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.

To all Honest, Godly, Conscientious and Judicious Readers.

BELOVED,

AS Honest, Godly and Conscientious, you are invited by Richard Farnworth in his Epistle (before his pretended Vindication of the Scriptures, in Answer to a piece I put forth in Scotland) to the reading of all the Quakers Pam∣phlets (with mine) which I referred to in the Mar∣gent, and of his Answer thereunto, if any of you can finde the leisure: Now it is my request, that such as have met with his reviling Vindication, would in ho∣nesty do me the favor, yea, the right, so far as to be∣stow a few spare hours in the perusal of this my Re∣ply, and attending Truth, as it is after godliness, ex∣ercise in your reading a good conscience, according to a renewed principle, joyned with the diligent search of the Scriptures; And

As you are judicious, and grown up to mature and manly knowledge, I speak as to wise men, judge ye what I wrote before, and now write again. Many Charges my adversary casteth upon me in his Epi∣stle, as so many fiery darts; I list not to recriminate, but have undertaken to make good my Collection of the Contradictions at first found among this sort and Sect of men. Judge ye whether I have wronged any mans books, or mixed my deceit with them? Judge ye whether I have violated any of Gods Precepts or Truths, and taught men so? Judge ye which of us

twain, is given over to lie, slander and falsly accuse: Judge ye whether I have discovered a spirit of envy against them and the Truth? I know the Scripture saith, the spirit that dwelleth in us, i. e. Believers, so far as unregenerate, lusteth to envy; yet I can appeal to the Searcher of hearts, that I found none of this stirring, in my bearing witness against these mens do∣ctrine. What I see of the truth and of Christ in any, I love. I wish there was not to be seen in this Sect, that which is to be pitied, not envied. Judge ye, who is the Antichrist, the Deceiver; whether I deserve his Anathema (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 conscious∣ness 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 re∣ference 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 pre∣servation

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 him∣self 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, Phil∣pot, thou art an Heretick, and shalt be burned, and af∣terwards 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 pre∣pared 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 con∣tent* 1.1 to bear all the blots of my name for Christs sake and his truth. It was David Chytraeus his usual say∣ing, He knows not how to live, that knows not how to bear slanders, backbitings, railings, wrongs. Oblo∣quies and scorns have been one of the best projects* 1.2 of Enemies to discountenance the truth. To call Christ a wine bibber and a glutton, a friend of pub∣licanes 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 retor∣tion. 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 a∣gainst the Scots; where he fights in the dark, or with his own shadow, fancying me, because I was in Scot∣land (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 af∣firm with them.

The method I follow is after my former piece, un∣der 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.* 1.3

By R. F. all along I mean no other person then Ri∣chard Farnworth, concerning whom I received a Cer∣tificate, 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 Antago∣nist 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 Perfe∣ctionist, pretended to internal Teachings, and imme∣diate Revelations, renouncing all outward publique Gospel-administrations, and refusing to joyn in Fami∣ly▪ 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 de∣luded 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. Here∣upon 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 im∣poisoned those silly souls. This I declare this Novem∣ber 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 er∣roneous

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 com∣pared his writings one with the other, and with 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.* 2.1 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, * 2.2 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 reco∣vered himself by that which followeth, * 2.3 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 with∣in, &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* 2.4 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;* 2.5

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* 2.6 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 parti∣cular 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 transport∣ed with another kinde of spirit, even with that of Marcion and Montanus, and his Enthusiastical Asso∣ciates, and the Manichees, who troubled the Church (as a very learned Brother * 2.7 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)* 2.8 there is not one of us, but is Christ, and what was done in him, they say, is performed in all.

