backs upon the Light of Christ within lest you be shut up under the chains of these Priests darkness and ignorance who have perverted and deceived you one while endeavouring to keep you from the Light within another while pretending to pray for God's Teaching as this S. S. hath done where in his papers he saith The whole Congregation stand in need of Gods teaching and the Lord God of Heaven lead us into all truth thus prayeth saith he your truly well-wisher in the Lord S. Scandret But we pray you how should you know and receive Gods teachings or leading into all Truth if not by his Light within Are you like to receive his teachings in the darkness or by turning your backs on the Light whereas if God be your Teacher you must know and own his Law in your hearts and his Spirit in your inward parts as he hath promised and not follow Hypocrites that one while pray to God to teach you another while say You must turn your backs on his Light within as insufficient whereas the Light of the Spirit of God is to be the only Teacher and is both true infallible and a perfect Guide to all them that obey and follow it therefore reject it not as you tender your own eternal happiness and desire to be delivered from under the power of Darkness Hell and Destruction We have Copies of the Disputes more at large and circumstancially as they were then taken by several in short-hand and after compared which are here abreviated into this method following for plainness to the Readers with some passages added in the Answers where we met with interruptions And if Steph. Scandret shall undertake to appear in print in vindication of his own and his Brethrens Principles we hope we shall have more opportunity to make them further manifest then they would allow us at the Disputes SECT I. Here followeth some of S. Scandret his Principles and Doctrines disputed on between him and G. W. at the first Dispute on the 20th of the 11th Moneth 68. with a brief Answer and Reply S. Scandret affirmed That the Scriptures are the sole universal and most certain Rule of Life more full then any other to us and that they most fully discover and reveal the Mind and Will of God which cannot be known but by the Scriptures therefore we are directed to search them and if it be certain that the Scriptures come from God as none dare deny then am I not so certain if any thing else be dictated to me said he Answer Although we own the Scriptures of Truth in their place yet they are not to be set up above that Spirit that gave them forth as here our Opposer hath done for it is the Spirit of Truth that leads into all truth that reveals the Mind and Will of God and it is the Inspiration of the Almighty that giveth understanding without which men are ignorant of the Scriptures and how comes this man to be so certain of the Scriptures whilst his certainty depends not upon the Spirit 's guidance and whence hath he his certainty whilst he hath excluded the immediate teachings and guidance of the Spirit of Truth which searcheth all things even the deep things of God is he not among them that searched the Scriptures to find Eternal Life in them but would not come to Christ that they might have Life besides he doth not rely upon the Spirit of Truth for certainty both as the most absolute Rule and Leader we have little cause to believe his spirit his faith and perswasion being implicite and dark and how will he convince them meerly by the Scriptures who question them or the Translation of them seeing his Brother Tho. Danson hath confessed that it is but petitio principii a begging of the Question to bring a Testimony of Scripture concerning it self for their conviction that question its Authority whereby he hath apparently shaken their Foundation but if the Scriptures be the only most certain universal Rule as S. S. affirms then it seems the course he 'll take to convince Papists Jews and Turks who question or oppose much of the Scriptures is by the Scriptures themselves and herein he still comes under his Brother Danson's censure of begging the question and imposing upon his Opposers But how manifestly did this S. S. contradict himself when he confessed that the Light of the Spirit of God within was more universal then the Scriptures in that many have it who have not Scripture and to such the Light within might through the blessing of God be saving as also if he and his Brethren did really own the Scriptures to be the sole and most certain and full Rule of Life what needed they have Assemblies in Scotland and England to make them a Directory Confession of Faith Catechisms and Covenant if the Scriptures were so full and of such esteem with them as they pretend S. S. Paul by the Light within did and thought he might do many things contrary to the Name of Jesus and so was misled and mistaken by following the Light within c. Answ. This is a gross mistake it was not by following the light within but by following his own thoughts and darkness that he was mistaken wherein he was zealous for Traditions more then for Light or Spirit within so that here our Opposer hath done no less then put Darkness for Light and what and where were the pricks that it was hard for him to kick against were they not from the Light within S. S. What is dictated to me within may come from the Darkness and I may take it for Light but what comes from Scripture I am certain is from the Spirit of God there is no darkness in the Scriptures it is true the Spirit of God is a Spirit of Truth but in as much as within us there is Darkness as well as Light we are not able to discern the one from the other without the Scriptures as Paul was subject to mistake by following the Light within Answ. Here he hath sufficiently manifested himself to be one that understands not the dictates of the Light from Darkness as one yet in the blindness of his mind and in the Darkness that comprehends not the Light and Paul when he was mistaken and thought he might act contrary to Jesus was in the unconverted state as it plainly appears this Priest S. S. is who discerns not between Light and Darkness and what signifies his saying there is no darkness in the Scriptures is he any whit the nearer the understanding of them whilst he is so full of Darkness in himself that he discerns not the Light from it the God of the World having blinded his mind And did not Paul when he was Saul and a Persecutor own the Scriptures of Moses and the Prophets as his Rule and yet acted contrary as one out of the Light when he persecuted but yet when he was turned to the Light and Law of God within then
he saw himself and sin to be exceeding sinfull and it was the Law of the Spirit of Life in Christ that was inward and spiritual that made him free and this was his Rule in the converted state when he was come to serve the Lord not in the oldness of the Letter but in the newness of the Spirit But again how did this S. S. contradict himself in granting that the Spirit was to give the understanding of Scripture and did as certainly reveal the Mind and will of God as the Scriptures but then again in contradiction to himself asserted that the Spirit of God must be tried by the Scriptures whereby he still hath ascribed the Supremacy to the Scriptures and not the Spirit absurdly preferring the effect before the cause as if the Spirit of God were not sufficient to manifest it self to them that believe in it and yet be sufficient to lead into all Truth what gross ignorance and apparent contradiction is this our Opposer involved in certainly the Spirit of Truth is all-sufficient and must have the preferment among all that are spiritually minded And seeing it was granted by S. S. That where the Scriptures did not come the Light within was to be their Rule and the Spirit of God listned unto and obeyed but the Scriptures must be our only Rule who have them c. Upon this we query whether yet he will own the Spirit of Light within to be greater and preferr'd before Scripture as doubtless the Spirit of Truth that gave them forth is the greater and then we ask if the Heathen or Gentiles that shewed the work of the Law written in their hearts were led or guided by that which is greater then the Guide which the Christians now are to rely upon or whether or no professed Christians in England must be inferiour to the Gentiles or Heathen Let these things be seriously considered for Christ is given for a Light unto the Gentiles to be Salvation to the ends of the Earth and he said Believe in the Light that you may be Children of the Light and he that doth Truth cometh to the Light that his deeds may be manifest that they are wrought in God John 3. 