Two treatises concerning the divine light the first, being an answer to a letter of a learned Quaker, which he is pleased to call, A just reprehension to John Norris for his unjust reflections on the Quakers, in his book entituled, Reflections upon the conduct of human life, &c., the second, being a discourse concerning the grossness of the Quakers notion of the light within, with their confusion and inconsistency in explaining it / by John Norris ...
         Norris, John, 1657-1711.
      
       
         
           1692
        
      
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             Two treatises concerning the divine light the first, being an answer to a letter of a learned Quaker, which he is pleased to call, A just reprehension to John Norris for his unjust reflections on the Quakers, in his book entituled, Reflections upon the conduct of human life, &c., the second, being a discourse concerning the grossness of the Quakers notion of the light within, with their confusion and inconsistency in explaining it / by John Norris ...
             Norris, John, 1657-1711.
             Norris, John, 1657-1711. Grossness of the Quaker's principle.
          
           [4], 105, [2], 35, [1] p.
           
             Printed for Sam. Manship ...,
             London :
             1692.
          
           
             Advertisement: p. [1] at end.
             Includes bibliographical references.
             Added t.p. and separate paging ([2], 35 p.): The grossness of the Quaker's principle.
             Richard Vickris is the author of A just reprehension to John Norris.
             Reproduction of original in Union Theological Seminary Library, New York.
          
        
      
    
     
       
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           Vickris, Richard, d. 1700. -- Just reprehension to John Norris.
           Society of Friends -- England.
           Society of Friends -- Controversial literature.
        
      
    
     
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           TWO
           TREATISES
           Concerning
           the
           
             Divine
             Light
          
           ,
           THE
           FIRST
           ,
           Being
           an
           Answer
           to
           a
           Letter
           of
           a
           Learned
           Quaker
           ,
           which
           he
           is
           pleased
           to
           call
           ,
           
             A
             Just
             Reprehension
             to
          
           John
           Norris
           
             for
             his
             Vnjust
             Reflections
             on
             the
             Quakers
             ,
             in
             his
             Book
             Entituled
             ,
          
           Reflections
           upon
           the
           Conduct
           of
           Human
           Life
           ,
           &c.
           
           THE
           SECOND
           ,
           Being
           a
           Discourse
           concerning
           the
           Grossness
           of
           the
           Quakers
           Notion
           of
           the
           
             Light
             within
          
           ,
           with
           their
           Confusion
           and
           Inconsistency
           in
           Explaining
           it
           .
        
         
           By
           
             JOHN
             NORRIS
          
           ,
           M.
           A.
           Rector
           of
           Bemerton
           near
           Sarum
           ,
           and
           late
           Fellow
           of
           All-Souls
           College
           in
           Oxford
           .
        
         
           LONDON
           ,
           Printed
           for
           
             Sam.
             Manship
          
           at
           the
           
             Black
             Bull
          
           in
           Cornhil
           ,
           near
           the
           
             Royal
             Exchange
          
           ,
           1692.
           
        
      
       
         
         
           Licensed
           ,
        
         
           
             
               April
               .
               15.
               1692.
               
            
          
        
      
       
         
         
           ADVERTISEMENT
           TO
           THE
           READER
           .
        
         
           THo
           I
           have
           not
           professedly
           undertaken
           in
           the
           Two
           following
           Treatises
           to
           give
           an
           express
           and
           full
           Account
           of
           the
           Divine
           Light
           ,
           but
           only
           so
           far
           as
           I
           have
           occasion
           to
           do
           it
           in
           dealing
           with
           my
           Adversary
           ,
           yet
           (
           if
           my
           Judgment
           may
           be
           taken
           concerning
           my
           own
           Work
           ,
           )
           I
           think
           that
           even
           this
           
             Occasional
             Account
          
           that
           occurs
           up
           and
           down
           in
           these
           Papers
           ,
           may
           be
           so
           considerable
           as
           to
           give
           them
           a
           fair
           Right
           to
           the
           Title
           of
           
             Treatises
             concerning
             
             the
             Divine
             Light.
          
           And
           tho
           the
           direct
           and
           professed
           business
           of
           the
           former
           of
           these
           Treatises
           be
           only
           a
           Private
           and
           Personal
           Ingagement
           between
           me
           and
           my
           Opposer
           ,
           yet
           that
           it
           has
           been
           the
           occasion
           of
           my
           delivering
           many
           great
           and
           considerable
           things
           ,
           as
           well
           Absolutely
           as
           Relatively
           consider'd
           ,
           and
           such
           as
           if
           read
           carefully
           and
           judiciously
           ,
           and
           with
           a
           thoroughly
           Awaken'd
           Attention
           ,
           may
           contribute
           very
           much
           to
           the
           clearing
           of
           many
           useful
           Truths
           ,
           and
           to
           the
           Improvement
           of
           the
           Reader
           in
           several
           curious
           Points
           of
           Speculation
           .
        
      
    
     
       
         
         
           An
           Answer
           
             to
             a
             Letter
             of
             a
             Learned
             Quaker
             ,
             which
             he
             calls
             ,
          
           A
           just
           Reprehension
           to
           
             John
             Norris
          
           of
           
             Newton
             St.
             Loe
          
           ,
           for
           his
           unjust
           Reflection
           on
           the
           Quakers
           ,
           in
           his
           Book
           Entituled
           ,
           
             Reflections
             upon
             the
             Conduct
             of
             Human
             Life
             ,
          
           &c.
           
        
         
           By
           the
           Author
           of
           those
           Reflections
           .
        
         
           THO
           I
           do
           not
           think
           it
           any
           great
           piece
           of
           Ignorance
           or
           Defect
           of
           Learning
           ,
           not
           to
           be
           rightly
           acquainted
           with
           the
           Quaker's
           Principles
           ,
           which
           if
           I
           knew
           them
           never
           so
           well
           ,
           would
           add
           but
           little
           either
           to
           my
           Knowledge
           ,
           or
           to
           my
           Opinion
           of
           it
           ;
           yet
           I
           am
           withal
           so
           sensible
           of
           that
           Right
           ,
           which
           even
           the
           meanest
           Persons
           
           and
           Parties
           have
           to
           Justice
           and
           Fair
           Dealing
           ,
           that
           I
           think
           I
           should
           not
           be
           able
           to
           justifie
           my
           misrepresenting
           those
           Principles
           ,
           of
           which
           I
           might
           be
           very
           excusably
           Ignorant
           .
        
         
           And
           since
           this
           is
           the
           thing
           laid
           to
           my
           Charge
           ,
           and
           that
           with
           a
           great
           deal
           of
           Passion
           and
           angry
           Resentment
           ,
           not
           to
           say
           Rudeness
           and
           Incivility
           ,
           I
           think
           I
           may
           be
           allow'd
           to
           be
           so
           far
           concerned
           at
           the
           Indictment
           ,
           as
           to
           endeavour
           to
           acquit
           my self
           of
           it
           ;
           not
           so
           much
           for
           the
           Honour
           of
           my
           Judgment
           (
           which
           I
           do
           not
           conceive
           at
           present
           to
           lie
           much
           at
           stake
           )
           as
           for
           the
           Justification
           of
           my
           Sincerity
           :
           Which
           tho
           I
           so
           peculiarly
           value
           ,
           that
           I
           might
           be
           allowed
           to
           be
           a
           little
           warm
           in
           the
           Vindication
           of
           it
           ,
           especially
           coming
           after
           such
           a
           provoking
           and
           affrouting
           Adversary
           ,
           yet
           I
           hope
           I
           shall
           be
           able
           so
           to
           temper
           my
           Spirit
           and
           govern
           my
           Pen
           ,
           that
           the
           Defence
           shall
           not
           be
           near
           so
           passionate
           as
           the
           Charge
           .
        
         
           I
           confess
           indeed
           ,
           I
           did
           not
           expect
           any
           great
           Civility
           of
           Address
           from
           a
           Man
           of
           this
           sullen
           Tribe
           ,
           whose
           visible
           Mark
           and
           Character
           is
           Rusticity
           ,
           and
           who
           are
           generally
           at
           as
           great
           Defiance
           
           with
           all
           Courtliness
           of
           Style
           ,
           as
           of
           Behaviour
           .
           But
           yet
           I
           thought
           that
           the
           Gentleman
           and
           the
           Scholar
           (
           for
           such
           it
           seems
           is
           the
           Quality
           of
           my
           Adversary
           )
           might
           so
           far
           ballance
           and
           over-rule
           the
           Quaker
           ,
           as
           to
           contain
           him
           within
           the
           Limits
           of
           Ordinary
           Decency
           ,
           and
           keep
           him
           on
           this
           side
           Rudeness
           and
           Scurrility
           .
           To
           be
           blunt
           and
           down-right
           is
           one
           thing
           ,
           but
           to
           be
           rude
           and
           abusive
           is
           another
           .
           And
           however
           I
           might
           expect
           the
           former
           from
           him
           ,
           and
           excuse
           in
           him
           as
           a
           Quaker
           ,
           yet
           of
           the
           latter
           I
           thought
           he
           would
           not
           be
           guilty
           as
           a
           Gentleman
           .
           Indeed
           the
           least
           that
           I
           could
           expect
           from
           a
           Person
           of
           Mr.
           Vickris
           his
           Education
           and
           Quality
           ,
           was
           ,
           that
           he
           would
           not
           be
           uncivil
           ,
           especially
           in
           his
           first
           Onset
           ,
           and
           writing
           to
           a
           Person
           that
           was
           a
           Stranger
           to
           him
           ;
           and
           who
           ,
           tho
           he
           does
           not
           look
           upon
           himself
           to
           be
           so
           great
           as
           to
           be
           above
           Contradiction
           ,
           may
           yet
           justly
           think
           himself
           considerable
           enough
           to
           expect
           and
           deserve
           fair
           and
           civil
           Language
           .
           But
           in
           stead
           of
           this
           he
           falls
           foul
           upon
           me
           ,
           after
           such
           a
           rude
           ,
           violent
           and
           passionate
           manner
           ,
           as
           is
           below
           the
           Breeding
           even
           of
           a
           Water-man
           ,
           and
           such
           as
           a
           Man
           of
           any
           Temper
           would
           be
           ashamed
           to
           be
           guilty
           of
           ,
           even
           in
           the
           sudden
           Heats
           of
           common
           Discourse
           
           Which
           may
           tempt
           some
           unlucky
           Fancies
           to
           imagin
           ,
           that
           he
           has
           exchang'd
           his
           Gold
           quaking
           Fit
           for
           an
           Hot
           one
           ,
           and
           that
           the
           Light
           within
           is
           turn'd
           into
           a
           Flame
           .
        
         
           I
           cannot
           in
           Justice
           deny
           ,
           but
           that
           for
           a
           Man
           of
           his
           Way
           ,
           my
           Adversary
           is
           pretty
           considerable
           for
           his
           Sense
           and
           Learning
           ,
           (
           notwithstanding
           that
           he
           endeavours
           to
           represent
           me
           as
           a
           Dunce
           and
           Blockhead
           as
           well
           as
           a
           Knave
           )
           and
           I
           believe
           he
           would
           have
           shewn
           more
           of
           each
           ,
           and
           with
           better
           Advantage
           ,
           if
           the
           Violence
           of
           his
           Passion
           had
           not
           disturb'd
           the
           Clearness
           and
           Order
           of
           his
           Thoughts
           ,
           and
           put
           him
           often
           out
           of
           his
           Guard.
           For
           Passion
           is
           the
           great
           Contrariety
           to
           Reason
           ,
           and
           will
           draw
           a
           Cloud
           over
           the
           brightest
           Mind
           .
           The
           quiet
           and
           sedate
           Soul
           is
           most
           fit
           for
           the
           Contemplation
           of
           Truth
           ,
           as
           the
           calmest
           Weather
           is
           commonly
           the
           most
           serene
           .
           If
           Love
           be
           blind
           ,
           Anger
           I
           'm
           sure
           is
           much
           more
           so
           ;
           and
           there
           is
           this
           remarkable
           difference
           between
           the
           Wars
           of
           the
           Pen
           and
           those
           of
           the
           Sword
           ,
           that
           tho
           the
           Soldier
           may
           fight
           to
           most
           Advantage
           in
           Hot
           Blood
           ,
           the
           Disputant
           will
           reason
           best
           in
           Cold.
           
        
         
         
           But
           lest
           I
           should
           appear
           guilty
           of
           a
           false
           Charge
           in
           this
           respect
           ,
           as
           he
           says
           I
           am
           in
           some
           others
           ,
           and
           be
           thought
           to
           misrepresent
           the
           Temper
           and
           Behaviour
           of
           my
           Adversary
           ,
           as
           he
           says
           I
           do
           his
           Principles
           ,
           I
           think
           it
           necessary
           for
           my
           own
           Security
           ,
           to
           give
           the
           Reader
           some
           Account
           of
           the
           Passion
           ,
           Rudeness
           and
           Abusiveness
           of
           this
           Aggressor
           ,
           before
           I
           proceed
           to
           consider
           the
           Argument
           of
           his
           Paper
           .
        
         
           And
           here
           (
           to
           pass
           by
           the
           Roughness
           and
           the
           Magisterial
           Ayre
           of
           the
           Title
           Page
           ,
           where
           at
           first
           Dash
           he
           assumes
           the
           Office
           of
           a
           Censor
           ,
           and
           undertakes
           to
           Reprehend
           ,
           taxing
           me
           with
           no
           less
           than
           False
           
             Representation
             ,
             Confusion
          
           and
           Self-Contradiction
           ,
           which
           I
           think
           might
           be
           more
           properly
           left
           to
           the
           Judgment
           of
           the
           Reader
           ,
           or
           bring
           up
           the
           Arrear
           ,
           than
           be
           placed
           in
           the
           Front
           of
           the
           Book
           )
           I
           appeal
           for
           the
           Truth
           of
           this
           Charge
           to
           the
           following
           Passages
           .
        
         
           
             When
             first
          
           (
           says
           he
           ,
           
             pag.
             3.
             )
             I
             perused
             thy
             Reflections
             upon
             the
             Conduct
             of
             Human
             Life
             ,
             &c.
             
             I
             was
             ,
             and
             still
             am
             pleased
             with
             all
             that
             tends
             to
             the
             Propagation
             of
             Original
             and
             Necessary
             Truth
             ,
             but
             rejoyce
             
             where
             I
             find
             it
             spring
             from
             an
             upright
             Mind
             ,
             pure
             Intention
             ,
          
           and
           
             clean
             Vessel
          
           .
           What
           Reason
           has
           he
           to
           question
           or
           prejudge
           the
           Uprightness
           of
           my
           Mind
           ,
           or
           the
           Purity
           of
           my
           Intention
           ,
           or
           the
           Cleanness
           of
           my
           Vessel
           ?
           Either
           this
           is
           very
           impertinently
           ,
           or
           very
           uncharitably
           suggested
           .
           Either
           he
           means
           nothing
           by
           it
           ,
           or
           he
           means
           ill
           .
           And
           that
           he
           does
           so
           ,
           he
           has
           taken
           Care
           to
           satisfie
           the
           Reader
           ,
           by
           explaining
           himself
           more
           fully
           in
           the
           very
           next
           Words
           ,
           
             For
             whoso
          
           (
           says
           he
           )
           
             undertakes
             to
             reprehend
             the
             Intelligible
             Conduct
             of
             Human
             Life
             ,
             ought
             first
             to
             purge
             himself
             from
             the
             Irregularities
             of
             his
             Moral
             Conduct
             ,
             which
             does
             Cloud
             and
             darken
             his
             Understanding
             .
          
           What
           a
           scurvy
           malicious
           Insinuation
           is
           this
           !
           For
           tho
           the
           Words
           abstractly
           consider'd
           be
           a
           Proposition
           of
           Universal
           Truth
           ,
           and
           may
           bear
           an
           innocent
           and
           inoffensive
           Sense
           ,
           yet
           consider'd
           with
           their
           Occasion
           ,
           and
           with
           their
           Application
           to
           me
           ,
           if
           they
           signifie
           any
           thing
           they
           must
           signifie
           ill
           ;
           there
           must
           be
           either
           an
           intolerable
           Impertinence
           in
           them
           ,
           or
           a
           great
           deal
           of
           Malice
           and
           Censoriousness
           .
           For
           does
           he
           not
           by
           this
           plainly
           insinuate
           to
           the
           World
           that
           I
           am
           an
           ill
           Man
           ,
           and
           that
           there
           are
           such
           Irregularities
           in
           my
           Moral
           Conduct
           as
           make
           
           me
           unfit
           to
           reflect
           upon
           the
           Intellectual
           Conduct
           of
           Human
           Life
           ?
           And
           would
           not
           any
           one
           that
           knew
           nothing
           of
           me
           any
           otherwise
           than
           by
           this
           Paper
           of
           his
           ,
           and
           were
           to
           take
           his
           Measure
           of
           me
           from
           hence
           ,
           be
           tempted
           to
           conclude
           ,
           that
           I
           was
           a
           Man
           of
           a
           loose
           and
           debauch'd
           Conversation
           ?
           Now
           if
           I
           deserve
           this
           Character
           ,
           I
           have
           nothing
           to
           complain
           of
           ;
           but
           if
           I
           do
           not
           ,
           (
           and
           I
           appeal
           even
           to
           Mr.
           Vickris
           himself
           ,
           nay
           ,
           even
           to
           the
           World
           ,
           whether
           I
           do
           or
           no
           )
           then
           this
           is
           a
           very
           uncharitable
           and
           very
           unchristian
           Insinuation
           .
        
         
           And
           yet
           as
           bad
           as
           it
           is
           ,
           he
           has
           more
           of
           the
           same
           ;
           and
           that
           notwithstanding
           what
           he
           says
           of
           himself
           in
           the
           Paragraph
           immediately
           following
           ,
           that
           he
           is
           
             far
             from
             a
             Spirit
             of
             Detraction
             .
          
           Which
           Passage
           I
           think
           should
           either
           have
           been
           left
           out
           ,
           or
           set
           at
           a
           greater
           distance
           from
           the
           foregoing
           one
           ,
           wherein
           ,
           there
           seems
           to
           be
           so
           strong
           a
           Savour
           of
           that
           Spirit
           .
           As
           there
           does
           in
           what
           follows
           ,
           when
           
             (
             p.
          
           4.
           )
           He
           charges
           me
           with
           despising
           the
           Testimony
           of
           God
           through
           the
           Meanness
           of
           the
           Instruments
           :
           Applying
           to
           me
           that
           of
           the
           Apostle
           to
           the
           Thessalonians
           ,
           chap.
           4.
           
             v.
             8.
             
             He
             therefore
             that
             despiseth
             ,
             despiseth
             not
             Man
             but
             God
             ,
             who
             hath
             also
             
             given
             unto
             us
             his
             Holy
             Spirit
             .
          
           Which
           Allegation
           I
           shall
           allow
           to
           be
           pertinent
           ,
           when
           he
           has
           proved
           those
           Instruments
           he
           talks
           of
           to
           be
           equally
           inspired
           with
           the
           Apostles
           :
           But
           till
           then
           he
           must
           give
           me
           leave
           to
           think
           and
           call
           it
           a
           Blasphemous
           piece
           of
           Arrogance
           .
           For
           it
           can
           be
           no
           less
           to
           make
           Despising
           the
           Quakers
           the
           same
           with
           despising
           God
           ,
           unless
           it
           be
           proved
           that
           the
           Quakers
           are
           Divinely
           inspired
           .
           When
           I
           see
           this
           done
           ,
           I
           shall
           allow
           of
           the
           Expression
           :
           In
           the
           mean
           while
           I
           must
           beg
           Mr.
           Vickris
           not
           to
           be
           angry
           ,
           if
           I
           tell
           him
           that
           it
           puts
           me
           in
           mind
           of
           a
           Story
           I
           have
           heard
           of
           a
           Quaker
           in
           Oxford
           ,
           who
           when
           some
           of
           the
           young
           Scholars
           for
           some
           Rudenesses
           and
           Disturbances
           he
           had
           been
           guilty
           of
           in
           the
           College
           ,
           had
           brought
           him
           to
           the
           Pump
           to
           pump
           him
           ,
           while
           he
           was
           doing
           his
           Penance
           ,
           impudently
           cried
           out
           ,
           
             Pump
             on
             ,
             Pump
             on
             ,
             you
             Pump
             not
             me
             ,
             but
             the
             Lord.
          
           I
           will
           not
           say
           Mr.
           Vickris
           his
           Expression
           is
           exactly
           of
           a
           piece
           with
           this
           ,
           but
           there
           is
           so
           much
           Resemblance
           between
           them
           ,
           that
           assoon
           as
           I
           read
           one
           ,
           I
           could
           not
           chuse
           but
           think
           of
           t'other
           .
        
         
           But
           he
           goes
           on
           in
           his
           Censorious
           and
           Uncharitable
           Reflections
           ;
           for
           after
           he
           
           had
           quoted
           
             (
             Page
             6.
          
           )
           that
           Passage
           out
           of
           the
           Book
           of
           Wisdom
           ,
           chap.
           1.
           v.
           4.
           
           
             Into
             a
             malicious
             Soul
             Wisdom
             will
             not
             enter
             ,
             nor
             dwell
             in
             the
             Body
             that
             is
             subject
             to
             Sin.
             For
             the
             Holy
             Spirit
             of
             Discipline
             will
             fly
             Deceit
             ,
             and
             remove
             from
             Thoughts
             that
             are
             without
             Understanding
             ,
             and
             will
             not
             abide
             when
             Unrighteousness
             cometh
             in
             .
             For
             Wisdom
             is
             a
             loving
             Spirit
             ,
             and
             will
             not
             acquit
             a
             Blasphemer
             of
             his
             Words
             ;
             for
             God
             is
             the
             Witness
             of
             his
             Reins
             ,
             and
             a
             true
             Beholder
             of
             his
             Heart
             ,
             and
             an
             Hearer
             of
             his
             Tongue
             .
             Therefore
             he
             that
             speaketh
             unrighteous
             things
             can't
             be
             hid
             ,
             neither
             shall
             Vengeance
             when
             it
             punishes
             pass
             by
             him
             .
          
           All
           which
           in
           the
           abundance
           of
           his
           Civility
           and
           Charity
           he
           has
           thought
           fit
           to
           apply
           to
           me
           :
           He
           proceeds
           to
           add
           ,
           
             Now
             seeing
             these
             Sayings
             are
             true
             and
             righteous
             ,
             and
             that
             't
             is
             possible
             to
             profess
             this
             Doctrin
             of
             the
             Divine
             Word
             ,
             Light
             ,
             Grace
             ,
             Spirit
             of
             Wisdom
             and
             Truth
             ,
             and
             the
             teachings
             of
             it
             ,
             and
             yet
             not
             possess
             it
             ,
             nor
             be
             learn'd
             of
             it
             ,
             nor
             led
             by
             it
             ,
             but
             whilst
             preaching
             of
             it
             to
             others
             to
             be
             a
             Cast-a-way
             :
             I
             advise
             thee
             to
             consider
             in
             what
             Ground
             and
             Nature
             thou
             yet
             standest
             and
             livest
             in
             ,
             and
             what
             Spirit
             lives
             and
             rules
             in
             thee
             .
          
           I
           thank
           him
           for
           his
           Advice
           ,
           but
           not
           for
           that
           spiteful
           and
           strangely
           censorious
           
           Insinuation
           that
           goes
           along
           with
           it
           ,
           which
           amounts
           to
           no
           less
           ,
           than
           that
           I
           am
           one
           of
           those
           malicious
           Souls
           into
           which
           Wisdom
           will
           not
           enter
           ;
           that
           I
           am
           deceitful
           ,
           without
           Understanding
           ,
           unrighteous
           ,
           and
           a
           Blasphemer
           :
           That
           tho
           I
           profess
           the
           Doctrin
           of
           the
           Divine
           Light
           ,
           yet
           I
           do
           not
           possess
           it
           ,
           nor
           am
           led
           by
           it
           ,
           but
           while
           I
           preach
           it
           to
           others
           ,
           am
           my self
           a
           Cast-away
           ;
           which
           I
           think
           is
           as
           bad
           as
           one
           Man
           can
           well
           say
           of
           another
           ,
           and
           yet
           't
           is
           what
           he
           plainly
           insinuates
           ,
           if
           there
           be
           any
           Connection
           or
           Pertinence
           in
           what
           he
           says
           .
        
         
           But
           fearing
           he
           had
           not
           been
           yet
           plain
           enough
           ,
           and
           lest
           the
           too
           candid
           Reader
           should
           miss
           his
           Meaning
           ,
           he
           proceeds
           ,
           
             Hath
             not
             Unrighteousness
             entred
             in
             through
             Self-love
             and
             Esteem
             ,
             which
             blinds
             the
             Eye
             ,
             and
             causes
             the
             Tongue
             to
             speak
             Unrighteous
             things
             ?
          
           Here
           he
           charges
           me
           with
           Unrighteousness
           ,
           Ambition
           and
           Self-love
           ;
           which
           last
           he
           is
           pleased
           to
           beighten
           to
           such
           an
           extravagant
           pitch
           ,
           as
           to
           make
           me
           an
           Idolater
           ,
           and
           that
           of
           the
           worst
           sort
           ,
           as
           making
           my self
           to
           be
           my
           God.
           For
           says
           he
           ,
           
             Is
             not Self
             exalted
             to
             sit
             in
             the
             Temple
             of
             God
             ,
             as
             God
             in
             thee
             ?
          
           What
           a
           Flight
           of
           Censoriousness
           
           and
           Uncharity
           is
           this
           !
           For
           besides
           the
           Heinousness
           of
           the
           Charge
           ,
           (
           it
           being
           as
           bad
           as
           can
           be
           said
           of
           the
           Devil
           himself
           ,
           that
           he
           makes
           Self
           his
           God
           ,
           there
           being
           nothing
           so
           opposite
           to
           Charity
           which
           refers
           all
           to
           God
           ,
           as
           Self-love
           ,
           which
           refers
           all
           to
           its
           self
           )
           I
           say
           ,
           besides
           the
           Heinousness
           of
           the
           Charge
           ,
           't
           is
           also
           of
           such
           a
           particular
           Nature
           ,
           as
           were
           I
           indeed
           guilty
           of
           it
           ,
           it
           would
           be
           impossible
           for
           any
           Man
           ,
           much
           more
           for
           Mr.
           Vickris
           ,
           who
           is
           a
           meer
           Stranger
           to
           me
           ,
           without
           a
           Divine
           Revelation
           ever
           to
           know
           .
           For
           Self-love
           is
           a
           Vice
           of
           the
           Heart
           ,
           and
           one
           of
           the
           most
           latent
           and
           retired
           of
           all
           the
           Vices
           that
           are
           lodged
           there
           ,
           and
           consequently
           obnoxious
           to
           his
           Judgment
           only
           who
           is
           a
           Discerner
           of
           the
           Heart
           ,
           to
           whom
           all
           Hearts
           be
           open
           ,
           all
           Desires
           known
           ,
           and
           from
           whom
           no
           Secret
           is
           hid
           .
           God
           alone
           can
           tell
           how
           far
           Self
           is
           exalted
           either
           in
           me
           ,
           or
           in
           any
           Man
           else
           :
           And
           therefore
           Mr.
           Vickris
           had
           much
           better
           have
           left
           me
           to
           His
           Judgment
           ,
           than
           to
           sit
           in
           Judgment
           upon
           me
           himself
           ,
           and
           pass
           so
           severe
           a
           Sentence
           in
           a
           Cause
           that
           does
           not
           ,
           cannot
           fall
           within
           his
           Cognizance
           .
        
         
         
           Nor
           is
           he
           satisfy'd
           with
           representing
           me
           as
           an
           ill
           Man
           ,
           but
           he
           must
           also
           find
           fault
           with
           me
           for
           being
           a
           
             Scholar
             .
             Art
             thou
             not
             decking
             thy self
             with
             thy
             corrupt
             Wisdom
             ,
          
           (
           says
           he
           )
           
             which
             is
             the
             forbidden
             Fruit
             ,
             and
             will
             prove
             Folly
             in
             the
             end
             ?
          