Hence one Quintinus * 2.9 was very angry, as often as he was asked, How he did? How? said he, can it be otherwise then well Christ? * 2.10 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* 2.11 mortifie the old man, is nothing else but to be sensible of nothing. b 2.12 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 Treati∣ses 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* 2.13 therein, or love not the truth in Scripture, but are gi∣ven up to strong delusions, that they might believe a lie: The lie of perfect holiness and justification there∣by: The lie of the light in every man to be Christ: And, that Adam was nothing but the old man or cor∣rupt qualities, and Christ nothing else but the new man, or new qualities. Hence our men make nothing of the Historical letter of Christs Death, Resurrecti∣on, &c. but turn all into an Allegory, and according to H. N. * 2.14 they are ready to call those things meer lies which the Scripture-learned (through the know∣ledge 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 En∣glish, An 1652 wherein after all his exotick and un∣couth divinity, c 2.15 he plainly cries up the Catholique Church of Rome, the Holy Father the Pope, his Car∣dinals, 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 Baby∣lon, 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 * 2.16 the righte∣ousness imputed from without, so do they: * 2.17 He mag∣nifieth 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 2.18 quoth he, stood the kingdom of grace, and R. Farnworth will not have Adam stand in innocency under a cove∣nant of works. His Doctrine is, b 2.19 That there is no certain ordination from eternity upon any soul parti∣cularly, which is yet to be born, but onely a common universal foreseeing of grace, which will suit with the light in every man, held out by Quakers, as the beginning of Christ; and the good use of that light; as that grace foreseen. He jerks at c 2.20 our feeding upon bread and cup of Christ, and so doth R. F. In many other things they are agreed. He hath stampt a name upon his book of Election, d 2.21 The longer, the better liked, the more sought, the more found, which, I hope, will among those that shall be saved, never prove true, but the contrary. The longer, the more loathed, the more sought and searched, the more de∣tected, and the more found, the more rejected, not∣withstanding all his Teutonick Sublimations. There is a Dialogue between Launcher and Love-well, prin∣ted with J. Behme's two Letters, which is said to be

none of his, but it harmonizeth with his Doctrine, and the Quakers, who build up a kingdom of works, upon as sandy a foundation. A passage most noto∣rious is this, * 2.22 Christ hath his deserving, and I shall have mine, written in opposition to the application of Christ, and of his merits by faith; and another is like hereunto, a 2.23 He hits the nail on the head, who per∣ceiveth that all his wen-lacing is, that men believe to become as Adam was before the fall. Not Christ as a Redeemer then, but the improvement of what Ta∣lent men have, and trusting thereunto, in the muta∣bility of their own wills, must bring them unto life, if they will have it so.

Such kinde of stuff, or worse, if worse may be, these men have learned (haply at home) from Will. Erbury, of late, in his Call to the Churches, which book was brought me by the same She-disciple that brought R. F. his Answer before; who gave it out, that he was the fore-runner to the Quakers, as John Baptist was to Christ: it seems then he was to de∣crease, as they were to increase: but I am of the minde, though he hath by his packet of Letters and pamphlets helpt towards their increase, yet they shall decrease and consume away with the last piece of Antichrists skin and bones. He denies it * 2.24 to be Go∣spel that few shall be saved, and expostulates the mat∣ter in these terms, What Gospel or glad tidings is it to tell the world, that none shall be saved but the Elect and Believers? He calls Christ a Legal Teacher, and saith, if you will believe him, The Gospel he taught was but in part, that which was proper onely to the Jewish Church, not that to be preached to the world. And * 2.25 the gospel which the Apostles preached to the world, 'twas not that which they wrote to the Chur∣ches,