21. So that here the Light is the Rule to manifest and try mens actions whether they are wrought in God yes or nay SECT II. S. Scandret confest That it was a spiritual Light and that it was the Light of Christ that every one was inlightned with G. W. asked him what Spirit it related to or was the Light of for the word that is the primative of the derivative SPIRITUAL is SPIRIT to this S. S. answered that it was the Spirit of God which it was a Light of c. Reply A plain confession no wit is the Light of the Spirit of God that is in every man enough to overthrow all our Opposers work to the contrary and his reason from his own and the Creatures darkness and mistakes against the sufficiency of the Light of the Spirit of God this is the Stone and Rock that breaks and will break him and such Opposers to pieces S. S. Objection The Light within doth not change all mens hearts all do not obey God it brings not all to God all heard not the joyfull sound all had not satisfaction in God therefore the Light within is not saving Reply The same he might as well object against the Spirit of God as against the Light of it which he hath confest to before for many had the good Spirit given to them who rebelled against God and grieved his holy Spirit therefore their hearts were not truly changed by it because of their Rebellion and they that rebel against the Light know not its ways because they abide not in its Paths Job 24. 13. and there are many who resist the Spirit of God and reject his Counsel until they are given over to hardness and unbelief Now what doth S. S. think that the Spirit or Light of the Lord will inevitable or irresistably inforce a change and Salvation upon rebellious gainsaying Persons who hate his Light and reject his Counsel if he suppose this why is it not inforc'd upon all in the same capacity what doth he render man like a Block or a Beast not to go or act in obedience or subjection but as he is forc'd or driven surely man hath a better capacity given him of God then so and seeing S. S. did confess That the Light in its common operations was in the unbelievers upon which we ask what those common operations are and what do they tend to and what is the good end of God in affording this Light of his Spirit to all and such operations in unbelievers surely if it be to their conviction and reproof for sin and evil God's good end and Will therein is that they may come to see and hate sin and evil and so be by degrees drawn out of it and find mercy peace and satisfaction with the Lord in forsaking sin and embracing righteousness surely the universal Love of God in giving Light to all is of this tendance and effect to all that really accept of his Love and good will S. S. The common Light may misguide a man for it may become darkness if the Light that is in you be darkness c. Answ. The Light of the Spirit of God is infallibly true and cannot misguide any neither is it proper or true to call this darkness for the Light in every man is confessed to be the Light of the Spirit of God however S. S. and such Blind-Guides to their own confusion may put light for darkness and darkness for Light as such whose minds and eyes are evil do and it was such that Christ spoke of who if they put darkness for light then how great was their darkness for to be sure no light in it self or in its own being can properly be called darkness S. S. Object Deut. 29. 4. Yet the Lord hath not given you a heart to perceive and eyes to see and ears to hear unto this day therefore c. Reply There were those who closed their eyes and stopped their ears as did the rebellious Jews Zach. 7. 11 12. Matth. 13. 15. and though these whom Moses reproved did not continue in the tenderness of heart and true Light unto that day yet it is evident verse 2. they had seen all that the Lord did before their eyes in the Land of Egypt and the signs and miracles verse 3. as also of the same people an ample testimony is given in Nehem. 9. what great things the Lord had done for them and how he gave also of his good Spirit to instruct them verse 20. SECT III. UPon the Question about Perfection S. S. affirmed That Perfection that is a state free from all Sin is not attainable in this Life but God would take his own time to do it in the other World after Death Sin shall never be wholly taken away in this
then the Scriptures and contains that which the Scriptures contains and more so the tenor and tendance of S. S. his work is to turn people from the greater wherein they can never truly own the lesser for by turning of their backs upon the Light within they oppose and violate the Scriptures of Truth although he could hypocritically pray to God to lead us into all truth and also in contradiction to himself did grant that without Spiritual Illumination and Regeneration he could not come to the Excellency and Knowledge of the Will of God in the Scriptures so that here the Spiritual Illumination is the Rule preferred before the Writings and now the Question is whether those Gentiles had not a sufficient Rule in them who had not the Scriptures who yet did the things contained and enjoyed the things declared of to this we could not have an Answer but the same thing before asserted of the Scriptures over and over as being the full Rule c. and that we must turn our backs upon the Light within whereas people had need turn their hacks upon the darkness and blindness of such at S. S. who notwithstanding in contradiction to himself was made to grant that we have but a part of the Scriptures many things being written acted and spoken from the Spirit of God which we have not in the Bible however we must not turn our backs upon the Light of the Spirit of God within nor deny or question its sufficiency for we have experience of it and that this Spirit is the Guide into all truth without which the Scriptures are not truly understood the Will of God declared of in the Scriptures we grant is the full Rule hereupon the Priest interrupted and said thanks be to God for this truth they have granted c. whereas we still added that it was the Will of God we should follow his Light and Spirit within to guide us into all truth for this is that which unvails the heart enlightens the understanding to know the Scriptures but the Jews had the Writings of Moses and the Prophets yet they understood not what they read they could not see the end because their hearts were vailed even until the Apostles dayes so their reading the Scriptures did not discover Life and Glory to them because it did not remove the vail from off their hearts but the Inspiration of the Almighty giveth understanding the Light of the Spirit of God within can unvail the hearts and enlighten the minds and to this S. S. hath in effect granted when he said I did never affirm that without Spiritual Illumination we could come to the knowledge of the Will of God in the Scriptures c. To which we further add that it is the man of God who is in the Faith being led by his Spirit who truly knows the right use and service of Scriptures they being of use and profitable as given by divine inspiration but the Writing or Letter outward is not of absolute universal necessity to Salvation for many may be saved who neither have it nor can read it for from the Light of Christ within they have so much of the Instructions or precepts therein contained as are necessary to Salvation And Christ is the Way the Truth and Life and it is by the Fathers drawings that men come to him and his Light is universal and enlightens every man that cometh into the World now it is no where so said of the Scriptures and if the Spirit of Truth Guide Believers into all truth then the Light of this Spirit within must needs be a sufficient Rule of Life c. And this S. S. did confess it was a Spiritual Light the Light of the Spirit of God that is in every man II. S. S. Grant I did that it is a Light of the Spirit of God but not given to all it is only the Elect are savingly enlightned c. Answ. It is given to all if God gave his good Spirit to wicked and rebellious men then none are excluded from it but God did give his good Spirit to rebellious men Nehemiah 9. 