might not work Virtues in our hearts which we express in our Lives and yet these be but our own Righteousness yet he here saith none ever did or can shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness Haworth The Spirit gives Wisdom in this Doctrine of Imputed Righteousness and hereupon comes Life and Peace Rom. 5. so that Life and Peace ariseth not by looking to this Wisdom and spirituallity for that is imperfect c. p. 40. c. Crook So then that which Christ works as thou speakst elsewhere and the Spirit gives is in thy Account imperfect whenas the Scripture saith Every Gift of God is perfect Haworth We are treating of Righteousness imputed to them that have Faith now can any have Faith and have the Gifts of the Spirit taken away c May not the Gifts and Virtues of the Spirit remain in us and we thereby be sanctified and yet not justified by that Righteousness within but by that without us which is the Cause of Sanctification p. 40. Crook Page 35. he acknowledgeth Christ to be the Author of all Righteousness and I shewed under Title Rejoynder how that himself proves the outward and inward Righteousness to be one before he said We must be as free from all good when this Righteousness is imputed as Christ was from all evil and now he saith we must have Faith and the Gifts and Virtues of the Spirit remain in us and we thereby be sanctified he saith it is imputed to them that are sanctified and yet affirms it is the Cause of Sanctification what is Faith the Gift of God and a part of Sanctification and must first be received before this Righteousness is imputed and yet calls it the Cause of Sanctification Why then dost thou not say in Plainness that this Righteousness is imputed and we justified thereby before Faith or Sanctification while in Sin and Rebellion against God Which is the thing thou believest but art afraid to tell the World so Haworth God himself is the Author of them viz. the Gifts and Virtues that the Spirit works in our Minds c. I cannot say that the Righteousness which the Spirit works in us is the same but different from the Righteousness that was personally wrought out by Christ c. Crook Is God himself and his Spirit the Author of our own Righteousness which the Scripture calls filthy Rags I deny that and that the Gifts and Virtues which God himself works in our Minds are in Scripture called ours as man's own Righteousness and it is Confusion in thee to call them so how come they now to be so different thou saidst before they were contradistinguished and are they now different being the same God and Spirit works them all as thy self confesseth and not the same in Nature or is different and distinguished all one with thee Haworth Now the Righteousness of Christ is not in our Minds at all but in his own Person c. p. 6. Crook False Doctrine and Confusion and quite contrary to what thou saidst p 34. viz. But indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift as Jacob's Mother put Esau 's Garment upon him c. and now it is not in our Minds at all but in Christ's own Person and yet affirmest in thy Book that Christ's Person is in Heaven afar off as the Tendency of thy Words are at the End of page 34. Is not this thy unhappy Attempt to be so unsuccesful in all thy Designs Haworth Paul calls them viz. The Gifts and Virtues Christ and the Spirit works in our Minds his own Rigteousness Phil. 3.5 Not having my own Righteousness which is of the Law p. 47. c. Crook Is there no Difference between the Gifts and Virtues which Christ and the Spirit works in our Minds and the Righteousness of the Law that Paul there speaks of let the Reader judge what a Preacher thou art But let us hear Augustine viz. lib. de Gratia libere arbitrio Quid est non habens meam justitiam quae ex lege est cum sua non esset lex ipsa sed Dei nisi suam dicit just itiam quamvis ex lege esset quia sua voluntate legem se posse putabat implere sine adjutorio gratiae quae est per fidem Christi i.e. What is it saith he not having my Righteousness which is of the Law whereas the Law was not his but God's but that he calls it his Righteousness although it was of the Law because he thought that by his own will he could fulfil the Law without the Help of Grace which is by the Faith of Christ Haworth Only they prepare the Soul for Blessedness viz. Purity of Heart Poverty of Spirit c. p 47. Crook Before he said We must be as much without or as free from all Good when Christ imputes his Righteousness to justifie us as Christ was without or free from all Evil and now there must be Poverty of Spirit