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thing that is evil, teach every thing that is good, and endevor to make them avoid the one and praEtise the other. 2. What that is, which (if these things be done at all) does perform them. If these Questions therefore be asked, I think it advifable, before I answer them, to observe, that when our Adversaries affirm, that the Universal Light within does strive with all Men for to save them; by all Men they understand, as I have already shewn, every individual person born into the World, wheFew or Gentile, Barbarian, Scythian, &c. of whatfoever Nation, Country, or Place. Now if all Men in these Questions be understood in the same Latitude ; then I divide all Men into two sorts, viz, such as have had the Gospel outwardly preached to them, and such as have not.
This division is grounded upon the Doctrine of our Adversaries themselves. For they allert, as has been already sewn, that God does by the pretended Universal Light within make known his Will to every individual person born into the World, whether Jew, Turk, Indian, &c. of whatsoever Nation, Country, or Place. But then, it being manifest by experience, and acknowledged by our Adversaries, that all these Persons have not the Books of Holy Scripture amongst them, which our Adversaries call the Outward Gospel, and the declaration of which they call the Outward Preaching; it is also manifest by experience, and acknowledged by our Adverfaries, that all Men have not the Gospel outwardly preached to them. Those therefore who have the Holy Scriptures, have (in the judgment of ourAdversaries) the Gospel preached tɔ them both outwardly and inwardly: but such as have not the Scriptures, they say, have the Gofpel preached to them inwardly only. This being premised, I answers
First, That there is something, viz. the Holy Spirit of God, whom we generally call the Third Person in the Trinity, which strives with all those, who have had the Gospel outwardly preached to them, for to save them; and particularly, that the Spirit of God does (with respect to those persons) discover and reprove every thing that is evil, teach every thing that is good, and endevor to make them avoid the one and practise the other. But then, I do not say, that the Spirit of God does these things after the same manner, as the Quakers fuppose them to be done by their pretended Universal Light within. For, granting that the Endeyors of the pretended Light, to make such as have had the Gospel outwardly preached to them, avoid every thing that is evil, and pra&ise every thing that is good, are by our Adversaries supposed to be nothing else, but its working upon, inclining, and assisting their Wills & executive Powers; and consequently, that the Spirit does endevor to make them avoid every thing that is evil, and practise every thing that is good, after the same manner, as the pretended Light is by our Adversaries supposed to endevor the same; I say, granting these things to be true, which I Mall not at present inquire into the truth of; yet, as I have already faid, our Adversaries affirm, that the light does discover and reprove every thing that is evil, and teach every thing that is good, by immediate Revelation : whereas I affirm, that tho’the Spirit of God may vouchsafe immediate Revelation, when, and to whomsoever he pleases; yet I have largely shewn that there is no Neceflity of immediate Revelation in order to a saving Christian Faith, and that those who have had the Gospel outwardly preached to them, haye no grounds to expe&t or lay claim to it.
· I assert therefore, that the Spirit of God does, in
these daies, discover and reprove every thing that is evil, and teach every thing that is good, to those who have had the Gospel outwardly preached to them, no otherwise than by the mediate Revelation of the Scriptures.
Secondly, As for those who have not had the Gospel outwardly preached to them, I shall speak of their Case in the next Chapter.
3. They tell us, that the light moves Men to pray, and that that Prayer to which Men are not moved by the light, is not acceptable to God. Now there being no such light as is pretended, 'tis plain that it cannot move Men to Prayer; and that if no Prayer be acceptable to God, but what the light moves Men to offer, then no Prayer at all is acceptable to God, because Men are not at all moved to Prayer by the light. But if it be asked, whether the Spirit of God does not move Men to Prayer, and whether any Prayer be acceptable to God, which the Spirit does not move them
to; I answer, that all good Dispositions are owsing to God's Holy Spirit, and consequently a disE position to Prayer is owing to him. But then I
deny, that there is ever any need of a particular impulse besides that general Disposition. There is need, I confess, of the Spirit's Assistance in Prayer ; but the Spirit's Assistance in Prayer is certainly very different from a particular impulse to Prayer. Nor can any of those Texts which our Adversaries cite, if improved to the utmost, prove any thing more, than that all our Worship requires the influence of the Holy Ghost to make it such as God requires; and this is what we not only readily grant, but heartily contend for.
4. They pretend, that the light commissions Men to the Work of the Ministry; and that the Motion of the light is the only valid Ordination. But certainly a light which is not, cannot call Men to that weighty Imployment; nor can its Motion be any (much less the only) valid Ordination. But we freely grant, that the Motion of the Spirit, from whence all good Actions flow, ought particularly to be felt by those who offer themselves as Candidates for Holy Orders. And accordingly in our Office for the making of Deacons, the Bishop asks this Question, Do you trust, ibat
you are inwardly moved by the Holy Ghost, to take upon you this Office and Ministration, to serve God for the promoting of his Glory, and the edifying of his people? and every Deacon is requir'd to answer, I trust fo. But those that feel the Motion of the Spirit, are not commissioned to preach the Gospel, unless they be also regularly set apart and sent forth by the proper Officers of the Church, , as has been proved by many Writers.
Left therefore any Quaker, who may hercafter be convinced, that the Light does not move Men to the Ministry, should chance to fall into the Error of those Persons, who think the Motion of the Spirit a sufficient Ordination without the Churches folemn Million; I de fire him impartially to peruse some of those Books which have been published to thew the Necessity of a Regular Ordination by imposition of Hands. Particularly, if he desire one that treats briefly of that Subject, I recommend to him Mr. Dorington's little Book, entituled, the Dissenting Ministry in Religion censured and condemned from the Holy Scriptures. But if it should then seem doubtful to him, who those persons are, the imposition of whose Hands
is necessary in Ordination, he may be pleased to peruse the gth, 10th, and 11th Chapters of the Discourse of Schism.
As for Womens preaching, since there is no such light as is pretended, and consequently they are not moved thereby to preach the Gospel; 'tis cera tainly a very great Crime. I shall not now dispute, whether they are capable of Holy Orders; and consequently I am not obliged to shew the Weakness of those Answers, which our Adversaries have returned to what their opponents have urged from Scripture against Womens preaching. But this, I think, is certain, that no Church upon Earth does ordain Women to the Ministry by imposition of Hands; and therefore when our Adversaries are convinced of the Necessity of such an Ordi. nation, they will certainly adhere to the Ministry of Men only, because they will find no Women fo Ordained.
As for what our Adversaries teach concerning the indispensable necessity of Holiness in all Ministers of the Gospel; so that he who preaches the Gospel, is no Minister thereof, unless he lead a holy life; I shall examin it in the next Chap
$. They pretend, that if Men obey the Motions of the Light, and comply with its Strivings, then does it regenerate, fanctify, justify and save them. But since there is no such Light, 'tis certain that what they mean by Regeneration, Sanctification, Justification and Salvation, must be attributed to something else, viz. the Holy Spirit of God. And if what they mean by Regeneration, Sanctifi. cation, Justification and Salvation, be attributed to the Holy Spirit; we are then well enough agreed concerning those Points. For