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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

ignorant of the Letter who knew before he spake it that the Letter declares of life unless he will enwrap himself in the same ignorance But as he is ignorant of the Scripture-letter who denies it to be a means of coming to life so he contradicts himself who saith The Scriptures have life in them and yet with the same breath saith also They are without life as R. F. doth What if the life from which the Scriptures proceeded be not the Letter or Scripture yet the Scripture is the Scripture of life given from Christ who is life The chief subject matter contained therein is Christ the light of life not by the works of the Law by which way the unbelieving Jews thought to obtain life eternal but Christ shut the door against them that way and he directeth them to himself John 5. 39. as revealed in the Scriptures and more then that as conveyed by the Scriptures to a soul For albeit Christ saith They are they that testifie of me yet he doth not say They do but testifie of me This but is R. F. * Light out of darkness page 18. his additional gloss to corrupt the Text to disparage the Scriptures and never a whit the more to advance Christ for he is the more honored among men and savingly owned as he is known to be that living Savior that Way Truth and Life who is testified of in the Scriptures and is come unto or believed on by the Scriptures Wherefore Christ blameth them John 5. 40. that they would not taking the Bible and searching for him come unto him by the knowledge and faith of the Scriptures Section 6. THis and the following Section R. F. returns no Answer unto at all I had noted what Ed. Burroughs saith in his warning to the Inhabitants of Vnder-barrow page 2. That he came not to them with enticing words neither what he had gathered out of the Scripture from without him but to declare the word of the Lord and not to speak his own imaginations and conceivings How cross is this to themselves They use frequently to call the Scriptures the Declaration of the Word and if he came to declare the Word of the Lord as he affirms he either came with what he had gathered from Scripture which he denies or he came with his own imaginations and conceivings which he denies also but both his Negatives cannot be true if there be any truth in his book for that is a Collection of above an hundred places of Scripture quoted in the margent and transscribed in the line The words he had from the Scripture the mis-applications he did not indeed learn from thence nor from the Spirit of God who never teacheth any man to mis-apply his own Letter therefore it was not in true sense the word of the Lord that he declared if he spake the same doctrine for substance that he writes but the visions of his own brain And if I speak a lie saith he page 8. let me be accounted as accursed for ever But he that compiles a book out of Scripture-collections and yet preacheth not what he gathered out of the Scripture deals falsly in one of these ways and speaketh a lie and therefore he is found not onely as a self-contradictor but as a self-curser And to do him no wrong I would know the meaning of that passage page 9. He that hath the word of the Lord from the mouth of the Lord to declare unto you him you revile and mock c. but he that speaks the imagination of his own heart from the Saints conditions him you own and hear If he intends by the Word of the Lord Christ onely what intends he by the mouth of the Lord but the Scriptures which are the Declaration of his word by their own confession If he had the Scriptures to declare Christ unto the people by then he spake what he had gathered out of the Scriptures which is contrary to what he said before If the Scriptures be not the mouth of the Lord how are they a declaration of his word if they be a declaration of his word why are they denied to be the mouth of the Lord Again if he speaks of the Saints conditions as discovered in Scripture and chargeth him that speaks from them to vent the imagination of his own heart he blasphemes the Scripture written for our instruction and consolation Rom. 15. 