and Purity of Heart c to prepare the Soul for Blessedness Oh Unhappy Man and Unstable Haworth Thou still concludes that there is no Possession of Christ's Righteousness that none have any Enjoyments that are veal c. p. 48. Crook I may well conclude so when in pag 26. thou fayest The Righteousness of Christ is not in our Minds at all but in his own Person in Heaven afar off Haworth Let me add this as an Antidote still that the reality of our inherent Righteousness will not make it perfect p. 48 c. Crook This he calls an Antidote as if he had given some Poyson before and yet he confesseth over and over That it s wrought by God himself by Christ and by the Spirit and is Reality in the abstract yet now it is not perfect and all the Fault is because it is so near us if it were but far enough off he would like it better as I suppose but I never that I remember read of any before that called the real Work of God himself of Christ and of the Spirit imperfect Is this thy Antidote I dare say the true-experienced Christian will never drink it down though thou sayest we may be comforted by it Haworth We ought not to trust to our Repentings Believings c. for they are imperfect p. 49. c. Crook Is there no more difference between trusting to our Repentings and trusting in our Repentings if I do not trust to it in some sense how can I be assured its right If he that hath true Faith must not trust to it viz. that it is true then he must be distrustful of it and so continue in Un belief What Confusion is this Is the Gift of God imperfect Why then doth the Apostle say Every good and perfect Gift is from above and cometh down from the Father of Lights James 1.17 Haworth The Phrase in Isa 64.6 which thou in Scorn often
sayest it is a working Faith and if it were not so it must needs be a dead Faith And the Apostle Paul speaks not of a bare believing excluding its operative Nature no more then the Apostle James doth of Works excluding believing but both agree that Justification is by a living working Faith When the Apostle excludeth Works from Justification he excludeth them only under the Notion or Conceit of Merit in which Sense the Jews urged the Necessity of them in that Business There is no Opposition between Grace and Works but a clear Consistency except or unless by Works we understand Merit And to say it receives no Efficacy from its being accompanied with Works is little less in plain English then to say if it did not work it would be as efficacious to Justification which is both contrary to Scripture and this received Doctrine viz. Where Christ removes the Guilt of Sin he also removes the Filth of Sin Justification and Sanctification being inseparable Companions and Justification is never without Sanctification for no Persons are the Subjects of Gospel Justification as ungodly or as in their sins but as being sanctified and the Filth of Sin removed so then justified not in Sin but in the Truth and Righteousness of Christ they being washed c. according to 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and BY THE SPIRIT of our God according to this Maxim that without Likeness of Disposition there can be no Likeing of each other Haworth Enough if thou wast real in thy Expressions p. 29. c. Crook That the Reader may bear witness to W. H's Acknowledgment that what I have said is enough I shall set down my Words and abide by them to save further dispute about this Point viz. I know and believe Salvation by the imputed reckoned and real everlasting Righteousness of Jesus Christ brought nigh Which Confession of mine he acknowledgeth to be enough if real c. Haworth I had thought that Faith had been the Substance of things hoped for that by Faith Christ dwelt in our Hearts p. 30. c. Crook This he speaks of the imputed Righteousness of Christ brought nigh which is a large Confession to the Inherentness or Indwelling of Christ and consequently his Righteousness in the Hearts of true Believers and that which he calls the Substance of things hoped for he saith is in their Hearts also Now if all these things be so nigh what is the Cause that W. H. and I are so far assunder Haworth This is true plainly understood as spoken pag. 31. c. Crook These are my Words he confesseth unto speaking of the Imputed Righteousness of Christ which in the Fulness of time was manifest in and by him and in due time made mine by the Work and Application of his Spirit in my Inward Parts This is true saith W. H. So that I need take no further Notice of his Cavils against it seeing he hath so fully confessed to the Truth