nor yet what they read in the Scriptures of the Prophets; But the Gospel was a mystery, which in the light of God they could manifest to men, and make all men see themselves in God, that's in Christ, and * 2.26 God in our flesh, as in Christs, that is (according to the Familistical conceit) God dwelling as much and af∣ter the same way in our flesh, as in Christs. For the mystery of faith was more, saith he, then men imagine, and it may be more then Paul wrote to the Romans, and Churches of Galatia. Here are sweet suggestions to set people a quaking indeed, among the devils, and to look from the Scripture, for another Gospel (though there be no other, then that which Paul preached and wrote to the Galatians, cap. 1. 6, 7.) in their own hearts, and to lay down their lives in an∣other way for the brethren (as the fickle woman that brought me the book, told me she had thereby learn∣ed) then the Apostle intended, 1 John 3. 16. viz. to die to the use of all our Gospel-ordinances, for any of which, he saith, * 2.27 we have not so much as Scripture. As true as that, * 2.28 Christs coming again promised, Acts 1. 11. was nothing but his coming in Spirit and Power in the Saints, and in their flesh, when they are most confused and dark. Such kinde of cloudy inter∣pretations in Scripture these men have drunk down, no coming of Christ in body again is owned by ma∣ny of them; Christ had a body onely while he was upon the earth, which W. E. intimateth in his mar∣ginal note, * 2.29 and inferreth, Because the days of his flesh was when he was on earth, therefore his being now in heaven is all in the Spirit, for he is far above all heavens; whereas the Apostle, Heb. 5. 7. useth the phrase of [days of his flesh] to hold forth his state of infirmity and humiliation, and not to deny

his now being in Heaven in a true body glorified; which Heaven (where he is) is far above all these heavens of air and sky, visible to our eyes at present; as his person (which is not his manhood, though the manhood is-united to his person) is far above (i. e. in dignity and immensity) the Heavens as yet invisible to us, and with the Godhead is not contained in the Heaven of Heavens. But this of W. E. is like the notion and apprehension of J. Nayler, who when he was asked by Justice Pearson, Is Christ in thee as man? answered, Christ filleth all places and is not* 2.30 divided, separate God and man, and he is no more Christ, whereas in Christ God-man, his two natures are to be distinguished, although his person is not divided.

Some strengthning to their fort of Babel our Qua∣kers have received from the followers of Pelagius and Arminius, who call Nature, Grace, as these mag∣nifie Natures light, and call it Christ within them: who call the Notions of the Godhead the Elements and first Rudiments of Salvation, as these call them the first Principles of Religion, and the Corner-stone. How come they to lead men from the Scriptures to the Creatures, but that some had said before them, Christ was and is preached in the Sun, Moon and Stars? And again, how come they to say, We can∣not see how the Gospel of Christ is preached to every creature under heaven, if it be not the Principle of light in the conscience, if they were not acted by the same spirit? Or, how say they, produce one Scripture that speaks of a natural light, if they had not read or heard of some Arminian dictate to this purpose, viz. The Scripture knows not the word [natural] in any such sense or signification, wherein it should express

or distinguish the unregenerate state of a man from the regenerate. How do they jump in one minde concerning Peters being out of the state of justifica∣tion, when he denied his Master? and about the Ex∣position of Rom 7. from ver. 14. to the end of the Chapter, understanding it of a man unregenerate, in conflict with a natural conscience, and not simply of one regenerate in combat with corruption of nature, in every faculty of the soul.

How far the spirit of Antichrist works in these men, God will yet farther discover, and what Je∣suitical Plots and Designs there are carried on by some of them unwittingly, by others as wickedly as wittingly, the day shall declare it. And if any will take the pains to compare their Pamphlets, with the Charge which Dr. Willet drew up about forty years* 2.31 by-past, against the Papists, he shall finde that Qua∣kerism is built upon the Tetrastylon, or four-fold Pil∣lar of Papistry, viz. 1. Sarcasms, slanders, railings and forgeries. 2. Flat blasphemies and contradicti∣ons to Scripture. 3. Loose arguments, weak solu∣tions, &c. 4. Repugnant opinions and contradicti∣ons among themselves, in all, leaving the consciences of people upon the Rack, or full of doubts and un∣certainties. For the undermining of which Pillars, the learned and unlearned, the simple and judicious, are alarum'd.

First, to a more assiduous and studious reading of the Scriptures. Get you Bibles, 'tis your Souls phy∣sick, said Chrysostom of old, to the people his hear∣ers. There is no greater torment to the devils then to see men busied about the Scriptures, said * 2.32 another before him; But because it is as much pleasure to the devils to see men abuse and wrest the Scriptures, ye are called Beloved.