           By
           which
           I
           suppose
           he
           must
           mean
           Philosophy
           ,
           and
           the
           Study
           of
           Arts
           and
           Sciences
           ,
           which
           he
           will
           needs
           have
           to
           be
           corrupt
           Wisdom
           ,
           and
           the
           Forbidden
           Fruit.
           Now
           tho
           I
           not
           only
           grant
           ,
           but
           in
           a
           Treatise
           purposely
           written
           upon
           this
           Subject
           ,
           have
           expresly
           contended
           ,
           and
           if
           I
           mistake
           not
           ,
           fully
           demonstrated
           ,
           that
           considering
           the
           present
           State
           of
           Man
           ,
           the
           Study
           of
           Learning
           and
           Knowledg
           is
           no
           farther
           allowable
           ,
           than
           as
           't
           is
           conducive
           to
           the
           moralizing
           of
           his
           Life
           ,
           and
           that
           all
           Prosecution
           of
           it
           beyond
           or
           beside
           this
           End
           ,
           is
           an
           immoderate
           and
           blameable
           Curiosity
           ;
           yet
           I
           hope
           as
           far
           as
           it
           is
           apt
           to
           serve
           the
           Interest
           of
           a
           good
           Life
           ,
           there
           is
           no
           reason
           to
           disallow
           or
           condemn
           it
           .
           Tho
           it
           be
           not
           to
           be
           allow'd
           any
           farther
           ,
           yet
           I
           think
           it
           may
           and
           must
           be
           allow'd
           so
           far
           .
           And
           herein
           I
           think
           I
           state
           the
           measure
           of
           prosecuting
           Learning
           and
           Knowledge
           in
           a
           due
           mean
           ,
           between
           the
           Extremes
           of
           those
           over-inquisitive
           
           Spirits
           on
           the
           one
           hand
           ,
           who
           set
           no
           Limits
           to
           their
           Curiosity
           ,
           and
           those
           narrow
           and
           contracted
           ones
           on
           the
           other
           who
           confine
           it
           too
           straitly
           ,
           condemning
           all
           Human
           Learning
           in
           gross
           ,
           under
           the
           reproachful
           Appellations
           of
           
             Carnal
             Reason
             ,
             Corrupt
             Wisdom
             ,
             Vain
             Philosophy
             ,
          
           and
           the
           like
           ;
           under
           which
           Characters
           I
           think
           it
           ought
           not
           to
           be
           represented
           ,
           as
           far
           as
           it
           is
           apt
           to
           serve
           and
           minister
           to
           the
           Interest
           of
           Religion
           and
           a
           good
           Life
           .
           And
           that
           it
           may
           be
           serviceable
           to
           that
           purpose
           ,
           I
           might
           undertake
           to
           shew
           ,
           but
           that
           the
           excellent
           Mr.
           Boyle
           has
           saved
           me
           the
           trouble
           in
           a
           late
           Treatise
           upon
           this
           very
           Subject
           ,
           call'd
           ,
           
             The
             Christian
             Virtuoso
          
           .
           I
           cannot
           therefore
           but
           wonder
           what
           should
           make
           Mr.
           Vickris
           (
           who
           is
           himself
           a
           Scholar
           )
           thus
           condemn
           all
           Human
           Learning
           in
           gross
           ,
           under
           the
           Name
           of
           
             Corrupt
             Wisdom
          
           ,
           and
           blame
           me
           for
           decking
           my self
           with
           it
           ,
           especially
           considering
           that
           a
           little
           after
           
             (
             Page
          
           10
           )
           he
           supposes
           the
           Divine
           Light
           to
           assist
           the
           Natural
           Faculties
           of
           the
           Soul
           in
           the
           Attainment
           of
           Arts
           and
           Sciences
           :
           Why
           then
           does
           he
           tell
           me
           of
           decking
           my self
           with
           my
           Corrupt
           Wisdom
           ?
           What
           ,
           does
           the
           Divine
           Light
           assist
           the
           Natural
           Faculties
           of
           the
           Soul
           in
           the
           Attainment
           of
           
           Corrupt
           Wisdom
           ,
           and
           such
           as
           will
           prove
           Folly
           in
           the
           end
           ?
           Can
           that
           Wisdom
           be
           corrupt
           ,
           which
           is
           taught
           us
           by
           the
           Assistance
           of
           the
           Divine
           Light
           ?
           Or
           is
           that
           Light
           to
           be
           esteem'd
           Divine
           ,
           whose
           Instructions
           are
           so
           corrupt
           ?
           How
           are
           these
           things
           consistent
           ,
           unless
           Mr.
           Vickris
           will
           be
           understood
           not
           of
           condemning
           Human
           Learning
           in
           general
           as
           Corrupt
           ,
           but
           only
           that
           which
           is
           the
           Object
           of
           my
           particular
           Study
           ;
           as
           if
           my
           Studies
           were
           not
           directed
           to
           the
           ends
           of
           a
           good
           Life
           ,
           which
           would
           be
           as
           great
           a
           Gensure
           ,
           as
           the
           other
           is
           a
           Contradiction
           .
           So
           that
           in
           short
           ,
           he
           is
           necessarily
           reduced
           to
           this
           Dilemma
           ,
           Either
           he
           condemns
           Human
           Learning
           in
           gross
           ,
           as
           corrupt
           ,
           and
           then
           he
           
             contradicts
             himself
          
           ,
           in
           making
           the
           Divine
           Light
           assistant
           to
           it
           ;
           or
           he
           condemns
           the
           particular
           matter
           of
           my
           Study
           as
           corrupt
           ,
           and
           then
           he
           
             Censures
             me
          
           .
        
         
           As
           he
           does
           again
           most
           unpardonably
           ,
           
             (
             Page
          
           7.
           )
           telling
           me
           ,
           that
           I
           
             wilfully
             blast
             the
             Fame
             of
             God's
             Name
             and
             Work
             in
             the
             Earth
             ,
             in
             and
             by
             his
             People
             ,
             because
             they
             agree
             not
             with
             Man's
             Ways
             and
             Conceited
             wise
             Notions
             .
          
           Which
           is
           a
           Charge
           next
           to
           that
           of
           committing
           the
           Sin
           against
           the
           Holy
           Ghost
           .
           For
           does
           
           Mr.
           Vickris
           consider
           what
           it
           is
           wilfully
           to
           blast
           the
           Fame
           of
           God's
           Name
           and
           Work
           ?
           Or
           does
           he
           consider
           how
           intimately
           acquainted
           a
           Man
           had
           need
           be
           with
           another
           Man
           's
           Interiour
           ,
           to
           be
           able
           to
           pronounce
           what
           degrees
           of
           Wilfulness
           there
           are
           in
           his
           
             Overt
             Acts
          
           ?
           Does
           he
           well
           consider
           this
           ?
           The
           best
           Apology
           I
           can
           make
           for
           him
           ,
           is
           to
           say
           ,
           that
           he
           does
           not
           .
           And
           yet
           as
           if
           he
           had
           said
           nothing
           amiss
           ,
           but
           were
           secure
           of
           the
           Truth
           of
           his
           Charge
           ,
           he
           wipes
           his
           Mouth
           ,
           and
           very
           gravely
           applies
           to
           me
           two
           of
           the
           most
           severe
           Texts
           of
           Scripture
           that
           he
           could
           pick
           out
           in
           all
           the
           Bible
           ,
           namely
           ,
           the
           12th
           Verse
           of
           the
           2d
           of
           Peter
           the
           2d
           ,
           and
           the
           10th
           Verse
           of
           the
           Epistle
           of
           St.
           Jude
           ,
           which
           tho
           through
           a
           guilty
           Modesty
           he
           would
           not
           speak
           out
           ,
           I
           shall
           .
           The
           Words
           are
           ,
           
             But
             these
             ,
             as
             natural
             Brute
             Beasts
             ,
             made
             to
             be
             taken
             and
             destroy'd
             ,
             speak
             evil
             of
             the
             things
             that
             they
             understand
             not
             ,
             and
             shall
             utterly
             perish
             in
             their
             own
             Corruption
             .
          
           And
           again
           ,
           
             But
             these
             speak
             evil
             of
             those
             things
             which
             they
             know
             not
             ;
             but
             what
             they
             know
             naturally
             as
             Brute
             Beasts
             ,
             in
             those
             things
             they
             corrupt
             themselves
             .
          
           Upon
           my
           Word
           very
           civilly
           ,
           and
           very
           charitably
           applied
           :
           But
           there
           are
           some
           Men
           ,
           who
           tho
           they
           revile
           those
           they
           
           disaffect
           never
           so
           bitterly
           ,
           so
           it
           be
           done
           with
           the
           Solemnity
           of
           a
           Text
           ,
           and
           in
           Scripture
           Phrase
           ,
           think
           they
           charge
           in
           Armour
           ,
           and
           have
           a
           Warrant
           for
           their
           most
           abusive
           Scurrility
           .
           And
           so
           having
           pour'd
           out
           the
           Dregs
           of
           his
           Venom
           ,
           he
           concludes
           this
           Reprehension-Part
           ,
           having
           (
           as
           he
           words
           it
           )
           discharged
           himself
           to
           me
           on
           the
           aforemention'd
           occasion
           .
           I
           think
           he
           might
           very
           properly
           say
           ,
           
             He
             has
             discharged
             himself
          
           ,
           having
           thrown
           up
           such
           a
           deal
           of
           Choler
           and
           other
           Filth
           .
           Indeed
           (
           Poor
           Man
           )
           his
           Stomach
           was
           very
           Foul
           ,
           and
           't
           was
           high
           time
           to
           have
           it
           clear'd
           .
           And
           yet
           't
           is
           not
           all
           up
           yet
           ;
           he
           has
           not
           yet
           so
           fully
           discharg'd
           himself
           ,
           but
           that
           we
           find
           him
           Reaching
           again
           toward
           the
           End
           of
           the
           Book
           .
           For
           after
           he
           had
           pass'd
           a
           disingenuos
           Reflection
           upon
           my
           Reason
           and
           Conscience
           ,
           
           in
           wishing
           they
           were
           both
           reform'd
           ,
           (
           which
           implies
           ,
           that
           at
           present
           they
           are
           both
           very
           corrupt
           )
           and
           after
           he
           had
           charg'd
           me
           with
           no
           less
           than
           
             Evil
             Presumption
          
           and
           Blasphemy
           against
           some
           that
           
           dwell
           in
           Heaven
           ,
           and
           Prophaneness
           into
           the
           Bargain
           ,
           in
           the
           Extravagance
           of
           his
           Zeal
           and
           Passion
           he
           cries
           out
           ,
           
             What
             art
             thou
             ,
             O
             Man
             ,
             that
             boastest
             thy self
             ?
             Art
             thou
             wiser
             than
             thy
             Maker
             ?
          
           Threatning
           
           me
           withal
           in
           the
           Style
           ,
           and
           with
           the
           Authority
           of
           a
           Prophet
           ,
           that
           God
           shall
           confound
           my
           Wisdom
           ,
           and
           bring
           to
           naught
           my
           Understanding
           wherein
           it
           is
           exalted
           ;
           for
           he
           hath
           determin'd
           to
           stain
           the
           Pride
           of
           all
           Flesh
           ,
           the
           Mouth
           of
           the
           Lord
           hath
           spoken
           it
           :
           Taking
           for
           granted
           that
           my
           Understanding
           is
           exalted
           beyond
           its
           due
           Limits
           ,
           and
           that
           I
           abound
           with
           Pride
           .
           Which
           indeed
           are
           all
           of
           them
           fine
           Censures
           ,
           considering
           the
           illness
           of
           the
           things
           suggested
           ,
           and
           the
           little
           Knowledg
           Mr.
           Vickris
           has
           of
           me
           ;
           upon
           whom
           he
           is
           pleased
           to
           bestow
           one
           stroke
           of
           Civility
           more
           at
           parting
           ,
           telling
           me
           ,
           
             This
             is
             written
             for
             the
             clearing
             of
             Truth
             's
             Testimony
             from
             the
             Rubbish
             thou
             hast
             cast
             thereon
             .
          
           What
           a
           rude
           uneducated
           Pen
           does
           this
           Gentleman
           write
           with
           !
           Whether
           it
           be
           his
           Anger
           ,
           or
           his
           ill
           Nature
           ,
           or
           his
           Perswasion
           ,
           that
           so
           uncivilizes
           him
           ,
           I
           will
           not
           stay
           to
           examin
           ;
           but
           upon
           the
           whole
           matter
           ,
           I
           think
           he
           has
           given
           me
           no
           small
           occasion
           to
           suspect
           that
           this
           was
           written
           ,
           not
           so
           much
           for
           the
           
             Clearing
             of
             Truth
          
           ,
           as
           for
           the
           clearing
           ,
           that
           is
           ,
           the
           discharging
           himself
           ,
           and
           the
           ridding
           his
           Stomach
           of
           an
           uneasie
           Load
           ,
           which
           now
           he
           is
           discharg'd
           of
           ,
           I
           hope
           he
           will
           sleep
           in
           quiet
           .
        
         
         
           And
           thus
           having
           given
           the
           World
           a
           View
           of
           some
           of
           the
           Rudenesses
           of
           this
           Author
           ,
           (
           for
           in
           mercy
           to
           the
           Reader
           as
           well
           as
           to
           my
           Adversary
           ,
           I
           have
           not
           set
           down
           all
           )
           I
           now
           dare
           appeal
           to
           the
           same
           Judge
           ,
           whether
           such
           foul
           reflecting
           Expressions
           as
           these
           become
           either
           the
           Breeding
           of
           a
           Gentleman
           ,
           or
           the
           Charity
           of
           a
           Christian
           ,
           or
           the
           Pretensions
           of
           a
           Quaker
           .
           I
           say
           ,
           the
           Pretensions
           of
           a
           Quaker
           ;
           for
           tho
           the
           Quakers
           do
           not
           pretend
           to
           the
           External
           Civilities
           either
           of
           Language
           or
           of
           Behaviour
           ,
           but
           rather
           seem
           to
           distinguish
           themselves
           by
           an
           opposite
           Rusticity
           in
           each
           ;
           yet
           't
           is
           well
           known
           that
           they
           make
           high
           Pretensions
           to
           Charity
           ,
           particularly
           to
           that
           most
           Christian
           part
           of
           it
           that
           consists
           in
           Meekness
           and
           Gentleness
           ,
           in
           Patience
           and
           Long-suffering
           ,
           in
           a
           quiet
           and
           passive
           temper
           of
           Spirit
           .
           To
           these
           (
           as
           't
           is
           well
           known
           )
           their
           Pretensions
           run
           so
           high
           ,
           as
           to
           offer
           to
           turn
           the
           other
           Cheek
           to
           the
           Smiter
           ;
           nay
           ,
           even
           to
           scruple
           the
           Lawfulness
           of
           War
           ,
           which
           it
           seems
           is
           too
           rough
           a
           thing
           for
           such
           calm
           inoffensive
           Creatures
           as
           they
           ,
           all
           made
           up
           of
           Love
           and
           Sweetness
           .
        
         
         
           But
           now
           let
           any
           but
           a
           Quaker
           judg
           how
           well
           Mr.
           Vickris
           has
           maintain'd
           this
           Character
           .
           Had
           I
           been
           never
           so
           gross
           in
           misrepresenting
           the
           Quakers
           Principle
           ,
           I
           could
           not
           have
           deserv'd
           such
           a
           Barbarous
           Treatment
           from
           him
           ;
           or
           if
           I
           had
           ,
           yet
           it
           would
           not
           have
           been
           consistent
           with
           his
           so
           highly
           Christian
           Pretensions
           to
           give
           it
           me
           .
           No
           ,
           he
           should
           have
           suffer'd
           rather
           ,
           and
           have
           return'd
           Good
           for
           Evil.
           At
           least
           he
           should
           have
           had
           so
           much
           regard
           to
           their
           so
           greatly
           pretended
           Principle
           of
           Meekness
           ,
           as
           not
           to
           suffer
           himself
           to
           run
           into
           such
           Intemperances
           of
           Passion
           and
           Language
           ,
           as
           he
           appears
           now
           to
           be
           guilty
           of
           .
           Is
           this
           the
           Charity
           ,
           is
           this
           the
           Meekness
           of
           a
           Quaker
           ?
           If
           it
           be
           ,
           then
           
             Sit
             Anima
             mea
          
           ,
           Let
           my
           Soul
           be
           with
           the
           Philosophers
           ,
           shall
           I
           say
           ?
           Or
           with
           the
           
             Men
             of
             the
             World
          
           ;
           or
           indeed
           with
           any
           Men
           ,
           rather
           than
           with
           such
           a
           bitter
           foul-mouth'd
           Sect
           as
           this
           .
           What
           the
           Temper
           of
           this
           Gentleman
           is
           in
           his
           Conversation
           I
           know
           not
           ,
           but
           if
           he
           governs
           his
           Tongue
           no
           better
           than
           he
           does
           his
           Pen
           ,
           (
           and
           't
           is
           strange
           if
           he
           should
           )
           I
           think
           't
           would
           be
           a
           Blessing
           both
           to
           himself
           and
           others
           ,
           if
           he
           were
           Speechless
           .
           For
           the
           Language
           of
           the
           
           latter
           is
           so
           very
           foul
           ,
           that
           I
           believe
           the
           Arch-Angel
           in
           his
           Dispute
           with
           the
           Devil
           about
           the
           Body
           of
           Moses
           ,
           did
           not
           only
           use
           better
           to
           him
           ,
           (
           which
           would
           be
           but
           a
           small
           matter
           )
           but
           receiv'd
           better
           from
           him
           .
           I
           'm
           sure
           he
           could
           not
           well
           receive
           worse
           .
           And
           now
           we
           are
           upon
           Scripture-Allusion
           ,
           I
           shall
           beg
           leave
           to
           offer
           one
           Text
           to
           Mr.
           Vickris
           his
           Consideration
           ,
           in
           requital
           to
           those
           many
           severe
           ones
           he
           has
           set
           before
           mine
           .
           This
           Gentleman
           is
           both
           by
           his
           Principles
           and
           by
           his
           express
           Declaration
           in
           this
           Paper
           ,
           a
           great
           Despiser
           of
           that
           Wisdom
           which
           is
           from
           below
           (
           otherwise
           by
           him
           call'd
           corrupt
           Wisdom
           )
           and
           a
           great
           Pretender
           to
           that
           Wisdom
           which
           is
           from
           above
           ;
           let
           him
           hear
           then
           and
           consider
           what
           St.
           James
           says
           ,
           
             The
             Wisdom
             that
             is
             from
             above
          
           
           
             is
             first
             pure
             ,
             then
             peaceable
             ,
             gentle
             ,
          
           &c.
           
           With
           which
           I
           conclude
           this
           part
           ,
           and
           so
           pass
           on
           from
           the
           Passion
           to
           the
           Argument
           that
           is
           contain'd
           in
           this
           Paper
           .
        
         
           And
           here
           ,
           if
           there
           be
           any
           Dependence
           upon
           that
           Saying
           ,
           that
           
             Strong
             Passions
             produce
             weak
             Arguments
          
           ,
           I
           may
           hence
           take
           a
           Presage
           of
           a
           Successful
           Issue
           in
           the
           present
           Engagement
           .
           But
           
           however
           for
           fear
           of
           the
           worst
           ,
           I
           think
           it
           necessary
           here
           in
           the
           Entrance
           to
           advertize
           the
           Reader
           ,
           that
           the
           Question
           now
           in
           Debate
           beween
           us
           ,
           is
           not
           concerning
           the
           Truth
           of
           the
           Quakers
           Principles
           ,
           but
           concerning
           the
           Truth
           of
           my
           Representation
           of
           them
           ;
           not
           whether
           their
           Principles
           are
           true
           in
           themselves
           ,
           but
           whether
           they
           are
           truly
           represented
           by
           me
           .
           So
           that
           if
           Mr.
           Vickris
           should
           have
           the
           Fortune
           to
           win
           the
           Stake
           ,
           it
           would
           only
           be
           a
           private
           personal
           Victory
           ,
           without
           any
           Advantage
           to
           the
           Cause
           of
           Quakerism
           ,
           which
           is
           not
           concern'd
           in
           the
           Issue
           of
           this
           Dispute
           .
        
         
           This
           being
           premised
           ,
           I
           must
           further
           acquaint
           the
           Reader
           ,
           that
           the
           Book
           which
           Mr.
           Vickris
           excepts
           against
           ,
           as
           guilty
           of
           misreporting
           their
           Principles
           ,
           is
           my
           
             Reflections
             upon
             the
             Conduct
             of
             Human
             Life
             ,
          
           particularly
           in
           the
           Postscript
           added
           to
           the
           Second
           Edition
           ,
           where
           I
           undertake
           to
           give
           some
           Account
           of
           the
           difference
           between
           my
           Notion
           of
           the
           Divine
           Light
           ,
           and
           the
           Quakers
           Light
           within
           .
           And
           this
           I
           do
           in
           several
           Articles
           distinctly
           ,
           which
           because
           of
           the
           frequent
           recourse
           that
           we
           shall
           have
           to
           them
           in
           the
           Sequel
           ,
           it
           will
           be
           a
           Satisfaction
           to
           have
           here
           set
           
           down
           .
           They
           are
           therefore
           as
           follows
           :
        
         
           I.
           The
           Quakers
           usually
           talk
           of
           this
           Light
           within
           as
           of
           some
           Divine
           Communication
           or
           Manifestation
           only
           ,
           whereas
           I
           make
           it
           to
           be
           the
           very
           Essence
           and
           Substance
           of
           the
           Deity
           ,
           which
           I
           suppose
           vertually
           to
           contain
           all
           things
           in
           it
           ,
           and
           to
           be
           intimately
           united
           to
           our
           Minds
           .
        
         
           II.
           The
           Quakers
           represent
           this
           Light
           within
           as
           a
           sort
           of
           
             Extraordinary
             Inspiration
          
           (
           whence
           they
           have
           the
           Name
           of
           Enthysiasts
           )
           whereas
           I
           suppose
           it
           to
           be
           a
           Man's
           Natural
           and
           Ordinary
           way
           of
           Understanding
           .
        
         
           III.
           The
           Quakers
           (
           if
           I
           mistake
           not
           )
           confine
           their
           Light
           within
           to
           some
           certain
           Objects
           ,
           namely
           ,
           Moral
           and
           Spiritual
           Truths
           ,
           in
           order
           only
           to
           the
           direction
           of
           Practice
           ,
           and
           accordingly
           make
           it
           a
           Suppliment
           to
           Scripture
           ,
           which
           they
           say
           is
           not
           sufficient
           without
           it
           ,
           nor
           indeed
           any
           more
           than
           a
           meer
           
             Dead
             Letter
          
           .
           But
           now
           I
           do
           not
           appropriate
           this
           Divine
           Light
           to
           Moral
           or
           Spiritual
           things
           ,
           but
           extend
           it
           as
           far
           as
           all
           Truth
           ;
           yea
           ,
           as
           far
           as
           all
           that
           is
           Intelligible
           ,
           
           which
           I
           suppose
           to
           be
           perceiv'd
           and
           understood
           in
           this
           Divine
           Light
           ,
           as
           I
           have
           explain'd
           it
           .
        
         
           IV.
           The
           Quakers
           make
           their
           Light
           within
           a
           special
           Privilege
           of
           a
           certain
           Order
           of
           Men
           ,
           their
           own
           Party
           .
           Not
           inded
           as
           to
           the
           Possibility
           ,
           because
           they
           suppose
           all
           Men
           to
           be
           indifferently
           capable
           of
           this
           Divine
           Illumination
           ,
           as
           may
           appear
           from
           their
           contending
           against
           Predestination
           ,
           and
           for
           Universal
           Grace
           .
           But
           tho
           they
           do
           not
           make
           it
           a
           special
           Privilege
           as
           to
           the
           Possibility
           ,
           yet
           they
           do
           as
           to
           the
           Act
           ,
           making
           none
           but
           those
           of
           their
           own
           Way
           to
           be
           actually
           enlighten'd
           by
           it
           .
           Whereas
           according
           to
           my
           Principles
           this
           is
           no
           special
           Privilege
           ,
           but
           the
           common
           and
           universal
           Benefit
           of
           all
           Men
           ;
           yea
           ,
           of
           all
           the
           Intelligent
           Creation
           ,
           who
           all
           see
           and
           understand
           in
           this
           Light
           of
           God
           ,
           without
           which
           there
           would
           be
           neither
           Truth
           nor
           Understanding
           .
        
         
           V.
           The
           Quakers
           by
           their
           Light
           within
           understand
           some
           determinate
           form'd
           Dictate
           or
           Proposition
           ,
           expresly
           and
           positively
           directing
           and
           instructing
           them
           to
           do
           so
           or
           so
           .
           Whereas
           my
           Light
           is
           only
           the
           Essential
           Truth
           of
           
           God
           ,
           which
           indeed
           is
           always
           present
           to
           my
           Understanding
           ,
           as
           being
           intimately
           united
           with
           it
           ,
           but
           does
           not
           formally
           enlighten
           or
           instruct
           me
           ,
           but
           when
           I
           attend
           to
           it
           ,
           and
           consult
           it
           ,
           and
           read
           what
           is
           written
           in
           those
           Divine
           Ideal
           Characters
           .
        
         
           VI.
           And
           Lastly
           ,
           The
           Quakers
           do
           not
           offer
           any
           rational
           or
           intelligible
           Account
           of
           their
           Light
           within
           ,
           neither
           as
           to
           the
           thing
           ,
           nor
           as
           to
           the
           mode
           of
           it
           ,
           but
           only
           Gant
           in
           some
           loose
           general
           Expressions
           about
           the
           Light
           ,
           which
           they
           confirm
           with
           the
           Authority
           of
           St.
           
           John's
           Gospel
           ,
           tho
           they
           understand
           neither
           one
           nor
           t'other
           .
           Whereas
           I
           have
           offer'd
           a
           Natural
           ,
           Distinct
           and
           Philosophical
           way
           of
           explaining
           both
           ,
           namely
           ,
           by
           the
           Omniformity
           of
           the
           Ideal
           World
           ,
           or
           the
           Divine
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           who
           has
           in
           himself
           the
           Essences
           and
           Idea's
           of
           all
           things
           ,
           and
           in
           whom
           the
           same
           are
           perceiv'd
           by
           us
           and
           by
           all
           Creatures
           .
        
         
           Now
           this
           Mr.
           Vickris
           is
           pleased
           to
           censure
           as
           a
           Misrepresentation
           of
           the
           Quaker's
           Principle
           concerning
           the
           Light
           within
           .
           But
           before
           I
           proceed
           to
           consider
           whether
           it
           be
           or
           no
           ,
           there
           are
           
           two
           intermedial
           Passages
           of
           his
           that
           expect
           to
           be
           taken
           notice
           of
           .
           I
           had
           said
           in
           my
           Reflections
           ,
           pag.
           77.
           speaking
           of
           the
           Light
           within
           as
           untowardly
           represented
           by
           the
           Quakers
           ,
           that
           the
           thing
           in
           it self
           rightly
           understood
           is
           true
           ,
           and
           if
           any
           such
           shall
           yet
           call
           it
           Quakerism
           or
           Enthysiasm
           ,
           that
           't
           is
           such
           Quakerism
           as
           makes
           a
           good
           part
           of
           St.
           
           John's
           Gospel
           ,
           and
           of
           St.
           
           Austin's
           Works
           .
           And
           so
           again
           to
           the
           like
           purpose
           in
           my
           Postscript
           ,
           that
           if
           the
           Quakers
           understood
           their
           own
           Notion
           ,
           and
           knew
           how
           to
           explain
           it
           ,
           and
           into
           what
           Principles
           to
           resolve
           it
           ,
           it
           would
           not
           much
           differ
           from
           mine
           :
           Of
           which
           two
           Passages
           Mr.
           Vickris
           endeavours
           to
           make
           a
           notable
           Advantage
           ,
           and
           fancies
           that
           they
           mightily
           befriend
           the
           Cause
           of
           Quakerism
           ,
           as
           
             implying
             a
             sort
             of
             Confession
          
           
           
             to
             their
             Principle
          
           ,
           and
           that
           the
           Difference
           between
           us
           would
           only
           be
           
             in
             Terminis
          
           .
           But
           is
           the
           Man
           in
           good
           earnest
           ?
           Or
           does
           he
           think
           that
           he
           writes
           to
           one
           that
           understands
           not
           what
           belongs
           to
           Consequence
           ,
           and
           will
           be
           imposed
           upon
           by
           any
           thing
           ?
           Does
           it
           therefore
           follow
           that
           I
           confess
           the
           Truth
           of
           the
           Quakers
           Principle
           of
           the
           Light
           ,
           because
           I
           allow
           the
           Notion
           in
           its
           self
           to
           be
           true
           when
           rightly
           understood
           ,
           
           that
           is
           ,
           when
           taken
           in
           a
           right
           Sense
           ?
           What
           ,
           does
           the
           General
           Truth
           of
           any
           Notion
           rightly
           stated
           infer
           the
           Truth
           of
           this
           or
           that
           particular
           way
           of
           explaining
           it
           ?
           May
           there
           not
           be
           a
           false
           and
           erroneous
           Explication
           of
           a
           true
           Hypothesis
           ?
           Suppose
           I
           should
           say
           that
           the
           Doctrin
           of
           
             Justification
             by
             Faith
             only
          
           is
           a
           true
           Notion
           rightly
           understood
           ,
           do
           I
           thereby
           confess
           the
           Truth
           of
           the
           Solifidian
           way
           of
           understanding
           it
           ,
           who
           so
           explain
           our
           being
           justifyed
           by
           Faith
           only
           ,
           as
           to
           exclude
           the
           concurrence
           of
           Obedience
           ?
           Or
           ,
           Suppose
           I
           should
           say
           that
           the
           Doctrin
           of
           
             Pleasures
             being
             our
             supreme
             Good
          
           is
           a
           true
           Doctrin
           rightly
           understood
           ,
           do
           I
           thereby
           acknowledge
           it
           to
           be
           true
           in
           that
           Sense
           of
           the
           Proposition
           usually
           attributed
           to
           Epicurus
           ?
           Or
           (
           to
           put
           these
           two
           Instances
           together
           )
           can
           I
           justly
           be
           supposed
           to
           imply
           that
           the
           Solifidian
           and
           the
           Epicurean
           differ
           from
           their
           respective
           Adversaries
           only
           
             in
             Terminis
          
           ,
           because
           I
           acknowledg
           that
           the
           Notions
           in
           themselves
           rightly
           understood
           are
           true
           ?
           If
           Mr.
           Vickris
           had
           but
           been
           at
           the
           pains
           to
           deck
           himself
           with
           a
           little
           more
           of
           that
           
             Corrupt
             Wisdom
          
           ,
           call'd
           Logic
           ,
           he
           would
           never
           have
           imposed
           upon
           himself
           ,
           nor
           have
           offer'd
           to
           impose
           upon
           me
           with
           such
           
           Womanish
           Consequences
           as
           these
           .
        
