Antidote Against Quakerism, Title page – To the reader
AN ANTIDOTE AGAINST Quakeriſme: Wherein theſe Following QUESTIONS Are Opened, the Truth concerning them Proved, the contrary Arguments Examined and Confuted.
Whether the Scriptures, or the Light in every man be our Rule to Heaven?
Whether the Light in every man be a Saving Light? Here Something alſo concerning Immediate Teaching.
Whether Perfection, viz. a State free from all Sin, be attainable in this Life?
Whether Baptiſm with Water be an Ordinance of Chriſt binding us?
Whether the Supper be an Ordinance of Chriſt binding us?
Whether Juſtification be by the Righteouſneſs of Chriſt imputed?
By Stephen Scandrett, Miniſter of Gods Word,
1 Cor. 3.13.
Every mans works ſhall be made manifeſt; for the Day ſhall declare it, becauſe it ſhall be revealed by fire: and the fire ſhall try every mans work, of what ſort it is.
London, Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapſide, near Mercers-Chappel, 1671.
TO THE GODLY READER.
A Brief Account of Two Diſputations between George Whitehead, Robert Ludgater, &c. Quakers, and the Author.
BEing informed of the great number of Quakers in and about Old-Samford; and conſidering the deſtructive Opinions of thoſe that teach among them; the certain eternal ruine of them, if in all things they ſhould believe and practiſe according to the Doctrine, of ſome at leaſt, of theſe Teachers: As Pauls Spirit was ſtirred in him, when he ſaw the Athenians wholly given to Idolatry; ſo my Bowels yearned towards this miſguided Flock; of which, many, I am perſwaded, truly breathing after Salvation, are led away, as thoſe two hundred men that went after Abſolom in the ſimplicity of their hearts, and know not whither theſe Teachers are leading them. What might be done to ſtop the erroneous courſe of this people? If theſe that take upon them to preach among them, ſaw the evil of their own wayes, it would be a good ſtep to the reducing of many. Is it impoſſible that theſe ſhould be informed? I told a Friend that lived near the place, I could willingly diſcourſe with ſome of their Teachers, had I an opportunity, aiming only at a private Conſerence. About a year after, this perſon directs two Quakers to my Houſe with a Letter, which when I opened, I found, that whereas I had challenged to diſpute with them, they required theſe may be the Queſtions, &c. and that time and place may be agreed upon. I wondred at this Language, for before, the Quakers utterly diſclaimed any ſuch thing as a Challenge: Yet conſidering that a Diſpute would draw Quakers to it, who are utterly averſe from hearing any that preach the wholſom Doctrine of the Goſpel; and thus there might be an advantage of clearing up the Truths of God before them: it may be the Lord will convince ſome of them at leaſt, and ſo reſcue them from that deſtruction their Teachers are drawing them into. I conſented. Pauls practice in the School of Tyrannus, was my Encouragement and my Hope, truſting in the Lord for help, and ſetting his Glory, the advancement of Truth, and the ſalvation of ſouls before mine Eyes.