Secondly, to the owning of them in their just Au∣thority, above all Testimonies of ancient Writers and modern Authors, who were but men, subject to infirmities in the head, as heart; Above the Church∣es Testimony, which gives no authority to the Scri∣ptures, but onely declare what is intrinsecally stamp∣ed upon them; Above the testimony of your own hearts and consciences, which must receive a true judgement from the right understanding and appli∣cation of the Scripture; bove all visions and reve∣lations, which if false, draw from the voice of Scri∣pture, if true, they send you thither as to your Rule, and a more standing Rule, and above all the Pam∣phlets of the Quakers, now swelled to above two volumes.

Thirdly, to a dependence upon the Spirit speaking in the Scriptures, to seal up their Authority to you, and to give the efficacy of what you read and hear. Gods Spirit breathes in good mens books, much more in his own, and is there as to seal up the truth of his Word, so to stamp the goodness of every truth upon our hearts.

As for this Reply, what you finde therein agree∣able to the Spirit of God his language, of plain and naked Scripture-truth, receive in the love of it, and give God the glory. I onely intreat (as * 2.33 one before me, of his Readers) that in your prayers (which should usher in all our other work or recreation, and that of reading books) you would remember him al∣so who (though he hath obtained mercy to be faith∣ful, yet) hath cause enough to subscribe himself

The sinful JOHN STALHAM.

Notes

• * 1.1

  Qui ••escit fer∣re calumnias, obtrectationes, convitia, inju∣rias, ille vivere nescit. Chytr.
• * 1.2

  Maleficum quidam megar∣riunt; titulum fidei servus ag∣nosco; magum vocant & Ju∣daei Dominum meum. Hier.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 2.1

  Flowings of Christs blood page 6.
• * 2.2

  Ib. page 146
• * 2.3

  Ib, page 150
• * 2.4

  Ib. page 129.
• * 2.5

  Ib. page 188.
• * 2.6

  Ib. page 67.
• * 2.7

  Dr. John Owen vindic. Evang Pref. to the Readers page 4.
• * 2.8

  Caeterum, ut imaginantur, nemo nostrûm non est Chri∣stus, quodque in ipso factum est, in omnibus effectum dicunt. Calvini Opuscula. Instru∣ctio adversus Libertinos. pag. 214.
• * 2.9

  Quomodo? inquit, an Christus male habere potest? pag. 215.
• * 2.10

  Christus ipsis. idolum est. 10. a Deum blasphemari alunt, siquis limentetur, aut sensum aliquem doloris prae se serat▪ ibid. pag 217.
• * 2.11

  a Sic, corum sententia vete∣rem Adamum mortificare, nibil aliud est, quam nihil di∣scernere. ibid. pag. 218.
• b 2.12

  Siquis peccata sua considerans sibi displiceat, ac moerore afficiatur, peccatum adhuc in ipso regnare aiunt, & sensu carnis suae captivum teneri. ib. pag. 219.
• * 2.13

  See Answ. to a famous Li∣bel of ••. ••. by John Rogers, printed An. 1579.
• * 2.14

  Joyful mes∣sage of the kingdom, by H. N. p. 170.
• c 2.15

  See from page 153. to 163.
• * 2.16

  Two Theo∣sophical E∣pistles, p 24.
• * 2.17

  Concerning the Election of Grace, by J. Behme p. 81 and 142.
• a 2.18

  Ib. page 118
• b 2.19

  Ib. 175.
• c 2.20

  Ib. page 182
• d 2.21

  Ib. page 195
• * 2.22

  Dialogue between Launcher and Lovewel. p 89
• a 2.23

  Ib. page 112
• * 2.24

  Call to the Churches by W Erbury, page 4.
• * 2.25

  Ib. page 6.
• * 2.26

  Ib. page 9.
• * 2.27

  Ib. page 19.
• * 2.28

  Ib. page 37.
• * 2.29

  Ib. page 39.
• * 2.30

  Sauls Errand to Damascus, page 32.
• * 2.31

  Supplement to Synopsis Pa∣pismi.
• * 2.32

  Orig.
• * 2.33

  Tantum oro, ut cum petitis, etiam Tertul∣liani peccatoris memineritis, Tert. lib. de Bap.