually in Heaven with his Saints when on Earth, and is spiritually on Earth with them now he is in Heaven, p. 13. Is CHRIST so? Why then does this Man cavil against us?  
The Reader knoweth (saith he) what we mean by the spiritual Presence of CHRIST with his Saints.  
He means, That God, whose Presence is immense and infinite, filling Heaven and Earth, is with his Saints, not really Christ Jesus in Spirit, as Man; though he be the second Man, the Lord from Heaven, the last Adam, and made a QUICKENING Spirit, 1 Cor. 15. 45, 47. But is Christ divided? Is he not God and Man in Union?  
And to our Citations on Acts 3. 11, 16. and chap. 4. 10. By the Name of Jesus of Nazareth, whom ye crucified, whom God raised from the Dead, EVEN BY HIM doth this Man stand before you whole; and vers. 30. That Signs and Wonders may be done by the Name of thy holy Child Jesus, whom thou hast anointed. And Act. 2. 32. Having received, of the Father the Promise of the Holy Ghost, HE hath shed forth this which ye now see and hear. Well, 'tis granted that these Miracles were only Signs of the Coming of Christ in Power and Spirit, wherein he was spiritually on Earth. If he still says, This only concerned the Deity or Omnipresence of God the Father, and not the spiritual Presence of the man Christ, nor his spiritual Manhood: This were to tell us, that Peter and the Apostles only went about to convince people of an infinite Deity, and that his infinite Presence was with them, without respect to the Presence and Work of Christ, as a Son or Mediator with them; when they endeavoured to promote the Name of Jesus Christ, who was crucified, and said, Even by HIM doth this man stand before you whole; and prayed, that Signs and Wonders might be done by the Name of the holy Child Jesus: Which was, that through him the Power of God and Christianity in the Life and Power of it might be promoted and spread: For by HIS MEANS we believe in God, that raised him from the dead, and gave him Glory, that our Faith and hope might 
1 Pet. 1. 21.  be in God.  
And seeing thou W. H. confessest in Joh. 14. 18. I will not leave you comfortless, I will come unto you; That this Scripture speaks of his Coming in the Power of his Spirit to their hearts, to comfort them in the Evil Days wherein they should be cast, p. 13. And yet, As for his Deity, it is infinite, and can in no wise be said, that the Heaven received it, p. 9 God is immense, as to his Presence, he is every where with his Saints always, etc. Antid. p. 5.  
From hence we may then answer thee, Argumentum ad hominem, or according to thy own Reasoning: It cannot be said that Christ, merely as to his Deity, did come again unto them any more than in that respect he ascended, or went from them, his Deity being infinite, filling all places; therefore his Coming again surely must in some sense have respect to his heavenly and blessed Manhood, by virtue of the divine Power of his Father, wherewith he was wonderfully endued and exalted, Eph. 1. 21.  
But still to our Opposers circumscribing the Man Christ Jesus, the Mediator, as to his whole Manhood, both in Soul and Spirit, as well as Body, to some remote place in Heaven, from his Members on Earth, and deriding at us for confessing to his spiritual presence, in, and with them. We desire the Reader to observe one passage, wherein he has overturned his Work, given away his Cause, and plainly hedged up his own way, and that is in p. 28. of his Anim. viz. We confess again, that the Deity 
Anim. p. 28.  
☞  PERFECTS all good IN US and for us, but then the Humanity is in Union with it, and acts with it, and they must not be put asunder.  
How now W. H. What hast thou been contending against us for? for confessing something of Christ in us as Man as well as God, and for the Doctrine of Perfection? And yet hast here plainly confessed to both, that the Deity PERFECTS all good IN US and for us: And that the Humanity (which is the manhood) is in Union, and ACTS with it, and they must not be put asunder; what can be more plain? And hast thou not confessed The manhood with the Deity is but one Christ, one Mediator, and both spoken of in that place, 
p. 19  John 6. 53. And that the Flesh of Christ, which (thou callest this Human Nature) giveth Life to our Souls in quickening of us to Righteousness, Antid. p. 7. Thou hast said enough, stop thy Mouth and Pen, and Cavil no longer with us in this matter, thou hast fairly given away thy cause and contest; do the Saints now partake of any thing of Christ below the Divine being itself? what sayest now? doth not the Deity, and the holy manhood work together, in perfecting all good in us? Thou hast now fully answered thyself; and Scribble as much as thou wilt, thou canst never get over it.  
And what sayest thou to these Scriptures, where God said to his Son, It is a light thing that thou shouldest be my SERVANT to raise up the Tribes of Jacob, and to restore the preserved of Israel, I will also GIVE thee for a Light to the Gentiles, that thou mayest be my Salvation unto the ends of the Earth, Isa. 49. 6, 8. Acts 13. 47.  
And said Christ, No man cometh unto the Father but BY ME, John 14. 6.  
And said the Apostle, Ye turned to God from Idols, to serve the living and true God, and to wait for his SON FROM HEAVEN. whom he raised from the Dead, even Jesus, etc. 1 Thes 1. 9, 10.  
Looking for that blessed Hope, and Glorious appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, Titus 2. 13. The God of p●ace that brought again from the dead our Lord Jesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant make you PERFECT in every good Work, to do his will, working IN YOU that which is well pleasing in his sight THROUGH JESUS CHRIST, Heb. 13. 20 ●1. What's more plain, then that God enlightens us, and Works in us by his S●n Jesus Christ, in condescension, and subserviency to himself, and that those Primitive believing Gentiles waited for his Son from Heaven, looked for the Glorious appearing of the great God, AND our Saviour Jesus Christ, as ●is Grace taught them, and that he did work in them what was well pleasing in his sight THROUGH JESUS CHRIST, Mark t●at; did the Heavens then, and yet contain Jesus Christ at such a Remoteness from all Saints on Earth? Were all these former Believers disappointed in their hope and expectations, and waiting for the Son of God from Heaven? Or did they only attain to the Glorious appearing of the great God, & not of Jesus Christ? does not this suit thy Notion, who speaks not IN Christ, nor IN his knowledge, who never wast Baptised into Christ; thou hast not received the Spirit of the Son, 'tis a Mystery hid from all such a●ry Notionists, who hast signified to us, that All those places where we Read of Jesus Christ by name APPEARING, are to be understood, that either they saw him, the Heavens being opened (as 'tis said of Stephen) ●r his was in extacy, Antid. p. 4.  
And thou hast explained how Stephen saw the Heavens opened, and the Son of Man standing on the Right Hand of God; that it was with his Carnal Eyes, his Sight being strengthened in a wonderful way, Antidote, pag. 4. & 12. 
☞  And what is that other way of seeing Jesus Christ in his appearing? It is in Extacy: What's that? It is as when one is in a Trance, or Swoon, when one so forgetteth himself that he is not in the exercise of his Reason or Understanding: Thou mayest preach and pray long enough before thou wilt be in any such Extacy or Trance, or see the Heavens opened, and Christ's Appearing, with thy Carnal Eyes. But were the believing Gentiles waiting and looking for the Son of God from Heaven, the glorious Appearing of the Great God and our Saviour Jesus Christ, 1 Thes. 1. 10. Titus 2. 13. in Expectation either to see him with their Carnal Eyes, the visible Heavens being opened; or to see him only in some Extacy, Trance or Swoon? If so, than they were not to see Jesus Christ while in their right Wits or Understandings, or in the exercise of their Gifts: Strange Doctrine. Yet we grant that great Visions and Raptures have been in Extacies: A Man in Christ caught up into the Third Heaven, whether in the Body or out of the Body I know not, said he. Peter at Prayer fell into a Trance, and saw Heaven opened, Act. 10. 10, 11. But this hinders not the Saints Spiritual Sight and Sense of Christ in their daily Enjoyment of him and living in him. But Stephen being full of the Holy Ghost, saw the Glory of God, and Jesus standing on his Right Hand, and said, Behold I see the Heavens opened, etc. Can he with his Carnal Eyes see all this, viz. the Glory of God, his Right Hand, and Jesus standing at it? And were the Heavens outwardly opened? What mean Conceits hast thou of God and Christ? who also tellest of Stephen's seeing Christ in Heaven with his Bodily Eye, it being strengthened by the Lord, Anim. p. 14. And did he see the Glory of God and his Right Hand with his Bodily Eye also?  
