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cause_n	let_v	lord_n	see_v	4,698	5	3.6890	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93770	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.	Stalham, John, d. 1681.	1657 (1657)	Wing S5186; Thomason E914_1; ESTC R203642	283,651	368

had he authority to denounce it Let all honest godly and tenderly conscientious about the Scriptures Authority vote as the Lord the Spirit leads them The reason of this my Reply is not any consciousness of wrong done to Richard Farnworth nor of any injury I have done to the Truth and Cause of God What Mr. Tindal writes in an Epistle to John Frith concerning his Translation of the New Testament so vilified by his Adversaries that I can say in reference to my dealing with Gods Scripture and their Scriblings I call God to record against the day we shall appear before our Lord Iesus to give up a reckoning of our doings that I never altered one syllable against my conscience c. But I must follow the call and ducture of his providence R. Farnworth's Answer was brought me by one of their disciples A precious Brother informs me they boasted much in Scotland that John Stalhams Book was answered Another endeared Brother relates from their opened mouths in that countrey that the Answer should be disperst and scattered throughout the nation Next to the vindication of Gods Name I must look to the preservation servation of my own while I trust the Lord with it wheresoever his bespattering pamphlet or this Reply shall come I reade of a Popish lie about Luther's death the lie coming forth in print while he was alive He professeth as he detested some things so he could not but laugh at Satans the Popes and their Complices hatred against him So when I first read R. Farnworth his Legend as I abhorred one way so I could not but smile in another respect But God turn as he said this mans heart and others from their diabolical malice It was some stay to my thoughts to call to minde how ordinary it is with Betlarmine to cry out of Calvins and Chytraeus lies when himself is found the Mouth and Pen of the great Lie of Popery I am not moved at R. F. his great swelling words and threats When Bishop Morgan spoke so proudly and falsly to Mr. Philpot I tell thee Philpot thou art an Heretick and shalt be burned and afterwards go to hell fire John Philpot was bold to reply I tell thee thou hypocrite that I pass not a rush for thy fire and faggots and as for hell fire it is prepared for thee unless thou speedily repentest It is written on Heavens door saith Martyr Bradford in one of his Epistles Do well and hear ill I am content Qui ●escit ferre calumnias obtrectationes convitia injurias ille vivere nescit Chytr to bear all the blots of my name for Christs sake and his truth It was David Chytraeus his usual saying He knows not how to live that knows not how to bear slanders backbitings railings wrongs Obloquies and scorns have been one of the best projects Maleficum quidam megarriunt titulum fidei servus agnosco magum vocant Judaei Dominum meum Hier. of Enemies to discountenance the truth To call Christ a wine bibber and a glutton a friend of publicanes and sinners is enough they think to disgrace his Doctrine Some talk I am wicked said Jerome or misohievous I being a servant of Christ do own the title of faith The Jews also call my Lord Jesus magician Is the disciple greater then his Maller I have endeavored to avoid all Arguments of retortion I know not how to give reviling for reviling If the discovery of their Contradictions be to be vile I will yet be more vile For the direction of my Reader I have a few things to prefix All that concerneth any passages in my former piece which R. F. quotes in his Epistle I do in this Reply deal with them in their due place What remaineth in his Epistle is but an Invective against the Scots where he fights in the dark or with his own shadow fancying me because I was in Scotland at that juncture of time to be a Scot and often in his book he lets flie against them of that Nation for my sake But what is Christs Gospel in England or Scotland as elswhere I am not ashamed of what I preached there or what the Scots affirm there of the Scriptures and Doctrines consonant thereunto I affirm with them The method I follow is after my former piece under the several miscellaneous Heads and Sections of their Scripture and Self-contradictions The word Contradiction I use in the Scripture phrase in the largest and most Theological sense for gainsayings as in Acts 13. 