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Rational Soul of Man, or any Faculty of it, particularly that which we call Human Understanda ing, or Man's Natural Conscience, or his Reason, or any part of Man's Nature. For Mr. Barclay (c) raies, We understand not this Divine Principle to be any part of Man's Nature, &c, We make it a distinct and separate thing from Man's Soul, and all the Faculties of it. Yet such is the Malice of our Adversaries, that they cease not sometimes to calumniate #s, as if we preached sep a natural light, or the light of man's natural Conscience. Next there are, that lean to the Doctrine of Socinus and Pelagius, who persuade themselves thro' mistake, and out of no ill design to injure us, as if this which we preach up, were some natural power and faculty of the soul, 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 distinct, but of a different Nature from the soul of Man and its faculties. Again, (d) This light, seed, &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 Conscience. Again, (f) Conscience and Reason are distinguished from the saving light of Christ in all men, and the revelation thereof, as a natural and supernatural principle are distinguished. To which I add Mr. Pen's words, (g) By light I understand not the mere Spirit or reason of Man.

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But by the Light they mean a certain substance, or real, spiritual, heavenly, and invisible principle, in which they suppose, 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 invisible principle (or; as he expresses it in the very next page, a real spiritual substance ) in which God as Father, Son, and Spirit dwells.

Now this substance, or this real, spiritual, heavenly, and invisible principle, which they call the Light, they suppose, 1. to be immediately United to the fåóz@) Word of God, whom we generally call the second Person in the Trinitý; 2. to belong to him as he is the second Adam. This seed; faies (k) Mr. Barclay, and spiritual body of Christ... is as really and immediately united unto the Word, as his outward body was ; and (I) this feed and spiritual Nature=doth belong to him, as he is the sea cond Adam or Mans-Chrilt. So that, whereas we affirm, that the Nature of the Messiah or Mari Christ is compounded of the Godhead and the Manhood immediately united ; our Adversaries affirm, that the Nature of the Messiah 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 calld that light that inlightens every man, the Light of the World ; therefore the light is taken for Chrift; who truly is the fountain of all light ;

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(b) Ápol prop: 5,6. P. 334. Ibid. P: 333. kerisă confirmed, fect. 4. p.628. " () Ibid. p. 627 prop. 5; 6. P. 336

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and hath his habitation in it for ever. Thus the Light of Christ is sometimes called Christ, i. c. that in which Christ is, and from which he is never feparated.

They fuppofe also, that this fame Light, which they affirm to be immediately united to the Word, or what we call the second Person in the Trinity, is in all Mankind, that is, in every individual percon born into the World, whether Jew or Gentile, Turk or Scythian, Indian or Barbarian, of whatso ever Nation, Country or Place. And therefore they call it the Universal Light within, that is, the Light within all Men whatsoever; and Christ with in, because they affirm Christ to be infeparable from that light which they believe to be in all Men whatsoever. For, faies (n) Mr. Barclay, God hath communicated and given unto every man a meafure of the Light of his own Son, a measure of grace, a meafure of the Spirit, which the Scripture expresseth by Several Names, as sometimes of the feed of the Kingdom, &c. And that by this phrase, every man, he means all Mankind, that is, every individual person born into the World, whether Few or Gentile, Turk or Scythian, Indian or Barbarian, of whatsoever Nation, Country or Place, appears moft evidently from the words going immediately before. First, saies he, that God, who out of his infinite love sent his Son the Lord Jesus Chrift into the World, who tasted 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 Vifstation ; during which day or time it is possible for thens to be saved, and to partake of the fruit of Christ's

(n) Ibid. p. 330.

Death.

Death. Secondly, that for this end God hath come municated 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 same Light, which they affirm to be immediately united to the Word, or what we call the second Person in the Trinity, Mr. Barclay declares, faying, (0) Christ in us, or the seed, is not a third spiritual Nature diftinét

from that which was in the Man Christ Jesus, that was trucified according to the flesh at Jerusalem. For the Same that is in us, was and is in him. And as it is in him, it's the fulness or Spring of the same in us as the stream. Nor is there any difference, but such as is betwixt the spring and the stream, which are one in their Nature and Substance. Therefore this feed being in us, the Man Christ is in us; not according to his whole Manhood, but according unto that which

Ninto it; and get without all Division. As the Natural life is in all the members, but more prina cipally in the head and heart, without any Division : so 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 Christ dwells in us, yet not imme. diately, but mediately, as he is in that seed 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 ; be the Vine, 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,

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(o) Quakerism confirmed, sect. 4. p. 627.
(b) Apol. prop. 5. 6. p. 339.

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than in the hands and leggs; and as the sap, virtue, and life of the Vine lodgeth far otherwise in the stock and root, than in the branches: Go God dwelleth otherwife in the Man Jesus, than in us.

If it be objected, that if the same light which is immediately united to the Word, be also in all Men whatsoever, then it will follow, that there are as many Christs as Men; Mr.Barclay (9) answers, that seeing this feed and spiritual nature of Christ is one and the same both in him and in us, it is most unreasonable to argue, that there are as many Christs as men; as it is unreasonable to argue, that because the soul of man is in all his members, that therefore as many members, as many souls. The Element of the Air is but one only Element, altho' it fill the whole Universe betwixt the Stars and the Earth: and the Element of Water is but one, altho' it fill many Channels.

Now the Quakers affirm, that this light, which (as has been shewn) they suppose to be in all Men whatsoever; I say, they affirm, that this light, as Mr.(r) Barclay speaks, strives and wrestles with all for to save them. For, they say, 1. that it discovers and reproves every thing that is evil. Every unrighteous action (saies (s) my Author) is wit. nessed against and reproved by ihis lòght and feed. 2. that it teacheth every thing that is good. It both teacherh us (faies (t)he) first, to forsake evil, to deny

, ungodliness and worldly lufts; and then it teacheih us our whole dury. First, to live soberly. That comprehends Temperance, Chastity, Meekness, and those things that relate unto a man's self. Secondly, Righteonly. That comprehends Equity, In

(9) Quakerism confirmed, fect. 4. p.628. (p) Apol. prop. 5,6. . 333. (s) Ibid. (t) Ibid. P. 357.

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