Thou sayest, Thou wouldst not be guilty of any Carnal Thoughts of God, or his Glory; but yet darest not but believe the Scriptures of Truth in these Matters, although thou shouldst not satisfy thy Reason. And addest, I do believe the Deity itself cannot be seen, no Mortal Eye can approach that Invisibility, p. 16.  
And then where do the Scriptures say, that Stephen saw the Glory of God with his Bodily or Carnal Eyes? The Scripture in the same place as plainly saith, That he saw the Glory of God, as that he saw the Heavens opened, and Jesus standing on the Right Hand of God. And thou hast granted, No Mortal Eye can approach the Invisibility of the Deity itself. See how thou art shaken in thy Work, about thy saying, Christ passed into the invisible Heavens, thou now variest it to unseen; as many Stars are invisible, yet capable of being seen by any Teliscope or Prospective-Glasses, p. 14.  
So then by Invisible most supreme Heaven (that's far above all Heavens; i. e. all Heavenly Powers, all Angelical Nature and Perfection; He is above them all, Antid. p. 8.) we are to understand thou meanest an Unseen yet Visible Heaven, above all Heavenly Powers, all Angelical Nature, etc. that may be seen by the Carnal Eye, when eminently strengthened, as (thou thinkest) Stephen's was. What then is this Angelical Nature, and those Heavenly Powers. which this invisible, unseen, visible Heaven is so far above? Thou comest off but poorly in this, how poor and unbelieving Creatures soever thou countest us, p. 15. Thou art high and rich in thy own Conceit; but is it not with other men's Notions, intermixed with thy own Conceits, confused and carnal Fancies?  
In the 13th page of our Testimony we required thee, To show us that Book and Page of ours, where ever (from these Scriptures Ephes. 4. 10. Mat. 28. 20. or 1 Cor. 15. 50.) the Quakers thus argued, viz. Therefore Christ is not in Heaven in his Manhood; how then can he be in Heaven? But instead of producing us Book and Page or Dispute for these Words or Inferences, thou proceedest in thy Forgery to abuse us; still charging thy own Objections with the same Inferences of thy own forging upon us, with thy Ergo, He is not in Heaven, etc. p. 13. Oh, Forger and Perverter!  
And for thy Belief of Christ's Manhood and Nature being of an Earthly Substance, Anim. p. 7. A Humane Natural Body, p. 10. having the same Matter, Finiteness, 
☞  Shape, Form, Figure it had on Earth, p. 11, 17. and that Christ's Soul or Spirit, an essential Part of his manhood, Antid. p. 3. is a Finite Creature, Animad. p. 10. How shall we reconcile these words with thy Confession, viz. We say, the WORD was made Flesh, Joh. 1. 14. and in that Flesh ascended into Heaven, p. 12.  
We hope thou wilt not say, That WORD was made an Earthly Substance, a Humane Natural Body, nor yet a Finite Creature; for all things were made by that Word, Joh. 1. 3. And this was the Son of God, by whom God made the Worlds, Hebr. 1. 2. Thou hadst need use some nice Distinction here by some Figure or Communication of Properties to wind thyself off from Socinianism and Confusion, though thou exclaimest highly against the Socinians; and it's a question whether that will do thy Cure: For, what Preeminence hast thou allowed Christ, if both his Essential Parts be but such finite Creatures? i. e. His Body in Heaven, but a Humane Natural Body, of an Earthly Substance, of the same Matter and Form it had on Earth, and his Spirit but a finite Creature; yet it was the Word that was made Flesh ascended. What! is the Word a Natural Earthly Body or Substance in Heaven? Why dost not keep to Scripture? And is Christ's Body in Heaven a Natural Earthly Body? If so, than he has a meaner Body than his Saints and Members shall have; theirs shall be Spiritual, Celestial and Glorious: but, alas! Christ their Head must still have a Natural, Humane, Earthly Body in Heaven, in the same Shape, Form and Figure it had on Earth. But we told this Man in our Testimony, pag. 12. If so, where it's said in the place cited, Phil. 3. 21. Who shall change our vile Body, that it may be FASHIONED like unto his Glorious Body: That were as Good Sense as to say, We shall be fashioned like unto what we are; where then is the Change? We can gather no satisfactory Answer to this, but only the same invested with more Glory, p. 16. that is to say, That Christ's Natural Earthly Body in Heaven is invested with more Glory then on Earth, and so shall our Vile Body be: So the changing and fashioning of the Body shall not be any Change of the Substance or Fashion of the Body itself, but only the investing the Vile Earthly Body with some better or more beautiful Clothing then now it hath. See how this Opposer has perverted the plain Scripture, and what mean Conceits he has of Christ's Glorious Body: In plain Confutation to which we would have him read Dr. H. Moor his Modest Enquiry into the Mystery of Iniquity, Apol. Chap. 3. p. 494. in his Search into the Nature of a Glorified Body, wherein he declares, That the Body of Christ in Heaven is not Terrestrial Flesh and Bones, but of a more refined Nature; 
Observe.  and that according to Testimony in Scripture we find, that a Glorified Body, or that Body wherewith they shall be rewarded, who shall attain to that blessed Resurrection, may be dignified with these three Titles, Angelical, Spiritual, Celestial.  
We would advise W. Haworth to Read Henry Moor, upon this Subject of the Resurrection-bodies; for W. H. may learn something of him, he being a man of far more wit & parts than himself; however, he would seem to be some learned Philosopher: Where he tells us [that if it (i. e. the Body of Christ) be not the same in Kind and Nature, it cannot be the same in number, Anim. p. 5.]  
This cannot be Universally true in every respect, if H. Moor's enquiry into the Nature of a glorified Body be true, even in this very instance of the glorified Body of Christ: That is, if it be so Transmuted or changed, & come to be of a more refined Nature, than a terrestrial Body, that is become spiritual, & Celestial. Let him answer H. Moor on this subject as before cited if he can.  
That Christ's manhood cannot be seen with the bodily Eye, p. 5. (in any Sense) is not our affirmation, or words, for Christ has power to show himself Visibly, and Invisibly as he pleaseth as he did to his Disciples after his Resurrection, to Paul in the Light shining from Heaven, and inwardly by Revelation: As also to Nebuchadnezar in the Fire, The form of the fourth is like the Son of God, Dan. 3. 25.  
But where W. H. States, The same figure, form; or shape as ESSENTIAL to Christ, p. 11, 16. on which much of his Work hangs, we think him very Ignorant herein; for then, when Christ appeared in another form— and variously manifested himself both visibly, and invisibly, outwardly in Peron, and also by Visions and Revelations, by this his being must be changed, which we do not believe; for he is the same to Day as he was yesterday, and forever.  
Against our instance of Christ's appearing in divers Forms after his Resurrection, Mark 16. 12. After 
p. 17.  that he appeared to two of them in another Form.  
W. H. tells us, All the Books of the Evangelists do but complete the History:— This of Mark is the shortest fall.— But from Luke 24. 15. He saith, It was than he himself, with the SAME FORM and Figure Human.  