45. Titus 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By R. F. all along I mean no other person then Richard Farnworth concerning whom I received a Certificate by the hands of two worthy Gentlemen from a Minister in Yorkshire of note and esteem for piety and pains in his place The character of my Antagonist is this These may certifie That Richard Farnworth was born at Tickhil in Yorkshire where he hath Lands of five pounds per annum after his mothers decease He lived about seven years with Mr. Lord of Bramton carrying very fairly till at length reading some parts of Mr. Saltmarsh he turned Antinomian and Perfectionist pretended to internal Teachings and immediate Revelations renouncing all outward publique Gospel-administrations and refusing to joyn in Family worship whereupon his Master cashiered him since that I do not hear he hath had any place of setled abode save onely one year that he served Coronet Heath-coat in husbandry The last five years he ha's gone about deceiving and being deceived leavening all that possibly he could with Familism and Quakerism He hath committed to the Press some books of higher account then the sacred Scriptures amongst those deluded wretches two of them I have seen wherein he expresseth malice more then humane against al Christs Institutions and Ambassadors they are indeed full fraught with nothing else but prodigious railings asperst with abhorred blasphemies About two years since he attempted the seduction of Mr. Lord himself he told him he was sent to him of God and he would not receive him upon his inquiry what he was he said He was more then a prophet what art thou then said he Art thou Christ he replyed I am Hereupon with holy indignation he expelled him and where he hath been since I hear not nor that ever he resided at Balby though he much frequented and impoisoned those silly souls This I declare this November 26 -55 S. K. Upon the perusal of this sober Narrative I think fit further to advertise my honest godly Readers that are and desire to be judicious how far R. F. and his associates have made up a litter and fardel of erroneous divinity the spawn of many ancient errors brooded by some modern writers and backt by some of the present age Whatsoever R. F. observed in Mr. Saltmarsh writings and howsoever he abused them he might have learned better Divinity from that Author if he had read him advisedly and compared his writings one with the other and with

better by many degrees or as the * word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth we have an overplus of conquest It is enough for men after worldly encounters to go out conquerors at the end of their Battels but as we conquer while we fight so we are sure of the victory i. e. have sure grounds of expecting the last victory when we strike the first stroke which conquerors of the world are not assured of To sense we may seem to be overcome between times but to faith the victory is sure on our side This is a Paradox to R. F. but let him know we are not beaten out of the field by all his and other oppositions but keep our ground what 's that Gods love to us in Christ which is the cause of the beginning and end of the conquest It is that and not inherent grace or our love to Christ onely or chiefly which strengthneth us to combate and conquer also Our grace is weak and gives back many times but Christ our Captain never starteth and the love of God to us abideth and union with him who giveth the victory holdeth R. F. had best keep to that lest his inherent perfection fail him altogether It is granted by R. F. according to 1 John 4. 4. That greater 1 John 4. 4. vind●cated is he that is in the Saints then he that is in the world which is brought in by the Apostle as another ground of their present victory over the seducing antichristian part of the world the strength is not ours but the Lords whereby we go on conquering and to conquer and are enabled to keep up our warfare and assured we shall have the day of whole troops of perfect and imperfect Quakers because as the word of God abideth in them that have overcome in the Apostles sense 1 John at 14. so it doth not abide in them who say they have no sin abiding in them and will not be known to abide in the warfare such were either never in it or are run from their colors Let R. F. * Page 18. prate or print what he will carnally minded as thou art and speaking of his conquests which thou art ignorant of and knowest not that plead for sin and so for the devil therefore his servant thou art expect his reward for doing his work none of these fiery darts shall be able to separate me from the love of God which is in Christ Jesus nor from the service of my generation in this or any other way which the Lord calls me unto 10. Head of Contradiction to Scripture Concerning Repentance Section 36. IMet with a question in one of their Books which implyed a denyal of Repentance in the godly viz. what remorse can there be in him that doth not commit sin now taking remorse for godly sorrow as they phrase it this is as I shewed contrary to 2 Cor. 7. 10 11. where godly sorrow wrought in the Corinthians with the effects of it although they committed not sin in Johns sense i. e. they made no trade of it R. F. bids me take heed c. for we know that the goodness of God loadeth to repentance Rom. 2. 4. Rom. 2. 