         
           The
           other
           Passage
           that
           I
           must
           take
           
           in
           my
           way
           ,
           is
           his
           general
           Complaint
           against
           me
           ,
           for
           not
           quoting
           the
           Quakers
           own
           Words
           and
           Authors
           in
           representing
           their
           Principle
           .
           Now
           to
           this
           I
           answer
           ,
           that
           having
           in
           my
           time
           read
           several
           of
           the
           most
           considerable
           of
           the
           Quakers
           Books
           ,
           and
           (
           as
           I
           thought
           )
           well
           enough
           comprehended
           them
           as
           far
           as
           they
           were
           intelligible
           ,
           I
           thought
           I
           might
           trust
           my
           Memory
           so
           far
           ,
           as
           to
           venture
           to
           represent
           their
           Sense
           as
           to
           one
           (
           and
           that
           the
           most
           remarkable
           )
           of
           their
           Principles
           ,
           without
           ransacking
           their
           Books
           ,
           and
           mustering
           up
           Quotations
           ,
           which
           at
           that
           time
           I
           could
           not
           very
           well
           do
           neither
           ,
           having
           but
           few
           of
           them
           by
           me
           .
           But
           neither
           should
           I
           have
           thought
           it
           necessary
           if
           I
           had
           had
           never
           so
           many
           .
           For
           sure
           a
           Man
           may
           venture
           to
           give
           an
           Account
           of
           one
           Notorious
           Principle
           belonging
           to
           a
           certain
           Perswasion
           ,
           and
           to
           shew
           the
           difference
           between
           that
           and
           another
           ,
           upon
           the
           Stock
           of
           his
           former
           Reading
           ,
           without
           being
           obliged
           to
           bring
           an
           Author
           to
           attest
           to
           every
           thing
           he
           says
           .
           Thus
           were
           I
           to
           state
           the
           general
           Difference
           between
           the
           Cartesian
           and
           the
           Aristotelean
           Philosophy
           ,
           
           might
           I
           not
           securely
           place
           it
           in
           this
           ,
           that
           the
           one
           offers
           to
           explain
           Appearances
           of
           Nature
           by
           Forms
           and
           Qualities
           ,
           and
           other
           such
           abstruse
           Beings
           ,
           which
           the
           other
           chuses
           to
           resolve
           into
           the
           more
           simple
           and
           intelligible
           Principles
           of
           Figure
           and
           Motion
           ,
           &c.
           without
           appealing
           presently
           either
           to
           the
           Text
           of
           Aristotle
           ,
           or
           to
           the
           Principles
           of
           Descartes
           ?
           Or
           suppose
           I
           were
           askt
           the
           Difference
           between
           a
           Socinian
           and
           a
           Mahumetan
           ,
           might
           I
           not
           be
           allow'd
           to
           say
           ,
           that
           tho
           the
           Socinian
           denies
           the
           Divinity
           of
           Christ
           as
           well
           as
           the
           Mahumetan
           ,
           and
           the
           Mahumetan
           owns
           him
           as
           a
           true
           Prophet
           as
           well
           as
           the
           Socinian
           ,
           yet
           they
           differ
           in
           this
           ,
           that
           whereas
           the
           Mahumetan
           allows
           him
           to
           have
           been
           only
           a
           Temporary
           Prophet
           ,
           and
           that
           his
           Religion
           is
           now
           superannuated
           ,
           as
           having
           had
           it's
           Time
           ;
           the
           Socinian
           acknowledges
           him
           to
           be
           a
           Prophet
           of
           a
           perpetual
           Authority
           ,
           and
           that
           his
           Religion
           is
           ever
           obliging
           ,
           as
           being
           the
           last
           and
           standing
           Revelation
           of
           God
           :
           I
           say
           ,
           might
           I
           not
           be
           allowed
           to
           state
           the
           difference
           thus
           between
           them
           
             without
             Book
          
           ,
           but
           I
           must
           needs
           be
           put
           upon
           fetching
           Proofs
           ,
           Chapter
           and
           Verse
           ,
           out
           of
           Socinus
           and
           the
           Alcoran
           ?
           Mr.
           Vickris
           might
           therefore
           well
           have
           spared
           
           this
           Objection
           ,
           without
           any
           prejudice
           either
           to
           the
           Beauty
           ,
           or
           to
           the
           Strength
           of
           his
           Discourse
           ;
           especially
           considering
           ,
           that
           he
           himself
           is
           not
           pleased
           to
           bring
           so
           much
           as
           one
           single
           Citation
           out
           of
           any
           one
           Quakerish
           Writer
           ,
           (
           for
           that
           Passage
           of
           
           Barclay's
           
             (
             pag.
          
           5.
           )
           is
           quoted
           upon
           another
           occasion
           )
           to
           disprove
           the
           Representation
           of
           their
           Principle
           given
           by
           me
           .
           Now
           Mr.
           Vickris
           was
           much
           more
           concerned
           to
           alledge
           Testimonies
           out
           of
           Authors
           than
           I
           ,
           as
           undertaking
           to
           shew
           that
           Representation
           of
           mine
           to
           be
           false
           ,
           which
           I
           was
           then
           contented
           barely
           to
           propose
           ,
           not
           to
           prove
           .
           For
           tho'
           it
           was
           possible
           for
           me
           to
           give
           an
           Account
           (
           and
           that
           a
           right
           one
           too
           )
           of
           the
           Quakers
           Principle
           ,
           without
           producing
           any
           of
           their
           Testimonies
           ,
           yet
           it
           was
           not
           possible
           for
           Mr.
           Vickris
           to
           prove
           that
           Account
           of
           mine
           to
           be
           false
           ,
           without
           referring
           to
           their
           Books
           .
           Because
           't
           is
           one
           thing
           barely
           to
           propose
           ,
           which
           was
           my
           Undertaking
           ,
           and
           another
           thing
           to
           prove
           ,
           which
           was
           his
           .
           Since
           therefore
           Mr.
           Vickris
           thought
           fit
           to
           save
           himself
           the
           Trouble
           of
           appealing
           to
           Authors
           when
           more
           concerned
           to
           do
           so
           ,
           he
           might
           well
           forgive
           it
           me
           ,
           the
           only
           thing
           material
           in
           this
           business
           being
           ,
           not
           whether
           I
           quote
           their
           Books
           
           or
           no
           ,
           but
           whether
           I
           have
           given
           a
           true
           Account
           of
           their
           Principle
           ,
           which
           is
           the
           thing
           that
           now
           comes
           to
           be
           examined
           .
        
         
           And
           here
           that
           Mr.
           Vickris
           may
           not
           have
           the
           least
           Ground
           to
           suspect
           pretend
           that
           I
           contrive
           things
           to
           my
           own
           Advantage
           ,
           by
           picking
           and
           chusing
           what
           I
           can
           best
           Answer
           ,
           or
           that
           I
           misrepresent
           his
           Arguments
           ,
           by
           reporting
           them
           in
           my
           own
           Words
           ,
           or
           that
           I
           omit
           or
           conceal
           any
           part
           of
           their
           Strength
           ,
           I
           will
           deal
           so
           fairly
           and
           squarely
           with
           him
           ,
           as
           to
           set
           down
           at
           large
           his
           Exceptions
           against
           every
           one
           of
           the
           foremention'd
           Articles
           ,
           applying
           to
           them
           their
           respective
           Answers
           distinctly
           .
        
         
           
             Exception
             against
             the
             First
             Article
             .
          
           
             1.
             
             THou
             sayst
             ,
             the
             Quakers
             usually
             talk
             of
             this
             Light
             within
             ,
             as
             of
             some
             Divine
             Communication
             and
             Manifestation
             only
             .
             How
             does
             this
             appear
             to
             be
             true
             ?
             Thou
             quotest
             no
             Author
             for
             it
             .
             I
             apprehend
             thou
             intendest
             hereby
             ,
             or
             else
             thy
             Assertion
             has
             little
             weight
             or
             matter
             in
             it
             ,
             viz.
             That
             the
             Quakers
             own
             the
             Light
             within
             to
             be
             an
             Accident
             ,
             and
             not
             a
             substantial
             inherent
             
             Principle
             of
             Divine
             Excellency
             ;
             which
             is
             a
             great
             Mistake
             ,
             and
             't
             is
             to
             be
             fear'd
             a
             wilful
             one
             too
             ,
             seeing
             't
             is
             generally
             known
             ,
             and
             thou
             confessest
             it
             too
             ,
             that
             they
             quote
             the
             Testimony
             of
             John
             the
             Evangelist
             for
             their
             Principle
             ,
             as
             thou
             hast
             done
             for
             thine
             ,
             they
             believing
             according
             thereunto
             ,
             
               Chap.
               1.
               v
               4.
               
               In
               him
               was
               Life
               ,
            
             and
             the
             Life
             
               was
               the
               Light
               of
               Men
            
             :
             And
             if
             the
             Life
             of
             the
             Word
             be
             the
             Light
             of
             Men
             ,
             then
             surely
             the
             Quakers
             cannot
             be
             supposed
             to
             believe
             in
             any
             thing
             less
             than
             a
             real
             Spiritual
             Substance
             ,
             which
             the
             Soul
             of
             Man
             is
             capable
             to
             feel
             and
             apprehend
             :
             For
             all
             things
             were
             made
             by
             him
             ,
             and
             without
             him
             was
             not
             any
             thing
             made
             that
             was
             made
             ,
             John
             1.
             3.
             
             Thus
             thy
             first
             Distinction
             falls
             to
             the
             ground
             .
          
        
         
           
             The
             Answer
             .
          
           
             SUppose
             for
             the
             present
             ,
             that
             the
             Sense
             intended
             in
             the
             Assertion
             were
             what
             Mr.
             Vickris
             apprehends
             it
             (
             tho
             the
             Antithesis
             or
             counter-part
             of
             the
             Article
             plainly
             implies
             the
             contrary
             )
             that
             the
             Quakers
             represent
             their
             Light
             within
             after
             the
             nature
             and
             manner
             of
             an
             Accident
             ,
             and
             not
             as
             a
             Substantial
             Principle
             .
             I
             say
             as
             a
             Substantial
             Principle
             ;
             
             for
             as
             for
             a
             Substantial
             Inherent
             Principle
             I
             know
             not
             what
             to
             make
             of
             it
             ,
             it
             being
             the
             first
             time
             that
             I
             ever
             heard
             that
             Inherency
             was
             an
             Attribute
             belonging
             to
             Substance
             .
             Leaving
             out
             therefore
             by
             Mr.
             Vickris
             his
             Leave
             this
             ill-suited
             Term
             ,
             which
             I
             fancy
             happen'd
             to
             slip
             in
             while
             he
             was
             taking
             a
             Nod
             over
             his
             Paper
             ;
             suppose
             ,
             I
             say
             ,
             my
             Meaning
             were
             ,
             that
             the
             Quakers
             represent
             their
             Light
             not
             as
             a
             Substantial
             Being
             ,
             but
             rather
             as
             an
             Accident
             ,
             how
             does
             he
             make
             out
             the
             contrary
             ?
             Why
             ,
             he
             tells
             me
             this
             is
             a
             great
             Mistake
             .
             But
             may
             I
             not
             reply
             to
             him
             in
             his
             own
             Language
             ,
             
               How
               does
               this
               appear
               to
               be
               true
               ?
               Thou
               quotest
               no
               Author
               for
               it
               .
            
             But
             tho
             he
             produces
             no
             Authority
             ,
             yet
             he
             offers
             at
             an
             Argument
             ,
             the
             Sum
             of
             which
             is
             this
             ,
             The
             Quakers
             building
             upon
             the
             Authority
             of
             St.
             John
             ,
             make
             the
             Life
             of
             the
             Word
             to
             be
             the
             Light
             of
             Men
             ,
             and
             therefore
             must
             be
             supposed
             to
             make
             it
             a
             Substance
             ,
             the
             Life
             of
             the
             Word
             being
             confessedly
             so
             .
             But
             if
             this
             be
             all
             Mr.
             Vickris
             has
             to
             say
             for
             his
             Point
             ,
             he
             is
             very
             short
             of
             proving
             what
             he
             undertakes
             ,
             tho
             at
             the
             same
             time
             what
             he
             undertakes
             be
             nothing
             to
             the
             purpose
             .
             For
             tho
             it
             be
             true
             ,
             that
             both
             the
             Word
             ,
             and
             the
             Life
             of
             the
             
             Word
             are
             real
             Substances
             ,
             yet
             this
             Proposition
             ,
             
               The
               Life
               of
               the
               Word
               is
               the
               Light
               of
               Men
               ,
            
             considered
             simply
             in
             its
             self
             ,
             without
             depending
             upon
             some
             proper
             and
             peculiar
             Hypothesis
             that
             shall
             limit
             and
             determin
             its
             signification
             ,
             does
             not
             at
             all
             infer
             ,
             that
             the
             Light
             here
             is
             a
             Substance
             .
             For
             the
             Word
             may
             be
             said
             to
             be
             the
             Light
             (
             unless
             a
             contrary
             Hypothesis
             oblige
             us
             to
             understand
             otherwise
             )
             Efficiently
             ,
             as
             it
             causes
             our
             Illumination
             ,
             as
             it
             enlightens
             and
             instructs
             by
             assisting
             the
             Understanding
             ,
             according
             to
             the
             common
             receiv'd
             Notion
             ,
             as
             well
             as
             Formally
             ,
             by
             being
             it self
             the
             Formal
             and
             Immediate
             Object
             of
             our
             Conception
             .
             And
             so
             when
             Christ
             says
             of
             himself
             ,
             
               I
               am
               the
               Light
               of
               the
               World
               ,
            
             there
             is
             no
             necessity
             ,
             I
             mean
             from
             the
             Words
             themselves
             ,
             of
             understanding
             them
             in
             a
             Formal
             way
             of
             Predication
             ;
             but
             the
             Sense
             may
             very
             well
             be
             ,
             what
             it
             is
             generally
             presumed
             to
             be
             ,
             that
             he
             is
             the
             Author
             ,
             or
             Efficient
             Cause
             of
             our
             Illumination
             .
             Which
             is
             allow'd
             to
             be
             sometimes
             the
             certain
             and
             necessary
             Acceptation
             of
             the
             Particle
             
               (
               is
               )
            
             ,
             whereof
             we
             have
             a
             remarkable
             Example
             ,
             
               Ephes
               .
               2.
               14.
               
               He
               is
               our
               Peace
               ,
            
             that
             is
             ,
             the
             Author
             or
             Procurer
             of
             our
             Peace
             .
             And
             if
             these
             Propositions
             are
             
             not
             of
             themselves
             determin'd
             to
             a
             Formal
             Sense
             ,
             but
             may
             aptly
             enough
             be
             taken
             Efficiently
             as
             well
             as
             Formally
             ,
             then
             their
             grounding
             their
             Principle
             of
             the
             Light
             upon
             these
             or
             such
             like
             Expressions
             does
             not
             infer
             that
             they
             hold
             it
             to
             be
             a
             Substantial
             Being
             .
          
           
             And
             it
             does
             not
             of
             necessity
             neither
             ;
             tho
             we
             should
             suppose
             them
             to
             understand
             that
             Proposition
             of
             St.
             John
             in
             a
             Formal
             Sense
             .
             Indeed
             in
             case
             the
             Word
             be
             Formally
             the
             Light
             of
             Men
             ,
             it
             will
             truly
             follow
             ,
             that
             the
             Light
             is
             a
             Substance
             ,
             because
             the
             Word
             it self
             is
             so
             .
             And
             if
             the
             Quakers
             do
             construe
             the
             Proposition
             in
             such
             a
             Sense
             ,
             that
             is
             ,
             Formally
             ,
             it
             will
             also
             follow
             that
             they
             ought
             (
             if
             they
             will
             be
             consistent
             with
             themselves
             )
             to
             make
             the
             Light
             to
             be
             a
             real
             Substance
             .
             But
             it
             will
             not
             follow
             that
             they
             actually
             and
             expresly
             do
             so
             ,
             unless
             it
             were
             necessary
             that
             Men
             should
             always
             so
             strictly
             attend
             to
             the
             Consequences
             of
             what
             they
             lay
             down
             ;
             as
             never
             to
             say
             any
             thing
             inconsistent
             with
             their
             Principles
             ;
             which
             is
             an
             Happiness
             that
             Men
             of
             more
             Logical
             Heads
             than
             the
             Quakers
             are
             generally
             presumed
             to
             be
             ,
             would
             give
             a
             great
             deal
             to
             be
             secure
             of
             .
             So
             that
             whether
             the
             
             Proposition
             be
             taken
             Efficiently
             or
             Formally
             ,
             it
             does
             by
             no
             means
             follow
             from
             their
             bare
             quoting
             those
             Words
             from
             St.
             John
             in
             the
             behalf
             of
             their
             Principle
             ,
             (
             which
             yet
             is
             the
             only
             Argument
             Mr.
             Vickris
             is
             pleased
             to
             insist
             upon
             )
             that
             the
             Quakers
             do
             profess
             their
             Light
             to
             be
             a
             Substantial
             Being
             .
             I
             do
             not
             say
             they
             do
             not
             ,
             but
             only
             that
             had
             that
             been
             the
             Sense
             of
             my
             Assertion
             ,
             Mr.
             Vickris
             is
             far
             from
             proving
             the
             contrary
             by
             vertue
             of
             the
             Argument
             he
             has
             used
             .
          
           
             But
             why
             must
             that
             needs
             be
             the
             Sense
             of
             my
             Assertion
             ?
             Why
             ,
             because
             otherwise
             ,
             as
             he
             conceits
             ,
             there
             will
             not
             be
             much
             weight
             or
             matter
             in
             it
             .
             No
             ?
             Suppose
             this
             should
             be
             the
             Sense
             of
             it
             ,
             (
             as
             't
             is
             plain
             from
             the
             Antithesis
             that
             it
             is
             )
             
               That
               the
               Quakers
               represent
               their
               Light
               not
               as
               God
               himself
               ,
               but
               only
               as
               a
               Divine
               Communication
               ,
            
             that
             is
             ,
             
               as
               something
               communicated
               or
               exhibited
               by
               God
               ,
               whereas
               I
               make
               the
               Light
               to
               be
               the
               very
               Essence
               and
               Substance
               of
               the
               Deity
               ,
            
             &c.
             
             Will
             he
             say
             there
             is
             little
             Weight
             in
             this
             Assertion
             ?
             Is
             not
             the
             Difference
             very
             material
             ,
             if
             true
             ?
             And
             that
             this
             is
             the
             natural
             ,
             nay
             ,
             the
             necessary
             Sense
             of
             the
             Article
             is
             so
             evident
             from
             the
             
             Antithesis
             ,
             that
             I
             wonder
             how
             a
             Man
             of
             Mr.
             Vickris
             his
             Apprehension
             could
             miss
             of
             it
             .
             For
             (
             as
             he
             will
             quickly
             see
             ,
             if
             he
             review
             the
             place
             with
             the
             least
             Attention
             )
             the
             Opposition
             between
             my
             Notion
             of
             the
             Divine
             Light
             ,
             and
             that
             of
             the
             Quakers
             ,
             is
             not
             made
             to
             consist
             in
             this
             ,
             that
             they
             make
             it
             to
             be
             an
             Accident
             ,
             and
             I
             a
             Substance
             ;
             but
             in
             this
             ,
             that
             they
             represent
             it
             as
             something
             only
             communicated
             ,
             exhibited
             or
             manifested
             by
             God
             ,
             (
             whether
             as
             an
             Accident
             or
             a
             Substance
             I
             was
             not
             then
             concerned
             to
             consider
             )
             whereas
             in
             my
             Account
             it
             is
             the
             very
             Essence
             and
             Substance
             of
             the
             Deity
             ,
             exhibitive
             of
             all
             Truth
             ,
             and
             always
             presential
             to
             our
             Mind
             .
             And
             therefore
             when
             't
             is
             said
             ,
             that
             the
             Quakers
             usually
             talk
             of
             the
             Light
             within
             as
             of
             some
             Divine
             Communication
             or
             Manifestation
             only
             ;
             the
             Term
             
               (
               only
            
             )
             is
             not
             exclusive
             of
             Substance
             in
             general
             ,
             but
             of
             the
             Divine
             Substance
             ,
             or
             Essence
             of
             God.
             I
             know
             very
             well
             ,
             and
             have
             no
             temptation
             to
             dissemble
             it
             ,
             that
             't
             is
             the
             express
             Doctrin
             of
             the
             Quakers
             ,
             that
             the
             Divine
             Light
             is
             a
             Substance
             ,
             not
             an
             Accident
             .
             For
             they
             make
             it
             the
             Principle
             of
             Regeneration
             ,
             which
             they
             all
             say
             ,
             (
             and
             Mr.
             Keith
             has
             taken
             a
             great
             deal
             
             of
             Pains
             to
             prove
             it
             )
             is
             a
             Substantial
             
             Life
             ,
             as
             much
             as
             the
             Life
             of
             Vegetation
             ,
             Sensation
             ,
             or
             Reason
             is
             ;
             and
             as
             far
             as
             I
             can
             apprehend
             ,
             the
             Notion
             may
             be
             sound
             and
             true
             enough
             in
             its
             self
             ,
             and
             wants
             only
             to
             be
             fix'd
             upon
             a
             right
             Bottom
             .
             And
             I
             know
             that
             Mr.
             Barclay
             in
             his
             Apology
             ,
             lately
             Printed
             in
             Folio
             with
             the
             rest
             of
             his
             Works
             ,
             says
             expresly
             ,
             
               We
               understand
               not
               this
               Seed
               ,
               Light
            
             
             
               or
               Grace
               to
               be
               an
               Accident
               ,
               as
               most
               Men
               ignorantly
               do
               ,
               but
               a
               Real
               ,
               Spiritual
               Substance
               ,
               which
               the
               Soul
               of
               Man
               is
               capable
               to
               Feel
               and
               Apprehend
               ;
               from
               which
               that
               Real
               ,
               Spiritual
               ,
               Inward
               Birth
               in
               Believers
               arises
               ,
               call'd
               the
               New
               Creature
               ,
               the
               New
               Man
               in
               the
               Heart
               .
            
          
           
             But
             tho
             it
             be
             too
             plain
             to
             be
             denied
             ,
             that
             the
             Quakers
             make
             the
             Light
             to
             be
             a
             real
             Substance
             ,
             yet
             't
             is
             also
             as
             plain
             ,
             that
             they
             do
             not
             make
             it
             the
             very
             Substance
             of
             God.
             
               By
               this
               Seed
               ,
               Grace
               and
            
             
             
               Word
               of
               God
               and
               Light
            
             ,
             (
             says
             Mr.
             
               Barclay
               )
               wherewith
               we
               say
               every
               Man
               is
               enlightned
               ,
               and
               hath
               a
               measure
               of
               it
               ,
               which
               strives
               with
               them
               in
               order
               to
               save
               them
               ,
               and
               which
               may
               by
               the
               Stubbornness
               and
               Wickedness
               of
               Man's
               Will
               be
               quench'd
               ,
               bruised
               ,
               wounded
               ,
               pressed
               down
               ,
               slain
               and
               crucified
               ,
               we
               understand
               not
               the
               proper
               Essence
               and
               Nature
               of
               God
               precisely
               taken
               ,
               
               which
               is
               not
               Divisible
               into
               Parts
               and
               Measures
               ,
               as
               being
               a
               most
               pure
               simple
               Being
               ,
               void
               of
               all
               Composition
               or
               Division
               ,
               and
               therefore
               can
               neither
               be
               resisted
               ,
               hurt
               ,
               wounded
               ,
               crucified
               or
               slain
               by
               all
               the
               Efforts
               and
               Strength
               of
               Men.
               But
               we
               understand
               a
               Spiritual
               ,
               Heavenly
               and
               Invisible
               Principle
               ,
               in
               which
               God
               as
               Father
               ,
               Son
               and
               Spirit
               dwells
               ;
               a
               measure
               of
               which
               Divine
               and
               glorious
               Life
               is
               in
               all
               men
               ,
               as
               a
               Seed
               ,
               which
               of
               its
               own
               Nature
               draws
               ,
               invites
               and
               inclines
               to
               God.
               And
               this
               we
               call
            
             Vehiculum
             Dei
             ,
             
               or
               the
               Spiritual
               Body
               of
               Christ
               ,
               the
               Flesh
               and
               Blood
               of
               Christ
               which
               came
               down
               from
               Heaven
               ,
               of
               which
               all
               the
               Saints
               do
               feed
               ,
               and
               are
               thereby
               nourish'd
               unto
               eternal
               Life
               .
            
             Whether
             there
             be
             any
             such
             thing
             as
             this
             
               Vehiculum
               Dei
            
             ,
             or
             Spiritual
             Body
             of
             Christ
             ,
             (
             which
             is
             a
             Notion
             several
             Learned
             Men
             both
             before
             and
             since
             the
             appearance
             of
             Quakerism
             have
             entertain'd
             upon
             the
             reading
             the
             
               6th
               Chapter
            
             of
             St.
             John
             )
             I
             have
             neither
             Cause
             nor
             Mind
             at
             present
             to
             dispute
             .
             But
             I
             think
             't
             is
             plain
             from
             this
             Account
             Mr.
             Barclay
             gives
             of
             the
             Light
             ,
             that
             tho
             it
             be
             a
             Substance
             ,
             yet
             't
             is
             not
             the
             same
             with
             ,
             but
             really
             distinct
             from
             the
             Substance
             or
             Essence
             of
             God.
             For
             it
             is
             not
             Deus
             ,
             but
             
               Vehiculum
               Dei.
            
             And
             to
             the
             like
             purpose
             Mr.
             Keith
             ,
             
             another
             of
             their
             most
             considerable
             Writers
             ,
             speaking
             of
             the
             Seed
             of
             God
             ,
             (
             which
             is
             the
             same
             with
             the
             Light
             now
             in
             Question
             )
             says
             ,
             that
             
               it
               is
               not
               the
               Godhead
            
             
             
               it self
               ,
               but
               a
               certain
               middle
               Nature
               ,
               Substance
               or
               Being
               ,
               betwixt
               the
               Godhead
               and
               Mankind
               ,
            
             &c.
             
             Again
             ,
             says
             he
             ,
             
               p.
               131.
               
               This
               middle
               Nature
               I
               call
               a
               Divine
               Substance
               or
               Essence
               ,
               not
               as
               if
               it
               were
               the
               Godhead
               it self
               ,
               or
               a
               Particle
               or
               Portion
               of
               it
               ,
               but
               because
               of
               its
               excellency
               above
               all
               other
               things
               next
               unto
               the
               Godhead
               ,
               as
               on
               such
               an
               Account
               Men
               do
               call
               other
               things
               Divine
               which
               are
               very
               excellent
               ,
            
             &c.
             
             Again
             says
             he
             in
             the
             next
             Paragraph
             ,
             
               This
               excellent
               and
               intermediate
               Being
               may
               be
               call'd
               the
               Divine
               Being
               ,
               because
               the
               Godhead
               is
               most
               immediately
               manifest
               therein
               ,
               and
               dwelleth
               in
               it
               ,
               as
               in
               the
               most
               Holy
               Place
               ,
               or
               Holy
               of
               Holies
               .
            
             More
             Testimonies
             I
             might
             ,
             but
             I
             think
             need
             not
             add
             ,
             it
             being
             sufficiently
             clear
             from
             these
             cited
             out
             of
             Mr.
             Barclay
             and
             Mr.
             Keith
             ,
             that
             the
             Quakers
             do
             not
             hold
             their
             Light
             to
             be
             the
             very
             Substance
             and
             Essence
             of
             the
             Deity
             ,
             though
             at
             the
             same
             time
             I
             think
             they
             ought
             ,
             and
             that
             they
             are
             inconsistent
             with
             themselves
             in
             that
             they
             do
             not
             .
             For
             that
             Text
             of
             St.
             
               John
               ,
               In
               him
               was
               Life
               ,
               and
               the
               Life
               was
               the
               Light
               of
               Men
               ,
            
             which
             they
             quote
             to
             
             prove
             the
             Light
             to
             be
             a
             Substantial
             Principle
             ,
             does
             not
             prove
             so
             much
             as
             that
             ,
             unless
             the
             Proposition
             be
             understood
             Formally
             ;
             and
             if
             it
             be
             ,
             then
             it
             proves
             a
             great
             deal
             more
             ,
             viz.
             That
             't
             is
             not
             only
             a
             Substance
             ,
             (
             which
             is
             all
             they
             infer
             from
             it
             )
             but
             also
             a
             Divine
             Substance
             strictly
             speaking
             ,
             even
             the
             very
             Essence
             of
             the
             Deity
             .
             And
             indeed
             what
             less
             than
             that
             can
             be
             a
             Light
             to
             the
             Soul
             ?
             How
             can
             any
             thing
             that
             is
             not
             God
             ,
             or
             that
             is
             created
             ,
             be
             so
             ?
             But
             't
             is
             not
             my
             present
             Business
             to
             consider
             what
             the
             Quakers
             ought
             to
             say
             ,
             but
             what
             they
             do
             say
             .
             'T
             is
             plain
             ,
             that
             they
             do
             not
             make
             the
             Divine
             Light
             to
             be
             the
             proper
             Substance
             of
             God
             ,
             but
             a
             certain
             middle
             Nature
             ;
             and
             't
             is
             as
             plain
             that
             I
             do
             ,
             which
             lays
             a
             sufficient
             ground
             of
             Difference
             between
             us
             ;
             so
             that
             my
             first
             Distinction
             is
             so
             far
             from
             falling
             to
             the
             Ground
             ,
             that
             it
             stands
             upon
             firmer
             Ground
             than
             ever
             ;
             and
             if
             my
             Adversary
             has
             but
             the
             Understanding
             and
             the
             Ingenuity
             of
             a
             Man
             ,
             I
             dare
             appeal
             to
             him
             whether
             he
             be
             not
             fairly
             Answer'd
             and
             Confuted
             as
             far
             as
             concerns
             this
             first
             Particular
             .
             But
             whatever
             his
             Judgment
             be
             ,
             I
             presume
             the
             Judicious
             Reader
             will
             be
             of
             mine
             ,
             and
             so
             give
             me
             leave
             to
             advance
             forward
             to
             the
          
        
         
           
           
             Exception
             against
             the
             Second
             Article
             .
          
           
             THY
             Second
             is
             as
             insignificant
             ,
             and
             like
             an
             Arrow
             shot
             at
             random
             ,
             lights
             on
             thy
             own
             Head
             ,
             being
             attended
             with
             some
             contradiction
             to
             thy
             former
             .
             Thou
             sayest
             ,
             the
             Quakers
             represent
             this
             Light
             within
             as
             a
             sort
             of
             extraordinary
             Inspiration
             .
             Where
             learn'st
             thou
             this
             ?
             Before
             it
             was
             a
             Divine
             Communication
             and
             Manifestation
             only
             ,
             and
             now
             an
             extraordinary
             Inspiration
             .
             Thou
             wouldst
             have
             done
             well
             to
             have
             let
             the
             Quakers
             Principle
             alone
             till
             thou
             hadst
             learnt
             it
             better
             ,
             and
             more
             honestly
             to
             represent
             it
             .
             Is
             not
             Extraordinary
             ,
             more
             than
             Common
             ,
             or
             Communication
             and
             Manifestation
             only
             ?
             Have
             not
             the
             Quakers
             declared
             the
             Light
             to
             be
             Universal
             ,
             as
             well
             as
             Divine
             ,
             in
             its
             Gift
             and
             Manifestation
             to
             the
             Sons
             of
             Men
             ?
             It
             is
             certainly
             true
             they
             have
             ;
             and
             yet
             I
             deny
             not
             but
             such
             who
             apply
             their
             Minds
             in
             Obedience
             to
             the
             teachings
             of
             this
             Light
             and
             Heavenly
             Gift
             ,
             may
             be
             made
             Partakers
             of
             more
             ,
             viz.
             Extraordinary
             Gifts
             and
             Graces
             by
             the
             Inspiration
             of
             the
             same
             Spirit
             .
             If
             for
             this
             they
             have
             the
             Name
             of
             Enthysiasts
             given
             them
             ,
             as
             in
             this
             Section
             of
             thy
             Postscript
             ,
             tho
             it
             be
             in
             Derision
             ,
             they
             will
             
             rejoyce
             in
             it
             ;
             for
             it
             shall
             be
             as
             an
             Ornament
             of
             Grace
             to
             their
             Head
             ,
             and
             Chains
             about
             their
             Neck
             .
             Again
             ,
             in
             the
             same
             Section
             thou
             say'st
             I
             suppose
             it
             ,
             viz.
             The
             Light
             within
             to
             be
             
               a
               Man's
               natural
               and
               ordinary
               way
               of
               Understanding
               .
            
