needs be in the World not before they come into it And as in the 14th verse Death reigning from Adam to Moses even over them who had not sinned after the Similitude of Adam's Transgression c. This thou wilt needs have to be Infants in the Womb what gross Darkness is this How can Death reign over any until they come under the Dominion and Government of it and so be Transgressors of a known Law either in Thought Word or Deed It is Non sense and Ridiculous But Death hath reigned over many who have not sinned after the Similitude of Adam's Transgression for Death reigned over Drunkards Swearers Lyars Sodomites the Old Wicked World Whoremongers and many who are called by other Names which was not all a sinning after the Similitude of Adam's Transgression for he was no Sodomite Drunkard nor Swearer Whoremonger nor Adulterer that we read of And so Death reigns over all Sinners be the Similitude of sinning what it will but answer me after what Similitude is the Child's sinning Is it after the Similitude or Likeness of Adam's sinning or the Similitude of any other And whereas thou queriest how it comes to pass that Death is inflicted upon Infants if they have no Sin I answer It cannot be for their Sin because they have none and the Reason why they dye is because they are Mortal and must dye sooner or later even Mankind as well as other living things on Earth but to the Innocent and True Believers in Christ Jesus this is no Sign of God's Displeasure but rather a Translation into a better State except thou reckons the State and Being in this Life to the Innocent and Regenerate better then that which is to come and many holy men have had great Joy at their Departure So that the Cause of the natural death cannot be as is foolishly imagined because Adam sinned for if he had not sinned he might have dyed as to his natural Life being of the Earth made of the Dust and it was said to him In the Day thou eatest thereof thou shalt dye mark in that Day yet he lived after his Fall many Years as to his natural Life but he dyed spiritually instantly upon his sinning even in that Day and at that time And as for those other Scriptures thou bringest Ephes 2.3 And were by Nature Children of Wrath as well as others Gal. 2.15 We who are Jews by Nature and not Sinners of the Gentiles these Scriptures speak of Children of Wrath and Jews by Nature and not Sinners of the Gentiles what is this to Infants in the Womb who are no Sinners neither can be Children of Wrath These Scriptures relate to a sinful state before Conversion whether young or old so that herein thou wrests and abusest the Scriptures and this is plain for me to see with that blessed Light of Christ Jesus thou art an Enemy to As I did so I do affirm Jesus Christ to be the true Light and Saviour who enlightneth every man that cometh into the World with a Measure of his own Light but W. H. is one that cannot endure this Light or the Reproof of it upon his Conscience but still would call it something otherwise then what it is and quotes Rom. 2.15 which speaks no such thing as that the Light within every man is nothing but the Law of Moses written in the Heart or another while No more then Nature as he calls it p. 17. whereas the Inward Law or Light within in all its Manifestations and Appearances alwayes came by Jesus Christ and contains in it not only the Substance of Moses's Law but Gospel-Virtue and Power the true Light that enlightneth every Man that cometh into the World by Virtue of which Divine Light and Power within the Gentiles obeyed the Lord spiritually and were accepted in so doing though they had not the Outward Law in the Letter and set the Letter aside What Law is that that is written in the hearts of People must it not needs be the Law of Christ inward in the Heart and Conscience and so of the Spirit of Life in Christ Jesus that makes free from the Law of Sin and Death and it was alwayes so that the Doers of this Law or Light within in the Heart and Conscience were justified Rom. 2.13 and thus was Abraham justified by Works James 2.21 when he had faithfully offered up his Isaac upon the Altar in Obedience to God it was a Good Work by which he was justified in the Sight of God who commanded and he believed and it was imputed to him for Righteousness the Word of his Faith by which he believed and knew the Will of God was the Light within we bear Testimony unto which was before Moses was or Abraham was he that hath an Ear to hear let him hear but this Man's Understanding is shallow sure who one while saith This Light in Man is nothing but the Law of Moses written in the Heart another while It is no more then Nature and what Nature But a Guilty Defiled Nature p. 17. Oh sad Confusion And must the Work of this Inward Light and Power of God be no more then Legal Righteousness and Regeneration Legal Righteousness and a man 's own Righteousness which is as great an Error as a man can utter It is true that by the bare Works of that Law of Moses never man was justified before the Lord or made Righteous for if that could have made the Comers thereunto perfect there had been no need of Faith in Christ the Light to have received Power but that could not do though great Strictness might be used in the outward Observance of those outward things and Shadows and through such outward Conformity they might appear Righteous before man yet this was but that outward Righteousness of the Scribes and