of it Haworth If this Him was to be understood of the true Christ we need not one Word further p. 32. c. Crook My Words are viz And God is well pleased or satisfied in and with Him in whom I am accepted c. Now I do declare it is the true Christ that I intended by Him so that it is needless for me to reply one Word further as himself confesseth Haworth Christ of himself and his Merit is not sufficient unless something wrought by the Light in us doth joyn its Merit with him pag. 33. c. Crook This is scoffingly spoken in Contempt not only of what I have said but also of the Works of the Spirit as appears by his own Words viz. Thou wouldst have the Works that are wrought by the Spirit have some Share in Acceptation What would this man say if he durst speak plainly as if the Spirit in its working did lessen the worth and sufficiency of Christ or as if W. H. contemned that Ancient Orthodox Saying viz. It is not propter but secundum i. e. We are accepted not for nor yet without where there is a Capacity but according to GOOD WORKS But this man would make the works of the Spirit and the work of Christ to be like Israel and Amalek No Acceptation of an Israelite by the Merit of Christ unless the Works of the Spirit like the Name of Amalek be quite blotted out from having any thing to do with it Haworth What the Lord doth is really done c. Crook I Oppose Reallity to thy Imagination not to any Act of God for in the New Creation as well as the Old God saith Let it be so and it is so But I am jealous thou and others imagine that to be so which is not so in this great Case Therefore do not deceive thy self and others by calling the strength of Imagination Reality and a confident Presumption a Living Faith Haworth But indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift Ye have put on Christ Gal. 3.27 It is the best Robe put upon us c. And all that Righteousness that is within us of Sanctification is but the Fruit of this it was merited and purchased for us by this p. 34 c. Crook I have spoken to this Subject under Title Contradiction and Confusion The Words he so wars against are these viz. Thou believest to be saved by a Righteousness wholely without thee Reckoned but not Real which Righteousness Christ wrought One Thousand Six Hundred Years since not that we undervalue that Righteousness nay cursed is he that so doth really no nearer to thee then the Place where he personally lived and dyed Now I desire the Reader to consider if his Proof consutes this viz. Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ this is that Righteousness that is imputed to us and procures the Discharge from our Sins or Debts by W. Haworth's own Acknowledgement This being Baptized into Christ is explained by the same Apostle Rom. 6.3,4,5,6 Know ye not that so many of us as were baptized into Christ were baptized into his Death therefore we are buryed with him by baptism into Death that like as Christ was raised from the Dead by the Glory of the Father even so we also should walk in Newness of Life for if we have been planted together in the Likeness of his Death we shall be also in the Likeness of his Resurrection knowing this that our Old Man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin And this Phrase We have put on Christ is also expounded by the same Apostle Rom. 13.12,13,14 And let us put on the Armour of Light so that we walk honestly as in the Day time not in Gluttonny and Drunkenness neither in
Chambering and Wantonness nor in Strife and Envy but put ye on the Lord Jesus Christ and take no thought for the Flesh to fulfil the Lust of it The Translators on the Margin say To put on Christ is to possess Christ to have him in us and us in him So that by his own Proof expounded by Men wiser then himself in this Point casts his Cause quite against him and makes him say That to possess Christ in us is the Real Imputed or reckoned Righteousness of Christ in which the True Believer is accepted of God and not by a Righteousness wholly without us no nearer to us then the Place where Christ personally lived and dyed which W. Haworth would maintain else why doth he so bend his Force against my words And if that be the best Robe put upon us as he speaks why doth he so violently contend for another to be imputed to us or if they be both one as he seems to make them why doth he quarrel with me for maintaining that they ought not to be put assunder Neither doth the Scripture call them Two Righteousnesses as W. H. doth in the next Page Haworth But it seems there is another Righteousness in which