             And
             just
             before
             thou
             madest
             it
             to
             be
             the
             very
             Essence
             and
             Substance
             of
             the
             Deity
             ,
             which
             are
             thy
             own
             express
             Words
             :
             See
             thy
             Confusion
             and
             Self-contradiction
             .
             By
             these
             Words
             ,
             a
             Man's
             Natural
             and
             Ordinary
             Way
             of
             Understanding
             I
             take
             thee
             to
             intend
             the
             same
             thing
             as
             in
             pag.
             77.
             where
             thou
             call'st
             it
             Reason
             and
             Conscience
             ;
             and
             yet
             at
             the
             same
             time
             call'st
             it
             ,
             The
             Divine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             Region
             of
             Truth
             ,
             in
             which
             are
             hid
             all
             the
             Treasures
             of
             Wisdom
             and
             Knowledge
             ,
             the
             great
             and
             universal
             Oracle
             lodg'd
             in
             every
             Man's
             Breast
             ,
             whereof
             the
             ancient
             Urim
             and
             Thummim
             was
             an
             express
             Type
             or
             Emblem
             .
             Here
             thou
             debasest
             and
             confoundest
             thy
             Principle
             ,
             making
             it
             to
             be
             a
             part
             of
             Man's
             Nature
             ,
             whereas
             the
             Principle
             of
             Divine
             Light
             as
             held
             by
             the
             Quakers
             ,
             is
             a
             distinct
             thing
             from
             Man's
             Soul
             ,
             Reason
             ,
             or
             Natural
             Conscience
             ,
             viz.
             a
             more
             excellent
             Spirit
             and
             Principle
             .
             And
             herein
             I
             confess
             is
             a
             material
             Difference
             betwixt
             thy
             Principle
             of
             Light
             
             and
             the
             Quakers
             ,
             as
             thou
             hast
             express'd
             it
             .
             Sure
             I
             am
             ,
             it
             is
             a
             great
             Error
             to
             render
             the
             Divine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             by
             which
             all
             things
             were
             made
             ,
             and
             are
             upheld
             ,
             to
             be
             no
             higher
             a
             Principle
             than
             Man's
             Reason
             and
             Conscience
             ,
             or
             natural
             and
             ordinary
             way
             of
             Understanding
             ,
             which
             Reason
             is
             a
             Property
             Essential
             to
             him
             as
             Man.
             I
             confess
             to
             know
             the
             things
             of
             a
             Man
             ,
             according
             to
             that
             Scripture
             ,
             1
             
               Cor.
               2.
               9
               ,
               10
               ,
               14.
               
               But
               as
               it
               is
               written
               ,
               Eye
               hath
               not
               seen
               ,
               nor
               Ear
               heard
               ,
            
             &c.
             
             By
             which
             it
             manifestly
             appears
             ,
             that
             the
             true
             Knowledge
             of
             God
             and
             Spiritual
             Things
             are
             attain'd
             by
             the
             Spirit
             ,
             which
             is
             superiour
             to
             Man's
             rational
             Principle
             or
             natural
             Conscience
             ,
             which
             may
             be
             defiled
             and
             corrupted
             ,
             as
             't
             is
             said
             expresly
             of
             the
             impure
             ,
             that
             even
             their
             Mind
             and
             Conscience
             is
             defiled
             .
          
        
         
           
             The
             Answer
             .
          
           
             THIS
             Second
             Exception
             ,
             consisting
             of
             several
             things
             ,
             must
             be
             severally
             consider'd
             .
             First
             ,
             He
             demands
             of
             me
             where
             I
             learnt
             ,
             that
             the
             Quakers
             represent
             this
             Light
             within
             as
             a
             sort
             of
             extraordinary
             Inspiration
             ?
             But
             before
             I
             answer
             his
             Question
             ,
             I
             must
             settle
             the
             Meaning
             of
             my
             own
             Words
             ,
             which
             he
             is
             pleased
             to
             take
             in
             a
             Sense
             quite
             
             different
             from
             what
             I
             intended
             ,
             and
             what
             the
             scope
             and
             occasion
             of
             the
             Article
             requires
             .
             When
             therefore
             I
             say
             ,
             that
             the
             Quakers
             represent
             this
             Light
             within
             as
             a
             sort
             of
             Extraordinary
             Inspiration
             ,
             't
             is
             plain
             from
             the
             Antithesis
             of
             the
             Article
             that
             my
             meaning
             is
             ,
             that
             they
             represent
             it
             as
             a
             Supernatural
             Gift
             or
             Grace
             ,
             meaning
             by
             Supernatural
             not
             only
             something
             beside
             ,
             above
             or
             beyond
             the
             Nature
             of
             Man
             ;
             (
             for
             so
             also
             upon
             my
             Principle
             't
             is
             acknowledged
             to
             be
             Supernatural
             ,
             because
             I
             expresly
             make
             it
             to
             be
             the
             very
             Essence
             of
             God
             )
             but
             something
             above
             or
             beyond
             the
             common
             
               Order
               ,
               State
            
             or
             Condition
             of
             Human
             Nature
             .
             Supernatural
             not
             only
             as
             to
             the
             Substance
             of
             it
             ,
             (
             for
             that
             's
             confess'd
             on
             both
             Hands
             ,
             only
             more
             exalted
             upon
             my
             Hypothesis
             than
             upon
             theirs
             )
             but
             also
             as
             to
             its
             Dispensation
             and
             Order
             ,
             being
             such
             an
             extraordinary
             superabundant
             Addition
             to
             the
             Nature
             of
             Man
             ,
             as
             is
             not
             necessary
             he
             should
             always
             have
             ,
             and
             without
             which
             he
             would
             still
             continue
             a
             rational
             and
             intelligent
             Nature
             .
             In
             opposition
             to
             which
             I
             said
             ,
             that
             't
             is
             a
             Man's
             Natural
             and
             Ordinary
             way
             of
             Understanding
             ,
             that
             is
             ,
             that
             't
             is
             so
             far
             from
             being
             such
             an
             extraordinary
             Superaddition
             to
             Human
             Nature
             ,
             as
             
             Man
             might
             be
             without
             ,
             and
             yet
             be
             a
             reasonable
             Creature
             ;
             that
             't
             is
             so
             much
             the
             Natural
             and
             Ordinary
             way
             of
             his
             Understanding
             ,
             that
             he
             could
             not
             be
             able
             to
             understand
             at
             all
             without
             it
             :
             That
             he
             would
             not
             only
             have
             less
             Light
             should
             it
             be
             taken
             from
             him
             ,
             but
             be
             quite
             in
             the
             Dark
             .
             In
             one
             Word
             ,
             that
             't
             is
             not
             a
             thing
             of
             
               Advantage
               only
            
             ,
             but
             of
             Necessity
             ,
             necessary
             to
             the
             very
             Being
             ,
             as
             well
             as
             to
             the
             well
             or
             better
             Being
             of
             a
             reasonable
             understanding
             Spirit
             as
             such
             ,
             who
             without
             this
             Light
             would
             not
             only
             not
             see
             so
             well
             ,
             but
             would
             be
             able
             to
             see
             nothing
             ,
             or
             not
             at
             all
             .
             This
             is
             the
             plain
             obvious
             Sense
             of
             my
             Words
             ,
             only
             drawn
             out
             more
             at
             length
             ,
             whereby
             it
             appears
             that
             my
             Notion
             differs
             considerably
             from
             that
             of
             the
             Quakers
             in
             this
             particular
             also
             .
          
           
             And
             now
             if
             this
             be
             the
             Sense
             of
             my
             Proposition
             ,
             (
             as
             't
             is
             plain
             that
             't
             is
             ,
             it
             being
             not
             capable
             of
             any
             other
             )
             I
             may
             easily
             answer
             Mr.
             Vickris
             his
             Question
             ,
             that
             demands
             of
             me
             ,
             Where
             I
             learnt
             that
             the
             Quakers
             represent
             this
             Light
             within
             as
             a
             sort
             of
             extraordinary
             Inspiration
             ?
             For
             't
             is
             very
             plain
             that
             they
             make
             this
             Internal
             Light
             to
             be
             Grace
             ,
             that
             special
             and
             peculiar
             Grace
             of
             Christ
             
             whereby
             he
             restores
             laps'd
             Man
             from
             the
             Corruption
             of
             his
             Natural
             State.
             
               For
               this
               end
            
             ,
             says
             Mr.
             Barclay
             ,
             (
             that
             is
             ,
             
             for
             the
             Restoration
             of
             Man
             )
             
               God
               hath
               communicated
               and
               given
               unto
               every
               man
               a
               measure
               of
               the
               Light
               of
               his
               Son
               ,
               a
               measure
               of
               Grace
               ,
               or
               a
               measure
               of
               the
               Spirit
               ,
            
             &c.
             
             And
             again
             he
             calls
             it
             expresly
             a
             
               Supernatural
               Gift
               and
               Grace
               of
               Christ
               .
            
             
             Not
             that
             I
             would
             be
             thought
             to
             deny
             the
             Divine
             Light
             to
             be
             Grace
             as
             to
             certain
             Degrees
             of
             it
             .
             So
             far
             from
             that
             ,
             that
             I
             think
             it
             to
             be
             the
             greatest
             Grace
             of
             God
             ,
             that
             is
             ,
             with
             respect
             to
             the
             Degrees
             of
             it
             ,
             many
             of
             which
             I
             allow
             to
             be
             such
             extraordinary
             Superadditions
             to
             the
             common
             Order
             or
             State
             of
             Human
             Nature
             ,
             as
             Man
             might
             simply
             be
             without
             ,
             and
             yet
             continue
             in
             the
             Rank
             and
             Form
             of
             a
             reasonable
             and
             intelligent
             Creature
             .
             But
             not
             content
             with
             this
             ,
             the
             Quakers
             make
             the
             Divine
             Light
             to
             be
             Grace
             simply
             and
             absolutely
             ,
             as
             to
             its
             whole
             Nature
             and
             Kind
             ,
             so
             as
             to
             be
             all
             over
             extraordinary
             .
             And
             if
             so
             ,
             then
             they
             are
             so
             far
             from
             making
             it
             (
             as
             I
             do
             )
             necessary
             to
             a
             Man's
             Natural
             and
             Ordinary
             way
             of
             Understanding
             ,
             that
             they
             must
             make
             it
             such
             a
             Superabundant
             Accession
             to
             the
             common
             Condition
             of
             Man's
             Nature
             ,
             as
             without
             
             which
             he
             would
             still
             understand
             enough
             to
             denominate
             him
             a
             Rational
             Being
             .
             For
             certainly
             a
             Man
             may
             understand
             without
             Grace
             .
          
           
             But
             that
             my
             Adversary
             may
             not
             pretend
             that
             I
             lay
             the
             whole
             stress
             of
             this
             matter
             upon
             a
             Consequence
             ,
             (
             tho
             it
             be
             a
             very
             plain
             one
             )
             I
             will
             prove
             the
             same
             by
             express
             Testimony
             ,
             namely
             ,
             That
             the
             Quakers
             do
             make
             their
             Light
             to
             be
             according
             to
             the
             before-stated
             Sense
             of
             the
             Word
             ,
             something
             extraordinary
             ,
             something
             added
             to
             the
             common
             way
             of
             Understanding
             ,
             so
             as
             not
             to
             be
             simply
             necessary
             to
             Understanding
             in
             general
             ,
             but
             only
             to
             the
             greater
             Advantage
             of
             it
             .
             For
             says
             Mr.
             
               Barclay
               ,
               That
               Man
            
             ,
             
             
               as
               he
               is
               a
               Rational
               Creature
               ,
               hath
               Reason
               ,
               as
               a
               Natural
               Faculty
               of
               his
               Soul
               ,
               by
               which
               he
               can
               discern
               things
               that
               are
               rational
               ,
               we
               deny
               not
               .
               For
               this
               is
               a
               Property
               Natural
               and
               Essential
               to
               him
               ,
               by
               which
               he
               can
               know
               and
               learn
               many
               Arts
               and
               Sciences
               ,
               beyond
               what
               any
               other
               Animal
               can
               do
               by
               the
               meer
               Animal
               Principle
               .
            
             So
             that
             here
             the
             Light
             is
             not
             simply
             and
             ordinarily
             necessary
             to
             the
             understanding
             of
             things
             ,
             which
             it
             seems
             may
             be
             done
             by
             Reason
             alone
             without
             the
             Light.
             To
             the
             same
             purpose
             again
             ,
             says
             the
             same
             Author
             ,
             
             
               Man
               in
               his
               Natural
               State
            
             (
             that
             is
             ,
             in
             the
             
             state
             devoid
             of
             this
             Light
             ,
             which
             he
             had
             just
             before
             call'd
             the
             state
             of
             Darkness
             )
             
               can
               easily
               comprehend
               ,
               and
               doth
               comprehend
               ,
               those
               things
               that
               are
               peculiar
               and
               common
               to
               him
               ,
               as
               such
               .
            
             And
             tho
             they
             commonly
             call
             the
             natural
             state
             of
             Man
             (
             when
             without
             the
             Sensation
             of
             this
             Light
             )
             a
             state
             of
             Darkness
             ,
             yet
             't
             is
             not
             because
             they
             suppose
             him
             to
             be
             absolutely
             dark
             ,
             and
             to
             know
             nothing
             but
             only
             dark
             as
             to
             Spiritual
             and
             Saving
             Truths
             .
             So
             that
             according
             to
             them
             there
             may
             be
             Knowledge
             and
             Understanding
             without
             the
             Divine
             Light
             ,
             which
             therefore
             they
             must
             be
             supposed
             to
             look
             upon
             as
             an
             extraordinary
             Accession
             ,
             and
             not
             as
             an
             ordinary
             Requisite
             to
             Human
             Understanding
             .
             Which
             again
             sets
             their
             Principle
             at
             a
             sufficient
             Distance
             from
             mine
             .
             Tho
             I
             must
             needs
             do
             them
             so
             much
             Justice
             as
             to
             confess
             ,
             that
             herein
             they
             speak
             as
             agreeably
             to
             their
             Principle
             as
             I
             do
             to
             mine
             :
             For
             conceiving
             their
             Light
             not
             as
             the
             very
             Object
             of
             Human
             Understanding
             ,
             not
             as
             that
             Truth
             it self
             which
             we
             perceive
             ,
             (
             as
             is
             plain
             ,
             because
             they
             do
             not
             make
             it
             the
             Essence
             of
             God
             ,
             as
             was
             noted
             above
             )
             but
             as
             something
             that
             serves
             for
             the
             clearer
             Revelation
             or
             
             Discovery
             of
             that
             Object
             ,
             that
             is
             in
             one
             Word
             ,
             conceiving
             it
             rather
             as
             a
             more
             advantagious
             Medium
             ,
             than
             as
             an
             Object
             ,
             they
             might
             well
             be
             excused
             from
             making
             it
             simply
             and
             absolutely
             necessary
             to
             Understanding
             :
             Whereas
             I
             conceiving
             the
             Divine
             Light
             to
             be
             the
             Omniform
             Essence
             of
             God
             ,
             and
             accordingly
             making
             it
             to
             be
             the
             very
             immediate
             Object
             of
             my
             Understanding
             ,
             that
             very
             Truth
             which
             (
             not
             that
             Medium
             
               by
               which
            
             )
             I
             contemplate
             ,
             was
             obliged
             to
             suppose
             it
             so
             necessary
             to
             the
             common
             and
             natural
             way
             of
             Understanding
             ,
             that
             there
             could
             be
             no
             such
             thing
             as
             Understanding
             without
             it
             ;
             which
             I
             am
             sure
             a
             Quaker
             will
             not
             ,
             or
             at
             least
             upon
             his
             Principles
             ,
             can
             never
             say
             .
          
           
             And
             thus
             far
             the
             Difference
             between
             us
             is
             very
             clear
             and
             plain
             ,
             and
             would
             indeed
             be
             on
             all
             sides
             unexceptionable
             ,
             but
             that
             Mr.
             Vickris
             has
             here
             spied
             out
             something
             ,
             (
             for
             which
             I
             very
             much
             admire
             the
             Quickness
             of
             his
             Eye-sight
             )
             and
             that
             is
             a
             
               Contradiction
               .
               Before
            
             (
             says
             he
             )
             
               it
               was
               a
               Divine
               Communication
               and
               Manifestation
               only
               ,
               and
               now
               an
               extraordinary
               Inspiration
               .
               Is
               not
               Extraordinary
               more
               than
               Common
               ,
               or
               Communication
               
               and
               Manifestation
               only
               ?
            
             And
             this
             he
             takes
             for
             a
             Contradiction
             of
             what
             was
             laid
             down
             in
             the
             First
             Article
             .
             But
             methinks
             Mr.
             Vickris
             should
             not
             undertake
             to
             write
             Controversie
             ,
             unless
             he
             had
             known
             better
             how
             to
             judge
             of
             a
             Contradiction
             .
             For
             does
             it
             follow
             ,
             that
             because
             I
             first
             say
             ,
             that
             the
             Quakers
             represent
             their
             Light
             as
             a
             Divine
             Communication
             or
             Manifestation
             only
             ,
             in
             opposition
             to
             its
             being
             the
             very
             Essence
             or
             Substance
             of
             God
             ,
             and
             afterwards
             add
             (
             as
             another
             Step
             or
             Degree
             of
             Difference
             )
             that
             they
             represent
             it
             as
             an
             Extraordinary
             one
             ,
             in
             opposition
             to
             the
             Natural
             and
             Ordinary
             way
             of
             Understanding
             ;
             I
             say
             ,
             Does
             it
             hence
             appear
             that
             I
             contradict
             my self
             ?
             What
             if
             Extraordinary
             be
             more
             than
             Common
             ,
             or
             Communication
             or
             Manifestation
             only
             ,
             does
             it
             therefore
             Contradict
             it
             ?
             What
             ,
             is
             every
             Addition
             a
             Contradiction
             ?
             It
             may
             indeed
             be
             so
             ,
             in
             case
             the
             Degree
             added
             in
             the
             Second
             Proposition
             were
             denied
             or
             excluded
             in
             the
             first
             .
             But
             is
             this
             the
             present
             Case
             ?
             Tho
             Extraordinary
             Communication
             be
             more
             than
             bare
             Communication
             simply
             consider'd
             ,
             is
             it
             therefore
             denied
             by
             it
             ?
             Is
             it
             not
             plain
             that
             this
             is
             only
             an
             Abstraction
             ,
             and
             not
             any
             Negation
             ?
             For
             if
             he
             should
             take
             
             hold
             of
             the
             Term
             
               (
               only
               )
            
             ,
             where
             I
             suppose
             his
             Mistake
             lay
             ,
             is
             it
             not
             very
             plain
             that
             the
             Term
             
               (
               only
            
             )
             in
             the
             First
             Article
             is
             not
             exclusive
             of
             Extraordinary
             ,
             which
             is
             added
             in
             the
             Second
             ,
             but
             only
             of
             the
             Divine
             Essence
             or
             Substance
             ;
             this
             being
             the
             Sense
             of
             the
             Proposition
             ,
             that
             they
             represent
             their
             Light
             not
             as
             the
             very
             Essence
             of
             God
             ,
             but
             only
             as
             something
             communicated
             by
             God
             ?
             And
             where
             then
             is
             there
             any
             appearance
             of
             a
             Contradiction
             ?
             But
             lest
             Mr.
             Vickris
             should
             not
             take
             this
             ,
             (
             for
             he
             has
             now
             given
             me
             just
             occasion
             to
             question
             his
             Capacity
             )
             I
             will
             illustrate
             it
             by
             an
             Instance
             :
             Suppose
             a
             Cartesian
             should
             say
             first
             ,
             That
             Light
             is
             only
             the
             Endeavour
             of
             the
             Globules
             of
             the
             Second
             Element
             to
             Motion
             ,
             not
             the
             Motion
             its
             self
             ;
             and
             then
             afterwards
             should
             further
             say
             ,
             that
             't
             is
             the
             Endeavour
             of
             those
             Globules
             to
             recede
             from
             the
             Center
             of
             the
             Luminous
             Body
             in
             a
             Right
             Line
             ,
             would
             one
             of
             these
             Propositions
             contradict
             the
             other
             ?
             'T
             is
             more
             than
             I
             can
             find
             if
             they
             do
             .
             But
             he
             continues
             his
             Exception
             upon
             this
             part
             ,
             asking
             me
             ,
             
               Have
               not
               the
               Quakers
               declared
               the
               Light
               to
               be
               Universal
               ,
               as
               well
               as
               Divine
               ,
               in
               its
               Gift
               and
               Manifestation
               to
               the
               Sons
               of
               Men
               ?
            
             Well
             ,
             what
             
             if
             they
             have
             ,
             may
             they
             not
             also
             notwithstanding
             that
             hold
             it
             to
             be
             an
             Extraordinary
             Gift
             ,
             according
             to
             the
             above-stated
             Sense
             of
             the
             Word
             Extraordinary
             ,
             as
             it
             signifies
             something
             superadded
             to
             the
             Natural
             way
             of
             Man's
             Understanding
             ?
             Does
             Extraordinary
             in
             this
             Sense
             import
             any
             thing
             inconsistent
             with
             Universal
             ?
             Suppose
             Adam
             had
             persevered
             in
             his
             Original
             State
             ,
             and
             his
             whole
             Posterity
             had
             inherited
             that
             extraordinary
             Grace
             ,
             that
             
               Fraenum
               Justitiae
            
             ,
             which
             (
             according
             to
             some
             )
             was
             superadded
             to
             the
             Essential
             Perfection
             of
             his
             Human
             Nature
             ,
             would
             it
             have
             been
             the
             less
             Extraordinary
             ,
             that
             is
             ,
             the
             less
             a
             Superaddition
             to
             the
             Nature
             of
             Man
             ,
             because
             Universal
             ?
             Sure
             Mr.
             Vickris
             must
             be
             but
             little
             acquainted
             with
             the
             Nature
             of
             Opposition
             ,
             if
             he
             thinks
             there
             is
             any
             between
             these
             two
             things
             .
             But
             suppose
             there
             were
             ,
             he
             himself
             is
             accountable
             for
             it
             ,
             and
             not
             I.
             For
             I
             have
             brought
             Evidence
             enough
             to
             prove
             ,
             that
             they
             do
             make
             their
             Light
             to
             be
             (
             as
             I
             have
             explained
             it
             )
             Extraordinary
             ,
             and
             if
             that
             be
             inconsistent
             with
             their
             other
             Notion
             of
             its
             Universality
             ,
             the
             Inconsistency
             lights
             upon
             themselves
             ,
             and
             I
             can't
             help
             that
             .
          
           
           
             And
             thus
             the
             Former
             Part
             of
             this
             Section
             is
             sufficiently
             vindicated
             ;
             but
             it
             seems
             there
             is
             a
             Flaw
             in
             the
             Latter
             ,
             which
             Mr.
             Vickris
             endeavours
             to
             make
             great
             Advantage
             of
             ,
             tho
             it
             be
             such
             as
             is
             plainly
             owing
             to
             the
             Captiousness
             and
             Uncandidness
             of
             his
             own
             Construction
             .
             Again
             ,
             (
             says
             he
             )
             
               in
               the
               same
               Section
               thou
               sayest
               ,
               I
               suppose
               it
               ,
            
             viz.
             
               The
               Light
               within
               to
               be
               a
               Man's
               Natural
               and
               Ordinary
               way
               of
               Understanding
               .
               And
               just
               before
               thou
               madest
               it
               to
               be
               the
               very
               Essence
               and
               Substance
               of
               the
               Deity
               ,
            
             &c.
             
             Did
             I
             so
             ?
             Then
             this
             one
             would
             think
             should
             have
             been
             a
             Key
             to
             my
             Meaning
             to
             any
             one
             that
             was
             not
             resolv'd
             to
             misunderstand
             and
             pervert
             it
             ,
             that
             he
             might
             have
             something
             to
             expose
             and
             harangue
             upon
             .
             For
             is
             it
             in
             the
             least
             to
             be
             imagin'd
             ,
             or
             does
             Mr.
             Vickris
             in
             his
             Conscience
             seriously
             think
             that
             I
             ,
             who
             in
             this
             very
             Book
             ,
             and
             in
             these
             very
             Articles
             he
             reflects
             upon
             ,
             as
             well
             as
             in
             the
             whole
             Course
             of
             my
             other
             Writings
             upon
             this
             occasion
             ,
             do
             all
             along
             earnestly
             contend
             ,
             that
             this
             Internal
             Light
             is
             no
             other
             than
             the
             very
             Essence
             and
             Substance
             of
             God
             ,
             whose
             Omniformity
             is
             exhibitive
             of
             all
             things
             ,
             and
             is
             the
             immediate
             Object
             of
             our
             Conception
             ,
             that
             very
             Truth
             which
             
             we
             conceive
             :
             And
             that
             I
             who
             make
             this
             the
             ground
             of
             Difference
             between
             my
             Principle
             of
             the
             Light
             and
             that
             of
             the
             Quakers
             ,
             that
             they
             do
             not
             make
             it
             the
             Substance
             of
             God
             ,
             but
             only
             something
             communicated
             by
             or
             from
             him
             ,
             whereas
             I
             expresly
             do
             :
             I
             say
             ,
             can
             it
             be
             imagin'd
             that
             after
             all
             this
             ,
             I
             should
             so
             far
             forget
             my self
             ,
             as
             to
             make
             this
             Divine
             Light
             to
             be
             the
             very
             same
             thing
             with
             Human
             Understanding
             ,
             and
             so
             confound
             (
             as
             he
             pretends
             )
             the
             Divine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             with
             Man's
             Reason
             and
             Conscience
             ?
             Sure
             I
             should
             be
             fitter
             to
             pick
             Straws
             in
             Bedlam
             ,
             than
             to
             write
             Books
             ,
             should
             I
             be
             so
             senseless
             as
             to
             make
             Truth
             and
             Understanding
             ,
             Object
             and
             Faculty
             ,
             God
             and
             Creature
             all
             one
             .
             But
             as
             this
             is
             too
             gross
             to
             be
             my
             real
             Meaning
             ,
             so
             the
             Scope
             and
             Antithesis
             of
             the
             Article
             do
             plainly
             shew
             that
             it
             was
             not
             .
             'T
             is
             plain
             from
             thence
             (
             and
             no
             candid
             Reader
             would
             have
             understood
             me
             otherwise
             )
             that
             my
             Meaning
             ,
             tho
             for
             Brevity's
             sake
             not
             so
             explicitly
             worded
             ,
             was
             no
             other
             than
             what
             has
             been
             already
             suggested
             ,
             viz.
             That
             whereas
             the
             Quakers
             represent
             their
             Light
             as
             something
             extraordinarily
             superadded
             to
             the
             natural
             way
             of
             Understanding
             ,
             (
             as
             supposing
             two
             distinct
             Lights
             in
             the
             Soul
             )
             and
             so
             
             not
             absolutely
             necessary
             to
             Understanding
             as
             such
             ,
             which
             according
             to
             them
             may
             be
             without
             it
             :
             I
             on
             the
             contrary
             making
             but
             one
             way
             of
             Understanding
             in
             all
             ,
             suppose
             this
             Light
             to
             be
             so
             far
             from
             being
             such
             an
             Extraordinary
             Superaddition
             ,
             that
             't
             is
             so
             requisite
             to
             the
             Natural
             and
             Ordinary
             way
             of
             Understanding
             ,
             that
             there
             is
             no
             Understanding
             without
             it
             .
             And
             so
             when
             I
             say
             ,
             
               pag.
               77.
               
               This
               is
               Reason
               ,
               this
               is
               Conscience
               ,
            
             't
             is
             plain
             enough
             that
             I
             mean
             no
             more
             than
             that
             this
             (
             namely
             the
             Light
             )
             is
             that
             whereby
             I
             perform
             Acts
             of
             Reason
             and
             Acts
             of
             Conscience
             ;
             not
             that
             it
             is
             my
             very
             reasoning
             Faculty
             ,
             but
             that
             whereby
             I
             reason
             and
             discourse
             ,
             as
             furnishing
             me
             with
             Idea's
             for
             my
             Contemplation
             .
             And
             if
             this
             be
             the
             Natural
             and
             Necessary
             Sense
             of
             my
             Words
             (
             as
             I
             believe
             Mr.
             Vickris
             must
             needs
             be
             sensible
             that
             it
             is
             )
             then
             his
             whole
             following
             Harangue
             about
             my
             confounding
             the
             Divine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             Man's
             Natural
             Reason
             and
             Conscience
             is
             quite
             spoil'd
             ,
             and
             from
             a
             piece
             of
             Rhetoric
             becomes
             a
             most
             trifling
             Impertinence
             ,
             (
             or
             to
             borrow
             a
             Stroke
             of
             Oratory
             from
             him
             )
             
               Insignificant
               ,
               and
               like
               an
               Arrow
               shot
               at
               Random
               .
            
          
        
         
           
           
             Exception
             against
             the
             Third
             Article
             .
          
           
             IN
             thy
             Third
             Section
             thou
             com'st
             in
             with
             a
             
               Salvo
               Errore
            
             .
             If
             I
             mistake
             not
             ,
             the
             Quakers
             confine
             their
             Light
             within
             to
             some
             certain
             Objects
             ,
             namely
             ,
             Moral
             and
             Spiritual
             Truths
             in
             Order
             only
             to
             the
             Direction
             of
             Practice
             .
             How
             shouldst
             thou
             do
             otherwise
             but
             mistake
             the
             Principles
             of
             others
             ,
             seeing
             thou
             art
             so
             confused
             about
             thine
             own
             ?
             However
             ,
             I
             must
             tell
             thee
             it
             is
             no
             small
             Fault
             at
             such
             an
             Uncertainty
             to
             expose
             Peoples
             Principles
             ;
             and
             't
             is
             an
             Abuse
             to
             say
             ,
             that
             the
             Quakers
             confine
             the
             Light
             within
             .
             It
             is
             Divine
             ,
             Supernatural
             ,
             and
             Uncircumscribable
             ;
             in
             it
             are
             hid
             all
             the
             Treasures
             of
             Wisdom
             and
             Knowledg
             .
             Where
             have
             the
             Quakers
             taught
             otherwise
             ?
             Have
             they
             not
             testified
             and
             declared
             the
             Light
             and
             the
             Spirit
             of
             Truth
             are
             one
             and
             the
             same
             in
             being
             ,
             which
             will
             guide
             
               into
               all
               Truth
            
             ,
             John
             16.
             13.
             