4. If he condemneth another as he doth page 22. for preaching that which is gathered from without by imagination and conceiving upon that which the Prophet prophesied or which Christ spoke c. and judgeth it carnal and heathenish never commanded by the Lord and yet makes mention of the Saints conditions himself and glosseth upon Scripture according as his fancy worketh he alloweth that which he condemneth as he condemneth what God alloweth not that God alloweth the working of every mans fantasie but in a sanctified way if his worketh otherwise God condemneth what he alloweth Section 7. Section 7 8. THey call as I noted here the Scriptures the Worlds Touchstone and yet as appeared Part 1. Section 1. Some of them at least will not have the Scripture to be the Word of Truth to the world If it be not the Word of Truth to the world how can it be the Worlds Touchstone This interfering of men of his way R. F. undertakes not to cure or touch at with the least of his fingers and beyond my skill it is to salve the Contradiction onely I heartily desire of God that the discovery hereof may prove good eye-salve to let them see the shame of their nakedness Section 8. IN the second Section of this second part I noted down two of their Self-contradictions the latter of them might have there been spared and entirely spoken to here where I toucht at it again a little more plainly But R. F. though he glanced at it there took it not off nor doth he any more here then pass it over in silence which of the Saints had the witness of their souls union to seek in the Letter thus querieth J N. in his Few words page 11. I shall now to what was discovered as contradictory to himself in Sect. 2. or here adde his other words in the same page viz. The Spirit it opens and brings all that is spoken in Scripture to remembrance this is so a truth as it crosseth his Negative implyed in the Interrogation viz. That none have their witness to seek in the Letter and what he addes expresly He that believeth hath the witness in himself in Spirit and not in the Letter had he said and not in the Letter onely it might have salv'd the contradiction but as it is contrary to the Scripture to say the Saints have not comfortable testimony of their union and interest in Christ in and by the Scripture-letter so 't is contrary to himself to deny the Believer hath his witness in the Letter and yet grant that the Spirit opens and

the Scripture Against their magnifying of every mans light and the Law within them Mr. Saltmarsh hath this savory passage The natural Law Rom. 2. 14 15. Flowings of Christs blood page 6. is but weak in respect of any transforming power it hath as the Law of the Spirit hath in it self We see in a clear frosty night though the moon shines very bright and the stars too yet not so but it is cold and hard as if there were no light at all c. If R. F. stumbled at that passage * Ib. page 146 Though the Law be a beam of Christ in substance and matter yet we are not to live by the light of one beam now when the Sun of righteousness is risen himself He might have recovered himself by that which followeth * Ib page 150 There is a doctrine of holiness in the Gospel as of grace and love Gospel commands fits man who is made up of flesh and spirit and so hath need of a Law without and in the Letter as well as in the heart and spirit The Law is spiritual but we are carnal Rom. 7. nor can such a state of flesh and spirit be ordered by a Law onely within c. He might have learned how the justified person is perfect while his sanctification is imperfect A person justified or in covenant is as pure in the Ib. page 129. sight of God as the righteousness of Christ can make him though not so in his own eyes that there may be work for faith because God sees his onely in Christ not in themselves He might have been instructed That Christ is not ours by an act of our own but Gods Ib. page 188. God imputing and accounting Against the dream of perfect sanctification in their sense he might have observed such a passage as this The body of sin is in a Ib. page 67. Believer more or less till he lay down this body and take up a glorious one And again Can you have any assurance that the change that is in any childe of God in this life or their sanctification is such in any particular act or work as there is no spot of sin in it is it not mixt of flesh and spirit If he grew sick of opinion by one passage he might have been cured and relieved by some other But whatever were that good mans Naevi blemishes or specks my Antagonist and his fellows are transported with another kinde of spirit even with that of Marcion and Montanus and his Enthusiastical Associates and the Manichees who troubled the Church as a very learned Brother * Dr. John Owen vindic Evang Pref. to the Readers page 4. hath already hinted with their madness and folly and with that spirit which acted the fanatick and furious Libertines who called themselves spiritual in Calvin's time ninety years ago who placed our redemption in this That Christ was but as a Type Image or Exemplar in whom all those things were figured which were required to our salvation Moreover as they imagine saith Calvin Caeterum ut imaginantur nemo nostrûm non est Christus quodque in ipso factum est in omnibus effectum dicunt Calvini Opuscula Instructio adversus Libertinos pag. 214. there is not one of us but is Christ and what was done in him they say is performed in all Hence one Quintinus * Quomodo inquit an Christus male habere potest pag. 215. was very angry as often as he was asked How he did How said he can it be otherwise then well Christ * Christus