we may be saved and which is by the Quakers valued at a higher rate and that Righteousness may be and is brought nearer to you Quakers then this to us Christians p. 34 c. Crook It is thy Work to make two Righteousnesses of Christ We say that whoever hath Christ within in his Heart cannot undervalue the Righteousness that Christ wrought in his own Person without nor yet miss of the Acceptance with God through him nor can such a one be deprived of the Benefits and Priviledges thereof But Thousands called Christians believe the History of what Christ did and suffered and the Imputation of that Righteousness to Sinners that will perish for all that Belief because Christ is not formed in their Hearts But it is sad to see men professing Goristianity to be troubled and disquieted because Christ is come so near as to dwell in the Hearts of the faithful it s a great sign that that Man's Heart is not right But why is W. Haworth so angry that Christ is come so near the Quakers Did he not say even now That Christ was put upon us by the Father's Gift c Haworth Who of us ever denyed that we were to have a Real Righteousness in Sanctification but this is not to justifie us p. 35 c. Crook Thy words savour as if the Righteousness thou expectest to be saved and justified by is but historical or imaginary on thy part and is not attended with Reality Evidence and Certainty that the Righteousness of Sanctification is attended with And if I should infer from thy words that it is reallity thou sightest against thy words will more certainly justifie me then ever such a Faith in God's light will justifie thee by an Imagination of Righteousness without a real Injoyment of it we say God hath joyned what Christ did outwardly and what he doth inwardly together to compleat the Work of Man's Salvation and Redemption We say of Heart-Holiness wrought by the Spirit of God that it is such a causality as sine quâ non without it no man shall see the Lord to his Eternal Comfort But on the contrary the pure in Heart do and shall to their Joy behold him forever And we say with the Apostle viz. He that doth Righteousness is the justified Man or is righteous as Christ is righteous W. Haworth saith He that believes Christ's Righteousness to be imputed to him is justified or righteous as Christ is righteous by that bare Faith without Works c. The Difference I refer to the Ballance of the Sanctuary there to be weighed by the consciencious Reader Haworth We have Two Righteousnesses by Christ c. pag. 35. Crook This is an Unscriptural Saying not according to the wholsome Form of Sound Words which ought to be kept to But however they are one in Nature and Kind Haworth We must be without or free from all manner of Good as Christ was without or free from all manner of Evil in the Point of Justification p. 36 c. Crook Who ever before thee affirmed such Doctrine except the Ranters what our Hearts and Minds Bodies and Souls must be as much without Grace and the Spirit of God and as free from all manner of Good when we are justified as Christ was without or free from all manner of Evil Then the greater Sinners the fitter Subjects for Justification And the Apostle must needs be quite out when he gives Thanks to God Col. 1.12 who hath made us meet to be Partakers of the Inheritance c. Was this Meetness a Freedom from all manner of Good c But let us trace this a little further viz. What becomes of the Light of Christ in Man that maketh manifest and reproveth in the Conscience for Sin is that so bad and free from all manner of Good that there is not one Good Property belongs to it Why then pag. 19. dost thou call it a Spark of that Light Adam had in Innocency Surely it is not so bad then as to be free from all manner of Good seeing God created Man in his own Image and it was Good What is that Faith which sees and layes hold of that Righteousness Is this as free from all manner of Good as Christ was from Evil But whence come all those Breathings and Pantings Hungrings and Thirstings after Righteousness were all such Persons then justified or were those Buddings as free from all manner of Good as Christ was from Evil Hear Dr. Sibbs The Bud of a Good Desire and the Blossom of a Good Resolution and the Fruit of a Good Action all comes from God Then not as free from all manner of Good as Christ was from Evil. Nay saith the Doctor The Light whereby we know and the Guidance whereby we choose that is from a higher agent then our selves cap. 15. Soul's-Conflict pag. 220. Then Man is not as free from all manner of Good when he is justified