The Place being appointed, the Day come, George Whitehead appearing my Antagoniſt, I demanded, Whether he would grant the Scriptures to be a Truth, or no? This Principle being yeilded, to bottom an Argument upon, I required ſilence, to begin with Prayer: This was flouted at [Thou haſt thy God to ſeek.] Thus did he, ſhewing a ſcornful, proud, ſelf-confident Spirit, deride the ſolemn Worſhip of God, who is to be ſanctified in all things; eſpecially in undertakongs of this nature; in that he only can enlighten and lead us into Truth, and all aſſembled ſtood in need of his teaching. Gods people ſurely are a Generation of ſuch as ſeck his face: I returned not reviling for reviling, I came for another purpoſe: I further preſs'd for ſilence. He continuing to diſſent: I did however, though the more briefly, ſeek Gods preſence among his people, and his Vindication of what is Truth. This done, Concerning the Scriptures, I aſſerted them to be a moſt certain and infallible Rule. He bids me prove it. This was my Argument: [That which is given by Inſpiration of God to guide us to heaven, cannot but be a moſt certain and infallible Rule: But ſo are the Scriptures.] He granted the Scriptures were given by inſpiration; but inſtead of ſhewing how theſe may deceive us notwithſtanding (which indeed is impoſſible) he rambles, and runs out in an impertinent Diſcourſe, as if he were preaching, rather than diſputing. And this was his manner, when to prove the Scriptures a trying Rule, I urged an Argument from the example of the Bereans. That which God approves of is our Duty: But God approves of it, that we try Doctrines by the Scripture: This therefore is our duty. He would not hearken to this argument, nor attempt to give any anſwer at all to it, though repeated three or four times: but flies to another thing, rambling tediouſly. Indeed to prove Perfection he brought ſeveral Arguments and Scriptures, one after another ſomewhat cloſely; and having received diſtinct Anſwers to them, he fairly ceaſed, being unable to make good his Aſſertion; and heard my Argument to the contrary: But then grow moſe tedious again in his repetitions and impertinences. I was too mild towards him. But when entring upon Juſtification, I ſaw that he hid himſelf in impertinent, long anſwers; and that the day was now far ſpent; that I might not be prevented in what I chiefly deſigned, the diſcovery of the only way of Juſtification by Chriſts Righteouſneſs imputed; that people might ſee whither theſe Teachers were leading them; and prevent, if God ſaw good, their everlaſting damnation of body and ſoul: I reſolved, I would not regard him; but deliver ſomething to the People touching this point for their inſtruction and ſafety. Three Arguments I delivered, and enlarged my ſelf on them freely and fully to the People, and would not be interrupted; preſſing them, as they deſired to eſcape condemnation at Gods Barr, to look for Juſtification in nothing elſe but the righteouſneſs of Chriſt imputed; to fly to Chriſt, and build only on his Blood and Righteouſneſs, as that alone that is able to ſatisfie God for their tranſgreſſion. And having done this, I commended all to God by Prayer, and went away. The People ſeeing how I was hindred by this mans tedious enlargements, deſired another dayes diſpute. I told G. W. by a Letter, that if he would give it in Writing, that what Queſtion is asked pertinent to the point in hand, it ſhould be anſwered expreſly by affirming or denying it, the Queſtion being capable of ſuch an anſwer; I was willing to meet him a ſecond time: And that it might be lawful for others alſo to ſpeak, his friends and mine, that ſo we might carry the Diſpute on, and the People attend, through this veriety, with leſs wearineſs. He uſeth many ſhifts to keep off from this engagement; I being peremptory, knowing without this he would ramble, but not diſpute; at length he gives this under his hand! [I do intend according to my underſtanding to be as poſitive and intelligible in my Anſwers to Queſtions pertinent, as I can; and in my Anſwer to ſignifie an Affirmation or Denial, if the Queſtion be capable of ſuch an Anſwer.] Having this Engagement, I did hope he would keep cloſe to the point; or at leaſt that I ſhould force him to it. I met and put him to his affirmation, or denyal; either the Scripture is a full Rule or not? Either Gods will laid down in Scripture is the only Rule or not? Whilſt he expreſt himſelf pertinently, I liſtned giving him all Liberty; but when he began to ramble (for he knew not how to keep bounds, having run wild ſo long) I checkt him, and required his affirmation or denial. And thus