20 26. To this with several other Arguments our Opposer gave no Answer but asserted his old Matters over and over and added some things but not material S. S. This is not a full Light c. for God created the Stars which are a Light Must they therefore be the full Light of the Day c Answ. We are speaking about the Light which is Spiritual and of God which his instance of the Stars makes nothing against nor did we ever read that the Light of the Stars was Spiritual neither doth it follow that the Light of the Spirit of God is not a sufficient Rule because it is given by measure and not in the fulness of it to all for however it is pure and holy the degrees do not alter the property to every one of us saith the Apostle is given Grace according to the measure of the Gift of Christ were they then to turn their backs of the measure of Grace given because it was not given in its fulness no sure for the Light within though manifest by measure doth gradually lead men out of darkness and sin as they take heed unto it it is truly spiritual pure and universal though it reveal not all things at once and the Path of the just is a shining Light that shineth more and more until the perfect day and the more sure Word of Prophesie is to be taken heed unto as a Light that shineth in a dark place until the day dawn and the Day-Star arise in the hearts but it is questionable whether S. S. or his Brethren will not say that this is meant the Scriptures if so then we ask Are they more sure then what and whether the Day dawning and the Day-Star arising in the hearts be the Scriptures Again the Spirit of Truth doth convince the World of sin and of righteousness and declares the will of God S. S. It doth not convince of righteousness if it convinceth of sin then not of the contrary Answ. We will appeal to the people whether any of them can say when they are reproved of sin that they are not convinced of a contrary staâ—e as namely of a state of Righteousness which they ought to come into S. S. No no we will appeal to the Scriptures Answ. It is noâ— contrary to the Scriptures to appeal to mens Consciences the Apostle was manifest in mens Conscience in the sight of God and sure it was the Light of Christ in them which he was manifest unto S. S. I deny that this Light within doth convince of Chist's Righteousness imputed Answ. It being the Light of the Spirit of God which both convinceth and leadeth out of Sin that must needs lead to a state of Righteousness which is no other but Christ's Righteousness even that of Faith wherein those Gentiles that feared God and obeyed this Light within were accepted and in
THE GLORY of CHRIST's LIGHT WITHIN Expelling DARKNESS Being the sum of the Controversie between the People called Quakers and some of the Non-conformist Priests as manifest at Two Publick Disputes in Essex Between George Whitehead called a Quaker and Stephen Scandret Presbyter being at the latter Dispute assisted with five more of his Brethren the Priests to wit Nathaniel Barnard Henry Havers Henry Coleman Nath. Ball and Robert Billoes Wherein are several weighty Matters and Principles discussed to inform and undeceive the deceived that they may know the Truth as it is in Jesus which is really desired By us who are Lovers of Truth and Well-wishers to our Enemie's Souls Robert Ludgater William Allen John Furly John Childes Giles Barnadiston George Whetherley Whereunto is added a Brief and Scriptural Examination of that private Principle of a Personal Election and Reprobation of certain definite numbers from Eternity wherein that ridged Spirit that denies Grace to be free for all men is detected By G. Whitehead Evil men and Seducers wax worse and worse Printed in the Year 1669. A Narrative to Professors and Followers of Presbyterian Priests and others concerned ALthough perverse Disputes of men of corrupt minds are things neither desirable nor pleasing to us yet when such men do appear with impudence and open face against the Precious and Living Truth professed by us we are necessitated to appear on Truth 's behalf and to stand up for the Lord in these weighty matters as namely on the behalf of his Universal-Love and Free-Grace to mankind therein we bearing witness unto that true Light of his within and the sufficiency of it both as Rule and Guide in the Way to Salvation and in vindication of this true Light which enlightens every man coming into the World as also for the Power and Work of Christ in his restoring and freeing man perfectly out of Sin and Death for this through his Grace we are engaged to appear against the Devil and Darkness and against all his sinfull Agents and Messengers who dispute against the sufficiency of the Light of Christ that is in every man and against Perfection being attainable in this life wherein they do but contend for the Devil Error Darkness and the works thereof and so against God his Truth Free-Grace and his Work whom we desire ever to serve and testifie to And now as to the occasion of our having thus to do with this Stephen Scandret and some of his Brethren the two Disputes as they were deemed that were between him and our Friend George Whitehead were chiefly occasioned by the said S. S. and some of his Hearers and Benefactors both proffering and urging for dispute it appears that some of his Hearers had in that matter better conceits of him then he deserved as judging him a man of competent parts and abilities for that purpose as also probably supposing that his Cause on Principles had had such Truth in them that they should have had the more power and prevalency with them to have stood the trial better then they did As for the first Dispute on the 20th of the 11th moneth 68 it was managed with more calmness and moderation on S. S. his part than the latter excepting that many times he would interrupt when an answer was a giving and at the latter end he broke off to be gone in such an abrupt manner that as he occasioned some disorder leaving some false insinuations against us implying as if we did not own the Righteousness of Christ for Justification c. without staying to receive answer thereto which tended to stir up the ruder sort against us Howbeit the Controversie having been managed before with some moderation this S. S. as no doubt being then under some conviction was forc'd to confess to several truths which G. W. urged As first after he had asserted the Scriptures to be the only Rule of Life he confessed that the Light within was a spiritual Light and the Light of the Spirit of God that every one is enlightened with Secondly That this Light many have who have not the Scriptures Thirdly That this Light within might through the blessing of God with a good improvement save them that have not the Scriptures So that to his own confutation he did herein confess to the Light within as being more universal than the Scriptures And in his confessing this Light within to be Spiritual or a Light of the Spirit of God he hath flatly contradicted his denying the Light within to be saving and in divers other things at the other Dispute he did manifestly contradict himself and yet would not appear to see or confess his Error when several times urged upon him at the Dispute Howbeit afterwards he writ a Paper to G. W. wherein he confessed himself defective in the Disputation howbeit as appeared upon some of his Hearers pressing him for a second Disputation as also being reflected upon by some of the professing Party who reported that he had given away their Cause he himself writ and pressed several times upon G. W. for another Dispute using very smooth words as Beloved Friend I am willing again to meet you in a friendly and amicable manner to dispute but at this last Dispute all his pretended amity and friendship was turned into enmity railing interruptions and disorderly proceedings not at all like a man either serious or composed in his mind for to mannage a Dispute nor yet moderately to search into matters To his earnest urging to a second Dispute to be on the 25th or 30th of March G. W. could not then lay aside his occasions to attend upon him at that time but rather endeavoured to perswade this his more forward and confident then prudent Antagonist to weigh the business a little longer that he might forbear pressing such a thing until the Lord should order his coming from London into this Country George proposing these things following to his consideration in the mean time a little to quiet him as in his Letter to S. S. in these words viz. Seeing that thou dost appear as one so willing and forward in this case to gratifie the peoples desires I judge it meet that thou take the matter into more serious consideration before there be a positive conclusion between us of the time and place for such a meeting as first to mind that Sectaries among whom thou and I with our Friends are numbred have their present Liberty and Meetings rather by connivance then by Law or Tolleration granted by the present Power so that if occasion of provocation should be taken at such Meeting or Meetings we must consider aforehand what in probability may be the issue Secondly I have not observed those Leaders of the People of thy perswasion to be so forward or ready to suffer imprisonment and exile in Stormy Times as many of us or our Friends have done that now you should seem to be so forward to make a flourish and perk up so high in a