as Christ was from Evil. Haworth The Gifts and Vertues that God's Spirit works in us are our own Righteousness in Contra-distinction to the Righteousness whereby we are justified p. 36. c. Crook It 's well thou art so far informed since thy last Book that they are not divided but distinguished and that Christ is the Author of both Haworth The Gifts and Virtues of the Spirit are really in our Minds this is the Righteousness that sanctifies p. 36. c. Crook So then by thy Doctrine our own Righteousness sanctifies and Christ's Righteousness justifies But seeing by thy own Confession Christ is the Author of both why dost thou call the one ours and the other his is Christ divided Haworth Christ had the Guilt of Sin really charged on him p. 37. c. Crook This makes good my Charge against him viz that Christ
saith without me ye can do nothing c. Certum est nos vellicum volumus sed ille facit ut velimus Aug. Haworth And surely there is a dreadful Curse of Hardness Sottishness and Pride upon the poor Quakers and from wherâ—… doth it arise but from the Vndervaluing that Righteousness that was wrought out 1600 Years since and as far as Jerusaleâ— c p. 34. Crook This Curse belongs to those that speak sleightingly of the Light of Christ within and call the Gifts and Virtues that the Spirit of God worketh in our Minds our own Righteousness that have forgotten to hold fast the Doctrine that is according to Godliness believing The Son of God was not Innocent when he suffered and that the Righteousness of Christ is imputed to Persons while in Sin and actual Rebellion against God which is the Cause of so much Loosness and Wickedness amongst those called Christians Haworth p. 34 35. Heaven where Christ lives is too far off for Christ's Righteousness to have an Influence by any Act of God's imputing according to these unbelieving Quakers Crook The Holy Apostle was not ashamed to affirm that their Conversation was in Heaven even while their Bodies were on Earth Phil. 3.20 And what ever thou thoughtst thy Words are these p. 21. viz The Church and People of God who are the Heavenly Jerusalem or Heaven it self wherein to Christ is entered with his Blood c. Had I said so much thy Anathemaes for mystical Aligorisms would have been poured out upon me yet this hinders not that Influence by any Act of God's imputing as thou scoffingly speakst nor the Exaltation of the Holy Manhood of Christ in Heaven above though thou falsly accusest the Quakers with Unbelief in this particular Haworth p. 35. When wilt thou John desist winding and turning thus like a crooked Serpent studying to deceive c I suppose thy Invention here ran a tilt c. making the gloricus Doctrine of Christ to be patronized by the Devil c. when instead of bearing thy witness against this Shuttle-Cock c. p. 36 37. Crook This favours of Falshood and Lightness from the high Thoughts thou hast of thy self and thy own Positions which to make them the more passable amongst thy Hearers thou callst them the Glorious Doctrine of Christ so thou Slanderest thy Neighbour to gain Credit to thy self and to prove William Penn a Novice thou callst him a Shuttle-Cock this is not Bellarmine as thou callst his but Billingsgate Arguments and those that would have better thou referrest them to Dr. Ames and Downham for thou hast no other Haworth The Quakers despise the Personal Righteousness of Christ imputed c. It 's Knavery in thee c. I leave not the Lord Jesus Christ to follow John with the Wisp c. P. 41 42 46 50. This Truth in the Inward Parts viz. that God loves is but our own Righteousness c. The Light in every man overthrows-the Work of Regeneration c. Your Doctrine destroyes Sanctification c. Crook Here is another Heap of Confusion Falshood and Slanders c. and quite contrary to John 3.21 He that doth Truth cometh to the Light that his Deeds may be made manifest they are wrought in God so that the Light doth not overthrow but confirm the Work of Regeneration and Sanctification also c. Haworth p. 51. I have seen some Pages of your Books filled with such Blaspemies viz. Given forth by the Spirit through the Trunk of the Body of Fox or such a one c. You account your Writings of equal Authority with the Scriptures nay beyond them c. Crook These are charged as Slanders and malicious Inventions upon thine own Head c. Haworth p. 52. We are for acting and doing by the Holy Ghost yet dare not trust to it but to Christ c. Rather then thou wilt not manifest thy Enmity against the Imputed Righteousness and be a Patron of our own to justifie us to take off from Christ's