holding him to it, the Lord was pleaſed much to ſucceed my attempts; They were forced, though with as much reluctancy as a Bear to the Stake; they were forced, I ſay, to acknowledge the Truth; and this in the very eſſential Differences between us and them. It was acknowledged openly that [the Scriptures are a full Rule.] That, [The will of God laid down in the Scripture is the only Rule.] That, [The will of God reveled by the Light in every man, without the Scripture, is not the only Rule.] And if theſe things be granted, what becomes of Quakery? What is Quakery but the ſetting up of the Light in every Man as a Rule to Heaven? They granting the firſt, bruiſed Quakery very ſorely; granting the ſecond they knockt Quakers down to the ground; granting the third they fetcht out the very heart blood of Quakery. Let but theſe three granted truths live in the hearts of all, and Quakery muſt needs give up the Ghoſt; it is impoſſible there ſhould be one Quaker on the face of the Earth. For, if the Scriptures are a full Rule: It cannot be denyed but that all thoſe who walk according to this Rule in uprightneſs are in the way to ſalvation. A full Rule will, if practiſed, ſafely bring us to glory. What reaſon poſſibly can there be to deſert this, to be guided by the Light within? If the will of God revealed in the Scriptures be the only Rule, then all other Rules are falſe Rules, and no Rules; then who ever walks by any other Rule, is not in the way to heaven, muſt needs periſh at laſt and be damned for ever: What bloody enemies are they to the ſouls of men that counſel and direct them to ſeek ſalvation by walking after any other Rule; what great Reaſon have we to cleave to Gods will laid down in Scripture; there being but one way to heaven, and this is it? Men muſt ſeek the way to heaven where it is to be found, if they would not miſs of it. Again, If the will of God (as much of it as is) revealed by the Light in every man, without the Scriptures, be not the only Rule to ſalvation; when there is but one, this cannot be any Rule at all to ſalvation: thoſe that walk by no other Rule but this, muſt not look to be ſaved; thoſe that counſel to walk by no other, make themſelves guilty of the blood of ſouls. Suppoſe a City had but One only way leading into at; a man were to be burnt alive if he gets not into this City by the evening; in his travel asking one the way, he bids him open ſuch a Gate on the right hand, and he ſhould ſee before him the only way that leads into the City: asking another, he acknowledgeth that if he opens the Gate on the right hand he ſhould ſee before him the only way; yet bids him take a Lane on the left hand. If through the Gate on the right hand be the only way; how can the Lane on the left, be any way at all leading into the City? If the Traveller takes that Lane, he looſeth his Life, and the Miſ-informer is guilty of his death. By this is appears, from what hath been confeſſed; that the Light in every man is no way at all to Heaven; that he that walks by no other Rule, is to burn everlaſtingly in Hell; and he that acknowledgeing Gods will laid down in Scripture the only Rule, counſels to walk by no other Rule ſave the Light in every man, is a Murderer of ſouls, a wilful contriver of their damnation. Oh! that God would give ſuch to ſee their Crimſon Tranſgreſſion, and break their hearts, and turn them to himſelf, that they may be ſaved. If not; that he would at leaſt reſcue a miſerable flock out of their devouring mouths. And yet I ſee but little hopes of the former, for though thus overborn by the Power of Truth, they have the Face ſtill to appear against it, and in Print vapour as if the day were their own; and [their Women Friends are able to confute us ſhattered Prieſts. Glory of Chriſts Light within. p. 11.] Thus Bankrupts, unable to ſubſiſt make a flouriſh; fain would they keep up their credit in the World, though they cannot their eſtates. But where was this flouriſh then, when refuſing to affirm or deny the will of God in Scripture, the only Rule; I challenged them all ſeaven upon the ſtage, One by one, to deny it if they durſt; and they heavy-hearted men durst not a good while give me any Anſwer: deny it they could not, the truth is ſo plain to aſſirm it they ſaw were to knock down to the ground their unſound Opinion. If they repent not of their errors, they will be far from glorying at the Bar of Chriſt. In their Narrative I can eaſily overlook their Reproachful ſpeeches. Presbyterian Prieſt, p. 3. Shattered Prieſts, p. 11. Dead men, becauſe Cromwel the Light of their eyes is dead. p. 13. Ignorant Oppoſer. p. 35. Defective, Bawling