time of Calm unless you were resolved to stand a Storm with us however prudence in these matters would become all c. howbeit G. W. did signifie that he was not unwilling in the Lord's Will and time both to answer the will and desires of moderate people in the case as also to stand up for God and his Truth as required by him or necessitated upon such occasions being put upon him withal urging that S. S. would engage there should be no Tumult nor Disturbance made against us but when S. S. saw that G. W. could not meet him so soon as he desired he seemed to be the more urgent for a second Dispute and so writ again for that end probably thinking either that that might excuse him to his Hearers if George should not meet him or else if he should that he might amend his matter and salve up the sore wherein he was defective before though he has more marred his work and stained his credit at the last dispute in the eyes of all moderate people then ever before for his confessing to several Truths at the former Dispute though to the breaking the neck of his and his Brethrens corrupt Cause was better resented by all indifferent Auditors then his insolently opposing and gainsaying the Truth in a most irregular manner at the last Dispute as one resolved both to stop his ears and shut his eyes against plain demonstration and conviction as also to hinder the People from hearing the Truth by his frequent interruptions when answers should have been given being with his Assistant Nathaniel Barnard resolved to bawl and make a noise when any thing of Truth was like to pinch them or inform the people against their Errors and Corruptions But notwithstanding all this Scandret's pressing for this second Dispute when he was sent to by John Childe and Joseph-Smith upon G. W. his order to inform him of George's being in the Country as also of his willingness to meet him for a Dispute also George writ several times to him upon his seeming to evade disputing because that George at first took not notice of his propositions he having pretended that it was in love to Christ in love to Truth it self and in good will to Souls that he would dispute again though he would have shuffled it off when it came to trial whereupon he used these words in his Letter to George viz. Who would come over the threshold to Discourse with such a one I do still look upon you to deny to dispute with me thus he both slighted him and uttered falshood for George did not deny to dispute though he could not joyn with him in prayer which was one of his main Propositions in these words I shall still urge that we begin with solemn Prayer wherein none of us could joyn with him judging it a very unreasonable thing in him to impose any such thing upon us while we are so opposite and contrary in our spirits and principles to him and his Brethren for there cannot be a real joyning in worship where there is not an union in Principle though the Duty of Prayer it self we really own where it is perform'd and brought forth in the Spirit of Truth and from its immediate teachings and motions Now when S. S. saw that this Proposition could not be assented to he stood peremtorily upon other two which were in these words viz. That you speedily and expresly consent under your hand the Dispute shall not hold above five or six hours in a day Secondly That what Question be asked pertinent to the point in hand it be answered by affirming or denying of it expresly if it be capable of such an answer c. to which G. W. returned this answer viz. as for thy two demands which thou art so peremtory in to the first I say Thou art left to thy liberty to cease disputing when five or six hours are out provided thou dost not break of abruptly to a disturbance as before To the second I do intend according to my understanding to be as positive and intelligent in my answers to questions pertinent as I can and in my answers to signifie an affirmation or denial if the question be capable of such an answer upon which the time and place for the meeting which was on the first day of the fifth Moneth 1669. was prefixt in the same Answer by G. W. which S. S. could not well evade As for the manner of this S. Scandret and those his Brethren that assisted him their behaviour and mannagement of the second Dispute on their parts it was quite contrary to what he proffered and pretended in his Letters before for he had pretended to meet and dispute in an amicable and friendly manner as also that equal liberty should be granted to each party to explain their sence but instead thereof there were frequent noises interruptions on his and their parts when things should have been explained on our parts as first when our Friend James Parks was exhorting the people to Christian moderation and sobriety which was before this S. S. was come into the Meeting to dispute Nathaniel Barnard Priest being a proud vapouring Fellow stood up in a frothy scornfull spirit and interrupted James in his speaking making a bawling noise to stop the peoples ears from hearing the Truth declared and after some little progress was made in the Dispute with S. S. his manner also was to make a noise and a bawling freequently interrupting G. W. when he should have explained his answers and sence frequently using these words to George viz. a trifle a trifle a trifle you ramble you ramble you ramble c. when he was neither able to make replication nor render a reason against what George had urged in his answers and it was usual with this S. S. when he could not reply to keep a noise in that manner also using these words if you dare if you dare as when he had affirmed the Scriptures to be the only Rule of Life and the full Rule to guide us to Heaven and Glory he would add affirm the same of the Light within if you dare and would be daring often to stop the Peoples ears and to stop an answer from being given and this was his manner often times and when we both durst and positively did affirm the same of the Light of Christ within that it is a sufficient Rule c. he would continue his bawling several times and either say you dare not you dare not or if you dare and being willing to pass over the questions about the only Rule and the Light that is in every man he run to his fifth question about Baptism with water whether it be an Ordinance of Christ but G. W. pressed and desired that the question about the Light might be more fully discust which S. S. refusing George desired to know first in what capacity he stood for Water Baptism whether as a Popish Priest or an Episcopal Priest
life but in another life when we come to the spirits of Just men made Perfect and to God the Judge of all c. Ans. Here he hath spoken both like a Stranger from God and Just men and hath taken Sathan's part in pleading for his work which is Sin denying the end of Christ's coming and manifestation and the work and effect of the true Ministry which was given for the Perfecting of the Saints Ephes. 4. And Christ was manifest to destroy the work of the Devil which was Sin and he that abideth in him sinneth not see 1 John 3. and when and where are Believers perfectly freed or clensed from sin in the life to come is not this like the Pope's Doctrine for a Purgatory but how long it is between death and this time of clensing or whether the Saints deceased are yet clensed yes or nay and the place where S. S. could not tell But further how gross and absurd is it for him to suppose Believers not come to the Spirits of Just men made Perfect or to God the Judge of all till after their decease for were the Hebrews not alive nor upon Earth when they were writ to in these words Ye are come unto Mount Sion to God the Judge of all c. Hebr. 12. 22. surely they were then living upon Earth S. S. They were come that is spiritually but not corporally to the Spirits of Just men c. Reply What a strange shuffle is this where do the Scriptures speak of a corporal Perfection or a joyning to God corporally but must not the Body be subject to the Spirit seeing Believers are to be sanctified throughout in Body Soul and Spirit and if that which is born of the Spirit which is Spirit have the Rule then the Body is brought into subjection and that which is born of God overcomes the World 1 John 5. 4. Upon Psalm 119. 