thou wilt play a small low Game c. It renders thee John most ridiculous in our Eye when we see thee here Ape it so like a Christian and yet knowst that thou art of a different Species c. p. 53. Crook These things on another Occasion are spoken to in Title Rejoynder c. But let the Reader judge who he is like that fears not to multiply Falshoods and Slanders on every Occasion which renders William Haworth an Enemy of that Light which is in every meer-man as he speaks else how durst he say I know my self of a different Species from a Christian who saith in his Epist pag. 12. viz Thou art the dearer to us John in that thou hast been once a Stone in Christ's Building c. Haworth My Eye hath been deceived sometimes by the Art of Limbing in thinking I have seen living Creatures Men Women Lyons Bulls c. and yet turn but the other side and nothing but a thin painted Pastboard c. p. 54. Thou hast got the Art Captains have at Sea thou thinkst it lawful as they do thou comest up to us c. with an English Flag c. whereas thou art absolutely a French-man c. Thou John art but still a Thin Dead Life-less Rotten Apostate Quaker Crook What now a Rotten Apostate and once a Living Stone in Christ's Building am I fallen away from Grace then By this the Reader may see what a painted Christian this man is that to make good his Simile dares to adventure upon such a Falshood so incredible as that he should know those to be but Pictures upon Pastboard and yet his Eye to be so deceived as himself thought those Pictures to be living Men and Women Lyons Bulls c. This puts me in mind of the Cardinal 's blaming the Painter for colouring the Faces of Peter and Paul so Red who tartly replied He painted them so as blushing at the Lives of those men who stiled themselves their Successors But how the Reader will forbear blushing and smiling too at such a Successor as knows not Living Men and Women from painted Pastboards I know not but no wonder that this man's Tongue is at Liberty to speak Falshood without Controle seeing he said but two Pages before He dares not trust to the Justification of the Holy Ghost and such neither fear nor care for its Condemnation for any thing they say or do Haworth I have heard lately from one that hath read J. C 's Books that he expresseth himself to be for this viz. A Liberty for Quakers to admit themselves into all Churches whatsoever c. He can speak any thing with his Mouth to the People and believe the contrary thing in his Judgment at the same time but I begin to be weary of playing thus at push-pin with thee and the Quakers going three Miles on their Knees c. Crook The Reader by these invented Falshoods and Scurrilities may take a Measure of
plainly affirmed the thing viz. That God ordained People to be wicked before they were born And whereas he daringly saith If I dare come to the Tryal he offers two Substantial Witnesses to prove that I said The Doctrine of Election was a Devilish Damnable and Blasphemous Doctrine and also to prove that No such thing was said by him as that God ordained People to be wicked before they were born and if I please he will enter the Lists with me and the like I answer That my God is the Living God above all the false Gods whom I serve and reverence in his Name and Power he hath kept me hitherto over the Heads of such Gilded Hypocrites as thou art and I fear not to meet thee nor thy Master's Strength and thy witnesses in the Name of my God in any convenient Place equally agreed on to manifest the Truth of my Cause and to try thy Power and I deny thy Spirit who denies the Power and Heavenly Light of the true God and Christ and callst his Blessed Image and Saving Health the Work of Regeneration Legal Righteousness and a man 's own Righteousness I tell thee I deny thy Spirit and Work and stand up for the true God and his Christ whom thou knowest not but by Imagination nor where he is but by Imagination Thou Dreamer hast thou not lost the Sight of the true Saviour and now thou imagines the Place of his Residence thou knowst not where nor what thou sayest nor whereof thou affirmest a Cloud hath received him out of thy Sight and you are parted if ever thou hadst any Acquaintance with him in any Measure and where he is thou canst not see him with thy blind Eye nor come unto him for indeed the Heavens have received him and the Heavenly Host see him but thou shalt never see him to thy Comfort but Condemnation in that Dark and Wicked Mind thou livest in profess what thou wilt and babble what thou canst in a vain Mind Thou wouldst be disputing about the