The Reviler Rebuked, Treatise · Part 2 · Head 12
12. Head of Self-contradiction. Concerning the Fruits of the Spirit.
Section 27.
I Had obſerved how they ſeem to own the fruits of the Spirit, and yet walk in the manifeſt fruits of the Fleſh. R. F. *Page 29.queries cunningly at the firſt branch (as he did before) Art thou offended alſo at that?
Rep. My offence is not at real owning of the fruits of the Spirit, whereſoever it is found; but at their contradiction in words and practiſe to that which they profeſs they own. Then he querieth at the ſecond branch; Doth the old Serpent teach thee to lye againſt the Spirit with the fruits of it, and them that are guided by it? and falſly accuſe them, ſaying, they walk in the manifeſt fruits, and works of the fleſh; in that all that fear God, and knows their godly converſation may witneſs againſt thee; and herein thou haſt manifeſted thy Spirit of error and deceit, and to be one that regards not what thou ſayes.
Rep. 1. The godly converſation of the perſons, called Quakers, is in a new form, not known by the moſt that fear God, except a few miſ-led people, who were captivated to ſome errors before they heard of Quakeriſm, and now they (meeting with ſome Abettors to their opinions concerning ordinances of Chriſt who were got above them, and turned Seekers) think they have found, in the doctrine and carriage of the Quakers, but will be at a loſs, and to ſeek again, I am confident, (if they be godly in the main) within a ſhort time.
2 That it may appear I regarded what I wrote, when IFruits of th… fleſh in ma… called Qukers. gave intimation of their works of the fleſh, let the Reader take ſome inſtances;
1. Of their ſtrife and debate, a work of the fleſh, from their many jangling Pamphlets, and wrangling at the Scripture, as a dead Letter, and none of the word of God: and from the maner as matter of their Anſwers unto Queſtions put to them.
2. Of their Emulation, from their high-towring thoughts of their Apoſtleſhip, and of their immediate Callings and Teachings.
3. Of Hatred, from their ſpirit of Contradiction to the Scriptures, to the external parts of Gods worſhip; and from their bitter Words and Execrations, Thou art of Cain, and of the Devil; and Imprecations, Let him be Anathema, Maran-atha, &c.
4. As to their turbulent conteſtations, with Miniſters in publique, and others in private, the whole Iſland of Britain ſwarms with inſtances. I ſhall not need to mention that of J. P. at Coggeshall, nor that at Terling, when he came riding up to the Miniſters door (after he had talked to the people for an hour or more in a private houſe) with two or three more on horſeback, and above twenty on foot at his horſe heels, &c.
5. Of Scoffs, although R. F. diſ-owns them*Page 29. in theſe words; [As for ſcoffing at Scottiſh Prieſts, or others, that we deny; but your raiſing Motives, Tryals, Points, Reaſons, and Ʋſes out of other mens words, and ſpeaking a divination of your own brain, for your own ends, by plain Scripture you cannot it juſtifie.]
Rep. 1. The very uſe of the terms, Scottiſh Prieſt, and Prieſts, ſo often (in this his Pamphlet that I deal with) is enough to render R. F. a Scoffer, or a Railer.
2. Let the Reader that peruſeth the place (where I firſt found the exception againſt our taking a Verſe, and raiſing Motives, Tryals, Uſes, Reaſons, and Points from it) judge whether it be not full of ſcoffing and reviling; I ſhall give his words out at large*R…turn, or Reply to the Prieſts about Beverley by R Farnworth, pag. 8. "Who are they that are got up into the chiefeſt places in the aſſemblies? and act as in a ſtage-play? and have a glaſs to act their hour? and make a trade of Chriſts words, the Prophets words, and the Apoſtles words? and act in the chiefeſt places of the Aſſembly, taking a Verſe, and raiſing Motives, Tryals, Uſes, Reaſons, and Points from it? and then ſay the people, He hath handled his Text well, and made good matter of it. Is not this a Sarcaſm, a bittter ſcoff?
3. To collect a truth, any ſuch way, for our own ends, (which was not mentioned before, nor objected till now) if we did ſo, we could not juſtifie; but ſuch a collection of truth, by Points, Reaſons, Ʋſes, &c. we can juſtifie from Scripture, and Scripture-precedents (onelyonly let the ReaderTeaching by doctrine, Reaſon, uſe, motive, tryals, juſtified by plain Scripture. firſt take notice how ſlightly again he ſpeaks of the Scripture with Francis Howgil, (where firſt I noted it, Part 1. Section 2.) calling it, Other mens words) and thus I argue:
Firſt, That which the whole Scripture was given for, and ſerveth for, that improvement, the man of God is to make of it, 2 Tim. 3. 17.1. Demon ſtrations.