Pharisees in like manner as now W. H. and such as he who seem to be very zealous for the Gospel and the Body of Jesus yet deny his Light and Power of God within with as much Violence as ever the Pharisees denyed Christ Jesu at Jerusalem to be the Son of God and they are in the Steps of the Pharisees in their own self Righteousness and Profession of the Gospel without the true Power of Godliness let the Heavenly Light which they so wickedly blaspheme be Judge in the Case even in their own Consciences and yet they will Hypocritically acknowledge Christ is All in all and all Power and Judgment is committed to the Son Christ Jesus and then they cry this down again and call it A natural Light and Darkness which judgeth mens Thoughts and Deeds of Darkness and thus would rob Christ both of his Authority and Judgment to escape Judgment for Sin Whilest they imagine this Light within to be a natural Light or Ignis fatuus or what they please a devilish wicked Project for if so then what need they care what they do when there is nothing to judge them but an Ignit fatuus or
heavenly things themselves is this thy Fixedness and Consistency that they must be something but what thou dost not know and yet sayest I must understand what they are but surely it must not be by thy doubtful Teaching But tell me what purisying needed either Christ himself or Heaven it self and by what better Sacrifices Heb. 9.23 we read Ver. 9. 14. that the Conscience was to be purged by the Blood of Christ and this must needs be known in the Church and People of God whom thou confesseth are the heavenly Jerusalem which is the City of the living God where both God and Jesus the Mediator and the Blood of Sprinkling c. are come to by the Saints viz. Heb. 12.22,23,24 Haworth I ask now whether the Scriptures or our Imaginations and Thoughts be the Rule whereby we are to measure God and true Righteousness p. 21. c. Crook Is thy Memory so bad or thy Ignorance so great to ask such a Question which thy self resolvest in the same Page or art thou still in thy skiptical Mind as thou speakest of thy self seeing thou sayd'st but just before that it must be by the same Spirit that gave forth the Scripture that we can understand them and not without have thy Thoughts and Imaginations so great and the Spirit of God so little a Share in what thou dost which makes thee so soon forget its Usefulness to measure divine Things but I even tremble at thy ignorant Confidence to talk at this rate of measuring the unmeasurable God and that by the Scriptures or our own Thoughts without naming his Spirit Haworth The Scripture no where condemns Man's Conceivings of God by the Scripture and according to them p. 22. c. Crook Thou art condemned here out of thy own Mouth who sayest it must be Man enlightned by the same Spirit that gave them forth and not otherwise Haworth If John Crook consents to the Truth of this Principle viz. That such is the Purity of God that nothing is accepted by him but what is every Way or entirely compleat and perfect if so p. 23. c. Crook I grant this as also himself hath done in p. 26. Haworth Then he believes that the Righteousness within which consists in the Vertues and Gifts of the Spirit in every Quaker is every way perfect and compleat c. Crook Let the Reader judge if the latter be a necessary Consequence from the former but because some whole pages following in his Book are stuffed with Arguments and Consequents of the like nature about the same Subject to prevent his Boasting if possible I shall here once for all return a sober Answer viz. I believe that the Holiness and Righteousness in the Hearts of God's people which purely consists in the Virtues and Gifts of the Spirit which is one with the Father and the Son it is intirely compleat and perfect as to Nature and Kind which is sufficiently demonstrated by those worthy men Dr. Preston and Dr. Sibbs See Preston's Title Man's Vprightness pag. 214. Because the New Adam otherwise should not be so effectual as the old the new Adam should not be so powerful to communicate Grace and Life as the old Adam is to instill Corruption and Sin for this Sin that hath been conveyed to us by the first Adam hath an Integrity in it it hath gone over the whole Soul there is a whole Body of Death that hath possessed us now should there not be in those redeeming Actions by Christ a contrary Integrity and Perfection a throughout Holiness as I may call it the Plaister then should be narrower then the Sore the Remedy should be inferiour to the Disease Beloved you know a Leprosie is gone all over except the Holiness went all over too from top to toe I say there would not be an Answerableness in the second Adam he should not be able to do as much Good as the first was able to do Hurt 2 dly The Work of Redemption should be done but by halves if the Lord should dispense with imperfect Holiness The Works of Creation you know were perfect God looked upon all his Works and saw that they were very Good Beloved Do you think the Works of Redemption should come short of the Works of Creation Are not they likewise Perfect When the Lord shall look on that Work shall he not say likewise It is very good Pag. 216. If the Heart of Man be not intire if the Work of Grace be not throughout if there be a Defect in the Principle and Constitution of it there should be a defect in the Work of Redemption that cannot be c. Pag. 219. Blessed are the Pure in