ipsis idolum est 10. a Deum blasphemari alunt siquis limentetur aut sensum aliquem doloris prae se serat ibid. pag 217. They as that most learned and godly man saith make an idol of Christ Further as he noteth a They say that God is blasphemed if any bewails his condition or makes a shew of any sense of grief So as a by their opinion to a Sic corum sententia veterem Adamum mortificare nibil aliud est quam nihil discernere ibid. pag. 218. mortifie the old man is nothing else but to be sensible of nothing b Siquis peccata sua considerans sibi displiceat ac moerore afficiatur peccatum adhuc in ipso regnare aiunt sensu carnis suae captivum teneri ib. pag. 219. For if any be displeased with himself and grieved upon the consideration of his sins they say sin reigneth in him and that he is held captive by the feeling of his own-corruption Such a spirit follows these men as acted H. N. in Flanders who wrote seven and twenty small Treatises and Epistles to brood the Sect and broach the doctrine of the Familists admired by some at this day that understand not the mystery of iniquity See Answ to a famous Libel of ● ● by John Rogers printed An. 1579. therein or love not the truth in Scripture but are given up to strong delusions that they might believe a lie The lie of perfect holiness and justification thereby The lie of the light in every man to be Christ And that Adam was nothing but the old man or corrupt qualities and Christ nothing else but the new man or new qualities Hence our men make nothing of the Historical letter of Christs Death Resurrection c. but turn all into an Allegory and according to H. N. * Joyful message of the kingdom by H. N. p. 170. they are ready to call those things meer lies which the Scripture-learned through the knowledge which they get out of the Scripture bring in institute preach and teach From what spirit that H. N. wrote may clearly be discerned by that one piece of his translated out of base Almayn into English An 1652 wherein after all his exotick and uncouth divinity c See from page 153. to 163. he plainly cries up the Catholique Church of Rome the Holy Father the Pope his Cardinals his Bishops his Parish-priests his Deacons his Sextons and Monks and condemneth them that have deserted Rome as having unorderly rejected and blasphemed the Services and Ceremonies of the Catholick Church rented the Concord and nurturable Sustentation of the same and turned away therefrom The scope of the book is but to lead captive to Babylon all blinded Professors who hold not the Truth if ever they received it in the love of it Yet again such a spirit haunts these men called Quakers as professed Jacob Behme in Germany about thirty years by-past He slights * Two Theosophical Epistles p 24. the righteousness imputed from without so do they * Concerning the Election of Grace by J. Behme p. 81 and 142. He magnifieth the little spark within whereby the Father he saith draws them all to Christ and teacheth all within them thereby so say they In Adam a Ib. page 118 quoth he stood the kingdom of grace and R. Farnworth will not have Adam stand in innocency under

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 Sin visible in and to the Saint 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 fellowship with it As any are more or less sanctified they have the less or the more to see but the more a soul is sanctified 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 children 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. * Page 12. minceth the matter by a new distinction For groaning 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 Sin groaned under while here by the Saints contradicts the Scripture Thus R. F. To which I Reply 1. The new distinction and new because 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 endued with the Spirit of Adoption then they groan and sigh and cry out under another bondage not of guilt imputed but of guilt deserved and of corruption felt as tyrannizing In what respect 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 appearances 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 spoken Rom 7. 14. to the end vindicated 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 common 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 Professors 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-powered 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 destitute of grace but he doth not speak it of himself as devoid of grace for when he opened his legal state as yet unregenerate from var. 8 and 9 to 14. he speaks in the Preter tense or of the time past but from ver 14 c. he expresseth 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 action 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 regenerate 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 Rom. 7. 25. vindicated 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.