             The
             Quakers
             believe
             this
             Divine
             Light
             to
             be
             the
             Quickner
             of
             their
             Understandings
             to
             Know
             ,
             and
             of
             their
             Wills
             to
             Love
             and
             Practise
             all
             Truth
             ,
             and
             that
             it
             assists
             the
             Natural
             Faculties
             of
             the
             Soul
             in
             the
             Attainment
             of
             necessary
             Arts
             and
             Sciences
             ,
             as
             well
             
             as
             capacitates
             it
             to
             Know
             and
             Practise
             Moral
             and
             Spiritual
             Truths
             .
             Thou
             may'st
             read
             what
             the
             Author
             to
             the
             Book
             of
             Wisdom
             says
             on
             this
             Subject
             ,
             in
             the
             9th
             and
             10th
             Chapters
             .
          
           
             And
             whereas
             thou
             sayst
             ,
             the
             Quakers
             make
             the
             Light
             within
             a
             Supplement
             to
             Scripture
             ,
             which
             they
             say
             is
             not
             sufficient
             without
             it
             ,
             nor
             indeed
             any
             more
             than
             a
             meer
             dead
             Letter
             .
             I
             answer
             ,
             These
             Words
             
               Supplement
               to
               Scripture
            
             are
             thy
             own
             ,
             not
             ours
             ;
             and
             this
             seems
             to
             be
             a
             Composition
             of
             thy
             own
             Notion
             of
             the
             Quakers
             Faith
             concerning
             the
             Holy
             Scripture
             ,
             without
             any
             Quotation
             of
             their
             Words
             or
             Writings
             ;
             and
             as
             't
             is
             an
             Objection
             is
             built
             upon
             thy
             mistake
             in
             thy
             former
             Section
             ,
             
               viz.
               The
               Quakers
               represent
               this
               Light
               within
               as
               a
               sort
               of
               extraordinary
               Inspiration
               .
            
             Which
             hath
             been
             already
             Answer'd
             ,
             proving
             the
             Universality
             of
             the
             Divine
             Light
             in
             Man
             ;
             which
             consider'd
             ,
             there
             is
             no
             just
             Cause
             for
             this
             as
             an
             Objection
             against
             the
             Quakers
             assigning
             the
             Scriptures
             to
             be
             insufficient
             without
             the
             Light
             ,
             because
             the
             Knowledge
             of
             the
             Holy
             Scriptures
             cannot
             occur
             to
             the
             Understanding
             without
             it
             ,
             and
             the
             Formal
             Reason
             thereof
             is
             its
             Presence
             and
             Manifestation
             .
             The
             
             Quakers
             believe
             that
             Christ
             Jesus
             by
             his
             Divine
             Light
             within
             ,
             doth
             in
             these
             Days
             ,
             as
             in
             the
             Days
             of
             his
             Flesh
             ,
             expound
             ,
             fulfil
             ,
             and
             open
             to
             the
             True
             Believers
             the
             Holy
             Scriptures
             ,
             which
             according
             to
             the
             Apostles
             Exhortation
             to
             
               Timothy
               ,
               Chap.
            
             2.
             3
             ,
             15.
             are
             able
             to
             make
             wise
             unto
             Salvation
             ,
             (
             Note
             )
             
               through
               Faith
               which
               is
               in
               Christ
               Jesus
               .
            
             The
             Word
             Supplement
             in
             this
             Sense
             ,
             I
             hope
             ,
             will
             be
             found
             no
             Error
             ,
             but
             according
             to
             thy
             Construction
             of
             the
             Quakers
             representing
             the
             Light
             within
             as
             a
             sort
             of
             Extraordinary
             Inspiration
             ,
             Sect.
             2.
             or
             special
             Priviledg
             of
             a
             certain
             Order
             of
             Men
             ,
             their
             own
             Party
             ,
             as
             in
             Sect.
             4.
             
             And
             then
             making
             them
             to
             say
             the
             Scriptures
             with
             relation
             only
             to
             the
             Direction
             of
             Practice
             ,
             (
             as
             thy
             Lines
             import
             ,
             Sect.
             3.
             )
             are
             not
             sufficient
             without
             it
             ,
             nor
             indeed
             any
             more
             than
             a
             meer
             dead
             Letter
             ,
             is
             to
             render
             the
             Quakers
             not
             only
             singular
             and
             erroneous
             in
             their
             Principle
             of
             the
             Light
             (
             which
             shall
             be
             more
             duly
             observ'd
             in
             its
             place
             )
             but
             also
             contemptuous
             of
             the
             Holy
             Scriptures
             as
             useless
             and
             insufficient
             to
             all
             but
             themselves
             ,
             which
             is
             a
             great
             and
             hainous
             Abuse
             of
             a
             Society
             of
             People
             ,
             without
             Cause
             and
             Provocation
             ,
             and
             contrary
             to
             their
             Public
             and
             Known
             Assertions
             both
             by
             
             Word
             and
             Writing
             ,
             who
             believe
             according
             to
             the
             same
             Apostle
             to
             
               Timothy
               ,
               Cap.
            
             2.
             3
             ,
             16
             ,
             17.
             that
             
               all
               Scripture
            
             ,
             &c.
             
             And
             this
             shall
             suffice
             for
             an
             Answer
             to
             thy
             Third
             Section
             .
          
        
         
           
             The
             Answer
             .
          
           
             IF
             I
             deliver'd
             my self
             with
             more
             than
             ordinary
             Caution
             and
             Reservedness
             in
             this
             Article
             ,
             it
             was
             because
             of
             my
             abundant
             Concern
             ,
             lest
             I
             should
             injure
             those
             whom
             I
             was
             representing
             by
             a
             false
             Charge
             ;
             tho
             I
             think
             it
             is
             too
             much
             for
             Mr.
             Vickris
             to
             condemn
             me
             for
             misrepresenting
             them
             ,
             and
             yet
             to
             upbraid
             me
             with
             my
             Tenderness
             in
             doing
             so
             at
             the
             same
             Time.
             But
             I
             find
             upon
             further
             Examination
             that
             I
             needed
             not
             to
             proceed
             with
             such
             Suspense
             in
             this
             matmatter
             ,
             being
             so
             fully
             assured
             of
             my
             being
             in
             the
             right
             here
             ,
             as
             well
             as
             in
             the
             other
             parts
             of
             my
             Account
             ,
             that
             had
             I
             the
             Liberty
             to
             New-Cast
             this
             Article
             again
             ,
             it
             should
             be
             in
             the
             very
             same
             Mould
             .
             Mr.
             Vickris
             indeed
             tells
             me
             that
             
               't
               is
               an
               Abuse
               to
               say
               the
               Quakers
               confine
               the
               Light
               within
               .
            
             And
             I
             tell
             him
             again
             ,
             that
             't
             is
             an
             abuse
             in
             him
             to
             say
             ,
             that
             this
             is
             my
             Charge
             .
             I
             never
             said
             absolutely
             and
             simply
             that
             they
             confine
             
             the
             Light
             within
             ,
             (
             which
             would
             imply
             a
             Confinement
             to
             Persons
             )
             but
             that
             they
             confine
             it
             to
             some
             certain
             Objects
             ,
             namely
             ,
             Moral
             and
             Spiritual
             Truths
             ,
             in
             order
             only
             to
             the
             Direction
             of
             Practice
             .
             And
             that
             they
             do
             thus
             confine
             the
             Light
             is
             as
             plain
             and
             certain
             as
             that
             they
             hold
             it
             ,
             if
             Mr.
             Barclay
             may
             be
             allow'd
             to
             understand
             their
             Principles
             .
             For
             says
             he
             ,
             
               As
               God
               gave
               two
            
             
             
               great
               Lights
               to
               rule
               the
               outward
               World
               ,
               the
               Sun
               and
               Moon
               ,
               the
               greater
               Light
               to
               Rule
               the
               Day
               ,
               and
               the
               lesser
               Light
               to
               rule
               the
               Night
               ;
               So
               hath
               he
               given
               Man
               the
               Light
               of
               his
               Son
               ,
               a
               Spiritual
               Divine
               Light
               to
               rule
               him
               in
               the
               things
               Spiritaal
               ,
               and
               the
               Light
               of
               Reason
               to
               rule
               him
               in
               things
               Natural
               .
            
             Here
             it
             is
             very
             plain
             ,
             First
             ,
             That
             he
             supposes
             two
             distinct
             Lights
             in
             the
             Soul
             ,
             the
             Divine
             Light
             ,
             and
             the
             Light
             of
             Reason
             ,
             or
             the
             Natural
             Light
             ,
             which
             by
             the
             way
             sufficiently
             confirms
             what
             was
             said
             in
             the
             last
             Section
             concerning
             their
             making
             the
             Divine
             Light
             an
             Extraordinary
             Communication
             ,
             that
             is
             ,
             Superaccessory
             to
             the
             Natural
             Light
             ,
             or
             Man's
             Natural
             and
             Ordinary
             way
             of
             Understanding
             ,
             which
             might
             remain
             intire
             and
             unextinguisht
             ,
             tho
             separated
             from
             the
             Divine
             Light
             ,
             as
             being
             a
             Principle
             wholly
             distinct
             
             from
             it
             ,
             and
             that
             stands
             upon
             another
             Bottom
             .
             Contrary
             to
             what
             I
             contend
             for
             ,
             namely
             ,
             That
             there
             is
             but
             one
             Light
             in
             the
             Soul
             of
             Man
             ,
             which
             is
             the
             Divine
             Light
             ,
             wherein
             we
             see
             and
             perceive
             all
             things
             ,
             and
             by
             which
             we
             naturally
             and
             ordinarily
             understand
             .
             'T
             is
             also
             very
             plain
             in
             the
             2d
             place
             ,
             That
             as
             he
             supposes
             two
             distinct
             Lights
             in
             the
             Soul
             ,
             the
             Divine
             and
             the
             Natural
             ,
             so
             he
             assigns
             them
             two
             distinct
             Offices
             ,
             no
             less
             distinct
             than
             Day
             and
             Night
             ,
             the
             Divine
             Light
             being
             to
             direct
             in
             things
             Spiritual
             as
             the
             Sun
             rules
             the
             Day
             ;
             and
             the
             Natural
             Light
             being
             to
             direct
             in
             things
             Natural
             ,
             as
             the
             Moon
             governs
             the
             Night
             .
             Each
             it
             seems
             has
             its
             proper
             Orb
             and
             Province
             ;
             and
             they
             can
             no
             more
             interfere
             with
             one
             another's
             Order
             ,
             than
             the
             Sun
             can
             usurp
             the
             Government
             of
             the
             Night
             ,
             or
             the
             Moon
             assume
             to
             her self
             the
             Conduct
             of
             the
             Day
             .
             And
             if
             this
             be
             not
             to
             confine
             the
             Divine
             Light
             to
             some
             certain
             Objects
             ,
             namely
             ,
             to
             Moral
             and
             Spiritual
             Truths
             ,
             I
             know
             not
             what
             is
             .
             'T
             is
             confined
             as
             much
             to
             such
             Objects
             as
             the
             Sun
             is
             confined
             to
             the
             Day
             ,
             and
             I
             desire
             no
             more
             ,
             thinking
             that
             to
             be
             Confinement
             eenough
             .
             If
             Mr.
             Vickris
             had
             been
             but
             half
             so
             much
             confin'd
             to
             Civility
             and
             
             Good
             Behaviour
             ,
             he
             would
             have
             treated
             me
             with
             more
             Humanity
             and
             Courtesie
             than
             he
             has
             done
             in
             some
             parts
             of
             his
             Book
             .
          
           
             I
             might
             be
             more
             liberal
             of
             Quotations
             upon
             this
             occasion
             ,
             if
             I
             thought
             there
             were
             any
             need
             ;
             but
             since
             that
             already
             produc'd
             is
             so
             express
             to
             the
             purpose
             ,
             I
             shall
             only
             take
             notice
             of
             a
             remarkable
             Passage
             in
             the
             Preface
             to
             Mr.
             
             Barclay's
             Works
             ,
             lately
             Printed
             in
             Folio
             ,
             where
             the
             Ingenious
             Author
             giving
             an
             Account
             of
             his
             Apology
             for
             the
             true
             Christian
             Divinity
             ,
             makes
             one
             himself
             for
             the
             Scholastic
             manner
             and
             way
             of
             its
             Composition
             ,
             which
             it
             seems
             was
             in
             Tenderness
             to
             Scholars
             ,
             and
             in
             Condescension
             to
             their
             Education
             .
             His
             Words
             are
             ,
             
               The
               Method
               and
               Style
               of
               the
               Book
               may
               be
               somewhat
               Singular
               ,
               and
               like
            
             
             
               a
               Scholar
               ;
               for
               we
               make
               that
               sort
               of
               Learning
               no
               part
               of
               our
               Divine
               Science
               ,
            
             &c.
             
             Where
             't
             is
             plain
             ,
             that
             by
             
               that
               sort
               of
               Learning
            
             ,
             he
             means
             Human
             Learning
             ,
             those
             Arts
             and
             Sciences
             which
             are
             the
             common
             Objects
             of
             our
             Academical
             Studies
             .
             And
             that
             by
             
               our
               Divine
               Science
            
             he
             means
             that
             Knowledg
             which
             is
             supernaturally
             communicated
             to
             them
             by
             the
             saving
             Light
             of
             Christ
             ,
             
             whereof
             he
             had
             discours'd
             before
             .
             So
             that
             when
             he
             says
             we
             make
             that
             sort
             of
             Learning
             no
             part
             of
             our
             Divine
             Science
             ,
             it
             comes
             to
             as
             much
             as
             if
             he
             had
             said
             ,
             
               We
               make
               Human
               Learning
               ,
               or
               those
               Arts
               and
               Sciences
               which
               are
               the
               common
               Objects
               of
               Academical
               Study
               ,
               to
               be
               no
               part
               of
               that
               Knowledg
               which
               is
               supernaturally
               communicated
               to
               us
               by
               the
               Light
               of
               Christ
               .
            
             And
             if
             Human
             Learning
             be
             no
             part
             of
             that
             Knowledg
             which
             comes
             by
             the
             Divine
             Light
             ,
             then
             the
             Divine
             Light
             is
             not
             extended
             to
             Human
             Learning
             ,
             and
             consequently
             must
             be
             confined
             to
             Spiritual
             Truths
             ,
             the
             very
             Province
             which
             Mr.
             Barclay
             had
             assign'd
             it
             before
             .
          
           
             And
             to
             this
             Supposition
             the
             Thread
             of
             their
             former
             Principle
             naturally
             leads
             them
             .
             For
             supposing
             the
             Divine
             Light
             to
             be
             an
             Extraordinary
             Communication
             of
             God
             ,
             that
             is
             ,
             something
             superadded
             to
             the
             Natural
             and
             Ordinary
             way
             of
             Understanding
             ,
             there
             is
             all
             the
             reason
             in
             the
             World
             that
             they
             should
             assign
             to
             it
             Divine
             and
             Spiritual
             Objects
             as
             its
             proper
             Sphere
             and
             Province
             ,
             since
             Natural
             things
             were
             before
             sufficiently
             discernible
             by
             a
             Natural
             Light
             and
             Principle
             .
             Especially
             considering
             that
             this
             Divine
             Light
             is
             also
             conceiv'd
             and
             
             represented
             by
             them
             as
             that
             very
             Grace
             of
             Christ
             whereby
             Men
             are
             Converted
             and
             Saved
             ,
             and
             which
             was
             given
             to
             them
             by
             God
             for
             that
             very
             purpose
             .
             For
             so
             Mr.
             Barclay
             in
             his
             5th
             and
             6th
             Propositions
             ,
             
             reckoning
             up
             the
             Ends
             and
             Purposes
             for
             which
             the
             saving
             and
             spiritual
             Light
             (
             as
             he
             calls
             it
             )
             was
             given
             by
             God
             ,
             makes
             them
             to
             consist
             in
             making
             manifest
             all
             things
             that
             are
             reprovable
             ,
             in
             teaching
             all
             Temperance
             ,
             Righteousness
             and
             Godliness
             ,
             and
             (
             in
             general
             )
             in
             Lightning
             the
             Hearts
             of
             all
             in
             order
             to
             Salvation
             .
             So
             then
             it
             seems
             this
             Light
             is
             purely
             
               in
               order
               to
               Salvation
            
             ,
             and
             consequently
             ought
             to
             be
             confined
             to
             the
             things
             that
             concern
             it
             ,
             that
             is
             ,
             to
             Divine
             and
             Spiritual
             Truths
             in
             order
             to
             the
             Direction
             of
             Life
             and
             Manners
             .
             Herein
             therefore
             they
             are
             consonant
             to
             their
             Principles
             :
             As
             they
             do
             thus
             confine
             their
             Light
             to
             Spiritual
             things
             ,
             so
             they
             ought
             thus
             to
             confine
             it
             .
             For
             what
             has
             Grace
             to
             do
             with
             the
             things
             of
             Nature
             ?
             And
             as
             they
             follow
             their
             Principle
             ,
             so
             I
             follow
             mine
             .
             For
             not
             conceiving
             this
             Internal
             Light
             as
             any
             thing
             superadded
             to
             the
             ordinary
             way
             of
             Man's
             Understanding
             ,
             but
             as
             that
             whereby
             he
             naturally
             and
             ordinarily
             Understands
             ,
             and
             not
             conceiving
             it
             after
             the
             
             manner
             of
             Grace
             neither
             (
             I
             mean
             as
             to
             its
             simple
             Kind
             ,
             tho
             I
             allow
             it
             may
             have
             that
             Estimation
             in
             some
             of
             its
             Degrees
             )
             but
             rather
             as
             according
             to
             the
             Natural
             Order
             of
             Human
             Understanding
             :
             I
             had
             no
             reason
             to
             confine
             it
             (
             as
             the
             Quakers
             do
             )
             to
             Divine
             and
             Spiritual
             Truths
             ,
             but
             to
             extend
             it
             to
             all
             Truth
             without
             Exception
             ,
             which
             I
             suppose
             to
             be
             equally
             perceivable
             in
             this
             Divine
             Light
             ,
             which
             ,
             as
             being
             the
             very
             Essence
             of
             God
             ,
             must
             be
             equally
             exhibitive
             of
             all
             .
          
           
             But
             Mr.
             Vickris
             will
             still
             have
             it
             an
             Abuse
             to
             say
             ,
             that
             the
             Quakers
             confine
             the
             Light
             within
             .
             For
             ,
             says
             he
             ,
             
               It
               is
               Divine
               ,
               Supernatural
               ,
               and
               Uncircumscribable
               ,
               and
               in
               it
               are
               hid
               all
               the
               Treasures
               of
               Wisdom
               and
               Knowledge
               .
            
             Alluding
             ,
             I
             suppose
             ,
             to
             that
             of
             the
             Apostle
             concerning
             Christ
             ,
             Col.
             2.
             3.
             
             But
             tho
             they
             do
             make
             it
             to
             be
             Divine
             and
             Supernatural
             ,
             yet
             I
             do
             not
             see
             how
             they
             can
             make
             it
             ,
             or
             he
             can
             call
             it
             ,
             Uncircumscribable
             ,
             since
             (
             as
             has
             been
             observ'd
             in
             the
             preceeding
             Pages
             )
             they
             do
             not
             make
             it
             to
             be
             the
             proper
             Essence
             or
             Substance
             of
             God
             ,
             but
             a
             certain
             middle
             .
             Nature
             between
             God
             and
             Man
             :
             And
             for
             the
             same
             reason
             he
             cuts
             himself
             
             off
             from
             all
             Pretence
             to
             that
             Text
             concerning
             the
             
               Divine
               Word
            
             ,
             that
             in
             him
             are
             hid
             all
             the
             Treasures
             of
             Wisdom
             and
             Knowledge
             ,
             which
             indeed
             is
             very
             applicable
             ,
             and
             carries
             a
             very
             apposite
             and
             emphatic
             Sense
             upon
             my
             Hypothesis
             ,
             who
             make
             the
             Divine
             Light
             within
             to
             be
             the
             very
             Divine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             himself
             ,
             the
             Substantial
             and
             Essential
             Wisdom
             of
             God
             ;
             but
             must
             be
             altogether
             usurp't
             upon
             his
             ,
             who
             either
             does
             ,
             or
             by
             the
             Principles
             of
             Quakerism
             is
             obliged
             to
             make
             it
             not
             the
             very
             Essence
             of
             the
             Deity
             ,
             but
             something
             of
             a
             middle
             Nature
             .
          
           
             But
             says
             he
             ,
             
               Have
               they
               not
               testified
               and
               declared
               the
               Light
               and
               the
               Spirit
               of
               Truth
               are
               all
               one
               and
               the
               same
               Being
               ,
               which
               will
               guide
               into
               all
               Truth
               ?
            
             Joh.
             16.
             13.
             
             And
             I
             do
             not
             at
             present
             well
             remember
             whether
             they
             have
             or
             no
             ,
             hor
             shall
             I
             give
             my self
             the
             Trouble
             to
             enquire
             ,
             thinking
             it
             altogether
             impertihent
             .
             But
             sure
             I
             am
             ,
             that
             they
             have
             often
             ,
             testify'd
             and
             declar'd
             that
             the
             Light
             is
             not
             the
             proper
             Essence
             of
             God
             ,
             but
             a
             certain
             middle
             Being
             between
             God
             and
             Man
             ;
             and
             if
             they
             will
             afterwards
             testify
             and
             declare
             that
             't
             is
             the
             very
             same
             with
             the
             Spirit
             of
             Truth
             (
             which
             is
             really
             and
             
             truly
             God
             )
             I
             think
             they
             will
             evidently
             testifie
             against
             themselves
             ,
             and
             declare
             Contradictions
             ,
             and
             then
             't
             is
             no
             great
             matter
             what
             thy
             testifie
             or
             declare
             .
             But
             besides
             ,
             suppose
             they
             did
             make
             the
             Light
             to
             be
             one
             and
             the
             same
             with
             the
             Spirit
             of
             Truth
             ,
             which
             according
             to
             that
             of
             St.
             John
             ,
             will
             guide
             into
             all
             Truth
             ;
             yet
             't
             is
             plain
             from
             the
             foregoing
             Measures
             that
             they
             must
             ,
             and
             from
             the
             Context
             of
             the
             place
             ,
             that
             they
             ought
             to
             mean
             it
             only
             of
             Spiritual
             ,
             Saving
             and
             necessary
             Truths
             ,
             which
             may
             very
             well
             confist
             with
             their
             supposed
             Confinement
             of
             the
             Light.
             
          
           
             But
             how
             can
             this
             be
             so
             confined
             ,
             when
             Mr.
             Vickris
             testifies
             again
             ,
             and
             declares
             that
             
               the
               Divine
               Light
               does
               assist
               the
               Natural
               Faculties
               of
               the
               Soul
               in
               the
               Attainment
               of
               Arts
               and
               Sciences
               ?
            
             But
             
             how
             is
             this
             consistent
             with
             what
             he
             says
             in
             the
             Beginning
             of
             his
             Book
             ,
             where
             he
             calls
             this
             Corrupt
             Wisdom
             ,
             and
             the
             Forbidden
             Fruit
             ,
             and
             what
             will
             prove
             Folly
             in
             the
             End
             ,
             and
             the
             Wisdom
             that
             is
             Below
             ,
             and
             that
             which
             God's
             Wisdom
             from
             Above
             ever
             did
             and
             will
             confound
             ?
             See
             the
             Inconsistency
             and
             Unsincerity
             of
             this
             Writer
             !
             When
             it
             would
             serve
             his
             turn
             to
             disparage
             and
             
             down
             Human
             Learning
             ,
             then
             't
             is
             Corrupt
             Wisdom
             ,
             Forbidden
             Fruit
             ,
             and
             I
             know
             not
             what
             .
             And
             when
             he
             had
             another
             turn
             to
             serve
             ,
             (
             that
             is
             ,
             to
             contradict
             me
             )
             then
             this
             Wisdom
             ,
             as
             corrupt
             as
             it
             is
             ,
             is
             taught
             us
             by
             the
             Instruction
             of
             the
             Divine
             Light.
             But
             stay
             ,
             Sir
             ,
             tho
             this
             Divine
             Light
             be
             not
             as
             you
             say
             the
             very
             Essence
             of
             God
             ,
             yet
             is
             it
             so
             far
             divided
             against
             him
             ,
             as
             to
             teach
             what
             is
             contrary
             to
             him
             ,
             and
             what
             his
             Wisdom
             ever
             did
             and
             will
             confound
             ?
             Are
             the
             
               Divine
               Light
            
             and
             the
             
               Divine
               Wisdom
            
             at
             such
             Defiance
             with
             each
             other
             ?
             But
             't
             is
             Mr.
             Vickris
             that
             is
             at
             Defiance
             with
             himself
             ,
             and
             I
             am
             afraid
             will
             not
             easily
             be
             reconciled
             .
             For
             if
             the
             Divine
             Light
             teaches
             this
             sort
             of
             Wisdom
             ,
             then
             't
             is
             not
             Corrupt
             ,
             which
             contradicts
             what
             he
             said
             in
             the
             other
             place
             ;
             and
             if
             this
             sort
             of
             Wisdom
             be
             Corrupt
             ,
             then
             the
             Divine
             Light
             does
             not
             teach
             it
             ,
             (
             as
             being
             a
             Pure
             and
             Clean
             Principle
             ,
             and
             such
             as
             
               cannot
               consent
               to
            
             
             
               any
               Evil
               or
               Wickedness
            
             )
             which
             contradicts
             what
             he
             says
             here
             .
             So
             that
             either
             way
             Contradiction
             is
             his
             Doom
             .
          
           
             As
             to
             what
             I
             said
             concerning
             the
             Quakers
             making
             the
             Light
             within
             a
             
               Supplement
               to
               Scripture
            
             ,
             &c.
             it
             was
             not
             
             intended
             as
             a
             direct
             and
             particular
             Objection
             against
             them
             ,
             of
             it self
             ,
             but
             only
             to
             confirm
             the
             other
             ,
             wherein
             they
             are
             charged
             with
             confining
             it
             to
             Moral
             and
             Spiritual
             Truths
             in
             order
             to
             the
             Direction
             of
             Practice
             .
             For
             that
             being
             the
             acknowledged
             End
             and
             Use
             of
             Scripture
             ,
             it
             seems
             an
             high
             Presumption
             ,
             that
             what
             is
             made
             a
             Supplement
             to
             the
             Scripture
             ,
             is
             also
             intended
             for
             the
             very
             same
             End
             and
             Use
             .
             And
             therefore
             Mr.
             Vickris
             need
             not
             have
             opposed
             himself
             against
             this
             as
             a
             direct
             and
             particular
             Objection
             ,
             it
             being
             not
             by
             me
             either
             intended
             or
             used
             as
             such
             .
             For
             whatever
             my
             Thoughts
             may
             be
             concerning
             the
             Sufficiency
             or
             Insufficiency
             of
             the
             Scripture
             without
             the
             inward
             Light
             ,
             I
             had
             no
             occasion
             then
             ,
             nor
             have
             any
             Mind
             at
             present
             to
             engage
             in
             a
             Dispute
             about
             that
             matter
             .
             Only
             I
             would
             desire
             Mr.
             Vickris
             and
             his
             Brethren
             by
             the
             way
             to
             consider
             ,
             whether
             they
             can
             answer
             that
             Argument
             of
             Episcopius
             ,
             whereby
             he
             proves
             the
             Vanity
             and
             Absurdity
             of
             the
             Spiritualists
             ,
             (
             as
             he
             calls
             them
             )
             in
             making
             the
             
               Inward
               Word
            
             the
             Interpreter
             of
             Scripture
             .
             Either
             (
             says
             he
             )
             
               they
               will
            
             
             
               have
               that
               inward
               Word
               ,
               as
               they
               call
               it
               ,
               to
               have
               an
               intelligible
               Sense
               in
               it
               ,
               or
               not
               to
               have
               an
               intelligible
               Sense
               .
               If
               they
               will
               
               have
               it
               to
               contain
               an
               intelligible
               Sense
               ,
               then
               they
               must
               grant
               that
               that
               Sense
               being
               perceiv'd
               by
               the
               Understanding
               may
               be
               pronounc'd
               and
               express'd
               by
               outward
               Speech
               .
               And
               if
               so
               ,
               then
               it
               follows
               that
               this
               Sense
               may
               also
               be
               written
               ,
               since
               whatever
               is
               pronounc'd
               by
               the
               Mouth
               ,
               may
               also
               be
               express'd
               in
               writing
               .
               But
               then
               this
               written
               Sense
               will
               again
               be
               nothing
               else
               than
               an
               external
               Word
               ,
               which
               being
               exprest
               in
               Letters
               will
               according
               to
               them
               be
               nothing
               else
               but
               an
               inky
               Letter
               or
               Scripture
               ,
               which
               they
               deny
               to
               be
               sufficient
               .
               But
               if
               they
               will
               have
               this
               inward
               Word
               to
               have
               in
               it
               no
               intelligible
               Sense
               ,
               or
               that
               may
               be
               pronounc'd
               ,
               or
               written
               ,
               then
               it
               will
               necessarily
               follow
               ,
               that
               this
               their
               Word
               is
               no
               Word
               ,
               or
               only
               a
               vain
               and
               foolish
               Word
               .
               For
               such
               must
               that
               Word
               be
               which
               has
               no
               Intelligible
               Sense
               .
               If
               they
               say
               ,
               that
               this
               Word
               is
               not
               perceiv'd
               but
               by
               him
               upon
               whom
               it
               is
               immediately
               impress'd
               by
               God.
               Then
               I
               say
               again
               ,
               Either
               it
               is
               impress'd
               without
               any
               intelligible
               Sense
               ,
               or
               with
               it
               .
               If
               without
               any
               ,
               then
               the
               same
               Difficulty
               will
               return
               ,
            
             viz.
             