Rep. This does not only imply Mark's writing to be shorter than the rest; but that Luke & ●e contradicted one another, as much as for the one to say, He appeared in another form, and the other to say, Nay, he appeared with the same form and figure: Thus he has opposed the Evangelist Mark. And by his saying, that He seemed to them as one in another habit: So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth sometimes sig●ifi●●, p. 17. What has he mended the matter here? What other Habit? Was it another Garment? Is that the proper Signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Doth it not properly signify the Face or Form, some times the figure or likeness.  
Concerning Christ's appearing twice in the midst of his Disciples, the Doors being shut John 20. 19, 26. He grants here a change of State and Condition; but how of state and condition, if still but earthly and Natural without any alteration, either as to the matter or form of a Natural earthly Body? But why do we bring that Scripture? Was it to prov● that he penetrated the Doors or Walls? as he says, we suppos●, p. 5. No, we concluded not how, it being a Sign of an eminent Power Christ had, the Doors being shut when he appeared in the midst of them, None of them, nor any other man opened the Doors for him (as is confessed p. 18.) This Scripture was then brought by us in order to stop W. H's ignorant Intruding into things he has not seen, to avoid unlearned Questions, and not make himself wise above what is written; he addeth, There was then no question a miracle wrought by him. How came Peter out of Prison? Did he come through the Iron Gate— they came to the Iron Gate that leadeth unto the City, which opened to them of its own accord? Can not Christ Effect the like t●ink you, for himself? Yes he could do it, but the Scripture is silent in it: But that he appeared in the midst of them, the Doors being shut.  
It is Remarkable how W. H. in pag. 19 Makes himself sport in his abusive Forgery, where he tells what a strange manhood they have confessed to; when 'tis of his own Forging, none of our Confession; and yet has the impudence to say, 'Tis without wronging them a Tittle.  
But seeing he sometimes takes manhood for the Body, Antid. p. 6. and Anim. p. 5. we ask him, Where, in what Book or Page did we ever so confess of it, as he saith?  

1. That it was no way the Object of Sense?  
2. That it is an Infinite Immense God?  
3. That it was so thin, subtle, that it could penetrate Doors and Stonewalls?  
4. In Form without Shape, Figure, & c?  
5. That it did not die for Sinners?   
But in these things he has not on the Particulars distinguished what he means by [Manhood] whether the Body or Spirit of Christ, or both; and so h●s dealt un●ai●ly, and not only in these, but in many more Particulars, hath he abused, perverted and confounded our words (as well as the Scriptures) which would fill a Volumn to open distinctly, He makes no Conscience of belying us, and grossly perverting our Words and Intentions.  
'Tis probable he would take it as an Affront and Injury if we should retalliate upon him, or enumerate the Consequences of his Carnal Conceits, to show what a strange Chri●t he has set forth. But at present we'll suppose these two (to follow from his Doctrine, until he reconcile and clear himself better than he has yet done) viz.  
1. Th●t Christ being wholly in the highest Heaven, and his Body there more bright than a Thousand Sons, Antid. p. 6. yet cannot be seen by any Teliscope or Prospective Glasses (as many unseen Stars may) He must needs be at a wonderful vast Distance from his Saints and Members on Earth.  
2. That his very Spirit or Soul is so bound up in that Body at that vast height and wonderful distance in Heaven, that it cannot so much as extend to any Saints upon Earth, to visit and comfort them in any of their Trials or 
See p 10.  Temptations: Satan it seems has more Power to come and tempt them, than Christ has to come to help them, though beyond measure endued with Divine Power [sad and inconsistent News] And yet the Flesh of Christ is such as giveth Life to our Souls in quickening of us to Righteousness, Antid. p. 7. It seems then his Flesh extends farther than his Spirit. But the true Christ is not divided; His Heavenly Humanity and Divinity act in Union in quickening whom ●e will; the Seed that he has sown in the Souls of men, and the Spirit of Life that he breathes in, are of himself as truly as that HOLY THING conceived in the Virgin was of the Holy Ghost. And was not Christ spiritually form in the Saints by the same Power of the Holy Ghost? And Christ said, He that eateth my Fl●sh and drinketh my Blood, dwelleth in me, and I in him, John 6. 56.  
Moreover, We do both firmly believe, that the Worlds were made by the Son of God, and that by him all things consist, he being that Word that was with God, and that was God in the Beginning; and that this Son of God was the first born of every Creature, and the first begotten of the Dead; and since by Man came Death, by Man came also the Resurrection of the Dead: And also, we do as really confess according to holy Scripture, That this Son of God in due time took upon him a real Body prepared for him, of the same Flesh and Blood which the Children had, Hebr. 2. 14. was made of the Seed of David according to the Flesh, and declared to be the Son of God with Power, according to the Spirit of Holiness, by the Resurrection from the Dead, Rom. 1. 3, 4. That this Christ, the Son of God, took upon him the Form of a Servant, and was made in the Likeness or Habit of men; and being found in fashion as a man, he humbled himself, and became obedient unto Death, even the Death of the Cross, wherefore God hath highly exalted him, etc. Phil. 2. So that he being come s● low, as to be thus made and fashioned as in the similitude of men, as man his Soul was capable of Humiliation, Sorrow and Affliction for Mankind, and of sympathising with his Servants, yet still was the Only begotten of the Father, and was full of Grace and Truth, the express Image of his Father's Substance; he was also made a quickening Spirit to all who are spiritually quickened by him; he was taken up into Glory; he was glorified with the Deity or God himself, with the same Glory that he had with the Father before the World began; he ascended far above all Heavens, that he might fill all things; for it hath pleased the Father, that ALL Fullness should dwell in him. So that the True Christ is neither divided, nor may we entertain such Mean, Low & Carnal Thoughts of this Son of God (this only begotten of the Father) as, That he is a FINITE Creature, in a natural earthly Body in Heaven, and he therein wholly separate (as one there circumscribed or limited) to such a wonderful far Distance (as is supposed) from all his Saints and Church on Earth: We have neither thus learned Christ, or received the Son of God, nor thus read of him in the holy Scriptures under those Terms; but have a Measure of the Knowledge of the Son of God, as the Father hath revealed him in us.  
Finally, There is no more Inconsistency (or denying the Man Christ) between our confessing his Ascension into Heaven and Glory (yea, far above all Heavens) and his coming again in Spirit, to be spiritually present with and in his Church, then is in these Testimonies of the holy Apostles, viz. 1. That Saying of Peter, Who is gone into Heaven, and is on the Right Hand of God, 1 Pet. 3. 22. And  
Behold I lay IN ZION a Chief Cornerstone, elect, precious, 1 Pet. 2. 6.  
As also, Heb. 4. 14. Seeing then that we have a great High Priest, that's passed into the Heavens, Jesus the Son of God. Compared with  
Hebr. 12. 24. Ye are come to Jesus, the Mediator of the New Covenant, etc.  
Ephes. 1. 20. — Which he wrought in Christ, when he raised him from the Dead, and set him at his own Right Hand in the Heavenly Places. Compared with  
Ephes. 2. 6. And hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus.  
1 Cor. 15. 3, 4, 5. Christ died for our Sins, he was buried, risen again the third day, was seen of Cephas, then of the Twelve, etc. Compared with  
2 Cor. 4. 11. We which live, are always delivered unto Death for Jesus' sake, that the Life also of Jesus might be made manifest IN our mortal Flesh.  
Gal. 2. 20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, etc.  
Rom. 8. 10. If CHRIST BE IN YOU the Body is dead because of Sin, but the Spirit is Life because of Righteousness.  