1 2 3. S. Scandret gave his meaning thus They do no iniquity that is so far as they are regenerated c. To this we say This is his corruption and perversion put upon plain Scripture his meaning implying only thus much They do no iniquity that is so far as they do no iniquity and so according to his meaning the words are to be read thus Blessed are the undefiled in the way so far as they are undefiled in the way and blessed are they that keep his Testimonies so far as they keep them c. whereas the words are plain and positive without any such exception Blessed are the undefiled in the way who walk in the Law of the Lord c. as his instance of Paul in Rom. 7. 17. he should also as well have instanced Paul's deliverance and being made free by the Law of the Spirit of Life in Christ Jesus from the Law of sin and death and his being made more then a Conqueror S. S. The state of Perfection is not attainable in this life because whilst men are in the Body vain thoughts lodge within them and Job saith If I say I were perfect I should not know my own Soul Reply First Victory over vain thoughts through Faith in the Power of Christ is attainable the thoughts of the righteous are right Prov. 12. 5. David waited and travelled that vain thoughts might not lodge within him and also he said I hate vain thoughts Psalm 119. 113. And let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him c. Isa. 55. 7. and it was the rebellious that walked after their own thoughts Chap. 65. 2. And oh Jerusalem wash thine heart from wickedness that thou mayst be saved how long shall thy vain thoughts lodge within thee Jer. 4. 14. So that it is evident victory over them is attainable First because a forsaking of them is required Secondly because Believers waited and prayed for such a victory Thirdly because it was attained by those whose thoughts were right and those under the Gospel whose thoughts were brought into subjection to Christ And as for Job however he debased himself under his great Affliction and Trial yet at that time of temptation the testimony given of him was That he was a perfect and upright man one that feared God and eschewed evil Job 1. 1 8. this was God's own Testimony of him to Satan to which Satan answered the Lord and said Doth Job fear God for nought hast not thou made an Hedge about him c Now mark here Satan did more confess to the truth that God said of Job then these Priests do who plead for sin and imperfection term of life so that they are more ignorant and blind then Satan they shew themselves to be his Agents in pleading for his work who notwithstanding sought to make Job curse God and so to decline from his perfection In that of Job 9. 20 21. If I justifie my self my mouth shall condemn me though I were perfect yet would I not know my Soul c. Self-Justification we do not own but yet Perfection is attainable see Job 23. 10 11. But he knoweth the way that I take when he hath tried me I shall come forth as Gold my Foot hath held his Steps his Way have I kept and not declined So here is Perfection whatever the Devil and his Instruments either work or say to the contrary S. S. That God saw it not good to abolish sin in this life Answ. A strange Doctrine contrary to both God's Commands Promises and Works viz. Sin not I will make an end of sin for this purpose is the Son of God made manifest to the destroy the works of the Devil can God see the continuance of evil to be good or that his Commands should be made void surely no. S. S. Arg. That God is continually purging every Branch in Christ therefore there is something to be purged out Reply There is a time of purging and a time of being purged in this life He hath washed us from our sins in his own Blood c. and because every Branch in Christ is of the Heavenly Father's purging therefore it must be perfectly purged and fitted to bring forth much fruit for God's work is perfect it is not an imperfect work of mans and we ask whether every Branch that bringeth forth fruit in the Vine be not of the nature of the Vine in which it grows and hath its vertue SECT IV. S. S. We are all lost in Adam we have all sinned and come short of the glory of God and we could not redeem our selves it is only the Blood of Christ answers for us at the Bar of Gods Justice c. Answ. You that plead and contend forsin term of life are but yet in Adam in your sins short of the glory of God not redeemed by the Blood of Christ while in your polluted state you are not acquited neither will God's Justice pass you by if you continue without repentance rejecting
his Love and good will tendred in Christ who was not an Offering only for some Presbyterians or a few as they imagine but for the whole World though none do experimentally enjoy the good end of Christ's coming Sacrifice and Blood but such as receive him to believe in follow and obey him as the Author of Eternal Salvation to as many as obey him S. S. A justified state is attended with Sanctification what Righteousness is that which justifies Answ. First it is a true confession that a justified state is sanctified and therefore men are not justified nor made righteous while unsanctified and this confutes much of these mens Doctrine for an imputed Justification of men in their sins Secondly the Righteousness which justifies renders true Believers both Righteous Just and accepted of God is the Righteousness of Faith it is spiritual inwardly and spiritually received in the obedience of the Spirit of Holiness of Faith and Power of God it is an everlasting Righteousness not of self nor yet imperfect nor yet an imagination of an imputation to men in sin but it is inwardly revealed in such in whom the Image of God is renewed and not in them who are in old Adam in the fall S. S. Though Christ's Suffering was temporary his active and passive obedience was the only thing that redeemed our Souls and that the Righteousness within had no hand to exempt us from wrath Answ. What is the tendency of this Doctrine but to shut Christ out of doors and not to suffer him place in his people whilst his Righteousness within is so little valued whereas Christ is made unto the true Believers Wisdom Righteousness Sanctification and Redemption And know ye not that Christ is in you except you be Reprobates and did not his active and passive obedience in his Person bare witness unto that Spirit of Holiness and Righteousness within by which he offered up himself and though Christ's Suffering on the Cross was temporary yet the Righteousness of Faith still remains and the blessed effect of his Suffering and Sacrifice is therein enjoyed by true Believers in Light and we neither go about to establish self-righteousness nor works of Self for Justification as S. S. seemed falsly to insinuate in his preachment at the latter end to which he would not stay to receive an Answer but gat away in the crowd and he needed not have told us that God will not acquit the guilty it was a Doctrine more proper to himself and his Brethren for to be sure they are deeply guilty who dispute for sin and imperfection all their dayes wherein God will not clear nor acquit them And such who are found in Christ and his Righteousness not having their own are not found disputing and pleading for the Devil's Work as these men are nor yet shutting Christ or his Righteousness out of people but are really partakers of that Everlasting Righteousness wherein both Redemption Justification and Acceptance with the Lord is enjoyed by them that are Sanctified by the Spirit and Power of God and Restored out of the faln state up to Christ who is made unto us Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. 