But the whole Scripture was given for Doctrine, in Points and Reaſons, and ſerveth for Ʋſe of reproof, correction, inſtruction in righteouſneſs (in which is comprehended, Motives, Tryals, &c.)
Therefore, the man and miniſter of God, is to make this improvement of the Scripture.
Secondly, That which the Scripture tells us, Chriſt, the Apoſtles, and Prophets have practiſed in their miniſterial teachings, that we may act, and juſtifie when we have done:
But the Scripture ſhews us how Chriſt, the Apoſtles, and Prophets have taken Texts, and raiſed Motives, Tryals, Points, Reaſons and Ʋſes, out of, and according to the Scripture;
And therefore, we may do ſo, and juſtifie the practice againſt gain-ſaying R. F. and ten thouſand ſuch as he is.
The major, or firſt of the premiſed propoſitions, I may ſtrengthen from Mat. 7. 29. Chriſt taught as one having authority: From 1 Cor. 11. 1. Paul followed Chriſt: From Titus 1. 9. Holding faſt the faithful word, as he hath been taught, ('tis ſpoken of the Biſhop or preaching Elder) that he may be able by ſound Doctrine, both to exhort, and to convince gain-ſayers, Chap. 2. 15. Theſe things ſpeak and exhort, (ſaith Paul to Titus, an Evangeliſt) and rebuke with all authority. So as if Chriſt taught with Scriptureauthority, in a way of Reaſon, Ʋſe, &c. and the Apoſtles after him, both practiſed and enjoyned this way to them, that ſucceeded them in after ages, we are to do the like. The minor, or ſecond premiſed propoſition, might be abundantly cleared; and for conviction of gain-ſayers, I ſhall give a few inſtances. Chriſt himſelf took a Text from Iſaiah 2. Inſtances.61. 1. and 2. verſes, as we have it recorded, Luke 4. 18. and applying it to the people at Nazareth; he gave them ſo much ſearching Doctrine and Uſe from it, that (as many of our hearers) ſome wondered, others were filled with wrath, none ſcoffed at his handling the Text ſo well, or that he had made ſo good matter of it, but they bare him witneſs, &c. Let R. F. or his Reader for him, peruſe Mark 12. 26. and ſee if he dare condemn our Lord for raiſing the Doctrine of the Reſurrection, from the words to Moſes, I am the God of Abraham, and the God of Iſaac, and the God of Jacob; let him read the Reaſon to demonſtrate theſe words, as a proof of the Reſurrection, ver. 27. He is not the God of the dead, but the God of the living; let him minde the Uſe of confutation, Ye therefore do greatly erre: Or, let him read Chriſts Sermon upon the mount, Mat. 5. &c. and ſee if he gives not Reaſons for the Beatitudes, or bleſſed ſtate of the poor in ſpirit, the mourners, the meek, &c. and the Ʋſes of all, ver. 12. Rejoyce and be exceeding glad; with the Motives, For great is your reward in heaven, for ſo perſecuted they the Prophets, &c. Let him read Chap. 7. ver. 1. The Point, Judge not; the Reaſons, 1. That ye be not judged. 2. With what judgement ye judge, ye ſhall be judged; The Tryal, ver. 3, 4, 5. which amounts to thus much, That he paſſeth not right judgement abroad, who begins not firſt at home, but lets the beam continue in his brothers eye. Let him read the book of Eccleſiaſtes, and obſerve how Solomon firſt takes it up as his Text, Chap. 1. 2. Vanity of vanities, all is vanity; agreeable to that in Job 15. 31. and thence collects his main Point, Happineſs is not to be obtained by any thing under the Sun, which he proveth all along the Book; and then winds up with the general Ʋſe of all, Chap. 12. 13, 14. Fear God, and keep his commandments; with the Motive, For God ſhall bring every work into judgement, &c. even R. F. his cenſuring, and diſparaging of this kinde of teaching, whether it be good, or whether it be evil. Let him read Acts 8. 35. and he ſhall finde Philip beginning at the Scripture out of Iſa. 53. 7, 8. (which the Eunuch was a reading) and preached unto him, Jeſus, not without Reaſon, and Ʋſes; nor Motive, that the Eunuch might believe Chriſt exhibited in the fleſh; and Tryal, whether he did believe or no, as appears by the ſequel of the ſtory. Let him read Acts 10. 34. and there he may finde the Apoſtle Peter taking a Verſe, or part of it, out of Deut. 10. 17. God is no reſpecter of perſons; there is his Point already raiſed to his hand; the inſtance and proof at hand alſo, Cornelius and his company, (of the Gentiles) himſelf at leaſt, with his houſe, already believers, and fearing God; The Reaſon of Gods irreſpective diſpenſation, ver. 36. The Goſpel of grace, and grace of the Goſpel, is free to all, Jew or Gentile, by Jeſus Chriſt; The Ʋſe, ver. 43. Whoſoever believeth on him ſhall receive remiſſion of ſins. Or let him read Pauls Epiſtles a little better, and he ſhall meet with plenty of Motives, Tryals, Points, Reaſons and Ʋſes, as paterns for our Sermons: In every Epiſtle we have the Doctrinal part, and the Applicatory part; inſtance we but in that to the Romans, Chap. 1. ver. 2. Paul writeth (as he preached) no other Goſpel of God, but what he had promiſed afore by his Prophets in the holy Scriptures. The great Point of the Goſpel, which the Apoſtle holds forth eminently in that Epiſtle, is the Doctrine of Juſtification.