as to the guilt curse and damnation which he bare in his own body on the Tree Yea and such as are in him are at present redeemed out of sin as to the dominion and reign of it but we are not therefore justified and when sin shall wholly be rooted out of us that shall not be our justification at Gods tribunal because we are perfectly holy but because Christ died for us to justifie us by his blood Let him that throws off Christs imputed righteousness go shift for his justification where he can get it He is a foolish bewitched Galatian and Christ shall profit him nothing For bring in any one act of ours though wrought by the Spirit whether of mortification self-denyal love or faith as an act to be an ingredient to the essence of our justification and it is as bad as to be circumcised and as destructive to the souls peace and safety as to be a debtor to keep the whole Law Section 26. I Had noted what I found in J. Nayler That no imperfect thing can be reconciled to God is plain Scripture plainly contradicting Rom. 5. 10. If he meaneth by no imperfect thing no man that is not perfectly sanctified But R. F. makes out the sense thus * Page 14. No sin can be reconciled to God nor any such imperfect thing Rep. 1. If this were the onely sense why was it not spoken at first for we know by the Spirit in the Scriptures Our persons are perfectly reconciled before our natures are perfectly sanctified that it was Gods design to reconcile sinners onely to himself persons as I hinted before in my book imperfect enough and to abolish sin in guilt and power as first and in the presence at the last and we can prove it by clearer Scriptures then R. F. produceth which is onely Rev. 21. 27. that sin and God cannot be reconciled and as Psalm 5. 4. Thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee Hab. 1. 13. Thou art of purer eyes then to behold evil and canst not look on iniquity But 2. The scope of J. Nayler * Answ to perfect Phar. page 9. was to prove that we are not justified by a righteousness without us but by what is perfectly wrought within us and therefore I mistook him not in my former piece when I subjoyned Their meaning is till sin be wholly abolished in its residence out of the heart and all imperfections in sanctification be done away there is no reconciliation of our persons with God or to him whatever be R. F. * Page 14. his flourish And as for our meaning thou speaks of thou art without our minde and so knowest not our meaning by thy imagining therein thou shewest a spirit of error It sufficeth that by Scripture-truth wherein the Spirit of truth reigneth I can detect this for an error viz. Christs work in us is that which justifies our persons before God and what if his work for us be joyned with his work in us if they mean no more then what is inherent righteousness wrought by Christs strength in himself and in us together so F. Howgill must be construed if he quadrates with his other passages in the Book when he saith * The inheritance of Jacob. pag. 29 Christ fulfilled the Law and he fulfils it in them who know him and his work and herein man comes to be justified in Gods sight by Christ who works all our works in us and for us Christs obedience and ours his work for us and his work in us put together for our justification is Babylonish mixture but this I can maintain as a clear and pure truth viz. That it is not the work of Christ in us which justifieth and reconcileth our persons but his sole working for us by his own personal obedience and satisfaction to justice The plain Scripture is this Heb. 10. 14. Christ by one offering hath perfected for ever them that are Heb. 10. 14. cleared sanctified It is not said in any Scripture that Christ hath first perfectly sanctified any persons and then reconciled them unto God but the sense of that as of other Scriptures is that Christ by one offering of himself hath perfected their justification and reconciliation whom he doth also sanctifie in the truth of it at what instant he applyeth their perfect justification And the plain truth according to Scripture is this That no person is reconciled to God How the sinner and yet none but the perfect person is reconciled to God who hath not a perfect Mediator of his reconciliation and who is not accepted as perfectly righteous in the righteousness of Christ his surety and so t is true none but the perfect person is reconciled to God but how not by his qualifications at first an enemy and always carrying about with him while here some wisdom of the flesh which is emnity against God but as he had on Christs Cross his person represented in Christ his head and his sins not imputed upon the account of Christs righteousness made or reckoned to be his 2 Cor. 5. 19. 21. To clear this a little further we must distinguish between the reconciling of our individual persons and the reconciling of our individual natures dispositions or qualities and acts both are a fruit of Christs satisfactory obedience and sufferings and they cannot as J. N. * Love to the lost pag. 50. acknowledgeth this truth though not truely be divided in the possession But personal reconcilement is done at once by imputation of the perfect righteousness of the Lord Jesus nature-reconcilement admits of degrees according to the measure of the Spirit of sanctification As for J. Nayler and R. F. and such as imagine that while sinful imperfections remain in the Saints they in their persons are not cannot be perfectly reconciled to God then not themselves nor any that adhere to their doctrine are or can be reconciled to God in person as not in judgement and affection while they harbor such fleshly and legal conceits of a poor sinners justification and reconciliation and they shall see if by this they get no eye-salve Oh that it might not be too late how till they be better bottom'd with contradictions of Scripture they contradict and come short of true salvation-light right and possession For I judge it 's absolutely necessary to salvation rightly to discern the way of a mans justification before God and reconciliation to him which discerning I perceive not in these mens writings although sometime in discourse with some of this Sect I have had their confession of the truth yet their bad principles make them fly off again as it fares with many a natural ignorant countreyman I wish there be not more then a few such in Cities and populous places who have a notion of the Gospel-truth but practically and experimentally cannot for their hearts but stick in themselves and think a Bird in the hand is