Heart Now what is it to be pure That is pure which is full of it self and hath no other heteregenial thing mingled with it so that heart is pure which hath no Sin in it which is holy which hath a renewed quality of Grace which hath an inward regenerate Man that will mingle with no Sin that is full of it self and admits not the mixture of any Sin c. Pag 221. When thou hadst the Prophet that would have separated the Precious from the Vile in thy heart as well as to do it in the Companies of men c. Pag. 222. So my Beloved it is not the having of Impurities in the Heart that makes the Heart imperfect but it is the suffering of them to be mingled even with the inward Frame of the Heart The Doctor also affirms That without this Holiness and Righteousness none can be saved c. See Dr. Preston ibid. p. 243. I say Let any Man's Heart be of this Constitution that he neglects the smallest Commandment that he hath not a special Eye to the Observance of them a special Care to keep them he is unsound and rotten at the Heart he shall never be saved continuing such Prov. 19.16 He that keeps the Commandments keeps his own Soul but he that despiseth his Way shall dye for it Thus far Dr. Preston Now Dr. Sibbs's Soul-Conflicts pag. 224. The Happiness of Man consists chiefly in a gracious Frame of Spirit and Actions sutable sweetly ssuing therefrom Ibid. pag. 156. Christ will never give over till by his Spirit he hath made our Nature Holy and Pure as his own till he hath taken away not only the Reign but the very Life and Being of Sin out of our Hearts that to this End he leaves his Spirit and Truth in the Church to the End of the World that the Seed of the Spirit may subdue the seed of the Serpent in us and that the Spirit may be a never failing Spring of all Holy Thoughts Desires and Endeavours in us and dry up the contrary Issue and Spring of Corrupt Nature Grace is nothing else but that blessed Power whereby as spiritual we gain upon our selves as carnal pag. ibid. It is a good Tryal of a Man's Condition to know what he esteems to be himself A godly Man counts the inward man the
not own that the Wrath of God was upon Christ O repent John p. 29. c. Crook I know not what a great Cross it is for a Debtor that knows his Creditor to be fully satisfied and paid his Debt by another in his stead to believe it to be so But indeed it is a Cross to be stumbled at and a strange thing for a poor Debtor to be told he must believe his Debts are paid and his Creditor is satisfied while his Creditor keeps him still in Prison and calls to him every Day for full Payment this is cross to sound Judgment and good Understanding But if this be all the Acquaintance thou hast with the Cross of Christ I will assure thee thou art far enough from being his Disciple c. But why dost thou dare me William am I all of a suddain changed in thy Opinion from a Knave and a jugling Mountebank as thou callest me unto such a tender-conscienced Man that I dare not speak otherwise then I believe who playes Tricks now William making me believe that if I will own what thou would'st have me then thou wilt believe me yet when I have given Testimony to the Blood of Christ and many other Things even as thy self in Words professest to believe yet for so doing thou callest my Person a Knave and a Mountebank and my Belief a Juggle But thy Speech bewrayes thee for these Words viz. If thou darest c. is their Hectoring Language thou comparest me to But if the Reader please to examine his daring Challenge he will find it to be this viz. to own that the Wrath of God was upon Christ and that God poured out all his Wrath upon his Son and that these Words prove it Gal. 3. He was made a Curse for us for it 's written cursed is every one that hangeth on a Tree this is that he so dares me to and if I will not be convinced by this Proof I must repent of the Thoughts of my Heart though never so right in this Matter viz. I believe that Christ bore our Sins in his Body on the Tree that we being dead to Sin should live in Righteousness by whose Stripes we are healed 1 Pet. 2.24 I dare and do own that what Christ suffered it was for us and that the weighty Sense of the Misery due to Mankind for Sin fell upon him as the squeezing of Grapes in a Wine-press which caused him to sweat like Drops of Blood in his Agony Luke 22.44 all this we believe according to holy Scripture But let us now consider William Haworth's Belief and we shall find this to be one Article of his Faith viz. That Christ when he suffered was not innocent and as guilty God poured out all his Wrath upon him c. Christ had the Guilt of Sin really charged upon him what else is to be understood by these Words viz. he was made Sin for us Epist c. which is more then I dare affirm for what Job said of his own Integrity may much more be testified of Christ's Innocency to wit That he did not let that go till he dyed neither was Guile found in his Mouth And whatever thine and others Conceivings are of the Sufferings of Christ I dare say that no Man can conceive much less express what they were in the deep Travail of his Soul when he poured it out an Offering for Sin and the heavy Sense of Mans Misery fell upon him c. only those that have had Fellowship with him in his Sufferings and been made conformable to his Death in their Mealure are his Witnesses of what he suffer'd by the good Experience he hath given them through the Revelation of his holy Spirit