Body of Jesus where it is and what it is but thou canst not find it out no more then the Devil could in disputing with the Angel about the Body of Moses and thou art sufficiently answered elsewhere as to that Surely the Apppearance Sight of Christ will be to their Condemnation who believe in thy Doctrine of Antichristianism in denying the Light within to be Spiritual and Christian for as the Devils saw him and knew him and were tormented by him in the Dayes of his Flesh as accounting his Coming then a Torment tormenting them before the time so shalt thou and those of thy Spirit except ye repent for your Torments are begun already and your Gnashing of Teeth because he is come to reign and he must reign who is our Joy and your Sorrow must encrease and have no End who are wilful and mad in your opposing of him in this Day of his spiritual Appearance The Substance of his Answer to my Postscript is this First Concerning Personal Reprobation he affirmeth That God willeth to permit Evil by denying Grace which would prevent it As much as to say God having fore-ordained the greatest part of the World to be Reprobated and Damned therefore to bring about his End he denies the Means of their Salvation that is Grace to the End that they may be damned for they must be damned there is no Remedy why Because God hath so decreed before they be born and this Purpose and Decree of his must stand and it cannot be otherwise because the Lord denieth them the Benefit of his Saving Grace If Ely was punished with Death because he restrained not his Sons Wickedness and had not that Indignation against it as it deserved what would they make God to be who as they say restrains his Grace because he hath ordained them to Damnation and also Christ did not dye for them and so it is impossible for those for whom Christ did not dye that they should be saved this is the natural Consequence of such a Doctrine and so it is of the Devil and to make the Lord the hardest of Masters and greatest of Tyrants to require that of man which he hath decreed aforehand it shall be impossible for him to do and yet he must for not doing it be condemned as much as if a Tyrant should first command a man's Legs to be cut off and then command him to go and kill him for not going or put out a man's Eyes and then command him to see and for disobeying such a Command he must be slain In like manner the Lord requires Faith and Repentance where aforehand he hath deprived him of Power to do either on purpose to destroy him because he hath decreed him before he was born to such an End and therefore denyeth him Grace Now William Haworth dost thou believe we can believe this to be Christian Doctrine which hath so much Contradiction and Confusion in it for the Grace of God hath certainly appeared to all men according to Scripture and the Invitation is unto all to believe in Christ that they may be saved without Respect of Persons Thus in short I leave this and pass on to detect the rest of thy Non-sense and Confusion because much hath been writ in this particular by other Hands c. Secondly Concerning Original Sin I said The Devil was the Original of Sin in Mankind and that I understood not how Infents could be guilty of Sin in the Womb c. To this W. H. answers thus That the Devil is the Original of Sin in Mankind i. e. The first Tempter to Sin is a Doctrine we learned from Moses not from the Quakers but what is this ad rem Ergo there is no Original Sin except it be the Devil Astrange Argument saith he Now Reader mark this man's Logick because I said that the Devil alwayes was and is the Original of Sin in Mankind who obey him he makes this Ergo or Conclusion There is no Original Sin except it be the Devil and so the Argument must stand thus The Devil alwayes was and is the Original of Sin in Mankind who obey him Ergo The Devil is Original Sin What abusive Non-sense and Perversion is this But however we say the Devil is the Original of Sin and now I shall look into the Scriptures he brings to prove the Sin of Infants in the Womb. First Rom. 5.12 Wherefore as by one man Sin entered into the World and Death by Sin and so Death passed upon all men for that all have sinned Mark Reader what is this to Infants in the Womb who have not yet sinned read the next verse following the latter part of it viz. Sin is not imputed where there is no Law but where is the Law to Infants in the Womb before they come into the World surely there is none therefore no Sin nor Condemnation it must needs be an Innocent Sinless State so that the state of sinning must