               That
               't
               is
               a
               vain
               and
               foolish
               Word
               .
               But
               if
               it
               be
               imprinted
               with
               intelligible
               Sense
               ,
               then
               what
               hinders
               but
               that
               it
               may
               be
               expressed
               and
               written
               ?
               And
               then
               how
               will
               it
               differ
               from
               that
               written
               Word
               we
               have
               hitherto
               treated
               of
               ?
            
          
           
           
             But
             he
             tells
             me
             that
             these
             Words
             ,
             
               Supplement
               to
               Scripture
            
             ,
             are
             my
             own
             ,
             not
             theirs
             .
             It
             may
             be
             so
             ,
             I
             will
             not
             stand
             with
             Mr.
             Vickris
             for
             a
             Word
             ,
             since
             he
             is
             so
             kind
             to
             me
             as
             to
             acknowledg
             all
             that
             I
             intended
             by
             it
             ,
             namely
             ,
             That
             the
             Light
             is
             the
             Interpreter
             of
             Scripture
             ,
             and
             that
             the
             Scripture
             is
             not
             sufficient
             without
             it
             ;
             without
             denying
             that
             't
             is
             not
             any
             thing
             more
             than
             a
             meer
             dead
             Letter
             ,
             a
             Phrase
             usually
             applied
             by
             the
             Quakers
             to
             the
             Scripture
             consider'd
             in
             its
             self
             ,
             as
             unaccompany'd
             with
             the
             Testimony
             of
             the
             Internal
             Light.
             For
             the
             further
             clearing
             of
             which
             Notion
             ,
             when
             any
             of
             them
             write
             next
             ,
             I
             would
             desire
             them
             to
             take
             the
             Argument
             of
             the
             before-mention'd
             
               Learned
               Objector
            
             in
             their
             way
             .
          
           
             He
             tells
             me
             again
             that
             this
             ,
             as
             't
             is
             an
             Objection
             ,
             is
             built
             upon
             my
             Mistake
             in
             my
             former
             Section
             ,
             viz.
             That
             the
             Quakers
             represent
             this
             Light
             within
             as
             a
             sort
             of
             Extraordinary
             Inspiration
             ,
             which
             he
             says
             has
             been
             answer'd
             already
             in
             proving
             the
             Universality
             of
             the
             Divine
             Light.
             But
             I
             answer
             ,
             First
             ,
             That
             this
             was
             not
             intended
             as
             a
             particular
             Objection
             of
             its
             self
             ,
             but
             only
             to
             second
             and
             
             inforce
             another
             .
             Secondly
             ,
             That
             if
             it
             be
             an
             Objection
             ,
             it
             is
             not
             built
             upon
             what
             he
             supposes
             ,
             which
             is
             only
             a
             mistake
             of
             his
             own
             concerning
             my
             meaning
             by
             the
             Word
             Extraordinary
             ,
             which
             because
             by
             me
             not
             opposed
             to
             Universal
             ,
             cannot
             be
             said
             to
             be
             any
             way
             answer'd
             by
             his
             proving
             the
             Universality
             of
             the
             Divine
             Light.
             Then
             as
             to
             what
             he
             says
             afterwards
             concerning
             my
             rendring
             the
             Quakers
             contemptuous
             of
             Holy
             Scripture
             ,
             as
             useless
             to
             all
             but
             themselves
             ,
             in
             regard
             that
             't
             is
             held
             as
             a
             dead
             Letter
             without
             the
             Light
             ,
             which
             Light
             according
             to
             my
             Construction
             of
             their
             Principle
             ,
             is
             an
             Extraordinary
             Inspiration
             ,
             and
             a
             special
             Priviledg
             of
             a
             certain
             Order
             of
             Men
             ,
             their
             own
             Party
             .
             I
             answer
             ,
             That
             indeed
             the
             Scripture
             would
             be
             made
             useless
             to
             all
             but
             themselves
             upon
             this
             double
             Supposition
             .
             1.
             
             That
             't
             is
             a
             dead
             Letter
             without
             the
             Light.
             And
             ,
             2.
             
             That
             this
             Light
             is
             their
             own
             peculiar
             Priviledg
             ;
             but
             then
             this
             latter
             (
             upon
             which
             the
             Strength
             of
             the
             Objection
             turns
             )
             was
             not
             absolutely
             charged
             upon
             them
             by
             me
             .
             For
             as
             for
             the
             Term
             Extraordinary
             ,
             it
             has
             been
             more
             than
             once
             noted
             ,
             that
             it
             was
             not
             used
             in
             a
             Sense
             opposite
             to
             Universal
             .
             And
             as
             for
             their
             
             making
             the
             Light
             a
             special
             Priviledg
             of
             a
             certain
             Order
             of
             Men
             ,
             that
             this
             is
             not
             to
             be
             understood
             in
             such
             a
             Sense
             as
             will
             lay
             any
             Ground
             for
             my
             Adversary's
             Complaint
             ,
             will
             sufficiently
             appear
             ,
             when
             I
             come
             to
             consider
             his
             Exception
             against
             the
             Fourth
             Article
             ,
             to
             the
             Examination
             of
             which
             I
             now
             proceed
             .
          
        
         
           
             Exception
             against
             the
             Fourth
             Article
             .
          
           
             THE
             Fourth
             is
             a
             down-right
             Falsity
             ,
             viz.
             The
             Quakers
             make
             their
             Light
             within
             a
             Special
             Priviledg
             of
             a
             certain
             Order
             of
             Men
             ,
             their
             own
             Party
             .
             Not
             indeed
             as
             to
             the
             Possibility
             ,
             yet
             they
             do
             as
             to
             the
             Act
             ,
             making
             none
             but
             those
             of
             their
             own
             way
             to
             be
             actually
             enlightned
             by
             it
             .
             This
             is
             so
             abundantly
             confuted
             by
             the
             Writings
             in
             general
             of
             those
             People
             ,
             more
             particularly
             in
             the
             afore-recited
             Book
             of
             Robert
             Barclay's
             ,
             which
             considering
             thou
             hast
             read
             ,
             I
             am
             the
             more
             amazed
             at
             thy
             Assertion
             .
             They
             say
             all
             are
             actually
             enlightned
             by
             it
             ,
             all
             are
             call'd
             ,
             but
             all
             have
             not
             obeyed
             ,
             according
             to
             those
             Scriptures
             ,
             
               Micah
               6.
               8.
               
               He
               hath
               shewed
               thee
               ,
               O
               Man
               ,
               what
               is
               good
               ,
            
             &c.
             
             1
             
               John
               9.
               3
               ,
               19.
               1
               
               Cor.
               13.
               17.
               
               Tit.
            
             2.
             11.
             
             &c.
             Thy
             Distinction
             of
             a
             Possibility
             ,
             and
             
             not
             actually
             with
             respect
             to
             the
             Divine
             Illumination
             of
             this
             Principle
             is
             trivial
             ,
             tho
             not
             with
             respect
             to
             Salvation
             by
             it
             .
             The
             Capacity
             or
             Possibility
             is
             not
             ,
             nor
             can
             be
             in
             Man
             abstract
             from
             the
             actual
             illuminating
             Power
             and
             Spirit
             ,
             no
             more
             than
             seeing
             ,
             if
             the
             Light
             be
             not
             separate
             from
             the
             Eye
             .
             The
             Quakers
             have
             ,
             and
             still
             do
             declare
             ,
             that
             Christ
             Jesus
             ,
             the
             Light
             of
             the
             World
             ,
             is
             the
             Universal
             Eree
             Gift
             of
             God
             ,
             for
             the
             Benefit
             of
             all
             Men
             ,
             in
             order
             to
             their
             Salvation
             .
             And
             is
             not
             this
             Common
             ,
             yet
             Special
             Priviledg
             ,
             because
             dearly
             purchas'd
             and
             freely
             bestow'd
             on
             lost
             Man
             ?
             That
             thou
             may'st
             not
             want
             occasion
             to
             traduce
             the
             Quakers
             ,
             thou
             hast
             so
             much
             over-done
             it
             in
             this
             Section
             ,
             as
             to
             contradict
             thy self
             in
             the
             Fifth
             .
             As
             for
             Instance
             ,
             Sect.
             4.
             to
             be
             actually
             enlightned
             according
             to
             thy-Principle
             is
             no
             special
             Priviledg
             ,
             but
             the
             common
             and
             universal
             Benefit
             of
             all
             Men
             ,
             yea
             ,
             of
             all
             the
             Intelligent
             Creation
             ,
             who
             all
             see
             and
             understand
             in
             this
             Light
             of
             God
             ,
             without
             which
             there
             would
             be
             neither
             Truth
             nor
             Understanding
             .
             On
             the
             contrary
             ,
             Sect.
             5.
             thou
             say'st
             ,
             thy
             Light
             does
             not
             Formally
             enlighten
             or
             instruct
             thee
             ,
             but
             when
             thou
             carefully
             attends
             to
             and
             consults
             it
             ,
             and
             read
             what
             is
             written
             in
             those
             
             Divine
             Ideal
             Characters
             .
             The
             like
             Doctrin
             thou
             hast
             ,
             Pag.
             71.
             of
             thy
             Book
             ,
             Sect.
             5.
             and
             6.
             where
             ,
             treating
             of
             thy
             double
             Illumination
             of
             the
             Divine
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             viz.
             Fundamentally
             and
             Potentially
             ,
             or
             else
             Effectually
             or
             Actually
             ;
             in
             the
             former
             Sense
             (
             thou
             say'st
             )
             he
             enlightens
             every
             Man
             ;
             in
             the
             latter
             ,
             only
             those
             who
             duly
             consult
             him
             and
             attend
             to
             him
             .
             See
             what
             Contradiction
             thy
             strain'd
             Notions
             run
             thee
             into
             ?
             One
             while
             to
             be
             actually
             enlightned
             ,
             is
             the
             Common
             and
             Universal
             Benefit
             of
             all
             Men
             ;
             another
             while
             only
             of
             those
             who
             consult
             it
             and
             attend
             to
             it
             ,
             and
             all
             to
             avoid
             being
             thought
             to
             Symbolize
             with
             the
             Quakers
             in
             thy
             Notion
             of
             the
             Divine
             Light.
             Thy
             Distinction
             of
             Potentially
             and
             Actually
             can
             have
             no
             more
             in
             it
             than
             the
             Difference
             in
             the
             Subject
             ,
             the
             one
             Universal
             Act
             of
             the
             Word
             or
             Light
             enlightning
             every
             Man
             ,
             comprehends
             both
             .
             These
             are
             but
             new
             invented
             Terms
             to
             express
             the
             most
             ancient
             ,
             and
             more
             Divinely
             ,
             and
             better
             reveal'd
             Truths
             of
             the
             Gospel
             .
          
        
         
           
           
             The
             Answer
             .
          
           
             THIS
             Exception
             seems
             to
             have
             in
             it
             the
             most
             of
             Subtilty
             and
             Artifice
             ,
             and
             to
             be
             the
             most
             fair
             and
             plausible
             of
             any
             :
             But
             I
             make
             no
             great
             Question
             but
             that
             it
             will
             have
             as
             fair
             and
             clear
             an
             Answer
             as
             any
             of
             the
             rest
             .
             And
             because
             a
             Question
             well
             stated
             ,
             and
             put
             in
             a
             good
             Light
             ,
             is
             half
             resolv'd
             ,
             I
             shall
             first
             of
             all
             define
             the
             Sense
             and
             Meaning
             of
             my
             own
             Words
             in
             this
             Fourth
             Article
             ,
             that
             so
             it
             may
             appear
             what
             it
             is
             that
             I
             there
             affirm
             ,
             and
             what
             he
             does
             or
             should
             deny
             ,
             and
             wherein
             the
             Point
             of
             the
             Question
             between
             us
             lies
             .
             Now
             when
             I
             say
             that
             the
             Quakers
             make
             their
             Light
             within
             a
             special
             Priviledg
             of
             a
             certain
             Order
             of
             Men
             ,
             't
             is
             plain
             ,
             First
             ,
             in
             general
             ,
             from
             the
             Article
             its
             self
             ,
             that
             I
             do
             not
             mean
             as
             to
             the
             Capacity
             or
             Possibility
             ,
             but
             as
             to
             the
             Act.
             For
             I
             grant
             as
             to
             the
             Possibility
             ,
             that
             they
             suppose
             all
             Men
             to
             be
             indifferently
             capable
             of
             the
             Divine
             Illumination
             ,
             as
             appears
             from
             their
             contending
             against
             the
             Doctrin
             of
             Absolute
             Reprobation
             ,
             and
             for
             Universal
             Grace
             .
             I
             do
             not
             therefore
             make
             them
             to
             confine
             the
             Light
             as
             to
             the
             Possibility
             ,
             but
             only
             
             as
             to
             the
             Act.
             And
             then
             as
             to
             the
             Act
             (
             in
             which
             respect
             alone
             I
             say
             they
             confine
             it
             )
             it
             is
             also
             very
             plain
             ,
             that
             I
             mean
             not
             the
             Act
             of
             Having
             or
             Possessing
             the
             Light
             (
             for
             I
             know
             very
             well
             that
             't
             is
             one
             of
             their
             Fundamental
             Tenets
             ,
             that
             God
             has
             Communicated
             and
             given
             unto
             every
             Man
             a
             Measure
             of
             the
             Light
             of
             his
             Son
             ,
             a
             Measure
             of
             Grace
             ,
             or
             a
             Measvre
             of
             the
             Spirit
             ,
             as
             Mr.
             Barclay
             
             expresses
             it
             )
             but
             the
             Act
             of
             being
             enlightned
             by
             it
             .
             And
             that
             this
             is
             my
             Meaning
             ,
             the
             Tenor
             of
             my
             Words
             do
             sufficiently
             shew
             ,
             because
             I
             there
             say
             ,
             
               Tho
               they
               do
               not
               make
               it
               a
               special
               Privilege
               as
               to
               the
               Possibility
               ,
               yet
               they
               do
               as
               to
               the
               Act
               ,
               making
               none
               but
               those
               of
               their
               own
               way
               to
               be
               actually
               enlightned
               by
               it
               .
            
             Where
             by
             Act
             it
             is
             plain
             that
             I
             mean
             not
             the
             Act
             of
             Possession
             ,
             but
             the
             Act
             of
             Illumination
             .
             For
             Mr.
             Vickris
             is
             to
             consider
             ,
             that
             't
             is
             one
             thing
             to
             have
             or
             to
             possess
             the
             Light
             ,
             and
             another
             thing
             to
             be
             actually
             enlightned
             by
             it
             .
             And
             they
             who
             very
             zealously
             contend
             for
             the
             Universality
             of
             the
             former
             ,
             may
             at
             the
             same
             time
             ,
             and
             that
             without
             any
             Inconsistency
             ,
             confine
             the
             Latter
             .
             Which
             is
             the
             thing
             that
             I
             affirm
             the
             Quakers
             do
             ,
             viz.
             That
             tho
             they
             do
             not
             confine
             the
             Light
             either
             as
             to
             the
             Possibility
             
             of
             being
             enlightned
             by
             it
             ,
             or
             as
             to
             the
             Act
             of
             having
             or
             possessing
             it
             ,
             yet
             they
             do
             confine
             it
             as
             to
             the
             Act
             of
             Illumination
             .
             That
             they
             do
             thus
             confine
             it
             ,
             I
             will
             first
             shew
             ,
             and
             then
             consider
             what
             he
             alledges
             to
             the
             contrary
             ,
             which
             I
             think
             is
             a
             fair
             and
             distinct
             way
             of
             Proceeding
             .
          
           
             That
             the
             Quakers
             do
             confine
             the
             Light
             as
             to
             the
             Act
             of
             Illumination
             to
             certain
             Men
             ,
             or
             to
             Men
             of
             a
             certain
             Order
             ,
             I
             think
             will
             be
             readily
             granted
             me
             ,
             if
             I
             can
             shew
             that
             they
             do
             thus
             confine
             it
             to
             the
             Regenerate
             .
             And
             that
             they
             do
             so
             ,
             I
             believe
             I
             can
             not
             only
             render
             exceeding
             Probable
             ,
             but
             even
             Demonstrate
             ;
             which
             I
             undertake
             to
             do
             in
             this
             Form
             of
             Argument
             :
          
           
             They
             that
             do
             exclude
             all
             Men
             that
             are
             in
             their
             Natural
             and
             Corrupt
             Estate
             from
             the
             actual
             Illumination
             of
             the
             Divine
             Light
             ,
             do
             confine
             the
             Divine
             Light
             as
             to
             the
             Act
             of
             Illumination
             to
             the
             Regenerate
             .
          
           
             But
             the
             Quakers
             do
             exclude
             all
             Men
             that
             are
             in
             their
             Natural
             and
             Corrupt
             Estate
             from
             the
             Actual
             Illumination
             of
             the
             Divine
             Light.
             
          
           
           
             Therefore
             the
             Quakers
             do
             confine
             the
             Divine
             Light
             as
             to
             the
             Act
             of
             Illumination
             to
             the
             Regenerate
             .
          
           
             The
             first
             of
             these
             Propositions
             is
             most
             evident
             .
             The
             Second
             I
             prove
             thus
             :
          
           
             They
             that
             do
             exclude
             all
             Men
             that
             are
             in
             their
             Natural
             and
             Corrupt
             Estate
             from
             any
             Sensation
             or
             Feeling
             of
             the
             Divine
             Light
             ,
             they
             do
             exclude
             all
             Men
             that
             are
             in
             their
             Natural
             Corrupt
             Estate
             from
             the
             Actual
             Illumination
             of
             the
             Divine
             Light.
             
          
           
             But
             the
             Quakers
             do
             exclude
             all
             Men
             that
             are
             in
             their
             Natural
             and
             Corrupt
             Estate
             from
             any
             Sensation
             or
             Feeling
             of
             the
             Divine
             Light.
             
          
           
             Therefore
             the
             Quakers
             do
             exclude
             all
             Men
             that
             are
             in
             their
             Natural
             Corrupt
             Estate
             from
             the
             Actual
             Illumination
             of
             the
             Divine
             Light.
             
          
           
             The
             First
             of
             these
             Propositions
             is
             again
             most
             evident
             .
             And
             for
             the
             Proof
             of
             the
             Second
             ,
             which
             alone
             requires
             it
             ,
             I
             appeal
             to
             the
             Testimony
             of
             their
             most
             
             Authentic
             Writer
             Mr.
             Barclay
             ,
             who
             in
             his
             Fourth
             Proposition
             speaking
             concerning
             the
             Natural
             Condition
             of
             Man
             ,
             gives
             this
             express
             Account
             of
             it
             ,
             that
             he
             is
             not
             only
             fall'n
             ,
             degenerated
             and
             dead
             ,
             but
             
               deprived
               of
               the
               Sensation
               or
               Feeling
               of
               this
               Inward
               Testimony
               ,
               or
               Seed
            
             
             
               of
               God
               ;
               And
               is
               subject
               to
               the
               Power
               ,
               Nature
               and
               Seed
               of
               the
               Serpent
               ,
               which
               he
               sows
               in
               Men's
               Hearts
               ,
               while
               they
               abide
               in
               this
               Natural
               and
               Corrupted
               Estate
               .
               From
               whence
               it
               comes
               ,
               that
               not
               only
               their
               Words
               and
               Deeds
               ,
               but
               all
               their
               Imaginations
               are
               Evil
               perpetually
               in
               the
               fight
               of
               God
               ,
               as
               proceeding
               from
               this
               depraved
               and
               wicked
               Seed
               .
               Man
               therefore
               as
               he
               is
               in
               this
               state
               can
               know
               nothing
               aright
               ;
               yea
               ,
               his
               Thoughts
               and
               Conceptions
               concerning
               God
               and
               Things
               Spiritual
               (
               until
               he
               be
               disjoyn'd
               from
               this
               evil
               .
               Seed
               ,
               and
               united
               to
               the
               Divine
               Light
               )
               are
               unprofitable
               both
               to
               himself
               and
               others
               .
            
             Thus
             Mr.
             Barclay
             .
             Now
             how
             far
             Man
             in
             his
             Natural
             and
             Corrupt
             Estate
             may
             be
             capable
             of
             conceiving
             rightly
             ,
             either
             of
             God
             ,
             or
             of
             Divine
             things
             ,
             't
             is
             not
             my
             present
             Business
             to
             enquire
             or
             dispute
             .
             But
             what
             I
             observe
             from
             these
             Words
             of
             Mr.
             Barclay
             is
             this
             ,
             That
             Natural
             Men
             ,
             or
             Men
             in
             their
             Natural
             and
             Corrupt
             Estate
             ,
             however
             they
             may
             have
             the
             
             Divine
             Light
             in
             them
             Seminally
             or
             Radically
             ,
             yet
             they
             have
             not
             (
             while
             in
             that
             state
             )
             any
             Sensation
             or
             any
             Feeling
             of
             it
             .
             They
             are
             his
             own
             express
             Words
             .
             And
             if
             they
             have
             not
             any
             Sensation
             or
             Feeling
             of
             the
             Light
             ,
             then
             they
             are
             not
             actually
             enlightned
             by
             it
             ,
             which
             agrees
             with
             the
             Distinction
             before
             laid
             down
             ,
             that
             tho
             they
             have
             the
             Light
             as
             to
             the
             Act
             of
             Possession
             ,
             yet
             they
             have
             it
             not
             as
             to
             the
             Act
             of
             Illumination
             .
             And
             if
             all
             Natural
             Men
             are
             excluded
             from
             the
             actual
             Illumination
             of
             the
             Divine
             Light
             ,
             then
             't
             is
             plain
             that
             the
             Divine
             Light
             as
             to
             the
             Act
             of
             Illumination
             ,
             (
             tho
             not
             as
             to
             the
             Act
             of
             Possession
             )
             is
             confined
             to
             the
             Regenerate
             .
             Which
             was
             the
             Proposition
             I
             undertook
             to
             prove
             .
          
           
             And
             that
             all
             Natural
             and
             Unregenerate
             Men
             ,
             tho
             they
             have
             the
             Divine
             Light
             lodg'd
             in
             them
             ,
             are
             yet
             supposed
             to
             be
             deprived
             of
             all
             actual
             Illumination
             by
             it
             ,
             may
             be
             fairly
             collected
             from
             another
             remarkable
             place
             in
             Mr.
             Barclay
             ,
             where
             he
             uses
             this
             as
             an
             Argument
             to
             prove
             ,
             that
             the
             Light
             is
             a
             Substance
             not
             an
             Accident
             ,
             because
             it
             may
             be
             in
             the
             Heart
             of
             wicked
             Men
             without
             denominating
             them
             ,
             that
             is
             ,
             as
             appears
             
             by
             the
             Tenor
             of
             his
             Disconrse
             ,
             without
             affecting
             them
             ,
             or
             deriving
             any
             Influence
             or
             Vertue
             upon
             them
             .
             His
             Words
             are
             these
             ,
             
               We
               know
            
             
             
               it
               to
               be
               a
               Substance
               ,
               because
               it
               subsists
               in
               the
               Hearts
               of
               Wicked
               Men
               ,
               even
               while
               they
               are
               in
               their
               Wickedness
               .
               Now
               no
               Accident
               can
               be
               in
               a
               Subject
               ,
               without
               it
               gives
               the
               Subject
               its
               own
               Denomination
               ;
               as
               where
               Whiteness
               is
               in
               a
               Subject
               ,
               there
               the
               Subject
               is
               call'd
               White
               .
               So
               we
               distinguish
               betwixt
               Holiness
               ,
               as
               't
               is
               an
               Accident
               ,
               which
               denominates
               Man
               so
               ,
               as
               the
               Seed
               receives
               a
               place
               in
               him
               ;
               and
               betwixt
               this
               Holy
               Substantial
               Seed
               ,
               which
               many
               times
               lies
               in
               Man's
               Heart
               as
               a
               naked
               Grain
               in
               a
               Stony
               Ground
               .
               So
               also
               ,
               as
               we
               may
               distinguish
               betwixt
               Health
               and
               Medicine
               .
               Health
               cannot
               be
               in
               the
               Body
               ,
               without
               the
               Body
               be
               called
               Healthful
               .
               Because
               Health
               is
               an
               Accident
               .
               But
               Medicine
               may
               be
               in
               a
               Body
               that
               is
               most
               unhealthful
               ,
               for
               that
               it
               is
               a
               Substance
               .
            
             In
             which
             Words
             Mr.
             Barclay
             does
             ,
             as
             far
             as
             I
             can
             judg
             ,
             plainly
             imply
             ,
             that
             wicked
             Men
             ,
             tho
             they
             have
             the
             Light
             really
             and
             truly
             in
             them
             ,
             as
             well
             as
             those
             that
             are
             good
             ,
             yet
             they
             are
             not
             actually
             enlightned
             by
             it
             .
             It
             is
             indeed
             in
             their
             Hearts
             ,
             but
             it
             lies
             dormant
             there
             like
             hot
             Embers
             cover'd
             up
             under
             the
             Ashes
             ,
             without
             affecting
             ,
             or
             denominating
             ,
             or
             enlightning
             them
             .
             For
             it
             seems
             ,
             it
             lies
             in
             them
             as
             a
             naked
             Grain
             in
             a
             Stony
             Ground
             ,
             and
             as
             Physic
             in
             a
             Body
             that
             is
             not
             at
             all
             wrought
             upon
             by
             it
             ;
             that
             is
             ,
             it
             lies
             there
             ,
             and
             that
             's
             all
             .
             Which
             amounts
             to
             as
             much
             as
             if
             he
             had
             said
             in
             the
             Words
             of
             the
             before-mention'd
             Distinction
             ,
             that
             they
             have
             it
             indeed
             as
             to
             the
             Act
             of
             Possession
             ,
             but
             not
             as
             to
             the
             Act
             of
             Illumination
             .
             
             Which
             must
             therefore
             be
             confined
             to
             good
             Men
             only
             ,
             or
             to
             the
             Regenerate
             .
          
           
             To
             this
             purpose
             I
             might
             cite
             many
             other
             Passages
             which
             occur
             up
             and
             down
             in
             the
             Writings
             of
             Mr.
             Barclay
             ,
             as
             when
             he
             says
             (
             as
             he
             does
             frequently
             )
             that
             the
             Divine
             Light
             or
             Seed
             lies
             in
             wicked
             Men
             ,
             
               hurt
               ,
               bruised
               ,
               wounded
               ,
               slain
               ,
            
             yea
             ,
             and
             buried
             .
             And
             when
             
             he
             says
             that
             in
             
               this
               Seed
               in
               the
               Hearts
               of
               all
               Men
               is
               the
               Kingdom
               of
               God
               ,
               as
               in
               Capacity
               to
               be
               produced
               ,
               or
               rather
               exhibited
               ,
               according
               as
               it
               receives
               Depth
               ,
               is
               nourish'd
               and
               not
               choaked
               .
            
             And
             when
             he
             says
             that
             this
             Seed
             was
             in
             the
             
             Pharisees
             ,
             as
             a
             Seed
             lying
             in
             a
             Barren
             Ground
             ,
             which
             springs
             not
             forth
             ,
             &c.
             
             But
             I
             forbear
             more
             Quotations
             ,
             having
             I
             think
             already
             produced
             enough
             to
             make
             it
             plain
             and
             out
             of
             Question
             that
             they
             do
             exclude
             all
             wicked
             Men
             from
             the
             actual
             Illumination
             ,
             tho
             not
             from
             the
             actual
             Possession
             of
             the
             Divine
             Light
             ,
             or
             which
             is
             all
             one
             ,
             that
             they
             confine
             the
             Divine
             Light
             to
             good
             Men
             ,
             to
             the
             Regenerate
             ,
             as
             to
             the
             Act
             of
             Illumination
             ,
             tho
             not
             as
             to
             the
             Act
             of
             Possession
             .
             In
             short
             ,
             All
             have
             it
             ,
             but
             the
             regenerate
             only
             are
             actually
             enlightned
             by
             it
             .
          
           
             I
             may
             urge
             this
             also
             as
             another
             Argument
             to
             prove
             that
             they
             do
             confine
             the
             Light
             as
             to
             the
             Act
             of
             Illumination
             to
             a
             certain
             number
             of
             Men
             ,
             because
             (
             as
             every
             body
             knows
             that
             has
             had
             the
             least
             Conversation
             either
             with
             them
             or
             their
             Writings
             )
             they
             do
             confine
             it
             only
             to
             those
             that
             turn
             their
             Soul
             and
             Mind
             ininwards
             
             unto
             it
             ,
             (
             for
             till
             then
             ,
             as
             the
             Prefacer
             to
             Mr.
             
             Barclay's
             Works
             says
             ,
             
               Man
               is
               Darkness
            
             )
             
             at
             the
             same
             time
             supposing
             that
             not
             all
             ,
             but
             a
             very
             few
             do
             so
             convert
             themselves
             unto
             it
             .
             Upon
             which
             double
             Supposition
             are
             grounded
             their
             so
             often
             repeated
             Admonitions
             and
             Exhortations
             to
             those
             they
             address
             their
             Writings
             or
             Discourses
             to
             ,
             that
             they
             would
             turn
             their
             Souls
             inwards
             unto
             the
             Light
             ,
             that
             they
             would
             mind
             ,
             heed
             ,
             follow
             it
             ,
             and
             wait
             upon
             it
             in
             quietness
             and
             silence
             ,
             &c.
             
             All
             which
             would
             be
             extremely
             ridiculous
             and
             impertinent
             ,
             if
             either
             Men
             might
             be
             enlightned
             without
             converting
             themselves
             to
             the
             Light
             ,
             or
             if
             it
             were
             certain
             and
             necessary
             that
             all
             Men
             should
             so
             convert
             themselves
             to
             it
             .
             Since
             therefore
             they
             do
             confine
             the
             Light
             as
             to
             the
             Act
             of
             Illumination
             to
             those
             that
             convert
             or
             introvert
             themselves
             to
             it
             ,
             and
             at
             the
             same
             time
             do
             not
             make
             all
             Men
             to
             do
             so
             ,
             it
             appears
             plainly
             that
             they
             do
             confine
             it
             to
             a
             certain
             number
             of
             Men.
             