2 Cor. 13. 5. Examine yourselves, whether ye be in the Faith; prove your own selves; know ye not your own selves, how that JESUS CHRIST IS IN YOU, except ye be Reprobates?  
Let our Adversary Answer these Scriptures, if he can; but we suppose he dares not accuse them with Inconsistency, nor any of them with denying the Man Christ,  
But if W. H. be minded to busy himself with an Answer or Reply to this Treatise, and thereby put his Hearers to further Charge with his Books, we would advise him first to consult with some of his learned Brethren, who are wiser than himself, that they may view his Work before it go to the Press, and take special Care that he writes pertinently, and consistently, lest he run into further Absurdities, and self-contradictions, which he is in great Danger of; and also, that before he writes an Answer to this, he would stay for and seriously view John Crook's Book aforesaid, Entitled, The sergeant Convert, etc. which may further inform him, this being but as a precedent Appendix to it; for we are not willing to answer him, as single William Haworth, but (if we do) rather, as the Independants Agent; and let him not expect, that his Logical and Artificial Terms, as, Numerical, Circumscribed, Personal, materiality, Form, Figure, Finite, Abstracted, Essential, Immense, etc. will quit him of the Controversy, but a revoking of his Slanders and Abuses, and a sincere Endeavour to be reconciled to the Holy Scripture, and the plain Language thereof, which his work will lie open to the Censure of.  
And whereas in page 20. William Haworth saith, He hath done wi●h the Controversy concerning the Manhood of Christ, & then hints something concerning C. Taylor, which he hath up several times, saying, that if he be alive, he thought might answer for himself. To which we say, he is alive, and capable to answer for himself, and hath Argument good enough against W. H. to foil him in plain Scripture Sense upon that Subject, of calling Children Innocents', in opposition to the predestinary Point; but those things we shall leave to him, if he think W. H. worth the answering.  
In the same page W. H. shows his dissatisfaction, that (in our Answer to his Antidote) we account him a crazed, distempered man, and saith, That questionless they have recourse in their Thoughts to that Prophet of theirs, William Bayly, who pronounced a dreadful Sentence against me (viz.) that I should be mad.— To which we answer, that he hath not rightly, or wholly related W. B's. words, which were, that if he persisted in this Way of opposing the Truth, or did not repent of his Wickedness, that then he should die mad: Now in part this is come to pass already on him; for let any  Person view his Papers, and mark the Confusions, and Inconsistencies in his Writings, and he doth appear so like a discomposed man, & besides that little Wit which one would take him to have, that others may, as well as us, count him a crazed man; and for what W. B. pronounced on him to come to pass at his End, we look not for it, as he falsely imagines, but rather desire his Repentance, that so the punishment in that Respect may be prevented; and let him leave off to boast over the Dead, as saying, William Bayly was soon after cut off by Death at Sea, whether by shipwreck or otherwise, he had not learned. As to that we shall inform his Ignorance, that W. B. made a Voyage to the Barbadoss, whence returning in a weak Condition, as the Ship was homewards bound, near the Coast of England he died on his Bed, though upon the Sea, and sensibly, in Peace with the Lord, as several sober men can witness, who were Hearers of what proceeded from him and this was many Months after his pronouncing that conditional Sentence at Hartford.  
W. H. would vindicate himself against our Censure, by comparing his being counted a Madman, with that of Christ being accounted besides himself by his Kindred, and the Scribes and Pharisees; and the Apostle Paul accounted mad by Agrippa and others. But this doth not suit his Condition in any of them, except in that of Paul in the 26th of the Acts and verse 11. where Paul saith of himself, as in the persecuting Nature, he was mad, and in that Respect he hath rightly compared himself with Paul; but Agrippa doth no where call Paul a mad man, or stigmatize him in such Terms. Again, W. H. in pag. 21. would vindicate one of his Absurdities (viz.) That the Light within every one is nothing but Nature, which is defiled, and the same Nature by which we were the Children of Wrath, Ant. p. 17. and yet also saith, that it is the Law of Moses written in the Heart, in which we think he contradicts himself, and talks like a mad man, notwithstanding his supposed proof in Rom. 2. 14. The Gentiles do by Nature things contained in the Law.  
And here he brings in one of his observations of the Quakers, viz. That they are always much moved when we do not give that Honour to their Light, which they think is due, when we allow ●t to be no mo●e then Natural.  
To which we answer, that we may be moved with a godly Zeal in our Hearts against any that speak blasphemous words against the Light of Christ Jesus, even that Light which he enlighteneth men and women withal, and doth himself testify, that he is the true Light, John 8. 12. & 12. 36. and it is no other Light, that we say, than the Light of Christ that men are enlightened withal, which we contend for; and it's hard to be born, that men who pretend to know the Scriptures of Truth should so undervalue this true Light, as to call it Natural, yea, corrupt, or defiled Nature, or to give it other vilifying Terms, as this man and many others of his Fraternity have done: And yet we are ready to allow what the Apostle hath in Ephes. 2. 3. that by Nature we were Children of Wrath, even as others; but by the Grace of God, through which this Light is given, we affirm, that whosoever embraces and obeys it in the Faith, shall come to have that Nature changed, by which they once were Children of Wrath, to be made Partakers of the Divine Nature, which the Apostle Peter mentions, 2 Pet. 1. 4. and that is the Nature whereby the things contained in the Law are truly done, Rom. 2. 14, 15.  
We shall pass over much of his incongruous confused Matter wherein he hath shown his Folly and Weakness, and come to that in page 29. where he saith, That the People at Hartford are to persuade him to be quiet among his Neighbours, which doubtless is a good Caution, and cannot but seem good Advice, if it be but considered how much Discord he hath stirred up since he came to Hartford betwixt one Neighbour and another; for before we lived much quieter and friendlier than now we do, though we could tell him, that the time was when he was suspected by some of his own Hearers to be very like the Quakers even so much, that he was said to preach their Principles, and if it should be but candidly laid to Heart by him, doubtless he cannot but confess that he was then in a better Condition than he is now in, and knows that this is true, but it may be he will say (as we heard he should to one) that he had been ten times a Quaker, which, if true, than we say, he shows his Apostasy and Uncertainty the more, and such a one ought not to be trusted nor believed.  
But the main thing that troubles him is, that we should persuade his Hearers to give him no more Money, and to answer that he brings a Comparison, That could any persuade the Dutch to be quiet, and give their Soldiers no more pay, the King of France had done his Work. We say that it is known to be a common Proverb, That Money is the Sinews of War; for take away the Money and the Services would cease. Now it seems that Money is the Sinews of his Cause; so take away the Money and William Haworth's Services will cease. But again, in page 30. he hath it up [You must give me no Money] this Fear of losing his Salary doth much trouble him.  
And it's well (saith he) if their Religion be not propagated that same Way; we know it, in a great Part it is. To this we say, that it is well known, our Religion is not propagated by Money, and he himself knows (doubtless) it is not; but in all this he will not say, that Money is not a moving Cause to maintain his preaching; for he knows, that if the Money were taken away, let who will preach to his Christians at Hartford, since he already so severely admonisheth, and upbraids them in this Passage, viz. Take heed lest they (i. e. the Quakers) ensnare you by the Gain and Trade of the World, they know they have a Hank upon you this way already, some of the Town they have won to them by this means, others have abated in their Zeal for Christ, fearing to lose their worldly Interest among the Quakers, page 30.  
