The reviler rebuked: or, A re-inforcement of the charge against the Quakers, (so called) for their contradictions to the Scriptures of God, and to their own scriblings,: which Richard Farnworth attempted to answer in his pretended Vindication of the Scriptures; but is farther discovered, with his fellow-contradictors and revilers, and their doctrine, to be anti-Scriptural, anti-Christian, and anti-spiritual. By John Stalham, a servant of the great bishop and shepherd of souls, appointed to watch his little flock at Terling in Essex.

(5. Head of Scripture-contradiction.) Concerning Sin.

Section 19.

TO this Section also R. F. is wholly silent, where I had noted from discourse with some of them in Scotland, That, sin is not a visible enemy to a Saint;* 1.1 contrary to Rom. 7. 23. And I may adde, Psalm 51. 3. And my sin is ever before me. Isa. 6. 5. Wo is me, for I am undone, because I am a man of unclean lips. They that see not their pollutions, have no part nor lot in the work of Sanctification; and they that see not sin as an enemy, and their in-dwelling enemy, are friends, and in fel∣lowship with it. As any are more or less sanctified, they have the less or the more to see; but the more a soul is san∣ctified, the more he sees his motes to be beams, and the more visible and sensible is the body of sin and of death to him.

Section 20.

WHereas I had charged them for saying, All the chil∣dren of light are called to judge them that say the children of God are found groaning under the burthen of sin, which I called an arrogant assertion, contrary to Rom. 7. 24. R. F.* 1.2 minceth the matter by a new distinction; For groan∣ing under sin whilest it is working out, that may be, but to say that the children of God groan under it all their life time, it* 1.3 contradicts the Scripture. Thus R. F.

To which I Reply, 1. The new distinction (and new, be∣cause not founded in Scripture) lies here, that he makes a difference between the time, whilest the Saints sin is working out, and their life-time: For let us consider how long they are working out their sin, or the Spirit for them, and in them, is that but a part of their life-time? It's a truth, we teach that groaning under a legal bondage of guilt and

curse, and fears of damnation, is but for a time, Luke 1. 74, 75. Rom. 8. 15. But when they are formed Saints, and en∣dued with the Spirit of Adoption, then they groan, and sigh, and cry out under another bondage; not of guilt im∣puted, but of guilt deserved, and of corruption felt, as ty∣rannizing* 1.4 over the whole soul and body of a Saint, in part: i. e. in every faculty of the soul, and member of the body, there is some presence of sin with them all their days.

2. What Scripture is it that our assertion of continued groaning under the body of sin and death, in the Saints, doth contradict? R. F. quotes Rom. 8. &c. 1 john 3. Rev. 14. but never a Verse in all these Chapters he hath to produce for evidence. What shuffling is this and cunning craftiness, whereby he lyeth in wait to deceive the simple with appear∣ances of that which is not to be found? If so be would put off Errors by whole-sale, he may do it this way.

After this, he throws dirt in the face of that Scripture, Rom. 7. (which I had said from ver. 14. to the end was spo∣ken* 1.5 in the name of the regenerate) Here, though Paul did cry out of the body of death, he did not always groan and sigh as dissemblers [and Scots] do.

Rep. 1. If he did it not as dissemblers, he groaned as a real Saint; then the truth is granted, at least seemingly.

2. Must all be dissemblers that always groan, and are sighing all their life time under the body of sin and death? then Paul was one.

3. Hath the Lord no real Saints among the Scots? Grant, there is a formality of groaning among the com∣mon people, (not for the body of sin, but the sin of their bodies, or meerly in imitation, and out of custom; which latter, I could not but tax a little, when I was there) dare any condemn the generation of the righteous, or impute that formality to the whole fraternity or society of Profes∣sors at large? among whom God hath hidden ones, and some, who do mourn for the abominations of the Land, and pollutions of the Kirk, and would willingly come forth to more visible shame, for all that is amiss in their Worship and Government Ecclesiastical; were they not over-power∣ed

partly by in-bred self, partly by their super-intending, and super-extensive Presbytery.

R. F. answereth, and asperseth yet further, Paul did not groan in the name of all regenerate, as thou says, but spoke his own condition there.