Fellow, acting like a Fidler, &c. This is very much the ſtrein of other Writings: A very ſtrong Argument against our Doctrine. Tis eaſie to ſee they want Bullet, when they are fain thus to ſhoot Dirt. I can eaſily paſs by their Railing Language alſo. The Devils ſinful Agents and Meſſengers. Contenders for the Devil, Error, darkneſs, and the works thereof, p. 3. The Lord doth Judge, and will ſhortly manifest who are ſuch. How vain are they in their envious Counſel? Giving that we have bread, they adviſe to detein it from us. p. 10. Do they think the Lord will ever ceaſe to be Levies Inheritance? Or that our Doctrine would die with us? Neither they, nor all the Gates of Hell joyning with them, though we were removed, ſhall ever be able to prevail againſt it. How injurious to their own ſouls are they, uſurping Gods Throne of Judgement! A Company of Hypocrites. p. 10. The God of this World hath blinded their eyes. p. 17. Are they Gods to know that theſe things are ſo? Really in Hell, imptatively in Heaven. p. 37. It is in their powers to ſave and damn whom they pleaſe? Their vain glorious boasting renders them Real Objects of pity and compaſſion. We have been forward to ſuffer. p. 5. We have been the ſufferers that have endured the ſtorms for them; they have been ready to run away. p. 11. The earth indeed hath helped the Woman; the Lord did ſo ordain it. Were their cauſe good, their call clear, and their carriage holy, their ſufferings had been acceptable to God. But they ſuffer not for the upholding all Gods Ordinances in the purity of them, rather for Preaching down Baptiſm, for Preaching down the Supper, for Preaching down the Scripture as no Rule that will guide to Heaven, and inſtead of theſe Ordinances of God, they ſet up an Ordinance of their own, which God never appointed for his Church, Dumb Meetings. In extrao…dinary caſes we read of Prophets, and others Dumb for a time; but which of the Prophets, which of the Apoſtles ever did ordinarily, from week to week aſſemble Gods people together, and was in like manner dumb amongſt them? Or where did God ever command his Church to meet from time to time, to ſit and look one upon another. The Cauſe being bad, it is impoſſible they ſhould have a Call from God. They are then but Will-ſufferings. And yet if both Cauſe and Call were good; this vain glorious carriage would of it ſelf ſpoil all. Our Saviour bids, when they Perſecute in one City, fly to another. And he himſelf could withdraw into a deſart place in time of his Diſciples fears. And when the Jews ſought his Life, could walk no more openly. And the Apoſtles according to Christs Counſel and Practice, could withdraw from place to place; yet ſo, as ſtill going on with their work. But theſe must be ſeen in the ſame place, however threatned; and then to boast of it when they have done, as if they had wrought ſome meritorious work; to ſet up themſelves as ſuch Saints for this; and to deſpiſe others, who when they have a Call, can through Gods aſſiſtance, and do ſubmit to ſufferings; at other times rather chooſe to tread in the ſteps of Chriſt and his Apoſtles: Theſe, ſaith God, are a ſmoak in my Noſe. The proud, vain glorious Phariſees loſt all their Prayers. Vain glorious Ananias and Saphira, after they had parted with a great portion of their eſtates to be reputed Religious, muſt part with their Souls alſo. Above all perſons therefore boaſting ſufferers are to be pitied, becauſe they are like to be double ſufferers, and but ſingle gainers; they have their reward. But there is One thing in their Narrative relating to my Brethren, which I dare charge them withall, that is, Slander, as I verily believe. They give out p. 10. That ſome of us employ men (for they call them our Agents,) to go from houſe to houſe to beg money for us: And p. 11. That ſome of us have compacted with the Miniſters of the Pariſh, to give them a part of the money if they will permit them to make again of their ſlock by Preaching to them. If they prove not theſe things true, they must needs be looked on as guilty of ſlander. And there are two things in it relating to my ſelf, which I complain of. Ʋnupright, diſ-ingenuous dealing; and falſhood. Of the former, becauſe when they write G.W. his proofs, they ſometimes make no mention of my Anſwers. They omit ſeveral of the Arguments I urged in both Diſputes. They lay not down the ſtrength of others as urged. They lay down what frivolous thing they pleaſe as an Argument of mine, which I never brought in as an Argument. p. 28. This is not a full Light, for God created the Starrs which are not a full Light. Alſo p. 29. If it convinceth of ſin, then not