1. Negatively, not by the works of the Law, (written in the heart, or in the Book) for all are ſinners againſt it, Gentiles, Chap. 1. and Jews as Gentiles, Chap. 2. and part of the third; and thence he concludeth, Chap. 3. 20. That by the works of the Law ſhall no fleſh be juſtified: But,
2. Affirmatively, By faith in Jeſus Chriſt, and his righteouſneſs, the price of a ſinners redemption, Chap. 4, and 5. The great Ʋſe of this is, Chap. 6. 1. Therefore we are not to continue in ſin, &c. Another Point floweth from the former, viz. of the neceſſity of Sanctification; and the inſeparable connexion of it, with a juſtified ſtate, though it is no ingredient to conſtitute a juſtified perſon. Chap. 6. and 7. are full of ſpiritual Reaſon, in the aſſerting of the neceſſary preſence of holineſs, in every believer, although ſin be preſent in the ſame heart, warring and fighting, the believer muſt abide the conflict. Of both the Points, viz. of Juſtification and Sanctification, the Apoſtle makes ſingular Ʋſe, Chap. 8. for conſolation of believers, both againſt ſin, and ſufferings: Againſt ſin, in reſpect of the guilt, that is condemned and aboliſhed; in reſpect of in-dwelling corruption, that reigns not, though it remains; againſt ſufferings and afflictions, they ſhall all work to good, ſhall not ſeparate from the love of Chriſt, &c. A third main Point is touching Election and Rejection, (in Chapters 9, 10, 11.) of whom the Lord pleaſed (before good or evil was in them) to chuſe, or paſs by, as a Potter, who hath power over his clay, &c. leaving it as a depth not to be far waded into, but ſwim over it we may, with the arms of faith and admiration. And of all this Goſpel-doctrine (and what dependeth thereupon) he makes the Ʋſes from Chap. 12. to the end of the Epiſtle; exhorting unto Holineſs toward God, Righteouſneſs toward men, Chap. 13. Love to the Saints, and to all men, Chap. 14. and 15. calling, &c. for the practice of all the duties of the Moral Law▪ and that by way of Motive, Chap. 12. 1. By the mercies of God (juſtifying, ſanctifying mercy, the mercy of God, in calling and glorifying, according to eternal predeſtination) I beſeech you, &c. And by way of Tryal, Chap. 15. 14. I am perſwaded of you, my brethren, that ye alſo are full of goodneſs, &c. Chap. 16. 17. I beſeech you, brethren, mark them which cauſe diviſions, and offences, contrary to the Doctrine which ye have learned, and avoid them. If this ſuffice not, let R. F. (who muſt be tryed and judged by the Scripture) read any of Pauls Sermons mentioned in the Acts, or pitch upon that, Chap. 13. ver. 15. The Apoſtle (he will finde) after the reading of the Law and the Prophets, was deſired to ſay on; The Scripture-Text was laid as the foundation, the Jews expect (as all their true Prophets and Teachers, ſince God gave his written word, were wont) he ſhould build upon that foundation, and ſay on; neither do his work beſide it, nor without it, but ſay on; as if they had thus expreſt themſelves, We have the whole Scripture, and every part of it as the Doctrine, improve it now, give us a word of Exhortation for our uſe and improvement. Paul doth both, he preacheth upon the Point of Gods diſpenſation to his people Iſrael of old; and of the promiſe made to David of a ſeed; and of Chriſts death and reſurrection (the accompliſhment of that promiſe;) he proves Chriſts reſurrection by Reaſon, as by Scripture, becauſe Chriſt ſaw no corruption in the grave, ver. 37. and was ſeen many days of them which came up with him from Galilee to Jeruſalem, &c. ver. 31. He preacheth the Doctrine of Juſtification, by remiſſion of ſins, to all that believe, ver. 38. and from all, makes Ʋſe, to call them to faith in Chriſt; and ver. 40. to caution, and warn them (who did not believe) leſt that come upon them, which is written in the Prophets; (a Motive from the Scripture) Behold, ye deſpiſers, and wonder, &c. Such an Ʋſe I wiſh R. F. and his followers, and leaders, may make of all this diſcovery of Scripture-warrant, (which himſelf called for) for raiſing Points, Reaſons, Ʋſes, &c. Let him beware of deſpiſing ſuch a way of teaching, by which God hath wrought wonders upon the mindes and