4. cleared Rep. The Apostle there speaketh of the unconverted but the question is about the Saints As for the unconverted Gods goodness in providential ways is a motive and inducement to repentance but no Physical means energetical and operative to give what it leads or directs unto We witness saith he obseurely the gift from the godness Rep. 1. That God gives aim for repentance by his providential goodness of which the Apostle speaks is plain but that he giveth the thing thereby is denyed Ver. 5. shewing what abuse is made of it by impenitent hearts and such who by providence have the Gospel preached unto them Repentance is not given to all where Christ is preached 2. That which I charged was their disclaiming a godly remorse or sorrow viz. in the godly Remorse properly Remorse what and strictly is the biting and sting of conscience by upbraiding guilt this believers are freed from Heb. 10. 1. and 22. And Francis Howgill in the account he gives of his dark condition * The inheritance of Jacob c. by F. Howgtll page 8. will hardly finde a sound Protestant Preacher who ever told him sin was taken away by Christ but the guilt should remain while he lived and brought him the Saints conditions who were in the warfare to confirm it for such a remorse is for them that are unpardoned and unsanctified and shall so continue while they live and the warfare of justified sanctified believers as such is onely with the sin that deserves guilt and hell not with guilt it self Because sin is pardoned and the reigning power removed the Saints are to rejoyce and give thanks but that sin remaineth and the roots of all their old pranks and wickednesses now brought to remembrance are not perfectly mortified this is matter of repentance and godly sorrow all their days R. F. tells me I have uttered another lye in saying they disclaim godly sorrow Rep. 1. Where was the first lye or one to which another was added Hitherto the honest godly conscientious Reader who is also judicious I trust will finde none 2. That my charge was true will further thus appear They that all along disclaim in-dwelling sin in the godly which is the chief matter of their grief disclaim Godly How Repentance is decryed sorrow R. F. and others disclaim in-dwelling sin in the godly what follows but the truth of my charge Again They that cry down the doctrine and practice of continual sighing and groaning under the roots and remnants of sin they disclaim godly sorrow But R. F. and his associates de-cry the doctrine and practice of sighing and groaning all our days under the burden of sins remainders as Section 20. was evidenced and elsewhere Therefore they do disclaim godly sorrow If R. F. his simple hearted Reader say but we must believe him he saith they do not so and so I ask then what meaneth he by godly sorrow which I never called remorse but seeing they used the term I called the sorrow of the godly a godly remorse or sorrow using the word at large for no other but grief in the affection not for gripes in the conscience and in whom doth he not disclaim it Haply the simple heart will say he meaneth sorrow for sin as sin past and present past defilements present stirrings and inclinations to sin Doth he so then he must deny his doctrine of present perfection true of some Saints you will say but then he disclaimeth godly sorrow in the rest that are already perfect and free from the matter of sorrow as I said above and so he will put them if not himself and some imperfect ones among the ninety nine that need no Repentance which yet is not so with them in reality but in supposition If you say

stony and thorny ground The Talent hid in the earth quoth Alexander Parker t Testimony of God p. 12. is the same with those improved Now true it is the same Doctrine of Grace called sometime Light sometime Grace sometime Seed and that which is a piece of that one Talent is the same in them that love it and in them that hate it But as hating and loving cannot be the same so the cause why one loves the Light entertains the Seed improves the Talent is from a higher Light and from a new Eye to see and affect it and from a second Talent given with or after the first and from the goodness of the heart made good by Grace or Gods free favor and turned into the nature of the seed that falls into it The outward doctrine written in the book of God and preached according to it becoming an ingraffed word in the soul of a meek Believer James Nayler in shew of words confesseth thus much v Light of Christ and word of life page 13. While man is in darkness the best of Gods gifts are perverted to a wrong end but being enlightned from the word the gift is seen and sanctified to its right end without which it cannot for God hath placed the blessing and right use of all his Mercies in his Son One Talent then with all the pieces and ingredients that a man out of Christ is endowed withal is not sufficient for any man to make a good and sanctified improvement of what he hath he must have two Christ must be given him for special enlightning