of the contrary. Theſe are none of my Concluſions. They moreover impute harſh and uncouth ſpecches to me. p. 19. That I ſhould ſay; the Light in its common operations is given to Unbelievers. p. 28. That 'tis not given to all. And p. 38. By the Righteouſneſs of Faith Juſtified perſons are ſanctified. Theſe are none of my ſayings. Of falſhood the Latter, I complain in many particulars. They affirm, p. 4. That I ſhould ſay, The Light within might ſave them that have not the Scriptures. I never affirmed this, a full account of what I ſaid follows in the cloſe of that Queſtion [Whether the Light in every man be ſaving.] And again, p. 33. That I ſhould ſay, Go Baptize ye Rebels. Though I called them Rebels, and proved it, of which too afterwards; yet I affirm this a falſhood, I never looked on ſuch fellows as Miniſters of Christ fit to Baptize. Further, p. 7. It was uſual with this S. S. When he could not Reply, to make a noiſe. I know nothing urged pertinent, but it had its anſwer. I affirm it to be a falſhood, that any thing that was urged I could not anſwer. Moreover, p. 24. They give out that I dired them to affirm or deny before they refuſed. Another falſhood. p. 12 Theſe Prieſts hold men are Imputatively Righteous, whilſt Actually ſinners. Take ſinners for Perſons in whom ſin is not perfectly aboliſht, and thoſe that are Righteous by Imputation are ſuch;Gal. 2.17. Eccl. 7.20. take ſinners for Perſons allowing themſelves in ſin; and this is a groſs falſhood. G. W. Would have impudently faſtned upon me, this aſſertion in the Diſpute; That I ſaid, Water Baptiſm is neceſſary to Salvation. I then checkt him to his Face, and renounced it openly as not ſaid by me. Yet against all this Light, theſe men have the Faces to faſten it ſtill upon me. I affirmed then, and do ſtill, the contempt of it is Damnation: Yet it is not neceſſary, as Faith is neceſſary. The Thief was ſaved without it. To theſe falſhoods I ſhall adde, with reference to G.W. That having bargained and agreed with me under his hand to ſignifie his affirmation or Denial to all Queſtions that ſhould be asked pertinent to the point in hand; whether I demanded his Affirmation or Denial, ten, or fifteen, or twenty times or more (for I frequently did it, yet could ſcarce at all get it from him. I do not remember one time; for when I extorted the Conceſſions mentioned, 'twas one of his Brethren by, that yielded to me; he was obſtinately neutral; durſt not deny, the things were ſo plain: yet would neither be Ingenuous nor faithful to confeſs the truth, any other way then by his ſilence, or his not openly contradicting him that did confeſs it.) I do pronounce him guilty of falſhood ſo many times as he refuſed to affirm or deny. And are theſe the Saints? The men that are immediatly ſent from God? Infallibly inſpired by the Holy Ghoſt that they cannot erre? In Thaxtead I have been credibly informed, a Quaker ſtiled this G. W. an Angel from heaven; A very black one, if he be. Theſe two laſt things complained of engage my Pen; becauſe I ſee the Doctrine of Chriſt ſharing with me in my ſufferings by them: which I must not brook. My deſign in Writing being the Readers Profit; I ſhall not barely relate the Particulars of the Diſputes, but pointing at them as I go, ſhall (God aſſiſting) handle the ſix Queſtions in Order, Opening them as far as I judge needful; laying down Scripture or Reaſon for what we hold, examining what the Adverſary hath ſaid againſt it, whether in the Diſpute, or in the Narrative ſince, or in his Book ſtiled the Divinity of Chriſt, or any other of his Writings that come to hand. And herein, I hope, I ſhall deal more candidly with my Adverſary then I have been dealt with all my ſelf, not bauking his ſtrength, but improving it rather. For Truth fears no Weapons. Doing this I ſhall commit all to a good God, even the Biſhop of our ſouls; who will bring all his ſheep into his fold, and cauſe them to hear his voyce, and give them eternal life; never ſuffer them to periſh, nor any to pluck them out of his hand. You that are Godly, do and will ſtrike in with the deſign of my endeavours, by your prayers: That Truth might prevail and find more generally entertainment in the hearts of men; to the advancement of Chriſts Kingdom, glory of Gods name, and eternal bleſſedneſs of never-dying ſouls. And my request for you is, that having received the Love of the Truth, you might by Chriſt be rooted and grounded therein for ever, and ſo at last be preſented holy, unblameable, and unreproved in his ſight. This God will do for you, and it is the rejoycing of
One unworthy to be reckoned among you, STEPHEN SCANDRETT.