What is now the Matter? Is he not angry with some of his Hearers because they are not so malicious and reviling against the Quakers as himself? or is it because they abate in their Gifts and Rewards towards W. H? Had not the People of Hartford more need to caution him to take heed of dishonouring the Name of Christ and the Gospel, and wearying his hearers, by reviling and railing against the Quakers, and by too much coveting after Money and Lucre, Gifts and Rewards, as the Support of his Warfare, to the making his preaching chargeable, as well as burdensome? which it is to be hoped in time many of his Hearers will be weary of, and of his confused, Railing and scurrilous Books against the People called Quakers.  
Hartford the 10th Month, 1676.   

Marry Stout's Reply TO William Haworth's Answer.  
William Haworth,  
I Did not expect an Answer from thee, knowing there was nothing in what was written to thee, that thou couldst justly have opposed; the truth of which doth and will stand over thee, turn it off which way thou wilt.  
Thou sayest, That which was true Tenderness, in avoiding what was really evil, was still maintained in thee; but childish Scruplosi●y, and that Bondage-spirit which thou hast been in, and which the Quakers remain in, is removed from thee through a more Gospel-knowledge given to thee.  
Answ. What dost thou call really evil, and what is not? All Unrighteousness is Sin; and he that breaks the least Command is guilty of all: That Spirit of Bondage thou elsewhere termest Obedience to the Law. Doth the Gospel allow what the Law forbids, as to Holiness and Strictness of Life? or was that therein to be scrupled under the Law which was not under the Gospel? Was there not as much Morality under the Gospel as under the Law? And if that which was spoken by Moses was strict, when he said, Thou shalt not kill, Christ spoke stricter when he said, Love your Enemies, do good to them that hate you [you must not so much as hate them] and much more he spoke in the 5th of Matth●w to that purpose, where he saith also, He came not to destroy the Law, but to fulfil it. Thou wilt say, That was in his Person: I say, Yes, and in his People too; the Apostle Paul did not leap over the Law, when he spoke of his Liberty in the Gospel; but thus he saith, I through the Law am dead to the Law, that I may live unto God, Gal. 2. 19  
Thou sayest, The way to be little in our own Eyes, is, to have a sense that by Nature we are Sinners, Enemies to God & Children of Wrath. Thou askest also, Which is like to be least ●n ●is own Eyes, he that seethe he hath nothing to justify him but what is without, which God by a free Gift imputeth to him; or he that thinketh there i● enough within from the Birth, if it be obeye●, which he hath Will and Power to do?  
Answ. What is it which gives that sense? Can any thing make manifest Darkness & the Deeds thereof, but Light? For whatsoever is reproved, is made manifest by the Light, which is of Christ, Ephes. 5. 13, 14. And we say as the Apostle John did, We know that he was manifested to take away Sin, and to destroy the Devil and his Works, 1 John 3. 5 8. And the same Power that worketh this Effect, bringeth in Everlasting Righteousness, Dan. 9 24. which relates to the former; and if brought in, than not wholly without. Thou wilt say, That is by Faith. I say so too; but the true Faith gives Victory over the World, & purifies the Heart, & keeps it clean, and is held in a pure Conscience; & is so far from lifting up, as thou supposest, that it brings down, not only Words and Actions, but every high Thought into Captivity to the Obedience of Christ, 2. Cor. 10. 5. and this is not done by our Will or Power; but it is God that worketh in us both to will and to do, Phil. 2. 17.  
Thou sayest, Christ's Person is the Truth; and thou art still against the Errors of the Quakers, who are certainly against the Person of Christ, and set up another, a quality that is in every Robber, and yet it will not teeth many things necessary to be known.  
Answ. And is not his Spirit the Spirit of Truth, which he promised he would send, which should guide into all Truth? John 16. 13. And how canst thou say, We are against Christ, when we say, We own no other but he which spoke those words? Dost thou call that a Denying of him, to believe his Promises, and wait for the fulfilling thereof, which is to be led by his Spirit into all Truth? Though thou sayest, The Light will not teach many things, yet we believe it will all; for it is a measure of the same Spirit, and not another, that he said should convince the World of Sin in order thereunto; and if a spiritual Light, than not a natural. And it is no Error to say, That Thiev●s are enlightened thereby; for it showeth them their Wickedness, and condemneth them for it; and it was that which shown the Thief on the Cross, that they received the due Reward of their Deeds, but Christ had done nothing amiss.  
Thou sayest, There may be Honesty where no Godliness, and thou shouldst be glad if the Quakers were as sound in their Judgements, as moral in their Lives, though of late they have much declined from Morality.  
Answ. I ●ay, it i● a good sign their Judgements are sound, and that the Tree is good where good Fruits are brought forth; but thy word (they) maketh it a general Charge, which is fal●e.  
But thou sayest, How honest soever they be in their Callings, thou knowest there are Errors of a deep die amongst them.  
Answ. I say, it is easy to prove a bad Conversation to be a Fruit of Error, but it is hard to prove a good one to be so; and it is not thy calling our Principles Error that doth prove them so to be? I have often heard thee call them so, both by Word and Writing, but I never heard thee prove it by either; Scripture; indeed thou mentionest many to that end, but so impertinent to the Business that there needs no other to prove thyself to be in Error, and we to be in the Truth.  
Thou sayest, The Scriptures do no where call the Light that every man hath, the Light of the Son of God; and I may as properly call the Sun in this Firmament so:  
Answ. The Scriptures are plentiful in this Case, but that of John 1. vers. 4, & 9 is enough, In him was Life, and the Life was the Light of Men; and that was the True Light, that lighteth every man that cometh into the World I know thy answer will be, That was meant of the Person of Christ, which was to be believed in. But I ask thee, What Possibility was there then, or is there now of knowing him to be the true Christ, that should come, and which was to be believed in, without a measure of his spiritual Light to reveal him, seeing that Flesh and Blood cannot real him, and he that seethe him seethe the Father also? But we know it to be the Light of Christ by the Effects thereof; the Works that he doth, bear Testimony of him: thy own words also will witness against thee i● this, in pag. 109. of thy Book, where thou grantest, There is a Spark remaining in fallen man of that Light which Adam had in a full Flame before Transgression; and also, that it will teach some Truths, and some divine things, that there is a God, and he is to be worship's; and this the Sun in the Firmament could never do.  
Thou also sayest, Thou hast this Light, and walkest not contrary to it, but it is not thy Guide nor Rule, but the Spirit leads thee to the Scriptures, as thy Rule, and there thou hast seen higher things than the Light could discover to thee; and so bids me take heed I have not rebelled against the Knowledge I once had from the Scriptures.  
Answ. Dost thou here speak like a Minister of Christ, t●at had received hi● Spirit? Did the Spirit in Paul lead him to the Scriptures, as his only Rule and Guide, after he knew the Son of God revealed in him? then His Spirit was his Rule and Instructor (as he saith, Ephesians Chap. 4. Vers. 12.) every where and in every thing, and opened his Understanding to know the true Meaning of what the holy Men before him had writ and spoke, which before he knew not, notwithstanding all his Knowledge from the Scriptures; and the Prophets and true Ministers of Christ in all Ages did point to the Spirit as the Rule, and not to their Words; for those high things which they saw, could not be seen but by the same Spirit in which they saw them.  
Thou sayest, Thou considerest thyself to be in Christ, and that thou art doing that which he would have thee do for him in thy Generation; and thou art fight for Jesus of Nazareth against the Quakers Christ.  
Answ. To be in Christ is a high State, and it were well for thee if thou knewest what thou sayest; but if thou didst truly know Jesus of Nazareth, and wert in him, thou couldst not fight against the Quakers' Christ, for he is the same, and not another, and he never employed thee to fight against his Spiritual Appearance in his People; thou hadst better lay down thy Weapon's, and submit to him; for he will be too strong for thee, and a Woeful Reward for thy Work wilt thou receive at his Hands, if thou Repent not.  