30. Thus far we have in plainness for the information of the Readers returned an Answer to S. S. his chief Principles which were more fully discoursed of at the first Dispute in which you may see how defective he was as he afterward confessed as also that he hath not amended his Matter at the second Dispute but made it worse Here follows some of Stephen Scandret his Principles asserted by him and owned by the other Priests with him at the Second Dispute which was on the 1st of the 5th Moneth 1669. upon some of the same Questions disputed on at the former I. FIrst concerning the Scriptures and the Light within S. S. said The main Difference between those called Quakers and us in this is as judge here we set up the Scriptures as the only Rule to Guide to Heaven and Glory they the Light within they own the Scriptures so far as they agree with the Light within we own the Light within so far as it agrees with the Scriptures The Scriptures are the only Rule and most pretious and not the Light within we are to turn our backs upon the Light within as being insufficient c. The Scriptures are a full Rule and â—ully sufficient for Salvation let him affirm the same of the Light within if he dare The Scriptures are the infallible Rule a trying Light a binding Rule let him affirm the same of the Light wiâ—hin if hâ— dare Answ. Here are several Affirmations laid down but no proofs remember what thou did'st acknowledge and confess at our last Dispute concerning the universallity of the Light within that it might be a Rule where the Scriptures were not and also didst grant that it was spiritual the Light of the Spirit of God but now it may be seen plainly that thou goest about to set up the Scriptures above the Spirit of God which gave them forth And now we do affirm that the Light of Christ within is both a certain infallible trying Light and binding Rule to all them the Children of the Light and every one that love it both doth and dare so own it and confess to it as that certain manifesting Rule and Guide whereby things that are reproved are made manifest and they that love it bring their deeds to it that they may be proved whether they are wrought in God and such do not give nor own such sinful advise to people as to turn their backs on the Light as this Blind-Guide who shuts his eyes as one opposing plain conviction hath done who after he had so highly asserted the Scriptures or Writings to be the only Rule which leads to Salvation he confessed that he did not mean the Scriptures or Writings abstractively to be the Rule but the Will of God contained or declared of in them wherein he contradicted himself for this alters both the state of the Question and Assertion for whilest he laid all upon the Scriptures this tended to shut out all people under Heaven from Salvation Life and Glory but such as have the Scriptures which is a sad and prejuditial censure but now seeing it is not the Writing but the Matter or Thing declared of that is the Rule the Light of Christ within must be the standing universal Rule for that is declared of and referred to by the Scriptures so that to follow the Light within in what it dictates is agreeable and not repugnant to Scripture as is falsly insinuated by this Opposer Moreover the things declared of or contained in the Scriptures relating to the Will of God and to Life and Salvation may be enjoyed where the Writings are not for there were Gentiles instructed by the Will or Spirit of God who had not the Law outward as in Rom. 2. therefore this Spirit or Light of God is greater or more universal
and that Christ died and satisfied only for that select number according to their Principle and that Justification by Christ's Righteousness imputed is only designed for that select number the rest that they reckon God with-holdeth mercy from passeth by as having ordained them to Everlasting death and wrath he withholdeth both saving Light and Grace from them so that they cannot avoid Hell and Damnation what ever they do according to this their Principle Answ. The Consequences and effects of this Doctrine have been very sad first in rendring God the Decreer and Designer of the Destruction of the greater part of Man-kind Secondly It renders him the Author of Sin and Iniquity which is the cause of Destruction in that they here accuse him as ordaining what ever comes to pass Thirdly it renders him both partial and cruel unto his own workmanship Fourthly it makes void the free extent of God's Love and Grace to Man-kind and his sending his Son into the World as also renders the preaching of the Gospel to every Creature to be of no use nor real intent for the good of the greater part of Man-kind so that Priests of this Perswasion might stop their mouthes and people never spend their money for their preaching any more Fifthly This their narrow and partial Opinion hath been an engine for Satan to work upon to the causing many poor Souls to dispair of ever having the benefit of Saving-Grace or Light when they have believed Death and Damnation to be unalterably designed for them Sixthly It hath pufft up a few conceited Professors as Presbyterians Independants and others in secret pride and self-confidence as being more regarded of God then all others supposing themselves from Eternity to be Elected and Grace and Salvation or the benefits of Christ's Sufferings and Death only to be free for them when their states and conditions are as sinfull corrupt and bad with pride and covetousness as others and therefore against them their narrow spirit Principle and partial Opinion in this matter we do in general lay down a few plain Scriptures which with many more might be produced for the same purpose on the behalf of God and his goodness to man and how equal his wayes are and how mans own iniquity and sin being continued in without repentance is his ruin As first Genesis chap. 2. vers 16 17. and the Lord God Commanded the man saying of every tree of the Garden thou mayst eat but of the Tree of the Knowledge of good and evil thou shalt not eat of it for in the day that thou eatest thereof thou shalt surely die c. where note that God was neither the Ordainer nor Author of mans Transgression which brought death and occasioned his being driven out of Paradice chap. 3. ver 23 24. but God gave man a plain Prohibition Command and Warning to the contrary so that God did not secretly design or decree touching man contrary to his own pure and equal Law given to man Gen. 4. 6 7. And the Lord said unto Cain why art thou wroth and why is thy Countenance faln if thou do well shalt thou not be accepted and if thou do not well sin lieth at thy door So that it is evident here that God did not particularly design either that Cain should do evil nor yet decree his eternal death from Eternity seeing that in well doing he might have had acceptance but his evil doing was the cause of his misery Deut. 30. 15 16 17 18 19 20. See I have set before thee this day Life and Good I call Heaven and Earth this day to witness against you that I have set before you Life and Death Blessing and Cursing therefore chuse Life c And see vers 17 18. But if thy Heart turn away I denounce unto you this day that you shall surely perish c. Where mark that Life and Death was set before them that they might chuse Life and refuse death but if God had particularly decreed them for death and destruction it had been a mockery to bid them chuse life if they could never have it and if he had absolutely elected them from Eternity for Life Eternal why should it be denounced against them that they should surely perish if their hearts turned away from the Lord were it not an impertinent vain thing to warn persons of such a danger if they were absolutely secured from being liable to any such danger Nehem. 9. 20 26. Thou gavest also thy good Spirit to instruct them and with-heldest not thy Manna from their mouth nevertheless they were disobedient and rebelled against thee and cast thy Law behind their backs and slew thy Prophets c. where note that God gave his good Spirit unto them who rebelled the Persecutors of his Prophets and if such had the good Spirit given them surely none are excepted but all have so much of the true Light or Spirit of God given them as shall leave them without excuse Psal. 81. 11 12. But my people would not hearken to my voice nor Israel would none of me so I gave them up to their own hearts lust and they walked in their own counsels See here they refusing to hearken to the voice of God and their refusing him was the cause of his giving them up to their own lusts and evil counsels and not any partial secret decree concerning them Isa. 63. 10. But they rebelled and vexed his holy Spirit therefore he was turned to be their Enemy and he fought against them Here their rebelling and vexing the holy Spirit of God was the cause of his turning to be their enemy and warring against them surely then God was their Friend before he turned to be their Enemy in that he had befriended them with his own Spirit 2 Chron. 15. 15. Then the Spirit of God came upon Azariah the Son of Obed and he went out to meet Asa and said unto him O Asa and all Judah and Benjamin hear ye me The Lord is with you while ye be with him if ye seek him he will be found of you but if ye forsake him he will forsake you So that it is mens forsaking of God first for which cause he forsakes them and man forsakes the Lord before the Lord forsake him and is not this a falling from Grace to forsake the Lord. Isa. 1. 19 20. If you be willing and obedient ye shall eat the good of the Land but if you refuse and rebel ye shall be devoured with the sword and ver 28. The destruction of the Transgressors and of the Sinners shall be together and they that forsake the Lord shall be consumed Where mark upon what terms God promised good unto them and what was the cause of destruction but rebellion and forsaking the Lord See likewise Jer. 12. 17. Ezek. 18. 20. The Soul that sinneth it shall die verse 23. Have I any pleasure at all that the Wicked should die saith the Lord God c. verse 25. Hear O House of Israel