          
           
             And
             since
             again
             (
             as
             is
             well
             known
             )
             they
             look
             upon
             themselves
             as
             the
             only
             Professors
             and
             Embracers
             of
             the
             Truth
             of
             God
             ,
             and
             the
             only
             Followers
             of
             the
             Light
             ,
             and
             the
             only
             Converters
             of
             themselves
             to
             it
             ,
             (
             which
             it
             seems
             is
             so
             much
             the
             proper
             Characteristic
             of
             a
             Quaker
             ,
             that
             when
             any
             one
             is
             Proselyted
             to
             their
             way
             ,
             't
             is
             ordinary
             for
             them
             ,
             to
             say
             ,
             
               Such
               an
               one
               is
               turn'd
               to
               the
               Light
               )
            
             I
             think
             I
             had
             very
             good
             reason
             to
             say
             that
             they
             confined
             the
             Light
             to
             their
             own
             Party
             ,
             meaning
             ,
             (
             as
             plainly
             appears
             ,
             and
             as
             I
             have
             often
             suggested
             )
             not
             as
             
             to
             the
             Capacity
             or
             Possibility
             ,
             nor
             as
             to
             the
             Act
             of
             Possession
             ,
             but
             only
             as
             to
             the
             Act
             of
             Illumination
             .
             That
             tho
             other
             Men
             as
             well
             as
             themselves
             ,
             yea
             ,
             all
             Men
             have
             the
             same
             Light
             in
             them
             ,
             yet
             they
             only
             see
             by
             it
             ,
             and
             have
             actual
             Illumination
             from
             it
             ,
             because
             they
             only
             turn
             themselves
             unto
             it
             ,
             and
             (
             to
             express
             it
             in
             their
             more
             peculiar
             Phrase
             )
             are
             
               Inward
               with
               it
            
             .
             Wherein
             I
             think
             they
             differ
             again
             sufficiently
             from
             me
             ,
             who
             am
             so
             far
             from
             confining
             the
             Divine
             Light
             in
             the
             least
             respect
             or
             degree
             ,
             that
             I
             extend
             it
             as
             a
             common
             Benefit
             to
             all
             Men
             without
             Exception
             ,
             yea
             ,
             to
             all
             the
             Intelligent
             part
             of
             the
             Creation
             (
             which
             by
             the
             way
             I
             do
             not
             find
             they
             do
             ,
             nor
             do
             I
             see
             how
             upon
             their
             Principle
             they
             can
             ,
             since
             making
             it
             the
             Grace
             of
             Christ
             they
             must
             confine
             it
             to
             Man
             )
             and
             that
             not
             only
             as
             to
             the
             Act
             of
             Possession
             ,
             but
             as
             to
             the
             Act
             of
             Illumination
             too
             ,
             because
             I
             expresly
             say
             ,
             that
             
               they
               all
               see
               and
               understand
               in
               this
               Light
               of
               God
               ,
               without
               which
               there
               would
               be
               neither
               Truth
               nor
               Vnderstanding
               .
            
          
           
             Now
             to
             consider
             what
             Mr.
             Vickris
             alledges
             to
             the
             contrary
             :
             He
             says
             First
             of
             all
             ,
             that
             it
             is
             a
             down-right
             Falsity
             that
             the
             Quakers
             do
             thus
             confine
             the
             Light.
             But
             let
             him
             prove
             this
             to
             be
             a
             Falsity
             as
             well
             as
             say
             it
             .
             He
             says
             again
             ,
             that
             't
             is
             abundantly
             confuted
             by
             the
             Writings
             of
             the
             Quakers
             in
             general
             ,
             particularly
             those
             of
             
               Robert
               Barclay
            
             .
             But
             I
             have
             made
             the
             contrary
             appear
             from
             those
             very
             Writings
             .
             But
             he
             says
             again
             ,
             that
             they
             say
             all
             are
             actually
             enlightned
             by
             it
             ,
             &c.
             
             To
             which
             I
             return
             ,
             That
             then
             they
             say
             Contradictions
             ,
             and
             are
             inconsistent
             
             with
             themselves
             .
             But
             he
             says
             again
             ,
             that
             the
             Quakers
             have
             ,
             and
             still
             do
             declare
             ,
             that
             Christ
             Jesus
             the
             Light
             of
             the
             World
             is
             the
             Universal
             Free
             Gift
             of
             God
             ,
             for
             the
             Benefit
             of
             all
             Men
             ,
             in
             order
             to
             their
             Salvation
             .
             But
             by
             Mr.
             Vickris
             his
             leave
             this
             does
             not
             reach
             the
             Point
             in
             question
             ,
             as
             proving
             the
             Universality
             of
             the
             Light
             only
             as
             to
             the
             Capacity
             of
             being
             enlightned
             by
             it
             ,
             or
             as
             to
             the
             Act
             of
             Possession
             only
             ,
             which
             I
             never
             supposed
             them
             to
             deny
             .
             But
             the
             Question
             is
             concerning
             the
             Universality
             of
             the
             Light
             as
             to
             the
             Act
             of
             Illumination
             ,
             which
             is
             not
             at
             all
             proved
             by
             saying
             ,
             that
             Christ
             Jesus
             the
             Light
             of
             the
             World
             is
             the
             Universal
             Free
             Gift
             of
             God
             ,
             for
             the
             Benefit
             of
             all
             Men
             in
             order
             to
             their
             Salvation
             .
             But
             he
             further
             says
             ,
             that
             my
             Distinction
             of
             a
             Possibility
             ,
             and
             not
             Actually
             with
             respect
             to
             the
             Divine
             Illumination
             of
             this
             Principle
             ,
             is
             trivial
             .
             But
             why
             so
             ?
             May
             there
             not
             be
             a
             Capacity
             of
             being
             enlightned
             where
             there
             is
             no
             actual
             Illumination
             ?
             Are
             not
             these
             distinct
             Idea's
             ?
             And
             may
             not
             therefore
             one
             be
             without
             the
             other
             ?
             But
             he
             says
             ,
             the
             Capacity
             or
             Possibility
             is
             not
             ,
             nor
             can
             be
             in
             Man
             abstract
             from
             the
             actual
             illuminating
             Power
             and
             Spirit
             ,
             no
             more
             than
             seeing
             ,
             if
             Light
             be
             not
             separate
             from
             the
             Eye
             .
             No
             ?
             Why
             then
             do
             they
             so
             often
             divide
             the
             one
             from
             the
             other
             ,
             in
             making
             all
             to
             be
             capable
             of
             Illumination
             by
             the
             Divine
             Light
             ,
             when
             yet
             according
             to
             them
             all
             are
             not
             actually
             enlightned
             by
             it
             ,
             nor
             any
             at
             all
             times
             ?
             Of
             the
             Former
             ,
             That
             all
             are
             not
             actually
             enlightned
             by
             it
             ,
             I
             have
             already
             given
             an
             Account
             out
             of
             Mr.
             Barclay
             :
             And
             as
             to
             the
             Latter
             ,
             
             That
             none
             are
             actually
             enlightned
             by
             it
             at
             all
             times
             ,
             the
             same
             Author
             is
             so
             kind
             as
             to
             furnish
             me
             with
             an
             Account
             in
             another
             place
             ,
             where
             he
             gives
             this
             as
             a
             Reason
             why
             the
             Light
             is
             no
             Power
             or
             Natural
             Faculty
             of
             a
             Man's
             Mind
             ,
             because
             he
             cannot
             be
             actually
             enlightned
             by
             it
             at
             pleasure
             ,
             but
             must
             wait
             for
             the
             Irradiations
             of
             it
             .
             For
             ,
             says
             he
             ,
             
               This
               Light
               ,
               Seed
               ,
               &c.
               appears
               to
               be
               no
               Power
               or
               Natural
            
             
             
               Faculty
               of
               Man's
               Mind
               ,
               because
               a
               Man
               that
               is
               in
               Health
               can
               ,
               when
               he
               pleases
               ,
               stir
               up
               ,
               move
               and
               exercise
               the
               Faculties
               of
               his
               Soul.
               He
               is
               absolute
               Master
               of
               them
               .
               But
               this
               Light
               and
               Seed
               of
               God
               in
               Man
               he
               cannot
               move
               and
               stir
               up
               when
               he
               pleases
               ,
               but
               it
               moves
               ,
               blows
               and
               strives
               with
               Man
               as
               the
               Lord
               seeth
               meet
               .
               For
               tho
               there
               be
               a
               Possibility
               of
               Salvation
               to
               every
               man
               during
               the
               Day
               of
               his
               Visitation
               ,
               yet
               cannot
               a
               man
               at
               any
               time
               when
               he
               pleases
               stir
               up
               that
               Light
               and
               Grace
               ,
               but
               he
               must
               wait
               for
               it
               ,
            
             &c.
             
             Bringing
             in
             the
             Comparison
             the
             Lake
             of
             Bethesda
             ,
             and
             the
             Angel
             at
             certain
             times
             moving
             upon
             the
             Waters
             .
             From
             which
             Words
             of
             Mr.
             Barclay
             it
             plainly
             appears
             ,
             that
             no
             Man
             ,
             tho
             never
             so
             close
             a
             Follower
             of
             the
             Light
             ,
             is
             under
             the
             actual
             Illumination
             of
             it
             at
             all
             times
             ;
             and
             yet
             the
             same
             Author
             does
             not
             deny
             ,
             but
             every
             where
             earnestly
             contend
             ,
             that
             the
             Light
             is
             always
             in
             Man
             as
             well
             as
             in
             every
             Man
             ;
             and
             if
             this
             be
             not
             to
             abstract
             the
             Capacity
             or
             Possibility
             from
             the
             Act
             of
             Illumination
             by
             the
             Light
             ,
             I
             despair
             ever
             to
             know
             what
             is
             .
             And
             why
             may
             not
             the
             Capacity
             of
             Illumination
             be
             abstracted
             from
             the
             Act
             ,
             since
             they
             are
             not
             only
             in
             themselves
             distinct
             ,
             but
             proceed
             from
             different
             Causes
             ,
             
             and
             between
             which
             there
             is
             (
             according
             to
             them
             )
             no
             necessary
             Connection
             .
             The
             former
             depending
             upon
             the
             in-being
             only
             of
             the
             Divine
             Light
             ,
             and
             the
             latter
             upon
             the
             Soul's
             Introversion
             of
             it self
             to
             it
             ,
             without
             which
             she
             will
             not
             be
             enlightned
             by
             that
             Light
             which
             she
             bears
             .
             According
             to
             what
             Mr.
             Barclay
             says
             upon
             that
             Text
             ,
             
               Rom.
               3.
               11.
               
               There
               is
               none
               that
            
             
             understandeth
             :
             Why
             understand
             they
             not
             ,
             but
             because
             they
             are
             not
             turn'd
             to
             the
             Light
             that
             can
             give
             them
             Understanding
             ?
          
           
             As
             to
             his
             Comparison
             taken
             from
             seeing
             ,
             which
             he
             will
             not
             have
             possible
             to
             be
             abstracted
             ,
             if
             Light
             be
             not
             separated
             from
             the
             Eye
             .
             I
             answer
             ,
             First
             ,
             That
             if
             there
             be
             any
             Force
             in
             it
             ,
             't
             is
             against
             themselves
             ,
             as
             convincing
             them
             of
             Absurdity
             in
             Abstracting
             or
             Dividing
             what
             is
             not
             to
             be
             divided
             .
             For
             the
             Signification
             of
             it
             must
             be
             this
             ,
             That
             as
             the
             Act
             of
             Seeing
             is
             not
             to
             be
             abstracted
             from
             the
             Capacity
             when
             Light
             is
             not
             separated
             from
             the
             Eye
             ,
             so
             the
             Act
             of
             Illumination
             is
             not
             to
             be
             abstracted
             from
             the
             Capacity
             of
             it
             ,
             when
             the
             Divine
             Light
             is
             not
             separated
             from
             the
             Soul.
             And
             why
             then
             do
             they
             abstract
             the
             Act
             of
             Illumination
             from
             the
             Possibility
             ,
             when
             they
             suppose
             the
             Divine
             Light
             to
             be
             present
             in
             the
             Soul
             ;
             as
             't
             is
             plain
             they
             do
             when
             they
             reach
             ,
             that
             't
             is
             not
             in
             the
             power
             of
             Man
             to
             be
             enlightned
             when
             he
             please
             ,
             tho
             the
             Light
             be
             really
             in
             him
             ?
             If
             the
             actual
             Illumination
             of
             the
             Soul
             must
             necessarily
             follow
             upon
             the
             Presence
             or
             Being
             of
             the
             Divine
             Light
             in
             it
             ,
             then
             why
             do
             they
             abstract
             it
             from
             it
             ,
             by
             supposing
             that
             
             Man
             has
             it
             not
             always
             in
             his
             Power
             to
             move
             and
             stir
             up
             the
             Light
             ,
             as
             was
             before
             noted
             ?
             But
             indeed
             ,
             whatever
             Connexion
             there
             may
             be
             between
             the
             Presence
             of
             the
             Divine
             Light
             and
             the
             actual
             Illumination
             of
             the
             Soul
             ,
             it
             does
             not
             follow
             that
             there
             is
             any
             from
             the
             Similitude
             he
             here
             uses
             ,
             in
             which
             there
             is
             no
             Force
             at
             all
             ,
             the
             ground
             of
             it
             rightly
             conceived
             not
             being
             true
             .
             For
             Seeing
             may
             be
             either
             taken
             in
             a
             Material
             Sense
             ,
             for
             that
             Physical
             Impression
             made
             upon
             the
             Retina
             by
             the
             Rays
             of
             Light
             that
             pass
             in
             various
             Refractions
             through
             the
             several
             Humours
             of
             the
             Eye
             ;
             or
             else
             in
             a
             Formal
             Sense
             ,
             for
             that
             Sensation
             of
             the
             Soul
             which
             ordinarily
             accompanies
             that
             Impression
             ,
             and
             whereby
             she
             is
             conscious
             of
             it
             .
             If
             Seeing
             be
             taken
             in
             the
             former
             Sense
             ,
             then
             indeed
             it
             will
             hardly
             be
             possible
             to
             abstract
             the
             Act
             of
             Seeing
             from
             the
             Capacity
             of
             it
             ,
             if
             the
             Light
             be
             not
             separated
             from
             the
             Eye
             .
             But
             if
             Seeing
             be
             taken
             in
             the
             latter
             way
             ,
             for
             the
             Sensation
             of
             the
             Soul
             ,
             whereby
             she
             is
             conscious
             of
             that
             Physical
             Impression
             made
             upon
             the
             Organs
             of
             Sight
             ,
             (
             which
             is
             the
             most
             proper
             acceptation
             of
             the
             Word
             Seeing
             )
             then
             the
             Act
             of
             Seeing
             may
             very
             well
             ,
             and
             is
             often
             abstracted
             from
             the
             Capacity
             of
             it
             ;
             and
             that
             notwithstanding
             the
             Light
             be
             not
             separated
             from
             the
             Eye
             :
             There
             being
             nothing
             more
             common
             than
             for
             Men
             ,
             whose
             Minds
             are
             deeply
             fix'd
             upon
             some
             engaging
             Objects
             that
             call
             off
             and
             divert
             their
             Attention
             another
             way
             ,
             not
             to
             observe
             what
             stands
             just
             before
             their
             Eyes
             ,
             and
             what
             Physically
             and
             Materially
             speaking
             they
             cannot
             chuse
             but
             see
             .
             So
             that
             this
             Comparison
             
             as
             prettily
             as
             it
             looks
             ,
             will
             not
             serve
             the
             purpose
             for
             which
             it
             is
             used
             .
             But
             I
             forget
             my self
             ;
             't
             is
             pity
             a
             good
             Similitude
             should
             be
             spoil'd
             by
             being
             too
             nicely
             examin'd
             .
          
           
             And
             now
             as
             to
             the
             Contradiction
             which
             he
             pretends
             to
             find
             between
             the
             Fourth
             Article
             ,
             where
             all
             Men
             are
             supposed
             to
             be
             actually
             enlightned
             ,
             and
             the
             Fifth
             ,
             where
             the
             Light
             is
             supposed
             not
             Formally
             to
             enlighten
             me
             ,
             but
             when
             I
             attend
             to
             it
             and
             consult
             it
             :
             Tho
             he
             has
             so
             lately
             spoil'd
             his
             Credit
             with
             me
             in
             this
             point
             ,
             that
             I
             shall
             not
             be
             very
             forward
             to
             take
             his
             Word
             for
             a
             Contradiction
             again
             ,
             yet
             I
             shall
             not
             scruple
             to
             confess
             ,
             that
             there
             is
             at
             first
             View
             some
             Appearance
             of
             Opposition
             between
             these
             two
             ,
             but
             I
             think
             no
             more
             than
             what
             any
             Fair
             and
             Candid
             Reader
             may
             easily
             accommodate
             ,
             only
             by
             considering
             and
             collating
             together
             the
             two
             different
             occasions
             upon
             which
             these
             two
             seemingly
             opposite
             Passages
             were
             deliver'd
             .
             For
             in
             the
             Fourth
             Section
             ,
             being
             to
             oppose
             my
             Notion
             against
             the
             Quakers
             as
             to
             the
             Confinement
             of
             the
             Light
             to
             certain
             Men
             ,
             as
             to
             the
             Act
             of
             Illumination
             ,
             there
             I
             lay
             down
             this
             Assertion
             ,
             That
             
               all
               Men
               are
               actually
               enlightned
            
             .
             And
             in
             the
             Fifth
             Section
             ,
             being
             to
             oppose
             my self
             against
             another
             Notion
             of
             the
             Quakers
             ,
             in
             making
             the
             Light
             to
             be
             some
             determinate
             form'd
             Dictate
             or
             Proposition
             ,
             expresly
             and
             positively
             directive
             and
             instructive
             ;
             there
             I
             say
             ,
             that
             it
             does
             not
             formally
             enlighten
             me
             but
             when
             I
             attend
             to
             it
             and
             consult
             it
             ,
             as
             being
             no
             Form'd
             Proposition
             ,
             but
             only
             the
             Essential
             Truth
             of
             God.
             Wherein
             
             't
             is
             plain
             that
             I
             do
             not
             deny
             the
             actual
             Illumination
             of
             all
             ,
             (
             the
             thing
             asserted
             in
             the
             former
             Section
             )
             but
             only
             determin
             the
             manner
             of
             it
             ,
             that
             it
             is
             not
             done
             by
             any
             Proposition
             ready
             form'd
             and
             held
             forth
             to
             the
             Soul
             ,
             but
             by
             the
             Soul
             's
             consulting
             the
             Divine
             Idea's
             ,
             or
             Essential
             Truth
             of
             God.
             For
             when
             I
             say
             it
             enlightens
             Men
             only
             when
             they
             attend
             to
             it
             and
             consult
             it
             ,
             I
             do
             not
             suppose
             that
             there
             are
             any
             that
             are
             not
             actually
             enlightned
             ,
             but
             that
             those
             who
             are
             enlightned
             are
             enlightned
             
               by
               attending
            
             ,
             supposing
             at
             the
             same
             time
             that
             all
             Men
             do
             in
             some
             measure
             attend
             to
             ,
             and
             consult
             the
             Divine
             Light
             ,
             so
             far
             at
             least
             ,
             as
             is
             necessary
             to
             their
             common
             and
             ordinary
             way
             of
             Understanding
             ,
             and
             to
             render
             them
             rational
             and
             intelligent
             Beings
             .
             'T
             is
             true
             indeed
             ,
             the
             Quakers
             do
             also
             make
             the
             Light
             to
             enlighten
             none
             but
             those
             that
             convert
             themselves
             to
             it
             :
             But
             then
             there
             is
             this
             material
             Difference
             between
             us
             ,
             that
             they
             representing
             the
             Light
             as
             an
             extraordinary
             Accession
             to
             the
             Order
             of
             Human
             Understanding
             ,
             and
             as
             a
             Saving
             Grace
             in
             the
             whole
             Kind
             of
             it
             ,
             do
             not
             suppose
             it
             necessary
             that
             all
             should
             turn
             themselves
             to
             it
             :
             Whereas
             I
             not
             looking
             upon
             it
             as
             an
             Extraordinary
             Grace
             as
             to
             the
             whole
             kind
             ,
             but
             as
             an
             ordinary
             Requisite
             to
             Human
             Understanding
             ,
             do
             suppose
             it
             necessary
             for
             all
             to
             turn
             to
             it
             ,
             or
             consult
             it
             so
             far
             ,
             as
             to
             render
             them
             thinking
             and
             understanding
             Beings
             .
             And
             so
             long
             as
             I
             make
             all
             Men
             in
             some
             measure
             to
             consult
             it
             ,
             tho
             I
             do
             withal
             say
             ,
             that
             they
             are
             enlightned
             by
             it
             only
             when
             they
             consult
             it
             ,
             I
             do
             not
             thereby
             deny
             that
             all
             are
             actually
             enenlightned
             
             by
             it
             .
             For
             this
             does
             not
             deny
             the
             Universality
             of
             Actual
             Illumination
             ,
             but
             only
             determins
             and
             specifies
             the
             way
             and
             manner
             of
             it
             .
             So
             that
             here
             is
             no
             Contradiction
             ,
             but
             all
             things
             are
             Uniform
             and
             Confistent
             .
          
        
         
           
             Exception
             against
             the
             Fifth
             Article
             .
          
           
             THE
             Fifth
             I
             take
             in
             the
             First
             Part
             of
             it
             to
             be
             the
             same
             in
             Substance
             with
             thy
             First
             ,
             differing
             in
             Form
             of
             Expressions
             ,
             
               viz.
               The
               Quakers
               by
               their
               Light
               within
               understand
               some
               Determinate
               Formed
               Dictate
               or
               Proposition
               expresly
               or
               positively
               directing
               or
               instructing
               them
               to
               do
               so
               or
               so
               ,
            
             as
             in
             thy
             first
             thou
             calledst
             it
             
               some
               Divine
               Communication
               or
               Manifestation
               only
               .
            
             Where
             didst
             thou
             learn
             this
             Definition
             of
             the
             Quakers
             Faith
             and
             Doctrin
             of
             the
             Light
             within
             ?
             The
             Quakers
             believe
             the
             Light
             of
             Christ
             within
             to
             be
             God's
             Divine
             Oracle
             of
             Wisdom
             in
             the
             Soul
             ,
             the
             Former
             ,
             Dictator
             and
             Determiner
             of
             Heavenly
             Propositions
             ,
             them
             directing
             and
             instructing
             what
             to
             chuse
             ,
             and
             what
             to
             refuse
             ,
             as
             the
             Original
             Cause
             of
             the
             Knowledg
             and
             Love
             of
             Truth
             ,
             which
             are
             its
             proper
             Effects
             .
             Now
             wherein
             is
             the
             Quakers
             Light
             ,
             as
             thou
             term'st
             it
             ,
             inferiour
             to
             that
             of
             thine
             ,
             except
             in
             the
             differing
             Character
             thou
             givest
             it
             ?
             They
             own
             the
             Real
             and
             Substantial
             Truth
             of
             God
             ,
             the
             Life
             of
             the
             Word
             ,
             the
             Light
             of
             Men
             ,
             as
             Christ
             said
             of
             himself
             ,
             
               I
               am
               the
               Way
               ,
               the
               Truth
               ,
               and
               the
               Life
               .
            
             That
             this
             Divine
             Light
             ,
             which
             is
             the
             Light
             of
             Men
             ,
             is
             always
             in
             some
             Degree
             and
             Measure
             present
             
             in
             the
             Soul
             ,
             by
             which
             it
             is
             upheld
             either
             in
             God's
             Love
             or
             Anger
             ,
             the
             Quakers
             believe
             ;
             and
             that
             in
             him
             we
             live
             ,
             move
             ,
             and
             have
             our
             Being
             ,
             tho
             with
             respect
             to
             Operation
             after
             a
             different
             manner
             and
             measure
             ,
             and
             passing
             the
             Understanding
             of
             Man.
             And
             whereas
             thou
             say'st
             ,
             Thy
             Light
             is
             only
             the
             Essential
             Truth
             of
             God
             ;
             This
             is
             an
             high
             Presumption
             ,
             about
             which
             I
             have
             already
             shew'd
             thy
             Confusion
             in
             other
             places
             ,
             calling
             it
             Reason
             and
             Conscience
             ,
             and
             a
             Man's
             Natural
             and
             Ordinary
             way
             of
             Understanding
             .
             Consider
             Mat.
             6.
             22
             ,
             23.
             
             The
             Light
             of
             the
             Body
             ,
             &c.
             
             
               If
               therefore
               the
               Light
               that
               is
               in
               thee
               be
               Darkness
               ,
            
             &c.
             
             So
             may
             I
             say
             ,
             if
             that
             Doctrin
             and
             Principle
             thou
             recommendest
             to
             the
             World
             for
             Truth
             and
             Excellency
             be
             erroneous
             and
             faulty
             ,
             how
             great
             is
             that
             Error
             and
             Fault
             ?
             Again
             ,
             thou
             say'st
             ,
             Thy
             Light
             is
             always
             present
             to
             thy
             Understanding
             ,
             and
             intimately
             united
             with
             it
             still
             ,
             Sect.
             5.
             which
             in
             thy
             Sense
             of
             the
             Light
             is
             to
             say
             ,
             thy
             Soul
             is
             never
             without
             thy
             Reason
             and
             Conscience
             .
             I
             wish
             they
             were
             both
             reform'd
             ,
             that
             thou
             may'st
             be
             no
             more
             guilty
             of
             these
             and
             such
             like
             false
             Aspersions
             ;
             That
             the
             Light
             ,
             supposing
             it
             to
             be
             what
             really
             it
             is
             ,
             a
             distinct
             Principle
             from
             the
             Soul
             ,
             is
             always
             present
             to
             the
             Undestanding
             ,
             which
             implies
             its
             Operation
             upon
             the
             Natural
             Capacity
             or
             Organ
             ,
             the
             ordinary
             means
             of
             knowing
             ,
             I
             conceive
             is
             more
             than
             can
             be
             safely
             or
             experimentally
             said
             ,
             because
             the
             Organ
             may
             be
             hurt
             ,
             and
             the
             Understanding
             in
             that
             Sense
             interrupted
             ,
             and
             consequently
             no
             fit
             Medium
             or
             Receptacle
             either
             for
             the
             Soul
             or
             its
             Light.
             Besides
             ,
             the
             
             Soul
             may
             be
             absent
             from
             the
             Natural
             Understanding
             by
             the
             Interposition
             of
             Spiritual
             ,
             as
             well
             as
             Natural
             Causes
             ,
             and
             yet
             present
             with
             the
             Light
             in
             its
             Spiritual
             way
             of
             Understanding
             .
             But
             to
             say
             as
             thou
             dost
             ,
             that
             Thy
             Light
             is
             only
             the
             Essential
             Truth
             of
             God
             ,
             and
             that
             it
             is
             always
             present
             to
             thy
             Understanding
             ,
             and
             intimately
             united
             with
             it
             ,
             and
             yet
             that
             it
             does
             not
             formally
             enlighten
             or
             instruct
             it
             ,
             but
             when
             carefully
             attended
             to
             and
             consulted
             ,
             seems
             to
             discover
             a
             Contradiction
             in
             its
             self
             ,
             and
             to
             the
             Formal
             Reason
             of
             its
             Being
             ,
             and
             Presence
             ,
             and
             Sufficiency
             in
             the
             one
             Act
             of
             the
             same
             Principle
             ,
             as
             well
             as
             to
             the
             State
             and
             Nature
             of
             Intimate
             Union
             .
             For
             how
             can
             any
             thing
             be
             intimately
             united
             to
             its
             Principle
             ,
             and
             not
             partake
             of
             its
             Nature
             and
             Influences
             ,
             which
             is
             the
             Reason
             and
             Manner
             of
             its
             Union
             ?
             And
             how
             can
             this
             be
             ,
             and
             not
             carefully
             attended
             to
             and
             consulted
             ?
             Is
             not
             this
             manifest
             Confusion
             ?
             That
             the
             Presence
             of
             the
             Light
             does
             enlighten
             and
             instruct
             all
             in
             some
             Sense
             and
             Degree
             ,
             is
             sufficiently
             proved
             by
             Scripture
             .
             By
             thy
             Word
             Formally
             Enlighten
             I
             apprehend
             thou
             intendest
             the
             Operative
             Exercise
             ,
             as
             in
             Pag.
             17.
             and
             as
             here
             applied
             to
             Light
             ,
             signifies
             no
             more
             than
             actually
             to
             enlighten
             ,
             
               ex
               parte
               Objecti
            
             .
             I
             grant
             such
             as
             do
             not
             carefully
             attend
             to
             and
             consult
             this
             Divine
             Light
             ,
             do
             not
             witness
             the
             Increases
             of
             it
             unto
             the
             Redemption
             and
             Salvation
             of
             their
             Souls
             .
          
           
             It
             is
             the
             Path
             of
             the
             Just
             that
             is
             as
             the
             shining
             Light
             ,
             that
             shineth
             more
             and
             more
             unto
             the
             perfect
             Day
             .
             If
             the
             Light
             ,
             as
             thou
             assertest
             ,
             
             doth
             not
             formally
             enlighten
             or
             instruct
             ,
             but
             when
             carefully
             attended
             to
             and
             consulted
             ,
             how
             then
             should
             it
             quicken
             and
             raise
             the
             Soul
             from
             Death
             to
             Life
             ,
             according
             to
             the
             multiplied
             experience
             of
             Holy
             David
             ?
             And
             how
             doth
             God
             speak
             once
             ,
             yea
             twice
             ,
             yet
             Man
             perceiveth
             it
             not
             ,
             Job
             33.
             14
             ,
             15
             ,
             16
             ,
             17.
             and
             Isa
             .
             65.
             
             How
             frequently
             doth
             the
             Lord
             complain
             by
             his
             Prophets
             of
             his
             calling
             to
             his
             People
             to
             return
             and
             repent
             ,
             but
             they
             would
             not
             answer
             ?
             Note
             ,
             the
             Call
             of
             God
             is
             not
             without
             Instruction
             ,
             read
             Mic.
             6.
             8
             ,
             and
             Prov.
             1
             ,
             from
             20
             ,
             to
             the
             end
             .
             And
             see
             what
             Wisdom
             does
             also
             in
             Nehemiah
             ,
             how
             they
             rebelled
             against
             God
             ,
             notwithstanding
             he
             gave
             his
             good
             Spirit
             to
             instruct
             them
             .
             The
             Testimony
             of
             John
             the
             Evangelist
             ,
             the
             5th
             and
             
               21th
               ,
               Ephes
               2.
               1
               ,
               4
               ,
               5.
               2
               
               Cor.
            
             4.
             6
             ,
             7.
             