Thou sayest, Tho● art b●und to do thy Duty, and leave thy Work with Christ; and though thou mayest apprehend our Kingdom w●ll prosper, yet thou art not discouraged, but believest we are in Error st●ll, and though none of you can, yet Christ can and will in time still the Raging of the Sea, and divide and dry up these Waters, and though w● soar as high as the Clouds in vain Boasting, yet th●u canst m●u●t a●ov● us in the Spirit of Faith and Confidence.  
Answ. Vain Boasting we deny; but none shall hinder our Glorying in the Lord; b●t the Day will declare, and the Fire will try every man's Work of what sort it is, and the Righteous Judge will determine; unto whose Judgement alone we desire to stand: But what Spirit is it that hath lifted thee up so high, seeing thou deniest and opposest the spiritual Light of Christ, which is the Door of Entrance to all that find Pasture? And the same that said, I am the Light, said also, I am the Door of the Sheep fold, John 10. 9 and all that climb up another Way are Thiefs and Robbers: and so, although thou art climbed never so high, yet down again must thou come to this, else the higher thou mountest, the greater will be thy Fall.  
Thou sayest, thou believest, and therefore speak●st; infinitely stronger is he that is with you, than he that is against you.  
Ans. If he that (you think) is with you be in you, as Christ said, he would be in his People, John 14. 17. by whom they overcame, because greater was he that was in them, than he that was in the World, than you need not fear but he will overcome for you; but there is cause to question it, when as thou dost not adventure to say so; and thy Words afterwards do import, that thou dost hardly believe he is to be so known, else what dost thou mean, when in answer to my witnessing to Christ's being in his People to lead and save them; thou sayest, Why not Emanuel, as well God with us, as in us?  
Ans. His being in us denies not his being with us; as he is known in us, he is with us; but what is it that renders us so Erroneous, and such, who by the Consequence of thy words, thou accountest God's Enemies, whom he will drive back and divide as the Sea, and still the Raging thereof.  
Ans. The Saints who writ the Scriptures tell us, it was Sin (while they were in it) and wicked Works that made them Enemies of God; and it was those, who remained in Sin, that did oppose them, when they departed from it, which the Lord overcame, both within and without them: But thou sayest, Thou never expects to be free from Sin whilst in this Tabernacle, and that there is none of Christ's Righteousness at all in your Minds, but in his own Person, than that Hope is vain, and will perish, which expects to see Christ conquer his Enemies to thy Comfort, when thou dost not know him in thee, so as to expect he will conquer his & thy Enemy, which is Sin; for when he is known within, so as to reign, than his Righteousness is there too; for therein doth his Kingdom consist, in Righteousness, and Peace, and Joy in the holy Ghost. These things truly considered, thou hast Cause to fear, that those, whom thou accountest God's Enemies, he accounts his Friends; then Woe will be to those that fight against them; for it is not those that cry Lord, Lord, but they that do the things which he commands, whom he accounts his Friends.  
Thou sayest, Thou appealest to Christ, with what Spirit thou hast preached and writ against the Quakers; and I am too low to judge thee, and out of my Place; and thou caused not preach the Gospel, but thou preachest against them.  
Ans. I am not to learn the Duty of my Place of thee; & thou art not so high, but that the least Child in the Truth seethe over thee, and far beyond thee: I am sure thou art out of thy Place, First, in calling the good Spirit of God (by which his People are led) The Spirit of Delusion, and his true and faithful Ministers, Witches, Jugglers, and what not that is bad enough, those whom he hath sent forth in the Power of his Spirit, to turn People from Darkness to Light, and from the Power of Satan unto God, that they may receive Remission of Sin, and an Inheritance amongst those that are sanctified, through the Revelation of the Son of God in them; and this was the Gospel or Power, that Paul believed in, and which he preached to others; and if that Gospel which thou preachest be another, then read what follows, Gal. 1. 8. And Thousands there are, that do witness this Effect through their Ministry, and are come to know the Lord to teach them, a Teacher that cannot be removed into a Corner, and so are not at a Loss. as sometimes your Hearers have been, when their Teachers have been removed into Corners.  
Thou sayest, Thou art not of my Mind, that the Sun did rise in the North about twenty Years since, and that then began the Day of God, when Fox came from thence, as I intimate; through Grace thou seest the Light of the Gospel, the Law that goes forth of Mount Zion.  
Ans. As to the time and Place, and Messengers, I shall not say much, though much might be spoken in that particular: It is sufficient to me to know the Sun is risen, and that by the Light thereof. I see my Way, when others are groping for the Wall at Noonday: And as to the Knowledge thou hast of the Law that goes forth of Mount-Sion, and thy Sight of the Light of the Gospel, it may easily b● gathered what it is, by thy expressing thyself, both before and afterwards.  
Thou sayest, If I mean a further breaking forth of the Light in thee, thou hast known Conversion by the Spirit; but I may read in thy Bo●k that Work is of a different Ki●d from that which our Light effecteth.  
Ans. I have read thy Book, and I do find indeed, that Conversion which thou speakest of, is of a different Kind and Nature, fr●m t●at which the Light of Christ effecteth now, and which the Saints in former Ages witnessed also; for the Light deceives none, but discovers all things as they are, and doth not make them appear as they are not; and so long as Sin hath a being in any, it reproves for it; and the Creature yielding Obedience thereunto, Power is received, which removeth and taketh it away, and saveth from it, and so a Temple is prepared for the Lord to dwell and walk in. But that Conversion which thou speaks of, is consistent with Sins having a Continuance for Term of Life in the best of Saints, yet no Condemnation to them, because they are in 
P. 60. & 24.  Christ (thou sayest) But thou shouldest have read the next Words after, Rom. 8. 1, 2. and they would inform thee, they were such, as walked not after the Flesh, but after the Spirit, whom the Law of the Spirit of Life in Christ, had made free from the Law of Sin and Death, unto whom there was no Condemnation; and such as were in Christ, were new Creatures, old things being passed away, and all things become new. And if that be the truest Conversion thou knowest, I desire never to partake with thee; for that Liberty is perfect Bondage, and thou must retract; for instead of being come so far as Mount-Sion, when thy Eyes are opened, thou wilt find thyself in Egypt, not come so far as Mount Sinai.  
Thou sayest, Thou canst not learn from the Scriptures, that the Light in every man is the Voice of Christ.  
Ans. That the Scriptures are full to this purpose, nothing is more c●ear; Moses often exhorting the Israelites to hearken to the Voice of God, and tells them, it was not far from them, but his Word was in their Mouth and Heart, that they might hear and do it: And Paul quotes his Words saying, that was the Word which he preached to be believed in; and that is his Voice also, which speaks in his true Ministers.  
Thou sayest, Do not I here proclaim myself to be one of those silly Women which were ever learning? And how can you but pity us, to see us embrace a Shadow, and let the Substance go?  
Ans. It were well for you, if you could pity yourselves; we need none of your Pity, we are very sensible what Pity we were like to receive at your Hands; but what is it that makes us such Objects of Pity in your Sight?  
Thou sayest, That Fox and Nailor should so bewitch us, as to cause us to dance about this Shadow (the Light) and adore it; we know not what to call it, but rather than miss we will call it every thing that Christ is called.  
Ans. Surely thou art very full against Fox, thou hast him up so often with Derision, thou hadst much better let him alone; for all the Darts thou shoots at him, and many others whom thou mentions, will but return back, and wound thyself; but what hath thi● thou callest Witchery produced? This it seems is an Effect thereof, in thy Account, my using the Apostle's Words (to testify that many were come to witness the Saints Conditions) who said, The Son of God is come, and ha●h 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.  