Is not my Way equal are not your wayes unequal and see verses 26 27 28 29. Again vers 30. Repent and turn your selves from all your Trangressions so Iniquity shall not be your ruin And verse 32. For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye and Hosea 13. 9. Oh Israel thou hast destroyed thy self but in me is thy help See how evidently in these passage God is cleared both in warning them and in that he willeth not nor hath pleasure in their destruction and how Iniquity is the ruin of them that continue in it and not any secret design or decree of God contrary to his own Testimony given by his holy Prophets concerning his good will for the Recovery of man out of Iniquity as also see Ezek. 33. 2 3 4 5 6 7 8. what is the cause of peoples destruction and how their blood shall be upon their own heads that do not take warning and now lets a little take notice of the Testimony of Christ and his Ministers As first John 3. 16 17. For God so loved the World that he gave his only begotten Son that whosoever believe in him should not perish but have Everlasting Life For God sent not his Son into the World to condemn the World but that the World through him might be saved Surely then God did not from Eternity design or decree the destruction of the greater part of the World for that had contradicted the end of sending his Son John 12. 46. I am come a Light into the World that whosoever believe on me should not abide in darkness So here it is manifest that Christ is freely given a Light to those that are in darkness that whosoever believeth on him it is not that a designed or select number of persons only should not abide in darkness but whosoever believeth c. And see the Testimony given of him John 1. 9 That was the the true Light that lighteth every man that cometh into the World It is not said which lighteth only a select small number 2 Cor. 5 14 15. For the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 1 Tim. 2. 5 6. For there is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a Ransom for ALL to be testified of in due time Hebr. 2. 9. But we see Jesus who is made a little lower then the Angels for the suffering which death crowned with glory and honour that he by the Grace of God should taste death for every man 1 John 2. And he is the Propitiation for our sins and not for ours only but for the sins of the whole World In all which passages observe that the free and universal Love Grace and Good-will of God in Christ is testified in the Suffering Death or Sacrifice of Christ for all that were dead for every man for the sins of the whole World it is not said that he died only for a few or for a small number Elected from Eternity but for all men and gave himself a Ransom for all for a Testimony in due time And therefore away with such Doctrines and Opinions as oppose the free extent of the Grace of God and Light of Christ which universally is given to all Man-kind and do not blame or lay the fault upon God any longer as either decreeing mans destruction or the cause of it but lay it in the right place upon the Rebellious and Transgressors who hate the Light and love Darkness rather see John 3. 19 20. Object But some object That God loved Jacob and hated Esau before they were born or had done good or evil Reply What then did he hate Esau for for any to suppose he hated him for nothing or without cause is to render God cruel and unequal in his wayes but those that thus object do both grosly mistake and misplace the words For that which was said before the Children were born was The elder shall serve the younger the mystery whereof is only known where the two Seeds or two Births are known Rom. 9. 12. and then follows as it is written Jacob have I loved and Esau have I hated but where was it written before Paul mentioned it it was not written or spoken to either Isaac or Rebekah but it was written many hundred years after concerning their Successors to wit those of Israel and Edom by the Prophet Malachi chap. 1. and those whom God hated were the same people that was called The Border of Wickedness the people against whom the Lord had Indignation for ever so that it was because of their Wickedness that the Indignation of God was against them Object Again some object That God hath Mercy on whom he will and whom he will be hardneth Hath not the Potter power over the Clay c. Reply God hath concluded them all in unbelief that he might shew mercy upon all it is his universal Love and good will in the first place to tender and shew Mercy in his own Son unto all both Jews and Gentiles but it is his Justice to give them up to hardness and unbelief who reject and oppose his free Love and tenders of Mercy for what can be the reason of hardning some seeing this hardning is a Judgment upon them in time not particularly or partially design'd from Eternity as to particular persons simply for it s no reason for any to say that he will harden some because he will hearden them but because its just for him so to do they having provoked him and grieved his holy Spirit in them see Zachariah 7. 11 12. But they refuse to hearken and pull'd away the Shoulder and stopped their Ears that they should not hear yea they made their hearts as an Adamant-stone c. Therefore came a great Wrath from the Lord of Hosts And as for his having power over the works of his hands as the Potter hath over the Clay who questions that but though he made or formed man as man or as his Creature he did not make him nor ordain him to be a sinfull Rebellious man God is not his Potter or Former into Sin but the Devil which if man continue in against his Maker without repentance then his end which is destruction is determined For Wo unto him that striveth with his Maker let the Potsherd strive with the Potsherds of the Earth shall the Clay say to him that fashioneth it what makest thou Wo unto him that sayeth unto his Father what begettest thou c Isa. 45. 9 10. Surely God did not make man to strive against himself nor yet to question or suppose evil against his Workmanship for he is not the Author of Sin and it is because of Iniquity that God hides his Face and consumes people who are the Clay and he the Potter Isa. 64. 7 8. Now to be sure God doth not find fault with any thing that is proper to his own Workmanship nor doth he consume any meerly as his own Workmanship but because of Iniquity see also Jer. 18. 6 7 8 9 10 11 12. by which these partial opinionated Professors are absolutely confuted besides it is such as like not to retain God in their knowledge whom he gives over to a reprobate mind Rom. 1. 21 28. Wherefore we advise all who tender their own Salvation not to be byassed or prejudiced with private and corrupt opinions of men of corrupt minds nor yet to reject or dispise the Free Grace or Light of Jesus which is freely tendred and given unto all but every one wait in it and mind its appearance in your hearts that thereby your understandings may be opened that you may come to know the Election in Christ as chosen in him to be holy and without blame this Election we own and be conformed unto his Image even the Image of the Son of God and know him as the First-born among many Brethren as those that are chosen in him through the Sanctification of the Spirit and belief of the Truth to be holy and without blame before him which is a high and precious state that many are short of who conceit and pretend themselves to be Elect Persons when yet they are polluted unsanctified unregenerate unholy impure unfaithfull to God rejecting the elect Seed the elect and precious Stone therefore their Foundation is Sandy their Building shattered and the Lord our God is risen to stain their glory and the pride of all Flesh and yet more to confound all empty and Babilonish Professions that are set in opposition to his Glorious Appearance in this his day G. W. The moderate Reader is desired to Correct some Errors that have escaped the Press whether they be Words Letters or Points and not impute them to the Authors PAge 11. l. 8. read of these p. 12. l. 37. for affirmed r. answered p. 18. l. 12. for no wit r. now it p. 21. l. 11. r. as for l. 34. dele yet p. 22. l. 17. for to the dele the. p. 23. l. 33. for bare r. bear p. 26. l. 1. blot out them p. 31. l. 11. r. trees p. 34. l. 18. r. Chap. 1. p. 39. understand or add to the names subscribed viz. Witnesses that these are the Priests Contradictions p. 44. l. 4. r. passages l. 37. for which r. and. THE END Priest Note Observation Rom. 11. 32.