for sanctification blessing and right use of outward mercies and of spiritual gifts given in common where the Gospel comes as the doctrine of Grace Ordinances and such like yea Christ must be his Surety and Satisfaction his Wisdom Righteousness and his All and in all for all benefits without interest in Christ a Mediator amount but to one Talent Let every soul beg for two Talents for that one Talent which he that hath no more hides in the earth is not the same with the Grace improving though it be the lump of common gifts outward or inward to be improved A fine quirk hath Alexander Parker w Testimony of God p. 13. Paul was sent to open the blinde eyes not to bring them eyes but to open the eye which the god of this world hath blinded It is true as sin destroyed not the substance of the soul and minde so grace brings not a new substance but by his leave though Paul could not bring i. e. give a new eye yet by the ministery of Paul God gave it with a new light A light that every man hath not and an eye i. e. a spiritual discerning power and principle which none have but such as are new born whereby they not only see new things but after a new maner The Church of God saith E. B. x The true faith of the Gospel of peace p. 26. is redeemed by Christ Jesus which is revealed within all that believe So we may say the Church of God is redeemed by Christ Jesus who made the heavens and the earth yet as it followeth not because Christ Jesus made the heavens and the earth therefore that Creation is our Redemption so neither doth it follow because Christ Jesus is revealed within all that believe that such a Revelation is all our Redemption or that Christ redeemeth his Church by that onely which is revealed within all that believe The person that redeemeth is but one and the same Christ Jesus but the way of his redeeming of them admits of distinction The Church is redeemed by a price without them as well as by a power within them the former purchaseth the latter None have Christ revealed within them in the Apostles sense Gal. 1. 16. Col. 1. 27. for whom Christ gave not himself a Ransom upon the cross It is a small matter that E. B. yieldeth The man Christ Jesus hanged upon the Cross because they wickedly judged him to be a Blasphemer c. This saith he is one ground at least but this say I from Scripture is not the chief but that which the Apostle hath given forth Gal. 3. 13 14. A curse he was made to purchase our Redemption from the curse that the blessing of Abraham might come on the Gentiles through him and that we might receive the promise of the Spirit through faith James Nayler puts the lye upon them that say they deny imputed Righteousness of Christ I do not finde it in the very terms but in what is equivalent I do and that in the same Scripturient for he y Love to the lost page 4. upbraids us with our Covering wherein consists our Blessedness Psal 32. 1. and he makes imputing of Christs righteousness and putting of it into the creature all one yea z Ib. page 51. he states it That the Just are justified as they are sanctified and mortified and no further From one error viz. that righteousness wrought within us justifieth followeth the other that it is more or less imputed as they are more or less holy But what is this all the while but to deny Gods imputing reckoning or accounting of Christs sole and most perfect obedience and sufferings to the believing sinner for his justification 6. Some passages savour of meer ignorance or of wilful blindness about the Covenant of Grace the state of Grace and the Mysteries of Salvation As that of James Nayler a Publike discoveries of open blindness by James Nayler page 2 Where sin is acted it must needs have dominion Doth not the Scripture expresly exempt them that are under Grace or a Covenant of Grace from Sins dominion Rom. 6. 14. And yet doth not Paul describe the present state of the Saints to be in the warfare and combat and sin present when they would do good even to pull them back from it and to put them on to outward acting of what is evil in a warring captivating way Rom. 7. 14. to the end of the chapter And is not this the inward act of sins hostility even where Grace reigns in the habit and by a contrary act of the renewed will while flesh is haling another way doth oppose the rebellion and tyranny of sin If some could shake off the actings of in-dwelling sin in practice as they attempt it in their doctrine they had been raised to a higher form of perfection then yet they have attained But the ignorance of a contrariety of willing and of acting in the same subject and faculty shews rather their un-experiencedness in the Fencers school and that they cry out of victory not believed hoped for that we grant but compleated before they have engaged in the main battel Fresh-water soldiers think the war is at an end when they are past the first skirmish of a forlorn hope That of E. B. b True faith c. page 19. By what is the new birth wrought if not by