in their Hearts such know something of the Sufferings of Christ and the Benefit of them to their own Souls c. Yet is not the Freeness of Forgiveness nor the free Grace and Mercy of God to Sinners destroyed thereby that truly believe in the Light of Christ Jesus and repent of the Evils that are made manifest to them by the same neither is the Work of Sanctification and Regeneration by all that Christ hath done or suffered made less necessary to the inheriting the Kingdom of God and everlasting Salvation nor are the Exhortations to Men and Women to follow Holiness and to work out their own Salvation with Fear and Trembling either weakened in themselves or made indifferent to Believers nor is the inward Work of redeeming the Heart and Mind out of the World to be fully set upon things above by the Spirit and Power of Christ within to be neglected or disesteemed by laying all the Stress upon what Christ hath done and suffered without us c. For though Christ be both a general and particular Saviour yet the Benefit accruing to Men by him as the general Saviour is known and received only where he is witnessed a particular Saviour for Christ in man becoming the Hope of Glory and Man being changed into the same Image from Glory to Glory even as by the Spirit of the Lord is the Salvation and the Perfection of every true Christian I have been the larger now upon this Subject that I may be excused from writing any more about it in this Reply Haworth What wouldst thou John have more then Faith page 29. c. Crook My Words are these viz. I find thee like the Pharisees of old flying from the Wrath to come by casting all God's Vengeance upon Christ an easie Way if thou couldst so escape it by imagining his doing God's Pleasure and suffering God's Displeasure to be reckoned thine by a bare Belief of it wholely without thee To all which he returns this Answer viz. What wouldst thou John have more then Faith Of which let the Reader judge if this be not his Hope and Belief viz. that he shall escape God's Wrath and Vengeance and consequently be saved by a bare Belief that Christ hath done God's Will and suffered his Displeasure wholely without him in his stead as if we were to understand no more by all Exhortations to Holiness and perfect Obedience to God's Holy Will and Commandments then that Christ and not we is to be only the Subject of all those Exhortations and Commands If it be asked whether a man may escape God's Wrath and Vengeance by a bare Believing that Christ hath done and suffered God's Pleasure wholely without him William Haworth answers What wouldst thou man have more then Faith But the Apostle James answers Wilt thou know O vain man that Faith without Works is dead Haworth He that works not but believes Rom. 4. There it Faith only a bare Belief John what sayest thou to that though that Faith that is justifying will work by Love yet it receives no Efficacy from its being accompanied with Works as to our Justification but from the Object without p. 29. c. Crook I say thou hast answered thy self that it is not a bare Belief without Works for thou
sayest it is a working Faith and if it were not so it must needs be a dead Faith And the Apostle Paul speaks not of a bare believing excluding its operative Nature no more then the Apostle James doth of Works excluding believing but both agree that Justification is by a living working Faith When the Apostle excludeth Works from Justification he excludeth them only under the Notion or Conceit of Merit in which Sense the Jews urged the Necessity of them in that Business There is no Opposition between Grace and Works but a clear Consistency except or unless by Works we understand Merit And to say it receives no Efficacy from its being accompanied with Works is little less in plain English then to say if it did not work it would be as efficacious to Justification which is both contrary to Scripture and this received Doctrine viz. Where Christ removes the Guilt of Sin he also removes the Filth of Sin Justification and Sanctification being inseparable Companions and Justification is never without Sanctification for no Persons are the Subjects of Gospel Justification as ungodly or as in their sins but as being sanctified and the Filth of Sin removed so then justified not in Sin but in the Truth and Righteousness of Christ they being washed c. according to 1 Cor. 6.11 And such were some of you but ye 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
dwelleth in me my witness is true and thus doth Darkness blind thee that thou canst not see the Oneness between the man Jesus and the Spirit of the Father that was in him Haworth He that worketh not but believeth there is Faith only a bare Belief John what sayest thou to that though that Faith that is justifying will work p. 29. c. Crook I say thou contradictest thy self William for thou sayest it is such a Faith as worketh not and yet sayest it will work Haworth My Surety paying such a some of Money for me at never such a Distance dischargeth me I have Benesit by it so soon as I hear of it and accept it the Sun is at a Distance in the Heavens but we have the Heat of it and feel it but indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift p. 34. c. Crook He dreams of an absolute Discharge from all Sins past present and to come by what Christ did and suffered 1600 Years since by that Righteousness that was wrought in Palestine at such a