Rep. 1. Grant he speaks his own condition from ver. 14. to the end, it is either as he is regenerate, or as wholly desti∣tute of grace; but he doth not speak it of himself as devoid of grace: for when he opened his legal state as yet unrege∣nerate, from var. 8 and 9 to 14. he speaks in the Preter tense, or of the time past; but from ver. 14, &c. he ex∣presseth himself all along in the Present tense, and time: and therefore he speaks of the present state wherein he was at the time of the writing of that Epistle. Now, was he a Saul or a Paul then? Was he Paul the Saint, or Saul the Persecuter and Blasphemer? Was he not then Paul the Servant of Jesus Christ? Chap. 1. 1. And have we not the characters he gives of himself, as regenerate? Ver. 15. What I hate, that do I. Ver. 16. I consent to the Law that it is good. Ver. 17. It is not I, but sin that dwelleth in me, (where he divides his qualities into two sorts or kindes, as Ver. 20.) Ver. 18. To will is present with me. Ver. 22. He speaks of his inner man, and of his delight in the Law after that renewed principle. Then he cries out, Ver. 23, 24. of what he sees and hates Now, no man that is unregenerate can truly hate sin, as sin, which he did; nor hath he two contrary principles in him, all over, of grace and sin; nor hath he a will present with him, to do a spiritual good acti∣on; nor hath he an inner man, the new man to delight in the spiritual law of God; nor doth he feel the universal warring law, or power of sin in his members, as Paul doth: Paul therefore speaks of himself as now he is at present, re∣generate; yea, he gives the account of himself, as such; and therefore he lays forth the estate which is peculiar to the regenerate, and common to one and other as they are such, more or less.

But saith R. F. Paul did not always groan under that body of sin, and Law in his members, but witnessed a Redemption

from it, for which he thanked God that made him more then a Conqueror.

Rep. 1. The Apostle writes of the present constant frame of his Spirit, to see, feel sin, hate it, and groan under it.

2. The Redemption that he witnesseth and giveth thanks* 1.6 for, ver. 25. was first, that the guilt of this in-dwelling sin was not imputed; there being no condemnation to him, nor to any in Christ Jesus; which priviledge, cap. 8. 1. enlarged to others, as to himself, shews also that in the latter part of the seventh chapter, he had spoken of every true believer, and in the name of every sanctified regenerate soul: And* 1.7 cap. 8. comes in with an Inference, [There is therefore now no condemnation, &c.] the Inference is double and strong [therefore now] or [now then] as the Geneva Translation hath it: [now] is not here an adverb of time, but a note of inference, as [therefore] or [then] conjunctions gathering up the Argument before; which use of the Greek language R. F. understands no more then Thomas Lawson * 1.8 who would have Pauls inference, Rom. 7. 25. [So then] to imply a condition and disposition which he had passed through, then it was so, and so; and Rom. 8. 1. But—to declare his present condition; upon which mistake, Th. Lawson trium∣pheth in a supposed Antithesis or opposition of time;

• So then who is not blinde, may see.
• But now who hath an ear, may hear.

Whereas the words Rom. 7. 25. [So then] in the Greek * are* 1.9 no Adverbs of time at all, there (or in any place) but two conjunctions rational-collective, or gathering up the reason, and setting down the conclusion, that he and all the rege∣nerate have matter of thanksgiving, and Gospel-humiliation together; of humiliation, that sin in him and them will be sinning; of thanksgiving, that grace in him and them will be serving the Law of God. And the words, cap. 8. 1. [Now then] or [therefore now] are as [So then] conjunctions rational also, gathering up the reason, inferring and con∣cluding, That if such as are under the conflict, have matter of thanksgiving (as humiliation) and if they have the law of the minde, a sweet frame of Grace wherewith they serve God (while with the flesh or unregenerate part they serve

sin) therefore now, or now then, it followeth upon good* 1.10 reason and by force of Argument, That neither he nor they who are in Jesus Christ, are in a state of sin and condemna∣tion, but are delivered from the Law, i. e. the rigor, curse and domination of it (though not from the direction and rule of it, cap. 7. 6. For,

Secondly, he witnesseth that the victory was begun in him over the power of sin, and that sin did not reign, and though it remained in him and them, yet they walkt not af∣ter the command of it, but after the commands of the Spi∣rit. Constant groaning and perfect justification, with sin∣cere sanctification, may and do stand together.

It is from the question what R. F. addes, [Such did not commit sin, 1 John 3. 9. and then not always groaning.]

Rep. They groan for that which always is in them; though they have ceased the trade of sin, they sigh in their warring with it; and that it so easily besets them, and pres∣seth down.

This is my confusion and condition R. F. saith, That I grant the children of God from their new birth do put off the bo∣dy of sin, as to guilt and reigning power, and yet we are easily beset with it; and hence he draws forth a most so∣phistical Syllogism against me, it may be ere he is aware:

• ...Where sin so casily besets and presseth down, it reigns;
• ...But it easily besets and presseth thee and you Scotchmen down, that are in the filth of it;
• And therefore you let it reign in your mortal bodies, contra∣ry to Romans 6.

Rep. 1. As to the form of his sophistry, I except against it, for the fallacy of four terms, by foisting in [so] and [that are in the filth of it] quite altering, by augment∣ing, the conclusion I held forth from Heb. 12. 1. which was* 1.11 this; Sin easily besets them [Gods children] and presseth down by the remnants of filth. Now 'tis one thing to have sin easily beset by its filth, which is the case of Saints, and another to be so beset and pressed down, as they that are in the filth of it, which is the case of the un-sanctified. Saints have remnants of filth in them, but are not drowned over head and ears in the filth of sin.