Thou askest, Is the Light in every Man the Son of God? then it is God Eternal, and of the same Nature with the Father, before it was but his Voice, now it is himself (sayest thou) and afterwards his Light; and so thou bidest me see my Inconsistency.  
Ans His Light is his Voice, and he speaketh by it, and would lead all out of Darkness thereby, and those that follow & obey it, he leadeth unto the Life. And my expressing of Christ under several Denominations doth not manifest my Inconsistency, but thy terming it so manifesteth thy own Ignorance in the Ways and Working of the Spirit of God, not understanding that the several Expressions of Christ relate to several States and Conditions that People are in; and to know him as in one Manifestation, is in order to another; and although we believe the Light in every man is the Light of the Son of God, and is Eternal, yet it cannot be said, t●at all that are enlightened do hear and know his Voice; neither can it be said, that all that know his Voice, do know the Elect Seed born (y●t there is no State so high to be attained unto, but still his Voice is to be harkened to, and obeyed, to be preserved in that State) but Christ saith, My Sheep hear my Voice, and they follow me; And he that will be my Disciple, let him deny himself, and take up his Cross daily, and follow me. And so it is those, and only those that follow him in the denial of self, whithersoever he goes, that know the inward Washing and Regeneration, till the new Birth is brought forth by the Immortal Word, which lives and abides forever, and this is the Elect Seed which is Heir of God's Kingdom.  
Thou sayest, Did not the Son of God come before this Doctrine came out of the North?  
Answ. Yes, the Apostles were Witnesses of his Power and Coming, and all that know he is come now, must know it by the Operation of the same Power in them.  
Thou sayest, He is come, implying there was a time when he was not come; what dost thou mean this to be, his first, or second Coming?  
Answ. If thou didst effectually know his first Coming, and the End thereof, thou ne●dst not ask me what I mean; for than thou wouldst wait for his second according to his Promise, which is that I mean, John 14. 3. 18. I go to prepare a Place for you; I will come again and receive you to myself. This he spoke unto his Disciples, which knew he was come, yet he had many things to say unto them, which then they could not bear, for which Cause it was expedient for them that he should go away, that so the Comforter might come, the Spirit of Truth, in which he would more fully and largely manifest himself to them, then before he could do; but they were first to know a time of weeping and lamenting; and they had a spiritual Travail to go through: And then I will see you again, and your Hearts shall rejoice, and your Joy no man taketh from you, John 16. 21, 22.  
Thou sayest, Is the Light within the Elect Seed? then it must be saved, yet it goeth to Hell with many.  
Answ. I have told thee before what I understand the Elect Seed to be, and the Light also; and now how thou canst make such a Blasphemous Conclusion as this, to beget a disesteem of the Light, which is not fit to be mentioned, is very strange to me that the Light goes to Hell with many, whenas, i● ever thou knowest Redemption from Hell, the Light must be the Way and Means whereby the Lord doth bring it to pass.  
Thou sayest, We Quakers go the same Way with the Pharisees and thou knowest Christ is the Way, believing in him; and the Spirit can make this Way easy and short; and the Work of the Law upon thy Conscience hath compelled th●e to this Way.  
Answ. The Spirit doth make the Way easy to all that obey it, and are led thereby in the Way of Holiness, in which the Unclean cannot walk; and it gives Ease and Satisfaction to that Seed (which hungers and thirsteth that Righteousness may be exalted) which hath long been oppressed under the Egyptian Bondage of Sin; God hath heard the Sighs and the Groan thereof, and is come down to deliver from under that heavy Yoke, Glory to his Name forever; but there is no Ease to the Rebellious Nature, which is in Enmity against God, that is still to be yoked till it be cut off and rooted out Branch and Root. So what Way soever thou hast found out short of this, it will end in Sorrow and Disappointment.  
Thou sayest, Following the Dictates of Nature is not the Yoke of Christ; for it leads to the Covenant of Works, which is a heavy Yoke to work for Life and you are under it (sayest thou.)  
Answ. I know the Dictates of Nature is not the Yoke of Christ, but that which teacheth to be meek and low in Heart, and gives Rest to the Soul is, and that yokes the first Nature, which can dictate no good thing, and brings to partake of the divine Nature, and it doth not lead to the old Covenant to work for Life, but to the new, where the Lord doth not only command, but gives Power to fulfil what he commands, which is the great Benefit in the new Covenant; for he never intended by making a new Covenant, to make void his holy righteous Law, as to his People, but brings it nearer than before, and writes it in their Hearts, and puts his Spirit in their inward Parts, and I will cause you to walk in my Statutes, and ye shall keep my Judgements, and do them, Ezek. 36. 27. And so those that are led by his Spirit are not under the Law; for they are led out of all those things, which the Law was added because of; those who are meek, temperate and gentle, against such there is no Law, Gal. 5. 18, 23. And although the same Work may be wrought which the Saints work, yet not being led thereunto by the Spiri● of the Lord, they are not accepted of; and Christ did not find fault with the Pharisees fo● their outward Holiness, but because they were not inwardly so too, and for omitting the great and weighty matters of the Law; These things, saith he, you ought to have done, and not to have left the other und●ne; and they did it in their own Strength, not submitting to the Leadings of his Spirit; this Paul law to be their State, after he knew the Son of God revealed in himself, they being ignorant of Christ who is God's Righteousness, went about to establish their own, and did not submit unto the Righteousness of God: So he goes on and tells where he was to be found, Say not in thy Heart who shall ascend or descend to fetch Christ, but the Word is nigh, in thy Heart and Mouth, that thou may●st ●ear and do it, and that was the word which they preached to be believed in, Rom. 10. 8. and so he doth clearly distinguish between the Righteousness and Works which is accepted, and that which is not, as in Ephes. 2. 9 By Grace you are saved, not of Works lest any man should boast; here he excludeth man's works; for we are his Workmanship, created in Christ Jesus unto good Works, which God hath before ordained that we should walk in them: So here he includeth the Works wrought by and in the Spirit of Christ. Now thou wanting the Key of Knowledge that which openeth the Understanding to know the true meaning of Scriptures, here thou art calling Evil Good, and Good Evil; and because the Scriptures declare of some Works which do not avail, therefore thou concludest there are none available to Salvation, although wrought by the Spirit of the Lord; but that which thou callest, Faith, alone must save, and all who assert the contrary, they lead to the Covenant of Works, and so to Popery to work for Life, which is a heavy Yoke (sayest thou) Surely had the Apostle James been on Earth in our Days, thou wouldst have noted him for a Papist, when he saith, Show me thy Faith without thy Works, and I will show thee mine by my Works; and wilt thou know O vain man, that Faith without Works is dead, even as the Body without the Spirit; and by Works is Faith made perfect. Well may we say, as the Prophet David did. It is time for thee O Lord to work; for they have made void thy Law. But thou art much mistaken in us; for we work not of ourselves for Life, but the Life helpeth us, worketh all our works in us and for us, and his Yoke is easy, and his Burden is light; ●n be it known to thee, God hath a People upon Earth at this Da●, though thou knows them not, unto whom it is become as ●n eat and Drink to do his Will, and who can do nothing against the Truth, but for it, and their Obedience is not as Egyptian Slaves for Fear of a Whip, page 91. of thy Book, and so thou goest on and sayest, although you Christians come not up to that Height the Law requires, yet do not they love God more, and obey better, that apprehend God's Love in Christ Unchangeable to them, than they that after all their Toil, fear they may f●ll short? But what doth that Love signify, that keeps not his Commands? He that hath my Commandments and keepeth them, he it is that loveth me, saith Christ; And he that loves the Lord with all his Heart, and his Neighbour as himself, fulfils the Law, and if there be any other Command, it is briefly comprehended in th●s, Rom. 13. 9 Mat. 22. 40. for on these two hang all the Law and the Prophets; for Love worketh no ill. But according to your Love is your Obedience, and according to that is your Assurance of God's Love to you; for it seems you do but apprehend that his Love is unchangeable to you; but the Assurance which God's People had in former Ages, and in this also, is another thing; for his Spirit which acteth them in their Obedience to him, the same bears witness with their Spirits, that they are his Children.  