this were they justified see Acts 10. and Rom. 2. S. S. I deny that the Light within reveals Christ Jesus prove it Answ. The Light was given to believe in before they were Believers and shined in their hearts to give them the knowledge of the Glory of God in the face of Jesus Christ therefore it was sufficient to answer the end of its being given as to bring them into that knowledge see 2 Corinthians 4. 6. S. S. This doth not prove that the Light doth reveal Christ Is this Grace that hath appeared to all the Light in every man prove that this Grace was the Light within the Light in every man never heard or taught that the Gospel should come by Christ c. Answ. The Light shineth in Darkness and the darkness comprehends it not but the Grace of God which bringeth Salvation hath appeared to all men therefore it is sufficient and it hath been confest by S. S. that the Light of the Spirit of God did appear in every man now that this Grace which teacheth to deny ungodliness and worldly lusts is a spiritual inward Light and that which reveals Christ to Believers is plain in that it both teacheth them to live Godly to look for that blessed Hope and Appearance of that great God and Jesus Christ Titus 2. 11 12 13 14 15. therefore this Light or Grace within is both sufficient to reveal Christ and Gospel unto Salvation whatever this Blind-Guide say to the contrary Another Priest with S. S. alledged That the Grace of God appeared to all men but not not in all Reply Was not its appearance Spiritual how then did it appear to all and not in all Surely its appearance to all was in all seeing it is spiritual and spiritually to be seen though many close their eyes against it S. S. The Light within is not nor ever was from the Foundation of the World a sufficient or full Rule none from Adam in Innocency to Moses and the Prophets nor from them to the Apostles nor any to this day that had a Light in them sufficient to be a Rule of Life but something was super-added to the Light within as Gods Prohibition to Adam and to the Jews the Law of Ordinances as Circumcision Sacrifices c. and to the Apostles Baptism and the Supper c. Answ. What a heap of ignorance and darkness is here uttered against the Light of the Living And how is the sufficiency of it in all Gods People opposed by this our Opposer who denies the Light in Adam in Innocency to be the full Rule was not God and his Light in him Surely the Scriptures were not Adams Rule for they were not written till many hundreds of years after and the Holy men of God had a Rule before they were written as Abel Enoch Abraham c. And what was the Rule to the Prophets and Apostles which directed them in writing and giving forth the Scriptures Was not their Rule within and the Revelation of the things contained in Scripture inward before they were written Was not the Spirit the Law and Light of the Lord within And whatsoever may be known of God is it not manifest within S. S. Did not God require more of Adam then the Light did dictate for if there be twenty Trees in a Garden looking about upon the Trees in the Grove there where the dispute was how should we know by the Light within which of the Tree were prohibited if there were not a super-added Command c. Reply Here all along he manifested his ignorance both of God of his Law within which is Light and of the forbidden Fruit And being asked whether it was outward Fruit and an outward Tree that Adam was prohihited â—â— some of them answered yes still opposing the sufficiency of the Light in Adam when they could not deny God to be in him And as for those Laws of Ceremonies and Shadows to the Jews Salvation doth not depend upon them but upon the Light of Christ within who is the Substance And when we urged that Christ was the Image of the Invisible God and the First-born of every Creature and that Adam was made in the Image of God which Image was Inward and Spiritual and that God is not like to corruptible man it was no ingenious Answer for S. S. to cry out A triffle a triffle or to cry Ye Ramble ye ramble c. As often he did when he was baffled and confounded And being asked whether the appearance and Law of God to Adam was inward or outward his answer was I am willing not to be wise above what is written I do not know I am satisfied to be ignorant of it and yet he was ready to assert in his ignorance That the Light in Adam was insufficient when he did not know whether the appearance of God to him was inward or outward yet granted that Adam in Innocency had the enjoyment of God and so plainly contradicted himself as not able to mannage what he had asserted against the Light nor yet his Brethren with him though when he was put to a nonplus his Brother Priest B. to help him argued in this manner though to little purpose Priest viz. If those people to whom the Apostles were sent did never hear the words of Life and Salvation till they came to preach unto them then the Light in them did not declare the words of Life and Salvation but they did never hear the words of Life and Salvation until the Apostle came to preach to them therefore c. But this Priest being manifest to be but a scornfull vopouring proud Fellow with neither common sobriety much less any weight or sence of Truth upon his Spirit his filly shallow matter was slighted and the Query was put to him and the other Priests in this manner Query Whether or no wilt thou grant the same thing that S. Scandret hath done viz that a Light of the Spirit of God is in every man or will you deny it If there be any of the same mind with him let them speak Priests We do own what Steph. Scandret hath laid down Reply Then this Light of the the Spirit of God was able to teach all the words of Life and Salvation and the Apostles did not preach to turn Peoples backs upon this but to turn them to it and confirm them in it as that which taught many before to fear God and work Righteousness wherein they were accepted and this overthrows the Argument before that was so often repeated and S. S. his vain Assertions and Totoligies to the contrary who turned his back on the Light within till he is turned into gross darkness and would have others do as he hath done S. S. You dare not say the Light within is the full Rule Answ. That 's false we both dare say it and have affirmed and proved that the Light of the Spirit of God is a full Rule to lead to Salvation where it is obeyed as