Distance from him c. as he speaks within a few Lines before yet makes the Benefit of all that Christ did and suffered to depend upon his Hearing of it and accepting it as if all was compleated there absolutely yet conditionally too viz. If heard and accepted c. and yet hearing the debt is paid by another at such a Distance saith W. H. dischargeth me where note he one while dates the Discharge of all Debts from Palestine 1600 Year since and another while from the time of his hearing and accepting of it besides it is uncertain whether by this hearing and accepting he intends only the believing of the Report without or the revealing of the Arm of the Lord within Isa 53.1 But to perfect the Contradiction of himself he implieth though it be at that Distance yet we are as really inwardly benefited by it as we are outwardly by the Light of the Sun that is at a Distance in the Heavens But saith he We have the Benefit of it and feel it c. But yet to manifest more plainly the Contradiction he saith Indeed this Righteousness is not at a Distance from us but put upon us by the Father's Gift citing Gal. 3.27 Ye have put on Christ c. So that he hath not only contradicted himself but also granted what I contend for viz. That Christ's Righteousness is not really reckoned and imputed to the Justification Acquitment and Discharge of such Persons as continue in Sin and Actual Rebellion against God by wicked Works and have no Feeling of it in their Hearts yet believe to be saved by a Righteousness wholely without them c. which Faith I affirm to be vain and but like a Body without a Spirit as the Apostle James speaks and in Confirmation hereof W. H. saith But indeed this Righteousness is not at a Distance from us then not wholely without us by his own Confession which was the very thing in express Words that I opposed and he endeavours to maintain that it was wholely without us yea saith W. H. Bare Faith without Works which Christ wrought in his own Personal Obedience and Suffering 1600 Years since c. and though this Righteousness was wrought in Palestine at such a Distance from me c. By this the judicious Reader may see his Contradiction and Confusion Haworth Christ was the Lamb of God but not the Light within p. 37. c. Crook In page 21 he saith The Church and People of God are the Heavenly Jerusalem and is not Christ there the Light within And page 35. he saith Christ works Sanctification in the Hearts of the sanctified c. and is not he there the Light-within what Confusion and Contradiction is this Haworth I am pleading that this Righteousness is imputed to Believers it is offered in the preaching of it to poor Sinners and if God gives Faith it will change their Hearts p. 38. c. Crook Now he hath resolved viz. When and to whom Christ's Righteousness is imputed the time is when God gives Faith the Persons are Believers so that he hath given away what he seemed to contend for p. 20. viz. We must be without or free from all manner of Good as Christ was without or free from all manner of Evil when we are justified by this imputed Righteousness and now he saith Till the Heart be changed Righteousness is not imputed But enough of this for I am weary of his Contradictions and Confusions Haworth While that which is contrary to God dwells in us yet being justified by Faith we have Peace with God Christ hath slain the Enmity c. p. 38. c. Crook If the Enmity be slain how comes that which is controry to God to dwell in us What slain and alive too The Apostle saith His Servants ye are whom ye obey whether of Sin unto Death or of Righteousness unto Life And Christ saith No man can serve two Masters Now this Phrase viz. That which is contrary to God to dwell in us is no where in Scripture applied to Believers that walk not after the Flesh but after the Spirit but Christ is said to dwell in them and they in him for its one thing to have Motions to Evil As in my Flesh dwells no good thing and another thing to suffer them as an Inhabitant or that which is contrary to God to dwell in us I know not what degree of Insensibility thou art arrived at but for my part I believe Sin to be the great Troubler of Israel and what Peace while that Jezabel reigns examine thy self and possibly thou mayest sind this Saying true viz. There is no Peace to the Wicked saith my God Isa 20. Haworth Let me tell thee withal this none ever did or can shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness p. 39. c. Crook Thi is quite contrary to the former Page which saith That this Righteousness is imputed to Believers it is offered in the preaching of it to poor sinners and if God gives Faith it will change their Hearts c. So that till the Heart be changed Righteousness is not imputed now he saith None can be changed or shew forth Christ's Virtues in their Lives that were not first justified by imputed Righteousness how these can hang together let the Reader judge one while Righteousness is imputed while that which is contrary to God dwelleth in us and another while it is offered but not imputed to Sinners till the Heart be first changed But I hope W. H. henceforth will never charge the Quakers or any others that shew forth Christ's Virtues in their Lives with denying Justification by Imputed Righteousness seeing all such Holy Lives by his own Acknowledgment are first justified by it c. But to perfect his Confusion and Contradiction he saith but six Lines before viz. As if Christ