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Rational Soul of Man, or any Faculty of it, particularly that which we call Human Understanding, or Man's Natural Confcience, or his Reason, or any part of Man's Nature. For Mr. Barclay (c) faies, We understand not this Divine Principle to be any part of Man's Nature, &c. We make it a diftinct and feparate thing from Man's Soul, and all the Faculties of it. Yet fuch is the Malice of our Adverfaries, that they cease not fometimes to calumniate us, as if we preached up a natural light, or the light of man's natural Confcience. Next there are, that lean to the Doctrine of Socinus and Pelagius, who perfuade themselves thro' mistake, and out of no ill defign to injure us, as if this which we preach up, were fome natural power and faculty of the foul, and that we only differ in the Wording of it, and not in the thing it felf. Whereas there can be no greater difference, than is betwixt us in this Matter. For we certainly know, that this Light of which we speak, is not only diftinct, but of a different Nature from the foul of Man and its faculties. Again, (d) This light, feed, &c. appears to be no power or natural faculty of man's mind. Again, (e) We do further rightly diftinguish this from man's Natural Confcience. Again, (f) Confcience and Reafon are diftinguished from the faving light of Christ in all men, and the revelation thereof, as a natural and fupernatural principle are diftinguished. To which I add Mr. Pen's words, (g) By light I understand not the mere Spirit or reafon of Man.
(c) Ibid. p. 337 (d) Ibid. p. 338. (f) Quakerifm confirmed, fect. 1. p. 603. her, Part 1. p. 12. printed 1674
(e) Ibid. p. 337. (g) Chriftian Qua
But by the Light they mean a certain fubftances or real, fpiritual, heavenly, and invifible principle, in which they fuppofe, that God as Father, Son, and Spirit, dwells. For Mr. Barclay (h) faies, We know it to be a substance; and (i) By this feed, &c. we understand a spiritual, heavenly, and invifible principle (or, as he expreffès it in the very next page, a real Spiritual fubftance) in which God as Father, Son, and Spirit dwells.
Now this fubftance, or this real, fpiritual, heavenly, and invifible principle, which they call the Light, they fuppofe, 1. to be immediately United to the (7) Word of God, whom we generally call the fecond Perfon in the Trinity; 2. to belong to him as he is the fecond Adam. This feed, faies (k) Mr. Barclay, and spiritual body of Chrift--is as really and immediately united unto the Word, as his outward body was; and (1) this feed and Spiritual Nature doth belong to him, as he is the fecond Adam or Man, Chrift. So that, whereas we affirm, that the Nature of the Meffiah or Man. Christ is compounded of the Godhead and the Manhood immediately united; our Adverfaries affirm, that the Nature of the Meffiah or Man Christ is compounded, 1. of the Godhead, 2. the Light 3. the Manhood, viz. Human Soul and Body; which two last, viz. the light and the Manhood, they affirm to be immediately united to the Godhead. I must add, that (m) forafmuch as Chrift is call'd that light that inlightens every man, the Light of the World; therefore the light is taken for Chrifl, who truly is the fountain of all light;
and hath his habitation in it for ever. Thus the Light of Chrift is fometimes called Chrift, i. e. that in which Chrift is, and from which he is never separated.
They fuppofe alfo, that this fame Light, which they affirm to be immediately united to the Word, or what we call the fecond Perfon in the Trinity, is in all Mankind, that is, in every individual perfon born into the World, whether Jew or Gentile, Turk or Scythian, Indian or Barbarian, of whatfoever Nation, Country or Place. And therefore they call it the Univerfal Light within, that is, the Light within all Men whatfoever; and Chrift within, because they affirm Chrift to be infeparable from that light which they believe to be in all Men whatfoever. For, faies (n) Mr. Barclay, God hath communicated and given unto every man a measure of the Light of his own Son, a measure of grace, a meaSure of the Spirit, which the Scripture expresseth Several Names, as fometimes of the feed of the Kingdom, &c. And that by this phrafe, every man, he means all Mankind, that is, every individual perfon born into the World, whether Jew or Gen tile, Turk or Scythian, Indian or Barbarian, of whatsoever Nation, Country or Place, appears moft evidently from the words going immediately be fore. First, faies he, that God, who out of his infi nite love fent his Son the Lord Jefus Chrift into the World, who tafted death for every man, hath given to every man, whether Jew or Gentile, Turk or Scythian, Indian or Barbarian, of whatsoever Nation, Country or Place, a certain day or time of Vifitation; during which day or time it is poffible for them to be faved, and to partake of the fruit of Chrift's
(n) Ibid. p. 330.
Death. Secondly, that for this end God hath communicated and given unto every man a measure of the Light of his own Son, &c. as before recited.
And that this light, which they affirm to be in all Men whatsoever, is the fame Light, which they affirm to be immediately united to the Word, or what we call the fecond Perfon in the Trinity, Mr. Barclay declares, faying, (o) Chrift in us, or the feed, is not a third fpiritual Nature diftinct from that which was in the Man Chrift Jefus, that was trucified according to the flesh at Jerufalem. For the fame that is in us, was and is in him. And as it is in him, it's the fulness or Spring of the fame in us as the ftream. Nor is there any difference, but fuch as is betwixt the spring and the stream, which are one in their Nature and Subftance. Therefore this feed being in us, the Man Chrift is in us; not according to his whole Manhood, but according unto that which is proper unto it; and yet without all Divifion. As the Natural life is in all the members, but more principally in the head and heart, without any Divifion: fo this Spiritual life and nature is both in Chrift our head, and in us; by which he dwelleth in us, as the Spirit of man doth in the body. And again, (p) tho we affirm, that Chrift dwells in us, yet not imme diately, but mediately, as he is in that feed which is in us; whereas he, to wit, the eternal Word, which was with God and was God, dwelt immediately in that holy Man. He then is as the Head, and we as the Members; he the line, and we the Branches. Now as the foul of man dwells other waies, and in a far more immediate manner, in the head and in the heart,
than in the hands and leggs; and as the Sap, virtue, and life of the Vine lodgeth far otherwife in the stock and root, than in the branches: fo God dwelleth otherwife in the Man Jefus, than in us.
If it be objected, that if the fame light which is immediately united to the Word, be also in all Men whatfoever, then it will follow, that there are as many Chrifts as Men; Mr. Barclay (q) anfwers, that feeing this feed and Spiritual nature of Chrift is one and the fame both in him and in us, it is most unreasonable to argue, that there are as many Chrifts as men; as it is unreasonable to argue, that because the foul of man is in all his members, that therefore as many members, as many fouls. The Element of the Air is but one only Element, altho' it fill the whole Univerfe betwixt the Stars and the Earth: and the Element of Water is but one, altho' it fill many Chan
Now the Quakers affirm, that this light, which (as has been fhewn) they fuppofe to be in all Men whatfoever; I fay, they affirm, that this light, as Mr. (r) Barclay fpeaks, ftrives and wrestles with all for to fave them. For, they fay, 1. that it difcovers and reproves every thing that is evil. Every unrighteous action (faies (s) my Author) is witneffed against and reproved by this light and feed. 2. that it teacheth every thing that is good. It both teacheth us (faies (t) he) first, to forfake evil, to deny ungodliness and worldly luftss and then it teacheth us our whole duty. First, to live foberly. That comprehends Temperance, Chastity, Meekness, and thofe things that relate unto a man's felf. Secondly, Righteously. That comprehends Equity, Fu
(q) Quakerifm confirmed, fect. 4. p. 628. (r) Apol. prop. 5.6. P. 333. (s) Ibid. (t) Ibid. p. 357.