Thou sayest, It is sufficiently manifest there are Errors amongst us, and we have been weighed and found too light, and tried and found Dr●ss.  
Answ. What hast thou weighed and tried us with, seeing thou dost not profess the Spirit to be thy Rule, which is the just and equal Balance? The Spiritual Man (or he that is led by it) judgeth all things by, yet himself is judged of none; and nothing else is sufficient to try Spirits, but the Spirit of Christ & so we may be Gold & weight enough too for aught thou knows; and if thou sayest, Thou hast tried us by the Scriptures, if th● Spirit be not thy Rule therein thou mayst fail; for those that persecuted Christ to Death thought they tried him by the Scripture, when they condemned him as a Blasphemer; and no question b●t they thought their Conceivings or Apprehensions from them were right, else they would never have said, His Blood be on us and our Children.  
Thou sayest, O that you were built upon Christ, the Rock! his Person is the Rock of Eternity, & not t●e Light in every man.  
Answ. We are built upon the Rock, of which the Fathers drank; For they drank of that spiritual Rock which followed them, and that Rock was Christ, 1 Cor. 10. 4. He who said, Before Abraham was I am, which was before all Time. who in Time took upon him that prepared Body of Flesh, wherein he did the Will of God, this is the Rock of Eternity, the Foundation upon which Abraham and all the Saints of old did build. But thou wilt say, Abraham saw he was to come, and upon that he built. 'Tis true, he saw his Day; but what was that which gave him to see Christ was to come in the Flesh? Was it not a Measure of his Spirit in Abraham, by which he was quickened and made alive unto God? Christ's own words do fully declare it, Mat. 22. 32. (by which he put the Saducees to silence, which say, There is no Resurrection) I am the God of Abraham, of Isaac and of Jacob; now God (saith he) is not the God of the Dead, but of the Living; This is that first Resurrection, in which he had a part, over which the second Death shall have no Power.  
Thou sayest, We may hold out in a Day of Man's Persecution and Opposition; but when the Tempestuous Sea of God's Justice beats upon us, in an Hour of Death, and in the Day of Judgement, than the Sandy Foundation of our own Righteousness will fall: and so thou bidst us, Take heed that our Faith be the same with that which Peter professed, wh●ch was that of the Person of Christ.  
Answ. That Faith which will carry through & enable to hold out in the Patience in a day of Man's Persecution and Opposition is more likely to be the True Faith, and to be upon the Right Foundation, then that which will not; but yours will not uphold you in a day of Man's Persecution, and therefore is very unlikely to uphold you when God's Justice beats upon you in an Hour of Death, and in a Day of Judgement to come.  
Thou sayest, Against which Faith of the Person of Christ, all the Powers of Hell shall not prevail; but our Profession is (thou sayest) that not Christ Jesus of Nazareth, but the Light in every man is Christ; and against this Faith we may be sure (it being false) the Gates of Hell will never prevail, for Satan will never fight against it.  
Answ. That we profess Jesus of Nazareth is not the Christ, is wholly false; and although Satan will never fight against the False Faith, yet he hath already fought and prevailed against those that are in it; and he doth still prevail over them, first to make them believe a Lie, and then to keep them in that Belief, which is, That although Sin, which he hath wrought in them, do continue in them while they live, yet they may be saved when they die. And that he doth fight against the true Faith, which we are in, is very evident also, and stirs up all the Force and Power he can too (although to little purpose) else what meaneth (and from whence cometh) all that Opposition we have m●t with ever since we were a People unto this day; for he knows that it strikes at the Root and Foundation of his kingdom, which is Darkness, and the works thereof, and therefore he is come down in great Wrath, because he knows his Time is short.  
Thou sayest, Do thou Repent, poor Woman, and do thy First Works, and go to God as a poor Sinner, and not think (as thou fearest I do) through Pride, that I am rich, and have need of nothing, whenas I am blind, miserable and naked, and thou seest this to be my state.  
Answ. This Exhortation was given by Authority from him who held the Seven Stars in his Right Hand, Rev. 2 4, 5. to those that had left their first Love, and to others that were neither hot nor cold, whom God would spew out of his Mouth, Rev. 5. 15. Now hast thou the Testimony that thou speakest from the same Authority and in the same Power and Spirit (which is very unlikely to be, seeing thou dost not profess the Spirit to be thy● Rule?) And also, Canst thou make it appear, that I have left my first Love, and am neither hot nor cold? or else of necessity these two things will follow, First, That thou speakest when the Lord hath not spoken to thee: And secondly, That thy Exhortation is improper and impertinent to me.  
Thou also sayest, Thou counselest me to buy Eyesalve to see my Poverty & Nakedness, and Raiment which ●s Imputed Righteousness, that I be not found naked in the Day of Christ.  
Answ. If thou did know where to direct me to buy this Eyesalve, certainly thou wouldst have bought some for thyself, that so thy own Eyes might have been opened, and not have manifested so much Blindness and Ignorance, as thou hast done in this thy Work, and also discovered thy own Nakedness, notwithstanding all thy pretence to imputed Righteousness, it will not cover thee in the day of Christ●; for all Cover then will be found too short and too narrow, except the Covering of his Spirit: But if I should take this thy Counsel, t●en mightest thou truly call me silly Woman, to dispossess myself of the Earnest and First Fruits of an Everlasting Inheritance made manifest and enjoyed within, for a bare Apprehension or Imagination of being saved by the Imputation of that Righteousness which Christ wrought wholly without me (not that I do believe that it is possible for any to be saved without the real Imputation of his Righteousness; but that is not imputed to any but those in whom his holy, righteous, divine Life is in some measure brought forth by the Operation of his eternal Spirit to live and reign even in their mortal Bodies, and then according to his Promise, his Spirit that dwells in them, it shall take of his, and give it unto them. But I have not so learned Christ, as to be so easily persuaded out of him, neither can all the false Aspersions and ignominious Terms, which thou and all that join with thee can cast upon his pure, holy Way of Truth, & those that walk therein, make me out of Love with it; but still, his Reproach is greater Richeses than all the Treasures of Egypt. And this further I have to say to thee, It will 〈◊〉 much more to thy Advantage and Safety, to desist from teaching and giving Counsel to others, and going about to try their Spirits, till thou comest to know the most sure and infallible Guide thyself, to try thy own spirit; for in this state, wherein thou now standest, thou art but one of those blind Guides which will assuredly lead all that follow thee into the Ditch; and therefore thou wilt do very well to take that good Counsel which Christ gave, for it properly belongs to thee, Mat. 7. 5. Thou Hypocrite, first cast out the Beam that is in thine own Eye, and then shalt thou see clearly to cast out the Mote that is in thy Brother's Eye.  
Marry Stout.   

REader, Note that in part of the Impression of this Book, there happened this Mistake in the Title Page, line 18. viz. Christian for Convert; the Title of J. Crook's Book being the Counterfeit Convert, as 'tis mentioned in pages 10, & 35. Pag. 7. line 13. for 18. read Ezek. 28. and for 19 read Mat. 17. p. 32. l. 17, for in Form r. inform. The literal defects (or any of points) may be perceived by the current of the matter.