conſciences of men, to their conviction, converſion, conſolation, &c. If R. F. had ever known experimentally, and ſavingly, the power of Sermons, by Doctrines, Reaſons, and Ʋſes from Scripture, or had felt the force of Goſpel as Legal Motives, and ſoul-ſearching Tryals, would he have put me or any man upon juſtifying this practice? ſurely his own heart and conſcience might have been a witneſs for the truth, and not his pen a ſcoffer againſt it. I pity ſuch men in the North, as South, who either have not heard, or regard not to hear ſome Boanerges, or other; ſome plain, powerful Perkins, Rogers, Hooker, Price, Preſton, Bolton, or other, to pronounce the word Damnation in their ears, that it may echo in their conſciences. Let R. F. and his brethren, attend to what I ſay, He that believeth not our Points ſoundly raiſed from Scripture, I muſt tell him from Chriſt, he ſhall be damned. He that ſtands not convinced by our Reaſons from Scripture, will loſe his reaſonable ſoul and periſh. He that deſpiſeth our Ʋſes deduced from Scripture-doctrine and Scripture-reaſon, will inevitably be ruined. He that is not moved by Scripture-motives, is a man of a cauterized conſcience, and will be ſhut up in the loweſt priſon. He that declineth Scripture-tryals, ſhall (will he, nill he) be judged and condemned according to the Scripture. What will become then of R. F. his bold daring words that follow? Therefore againſt you, and ſuch deceivers as profeſs Scriptures to be your rule, and act contrary to them, we declare, and againſt you teſtifie, but as words of wind, that vaniſh like ſmoke out of the bottomleſs pit: no fruits of the Spirit can I finde in all this their Self-juſtification, with their Scripture and Self-contradiction.
Section 28.
HƲmility and Love are precious fruits of the Spirit, which they pretend to own, (as I noted) but this I deſired might be obſerved withal; they deny common courteſie to equals, and due outward reſpect to ſuperiors; and I may adde, while they call for it to be given to inferiors, (ſuch as themſelves moſt of them are) And if they ſay they honor all in their hearts, who will believe them, till it hath power to expreſs it ſelf outwardly in words, and geſtures of honor and of love▪ which, doing nothing unſeemly, will do what is comely and honorable? With an Exhortation to love, the Apoſtle ſtirs up to humility and common courteſie, 1 Pet. 5. 5. and Chap. 3. 8. Be ſubject one to another; be clothed with humility, i. e. in minde and converſation, as in apparel: Love as brethren, &c. be courteous. Peter learnt this of his Maſter, who was loving, and lowly in ſpirit and carriage; bowed to the feet of his ſervants, even to waſh them, John 13. and ſpake with words of entreaty, where he might have commanded; Luke 5. 3. entring into Simons ſhip, he prayed him that he would thruſt out a little from the land.
R. F. hath nothing to ſalve their Contradiction, unleſs it be this *Page 29., (for a flouriſh, to skin it over, not to cure the wound) As for your forms of deceit, we deny, but a form of ſound words the Scripture doth juſtifie, being ſpoken by the Spirit of truth, which we own: and now the time is come, that deceivers, and ſuch as you are, cannot endure ſound Doctrine, but utters your folly, to make your ſelves manifeſt; and what generation you are of, even of him, whoſe coming is after the working of Satan, with all deceivableneſs of unrighteouſneſs in them that periſh, 2 Theſ. 2. 2 Pet. 2.
Rep. I leave all this, with the former, to the judgement of the intelligent Reader, and of the righteous Lord; onelyonly I advertiſe, that he may refer (in theſe words) to Section 26. as to this in hand, and then by our forms of deceit, he meaneth our putting off the Hat; and againſt that, we muſt ſet their putting off the Hat-band; and by their form of ſound words, he muſt be conſtrued of Thou and Thee; and I ſtill leave it to the Lords judgement, where deceit is harbored and acted; where Humility and Love is lodged, and at what Sign it dwells, good men may, in time, underſtand by Scripture-marks; this for one, 1 Cor. 11. 16. If any man ſeem to be contentious, we have no ſuch cuſtom, neither the Churches of God.