2. Let the conclusion be taken, as I gave it, from the Apo∣stle, and I deny his major, or first proposition: Where sin easily besets and presseth down, (and so easily, that is, by the remnants of filth) it reigns, he; it reigns not, say I; for it reigned not in Paul, and in the godly Hebrews, and yet it did easily beset them; and the very remnants of filth was a burthen and pressure to them: if they had not been a grie∣vance, sin had reigned; the more grace there is, the more sensible the soul is of every weight. The word signifieth* 1.12 whatsoever is gross, heavy, burthensom, and troublesom, which being upon a mans back, in a journey, makes him stoop, or hinders him in a race: every lust is clogging, and where the roots of all are, there are many to beset us; if it be but the inordinate love of the creature, of honor, riches, pleasure, or excessive cares of this life, they are every of them a weight upon our spirits; and where they are felt as weights, and groaned under (with the whole body of sin) sin reigneth not; if it doth, we must indite all the believing Hebrews; but that we will not at R. F. his pleasure.

3. As to his minor, or second proposition, He must bet∣ter know me, and all Scotchmen, before he will have ground to indite us for being in the filth of our sins: neither san∣ctified Scots nor English, are in the filth, though filth be in them. Let me go for a poor sinful wretch, and worm, as I am; I pleaded not my own condition before, but the Saints; now I must break forth with the Apostle, and give thanks, that I know my self to be a sinner; and that as I have per∣fect victory in my Head, so, that I now my imperfe∣ctions in part, and have a sense of these weights, and a sight of this encompassing Enemy in-dwelling sin; which yet we are exhorted to get free of the very presence of it, as much, as fast, and as far as grace shall enable; and here∣unto I strive, according to Gods working in me: Oh, that it were more mightily! As for that R. F. alledgeth and ad∣deth * 1.13 of the hope that purifieth, even as Christ is pure, 1 John 3. 1, 2, 3. The Apostles words are not in the Preter tense, that a childe of God hath purified himself, or done his work perfectly here, but that it is his constant daily work; he is not therefore fully cleansed, as to his sanctification, while

he liveth, but he goes on with his best endeavors, in the strength of faith and hope in Christ, to be made like him in perfection of soul and body-holiness when he appears. What hath R. F. done all this time, but strengthned his own and fellows Contradictions to the Scripture?

Section 21.

HEre I took up two passages, the one of James Parnel in his tryal of Faith* 1.14 While sin is, there no purity can dwell: The other of James Nayler* 1.15 God and sin cannot dwell together in one. Both contrary, as I no••ed, to 1 Cor. 3. 16. The Saints at Corinth had sin, and the holy Ghost dwelling in them at the same time; so had Paul, Rom. 7. 17. compared with 1 Cor. 7. 25. lets this Section pass without answer, and I shall dismiss it with, but, a little more animadversion, whether their Doctrine or mine will stand,* 1.16 let him that readeth understand: I am sure of Contradicti∣ons, one part must be false, both cannot be true. And if it hath been already cleared as a truth of Scripture, and experience, That Saints and Regenerate upon earth, in whom God dwelleth, have sin in-dwelling, that must be false.

First, which J. P. teacheth, While (or where) sin is, there no purity can dwell; by which dictate, he would destroy the faith of all those who believe no perfect freedom from the body of sin, in this life.

Secondly, which J. N. teacheth; That God and sin cannot dwell together in one. I suppose he meaneth, in one soul, by what he hath before; Did ever Jesus Christ redeem such a people, or dwell in such a people? If he would say, God and sin cannot dwell together as one, or at agreement, but as enemies, warring and fighting one against another, in the same field or house, that is a truth evident enough: For as Jacob and Esau were in one womb struggling, so are grace and corruption in one heart: As Hannah and Peninnah were contending in one family, so are holiness and sin in one soul: Even as two contrary qualities, light and darkness, are in the same air at the same time; and heat and cold in

the same water, though one in a remiss, the other in a higher degree. God dwells as a Lord, sin as a slave; purity as a prince, sin as a tyrant, in the same Saint and Christian. If any that is called a Saint thinks otherwise, he is either not as he is called; knows not himself, as every Saint doth in part, and in this case: or, if he be one really sanctified, he is under a strong delusion, and in a most drowsie dream for the present, the Lord will awaken him in his good time.

Notes

• * 1.1

  Sin visible in and to the Saint.
• * 1.2

  Page 12.
• * 1.3

  Sin groaned under (while here) by the Saints.
• * 1.4

  In what re∣spect.
• * 1.5

  Rom 7. 14. to the end vindicated.
• * 1.6

  Rom. 7. 25. vindicated.
• * 1.7

  Rom 8. 1. cleared. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 7. 14. & cap. 12. 20.
• * 1.8

  An un∣taught Tea∣cher, &c. p. 25.
• * 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.10

  Section 20
• * 1.11

  Heb. 12. 1. vindicated.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.13

  Page 13. 1 John 3. 3. vindicated.
• * 1.14

  Page 4.
• * 1.15

  Few words, &c. page. 25.
• * 1.16

  Sin and purity dwell in one soul, not as one