             These
             and
             many
             other
             Texts
             ,
             abundantly
             prove
             that
             God
             quickens
             and
             enlightens
             Man
             ,
             before
             Man
             can
             turn
             unto
             him
             .
          
        
         
           
             The
             Answer
             .
          
           
             I
             Have
             given
             my self
             the
             trouble
             to
             set
             down
             this
             Exception
             at
             large
             ,
             not
             because
             I
             intend
             to
             answer
             it
             all
             ,
             but
             that
             it
             may
             appear
             to
             the
             Discerning
             Reader
             ,
             that
             there
             is
             a
             great
             deal
             of
             it
             which
             I
             need
             not
             answer
             ,
             as
             being
             either
             answer'd
             already
             ,
             or
             so
             very
             impertinent
             and
             remote
             from
             the
             business
             ,
             that
             it
             deserves
             no
             consideration
             .
             But
             in
             the
             first
             place
             ,
             I
             cannot
             but
             admire
             at
             the
             singular
             Happiness
             of
             his
             Fancy
             ,
             in
             imagining
             the
             former
             part
             of
             
             the
             Fifth
             Article
             to
             be
             the
             same
             in
             substance
             with
             the
             First
             ,
             and
             to
             differ
             only
             in
             form
             of
             Expression
             .
             In
             the
             First
             it
             is
             said
             ,
             that
             the
             Quakers
             usually
             talk
             of
             the
             Light
             within
             ,
             as
             of
             some
             Divine
             Communication
             or
             Manifestation
             only
             ;
             that
             is
             ,
             as
             it
             has
             been
             explain'd
             ,
             that
             they
             represent
             their
             Light
             ,
             not
             as
             God
             himself
             ,
             but
             only
             as
             a
             divine
             Communication
             ,
             or
             as
             something
             communicated
             or
             exhibited
             by
             God.
             In
             the
             Fifth
             ,
             it
             is
             said
             ,
             That
             the
             Quakers
             by
             their
             Light
             within
             (
             that
             is
             as
             Directive
             ,
             )
             understand
             some
             determinate
             formed
             Dictate
             or
             Proposition
             ,
             expresly
             and
             positively
             directing
             and
             instructing
             them
             to
             do
             so
             or
             so
             :
             That
             is
             ,
             that
             they
             make
             the
             Direction
             of
             the
             Light
             ,
             or
             the
             Light
             as
             Directive
             ,
             to
             consist
             in
             Dictates
             or
             Propositions
             ready
             form'd
             and
             presented
             to
             the
             view
             of
             the
             Soul
             ,
             whereby
             she
             is
             formally
             taught
             and
             instructed
             .
             Now
             are
             these
             Two
             the
             same
             ?
             If
             they
             are
             ,
             so
             are
             a
             Square
             and
             a
             Circle
             ,
             Mr.
             Vickris
             and
             my Self
             ,
             Quakerism
             and
             Primitive
             Christianity
             .
             But
             he
             demands
             of
             me
             where
             I
             learnt
             this
             Account
             of
             the
             Quakers
             Faith
             and
             Doctrin
             of
             the
             Light
             within
             ,
             viz.
             That
             they
             represent
             its
             direction
             by
             a
             determinate
             form'd
             Dictate
             or
             Proposition
             ?
             I
             answer
             ,
             from
             one
             that
             may
             be
             presumed
             to
             have
             dived
             into
             the
             bottom
             of
             Quakerism
             ,
             and
             to
             have
             comprehended
             the
             whole
             Mystery
             of
             it
             ,
             as
             well
             as
             any
             Man
             of
             that
             Profession
             ,
             and
             that
             is
             Mr.
             Barclay
             ,
             who
             speaking
             of
             that
             Letter
             of
             our
             Master
             that
             is
             writ
             in
             our
             Hearts
             ,
             says
             ,
             Our
             
             
               Master
               is
               always
               with
               us
               ,
               and
               he
               requires
               us
               to
               do
               all
               our
               Works
               by
               his
               immediate
               Counsel
               ,
               Direction
               ,
            
             
             &c.
             
             And
             again
             to
             the
             same
             effect
             ,
             speaking
             of
             the
             Jews
             rejecting
             Christ
             ,
             notwithstanding
             that
             they
             had
             the
             Scriptures
             ,
             he
             resolves
             it
             into
             this
             ,
             
               because
               they
               hearkned
               not
            
             
             
               unto
               the
               inward
               Voice
               and
               Testimony
               of
               the
               Father
               concerning
               him
               .
            
             Again
             ,
             he
             speaks
             of
             a
             Word
             in
             the
             Heart
             ,
             and
             of
             the
             inward
             Testimony
             of
             the
             Spirit
             .
             Again
             ,
             
               He
               writes
               them
               a
               living
               Copy
               in
               their
               Hearts
               .
            
             Again
             ,
             he
             talks
             
             of
             
               immediate
               Teaching
            
             of
             the
             Spirit
             ,
             and
             of
             Preaching
             that
             comes
             immediately
             from
             the
             Spirit
             .
             He
             says
             further
             ,
             that
             this
             saving
             Spiritual
             
             Light
             ,
             is
             the
             Gospel
             Preach'd
             in
             every
             Creature
             under
             Heaven
             .
             And
             that
             tho
             the
             
             outward
             Declaration
             of
             the
             Gospel
             be
             taken
             sometimes
             for
             the
             Gospel
             ,
             yet
             it
             is
             but
             figuratively
             ,
             and
             by
             a
             Metonymy
             .
             For
             to
             speak
             properly
             ,
             (
             says
             he
             ,
             )
             the
             Gospel
             is
             this
             inward
             Power
             and
             Life
             ,
             which
             Preaches
             glad
             Tidings
             in
             the
             Hearts
             of
             all
             Men
             ,
             &c.
             More
             expresly
             
             yet
             ,
             Mr.
             Barclay
             calls
             the
             Revelation
             of
             the
             Light
             ,
             the
             Voice
             of
             God
             inwardly
             speaking
             to
             the
             Mind
             of
             Man
             ;
             and
             in
             this
             he
             makes
             the
             very
             form
             of
             Revelation
             to
             consist
             .
             And
             Mr.
             Keith
             makes
             the
             Divine
             Light
             to
             be
             all
             one
             with
             the
             Divine
             Voice
             and
             Call
             ;
             and
             to
             this
             he
             applies
             that
             of
             the
             Twenty
             Ninth
             Psalm
             ,
             
               The
               Voice
               of
               the
               Lord
               is
               a
               Glorious
               Voice
               .
            
             And
             to
             this
             purpose
             't
             is
             usual
             with
             them
             to
             apply
             that
             of
             the
             Prophet
             
               Habakkuk
               ,
               I
               will
               stand
               upon
               my
               Watch
               ,
               and
               set
               me
               upon
               the
               Tower
               ,
               and
               will
               watch
               to
               see
               what
               he
               will
               say
               unto
               me
               ,
            
             Hab.
             2.
             1.
             
             And
             that
             of
             the
             Psalmist
             ,
             
               I
               will
               hear
               what
               God
               the
               Lord
               will
               Speak
               ,
            
             Psal
             .
             85.
             8.
             
             All
             which
             Passages
             do
             plainly
             enough
             
             imply
             ,
             that
             they
             represent
             the
             Direction
             of
             the
             Light
             after
             the
             manner
             of
             a
             determinate
             form'd
             Dictate
             or
             Proposition
             formally
             and
             expresly
             tutouring
             and
             instructing
             them
             .
             And
             Mr.
             Vickris
             himself
             acknowledges
             as
             much
             in
             the
             Words
             immediately
             following
             his
             Question
             ,
             when
             he
             says
             that
             the
             Quakers
             believe
             the
             Light
             of
             Christ
             within
             to
             be
             God's
             Divine
             Oracle
             of
             Wisdom
             in
             the
             Soul
             ,
             the
             Former
             ,
             Dictator
             and
             Determiner
             of
             Heavenly
             Propositions
             ,
             them
             directing
             and
             instructing
             what
             to
             choose
             ,
             and
             what
             to
             refuse
             .
             Which
             how
             it
             differs
             from
             my
             Account
             ,
             that
             they
             make
             it
             a
             determinate
             form'd
             Dictate
             or
             Proposition
             expresly
             directing
             and
             instructing
             them
             to
             do
             so
             or
             so
             ,
             I
             confess
             my
             Eye-sight
             too
             weak
             to
             distinguish
             .
             But
             if
             Mr.
             Vickris
             be
             as
             good
             at
             finding
             out
             Differences
             ,
             as
             he
             is
             at
             finding
             out
             Likenesses
             ,
             perhaps
             he
             may
             be
             able
             to
             distinguish
             them
             .
          
           
             As
             to
             what
             he
             says
             concerning
             the
             Light
             's
             not
             always
             actually
             operating
             upon
             the
             Understanding
             ,
             because
             the
             Organ
             of
             Perception
             may
             be
             sometimes
             indisposed
             ,
             he
             does
             not
             therein
             at
             all
             contradict
             me
             ,
             who
             tho
             I
             make
             the
             Light
             to
             be
             common
             to
             all
             Men
             ,
             even
             as
             to
             the
             act
             of
             Illumination
             in
             some
             degree
             or
             other
             ,
             (
             enough
             to
             render
             and
             denominate
             them
             Rational
             Creatures
             ,
             )
             yet
             am
             far
             enough
             from
             supposing
             with
             Descartes
             ,
             that
             the
             Soul
             does
             at
             all
             times
             actually
             think
             .
             His
             Principle
             indeed
             obliges
             him
             so
             to
             suppose
             ,
             because
             he
             makes
             actual
             Cogitation
             to
             be
             of
             the
             very
             Essence
             of
             the
             Soul
             ,
             as
             much
             as
             Extension
             is
             
             of
             the
             Essence
             of
             Matter
             .
             But
             my
             Principle
             does
             not
             any
             way
             oblige
             me
             to
             the
             like
             supposition
             ;
             nor
             do
             I
             suppose
             that
             the
             Soul
             is
             in
             every
             instant
             actually
             inllghten'd
             ,
             or
             (
             in
             other
             words
             )
             that
             she
             does
             always
             actually
             think
             .
             'T
             is
             plain
             she
             does
             not
             ,
             as
             in
             the
             case
             of
             Infants
             in
             the
             Womb
             ,
             and
             of
             Maturer
             Persons
             when
             in
             a
             deep
             Sleep
             .
             Herein
             therefore
             Mr.
             Vickris
             does
             not
             at
             all
             contradict
             me
             ,
             who
             agree
             with
             him
             as
             to
             this
             Point
             ,
             that
             the
             Soul
             is
             not
             always
             in
             actual
             Illumination
             .
             But
             tho
             in
             this
             he
             does
             not
             contradict
             me
             ,
             yet
             he
             very
             foully
             and
             grosly
             contradicts
             himself
             ,
             in
             making
             at
             the
             same
             time
             the
             Presence
             of
             the
             Light
             to
             the
             Understanding
             ,
             to
             imply
             its
             Operation
             upon
             it
             ,
             when
             according
             to
             his
             Principles
             he
             must
             acknowledge
             the
             Light
             to
             be
             ever
             present
             with
             the
             Soul.
             And
             if
             always
             present
             ,
             then
             according
             to
             him
             it
             must
             always
             operate
             ,
             since
             the
             Presence
             implies
             the
             Operation
             ,
             wherein
             he
             plainly
             contradicts
             himself
             .
             As
             he
             does
             again
             afterwards
             ,
             when
             he
             taxes
             me
             of
             Contradiction
             and
             Inconsistency
             ,
             in
             supposing
             the
             Light
             always
             present
             to
             my
             Understanding
             ,
             and
             intimately
             united
             with
             it
             ;
             and
             yet
             that
             it
             does
             not
             formally
             enlighten
             it
             ,
             but
             when
             attended
             to
             and
             consulted
             .
             This
             he
             says
             ,
             discovers
             a
             Contradiction
             in
             it self
             ,
             and
             to
             the
             formal
             reason
             of
             its
             Being
             and
             Presence
             ,
             and
             Sufficiency
             in
             the
             one
             act
             of
             the
             same
             Principle
             ,
             as
             well
             as
             to
             the
             state
             and
             nature
             of
             Intimate
             Union
             .
             For
             how
             can
             any
             thing
             ,
             says
             he
             ,
             be
             intimately
             united
             to
             its
             Principle
             ,
             and
             not
             partake
             of
             its
             Nature
             and
             Influences
             ,
             which
             is
             the
             reason
             and
             manner
             of
             
             its
             Union
             ?
             In
             all
             which
             ,
             he
             still
             proceeds
             upon
             his
             former
             Supposition
             ,
             that
             the
             Presence
             and
             Union
             of
             the
             Divine
             Light
             with
             the
             Soul
             ,
             does
             necessarily
             imply
             and
             infer
             its
             operation
             upon
             it
             .
             And
             since
             upon
             the
             Principles
             of
             Quakerism
             't
             is
             acknowledg'd
             ,
             and
             by
             Mr.
             Vickris
             himself
             in
             this
             very
             exception
             openly
             confess'd
             ,
             that
             the
             Light
             is
             always
             present
             ;
             (
             for
             says
             he
             expresly
             ,
             
               that
               this
               Divine
               Light
               is
               always
               in
               some
               degree
               and
               measure
               present
               in
               the
               Soul
               ,
               the
               Quakers
               believe
               ;
               )
            
             this
             plainly
             contradicts
             what
             he
             had
             laid
             down
             before
             ,
             that
             the
             Light
             does
             not
             always
             operate
             upon
             the
             Understanding
             ,
             and
             that
             to
             say
             that
             it
             does
             ,
             is
             more
             than
             can
             safely
             be
             said
             .
             Why
             more
             than
             can
             safely
             be
             said
             ,
             if
             the
             Divine
             Light
             be
             always
             present
             to
             the
             Soul
             ;
             and
             if
             the
             Presence
             of
             the
             Light
             does
             necessarily
             infer
             its
             actual
             Operation
             ?
             I
             may
             ask
             here
             of
             him
             in
             his
             own
             Words
             ,
             
               Is
               not
               this
               manifest
               Confusion
            
             ?
             Nay
             ,
             is
             it
             not
             withal
             manifest
             Contradiction
             ,
             and
             downright
             Inconsistency
             ?
             If
             not
             ,
             I
             will
             never
             pretend
             to
             judge
             of
             a
             Contradiction
             again
             .
          
           
             As
             to
             the
             Contradiction
             ,
             he
             would
             sain
             fasten
             upon
             me
             ,
             because
             I
             suppose
             the
             Light
             always
             present
             ,
             and
             yet
             not
             actually
             to
             inlighten
             but
             when
             attended
             ,
             't
             is
             evident
             that
             it
             is
             of
             no
             force
             ,
             unless
             I
             had
             held
             the
             same
             Principle
             with
             him
             ,
             that
             the
             bare
             Presence
             of
             the
             Light
             does
             infer
             its
             actual
             Operation
             on
             the
             Soul
             ;
             and
             then
             indeed
             I
             had
             been
             guilty
             of
             Contradiction
             ,
             as
             he
             plainly
             is
             .
             But
             I
             do
             not
             acknowledge
             the
             truth
             of
             that
             Principle
             ,
             
             that
             the
             bare
             Presence
             of
             the
             Light
             does
             of
             it self
             infer
             its
             actual
             Operation
             ,
             and
             that
             for
             the
             same
             reason
             he
             himself
             has
             provided
             ready
             to
             my
             Hands
             ,
             viz.
             because
             the
             Organ
             of
             Perception
             may
             be
             indisposed
             .
             There
             must
             concur
             the
             Disposition
             of
             the
             Organ
             as
             well
             as
             the
             Prefence
             of
             the
             Light.
             Among
             which
             Dispositions
             ,
             the
             most
             immediate
             is
             Attention
             ,
             which
             I
             therefore
             make
             necessary
             to
             actual
             Illumination
             ,
             not
             intending
             thereby
             to
             deny
             the
             Universality
             of
             actual
             Illumination
             but
             only
             to
             specifie
             and
             determine
             the
             manner
             of
             it
             ,
             supposing
             at
             the
             same
             time
             ,
             that
             all
             Men
             do
             attend
             in
             some
             measure
             or
             other
             ,
             tho
             not
             at
             all
             times
             ,
             or
             in
             every
             instant
             of
             their
             Lives
             .
          
           
             Now
             as
             to
             those
             Texts
             of
             Scripture
             he
             insists
             upon
             to
             prove
             that
             our
             Illumination
             is
             not
             by
             Attention
             ,
             because
             the
             Grace
             of
             God
             prevents
             Man's
             turning
             to
             him
             ;
             which
             I
             think
             is
             the
             short
             of
             what
             he
             deduces
             in
             many
             Words
             .
             To
             this
             I
             return
             this
             double
             Answer
             ,
             1.
             
             That
             if
             there
             be
             any
             force
             in
             this
             Argument
             it
             falls
             as
             heavy
             upon
             themselves
             as
             upon
             me
             ,
             because
             (
             as
             't
             is
             well
             known
             )
             they
             also
             make
             turning
             to
             the
             Light
             ,
             which
             is
             the
             very
             same
             with
             my
             Attention
             ,
             to
             be
             a
             necessary
             requisite
             to
             actual
             Illumination
             .
             2.
             
             That
             there
             is
             no
             force
             in
             the
             Argument
             ;
             for
             the
             word
             Turning
             here
             is
             Equivocal
             ,
             and
             may
             signify
             either
             the
             Moral
             Conversion
             of
             the
             Will
             to
             Holiness
             and
             Righteousness
             ,
             which
             is
             the
             fruit
             of
             true
             Illumination
             ,
             or
             that
             Simple
             Conversion
             of
             the
             Understanding
             to
             the
             Light
             
             of
             God
             ,
             which
             is
             the
             cause
             of
             it
             .
             If
             the
             former
             ,
             then
             I
             grant
             that
             the
             grace
             of
             God
             does
             Inlighten
             Man
             ,
             before
             Man
             can
             turn
             to
             him
             ;
             that
             is
             ,
             a
             Man
             is
             first
             Inlightned
             before
             he
             is
             Converted
             .
             But
             if
             the
             latter
             ,
             I
             deny
             that
             God
             does
             Inlighted
             Man
             ,
             before
             Man
             turns
             to
             him
             ;
             nor
             do
             the
             Texts
             cited
             by
             him
             prove
             it
             .
             Man
             must
             first
             Convert
             himself
             to
             the
             Divine
             Light
             ,
             and
             attend
             it
             ,
             before
             he
             can
             be
             inlightned
             by
             it
             :
             For
             't
             is
             by
             Man's
             Attention
             to
             the
             Light
             ,
             that
             the
             Light
             has
             any
             actual
             Influence
             upon
             his
             Mind
             .
             Nor
             is
             this
             any
             derogation
             to
             the
             Grace
             of
             God
             ,
             to
             say
             that
             Attention
             is
             on
             Man's
             part
             a
             prerequisite
             Condition
             to
             Illumination
             ,
             because
             't
             is
             by
             the
             Grace
             of
             God
             that
             he
             is
             first
             moved
             and
             enabled
             to
             attend
             .
             For
             the
             work
             of
             Divine
             Grace
             does
             not
             (
             as
             Mr.
             Vickris
             seems
             to
             fancy
             )
             consist
             in
             this
             ,
             in
             Inlightning
             Man
             without
             his
             Attending
             ,
             but
             in
             ingaging
             and
             inciting
             him
             to
             Attend
             ,
             which
             since
             I
             acknowledge
             ,
             I
             may
             without
             any
             derogation
             to
             the
             Grace
             of
             God
             say
             ,
             that
             Man
             must
             Attend
             ,
             before
             he
             can
             be
             Inlightned
             ;
             or
             that
             without
             Attention
             ,
             there
             is
             no
             Illumination
             .
             As
             suppose
             I
             should
             say
             ,
             (
             what
             is
             commonly
             presumed
             as
             true
             in
             Moral
             Discourses
             ,
             )
             that
             
               Consideration
               is
               the
               Principle
               of
               Repentance
               ,
            
             I
             do
             not
             thereby
             either
             exclude
             or
             prejudice
             the
             Grace
             of
             God
             ,
             because
             't
             is
             by
             the
             Motions
             of
             that
             ,
             that
             the
             Man
             is
             brought
             to
             consider
             .
             And
             now
             I
             think
             I
             have
             answered
             all
             that
             is
             Material
             in
             this
             Fifth
             Exception
             .
          
        
         
           
           
             Exception
             against
             the
             Sixth
             Article
             .
          
           
             THy
             Sixth
             and
             last
             Section
             ,
             I
             take
             to
             be
             an
             extravagant
             Noise
             and
             Bluster
             against
             the
             Quakers
             ,
             to
             supply
             the
             want
             of
             real
             matter
             of
             Objection
             .
             What
             means
             else
             so
             great
             and
             general
             Reflections
             ,
             without
             offering
             any
             proof
             ,
             or
             reducing
             it
             to
             a
             particular
             Charge
             ?
             To
             say
             the
             Quakers
             do
             not
             offer
             any
             rational
             or
             intelligible
             account
             of
             their
             Light
             within
             ,
             proves
             nothing
             .
             To
             tell
             the
             World
             as
             thou
             dost
             ,
             they
             Cant
             in
             some
             loose
             and
             general
             Expressions
             about
             the
             Light
             ,
             does
             little
             else
             but
             impose
             upon
             trust
             ,
             which
             is
             to
             beg
             Credit
             ,
             whilst
             thou
             mentionest
             not
             what
             those
             loose
             and
             general
             Expressions
             are
             .
             But
             to
             say
             they
             confirm
             them
             by
             the
             Authority
             of
             St.
             John's
             Gospel
             ,
             is
             in
             some
             sort
             to
             contradict
             thy
             Assertion
             ;
             for
             so
             to
             confirm
             them
             ,
             argues
             they
             agree
             to
             what
             is
             there
             taught
             ,
             &c.
             
          
        
         
           
             The
             Answer
             .
          
           
             IN
             the
             Sixth
             and
             Last
             Article
             against
             which
             he
             now
             excepts
             ,
             I
             had
             charged
             the
             Quakers
             with
             not
             offering
             any
             rational
             or
             intelligible
             account
             of
             their
             Light
             within
             ,
             neither
             as
             to
             the
             Thing
             ,
             nor
             as
             to
             the
             Mode
             ,
             which
             I
             then
             thought
             ,
             and
             do
             still
             ,
             to
             be
             altogether
             unprincipled
             and
             unphilosophical
             .
             Now
             this
             he
             is
             pleased
             to
             call
             Noise
             and
             Bluster
             ,
             and
             complains
             of
             it
             as
             a
             general
             Charge
             without
             
             any
             Proof
             .
             'T
             is
             true
             ,
             I
             did
             not
             prove
             it
             then
             ,
             not
             because
             I
             distrusted
             my
             ability
             to
             do
             so
             ,
             but
             because
             it
             would
             have
             ingaged
             me
             upon
             a
             Subject
             too
             large
             for
             my
             undertaking
             at
             that
             time
             ,
             which
             was
             only
             to
             point
             out
             in
             short
             those
             principal
             Heads
             of
             Difference
             which
             distinguish'd
             my
             notion
             of
             the
             Divine
             Light
             within
             ,
             from
             that
             of
             the
             Quakers
             .
             But
             since
             he
             is
             pleased
             to
             call
             upon
             me
             for
             a
             Proof
             of
             this
             now
             ,
             I
             will
             be
             so
             civil
             as
             to
             give
             it
             him
             ,
             tho
             I
             believe
             he
             will
             find
             occasion
             by
             that
             time
             I
             have
             done
             ,
             to
             wish
             he
             had
             never
             put
             me
             upon
             this
             Undertaking
             .
             For
             I
             doubt
             not
             but
             that
             I
             am
             able
             to
             make
             my
             Words
             good
             ,
             by
             shewing
             the
             Quakers
             Notion
             of
             the
             Light
             to
             be
             indeed
             unprincipled
             and
             unphilosophical
             .
             But
             because
             this
             is
             a
             general
             Charge
             ,
             and
             such
             as
             concerns
             the
             intire
             Body
             of
             their
             Hypothesis
             concerning
             the
             Light
             ,
             I
             shall
             not
             do
             it
             here
             ,
             but
             shall
             rather
             refer
             it
             to
             a
             particular
             Treatise
             by
             it self
             ,
             which
             I
             intend
             as
             an
             Appendix
             to
             this
             ,
             under
             the
             Title
             of
             
               The
               Grossness
               of
               the
               Quakers
               Notion
               of
               the
               Light
               within
               ,
               with
               their
               Confusion
               and
               Inconsistency
               in
               explaining
               it
            
             ;
             which
             I
             suppose
             will
             be
             a
             full
             Answer
             to
             this
             last
             Exception
             .
             In
             which
             therefore
             I
             shall
             only
             further
             take
             notice
             for
             the
             present
             ,
             of
             a
             pleasant
             fancy
             of
             our
             Author
             ,
             in
             supposing
             that
             I
             make
             their
             Expressions
             about
             the
             Light
             ,
             agreeable
             to
             what
             is
             taught
             in
             St.
             John's
             Gospel
             ,
             because
             I
             say
             that
             they
             confirm
             them
             by
             that
             Authority
             .
             Whereas
             it
             is
             plain
             that
             I
             mean
             no
             more
             than
             that
             they
             alledge
             the
             authority
             of
             St.
             John's
             Gospel
             for
             their
             Confirmation
             ,
             
             which
             is
             the
             common
             sense
             of
             the
             Word
             Confirm
             ,
             as
             it
             is
             used
             by
             the
             best
             Latin
             and
             English
             Authors
             .
             If
             Mr.
             Vickris
             does
             not
             know
             this
             ,
             he
             is
             very
             Ignorant
             ;
             if
             he
             does
             ,
             he
             is
             very
             light
             and
             trifling
             .
          
        
      
       
         
           
           
           
             THE
             GROSSNESS
             OF
             THE
             Quaker's
             Principle
             OF
             THE
             
               Light
               within
            
             ,
             WITH
             THEIR
             Inconsistency
             in
             Explaining
             it
             .
             DISCOURS'D
             
               In
               a
               Letter
               to
               a
               Friend
               .
            
          
           
             By
             
               JOHN
               NORRIS
            
             ,
             M.
             A.
             Rector
             of
             Bemerton
             near
             Sarum
             ,
             and
             late
             Fellow
             of
             All-Souls
             College
             in
             Oxford
             .
          
           
             
               
                 If
                 the
                 Light
                 that
                 is
                 in
                 thee
                 be
                 Darkness
                 ,
                 how
                 great
                 is
                 that
                 Darkness
                 !
              
            
             
               Matth.
               6.
               23.
               
            
          
           
             LONDON
             ,
             Printed
             for
             
               Sam.
               Manship
            
             at
             the
             
               Black
               Bull
            
             in
             Cornhil
             ,
             near
             the
             
               Royal
               Exchange
            
             ,
             1692.
             
          
        
         
           
           
           
             
               SIR
               ,
            
          
           
             WHAT
             you
             observe
             to
             me
             concerning
             the
             general
             Exultation
             and
             Triumph
             that
             is
             among
             the
             Quakers
             upon
             the
             late
             Publication
             of
             Mr.
             
             Barclay's
             Works
             in
             Folio
             ,
             is
             what
             I
             can
             easily
             believe
             ,
             and
             know
             not
             well
             how
             to
             blame
             .
             For
             I
             know
             of
             no
             Church
             or
             Society
             of
             Christians
             that
             is
             already
             so
             rich
             in
             Reputation
             for
             Great
             Men
             ,
             but
             might
             well
             be
             proud
             of
             the
             Accession
             of
             so
             considerable
             a
             Writer
             ,
             much
             more
             they
             who
             have
             hitherto
             been
             so
             barren
             in
             Productions
             of
             this
             kind
             ,
             that
             in
             stead
             of
             having
             many
             Intelligent
             Writers
             ,
             they
             have
             had
             but
             few
             that
             are
             so
             much
             as
             Intelligible
             .
             We
             may
             therefore
             well
             allow
             the
             Quakers
             to
             swell
             and
             plume
             a
             little
             ,
             when
             they
             have
             at
             once
             so
             Rare
             and
             so
             Great
             an
             Occasion
             for
             it
             .
             For
             really
             ,
             Sir
             ,
             Mr.
             Barclay
             is
             a
             very
             great
             Man
             ,
             and
             were
             it
             not
             for
             that
             common
             Prejudice
             that
             lies
             against
             him
             ,
             as
             being
             a
             Quaker
             ,
             would
             be
             as
             sure
             not
             to
             fail
             of
             that
             Character
             in
             the
             World
             ,
             as
             any
             of
             the
             finest
             Wits
             this
             Age
             has
             produced
             .
          
           
             But
             to
             qualify
             and
             allay
             their
             Joy
             ,
             that
             they
             may
             not
             be
             overset
             with
             it
             ,
             you
             suggest
             to
             me
             that
             it
             would
             be
             convenient
             if
             they
             were
             now
             a
             little
             taken
             down
             and
             humbled
             ,
             to
             which
             I
             assent
             as
             a
             very
             proper
             and
             seasonable
             
             Undertaking
             ,
             and
             withal
             as
             now
             worthy
             of
             the
             greatest
             of
             our
             Learned
             Pens
             .
             For
             I
             cannot
             forbear
             thinking
             Quakerism
             to
             be
             now
             considerable
             enough
             to
             deserve
             an
             Opposition
             ,
             and
             that
             if
             any
             of
             the
             Learned
             would
             with
             Credit
             and
             Reputation
             attempt
             the
             Confutation
             of
             it
             ,
             now
             is
             their
             Time
             ,
             now
             their
             loose
             and
             scatter'd
             Notions
             are
             reduced
             to
             Order
             and
             Method
             ,
             and
             appear
             under
             the
             Form
             of
             a
             Regular
             and
             Artificial
             System
             ,
             with
             all
             the
             Advantages
             that
             can
             be
             given
             them
             from
             a
             Scholastical
             Head
             ,
             and
             a
             well-order'd
             Education
             .
             Now
             therefore
             there
             would
             be
             some
             Adventure
             in
             the
             Engagement
             ,
             and
             Honour
             in
             the
             Conquest
             .
          
           
             And
             thus
             far
             ,
             Sir
             ,
             I
             agree
             with
             you
             ,
             thinking
             an
             Undertaking
             of
             this
             kind
             to
             be
             as
             proper
             and
             seasonable
             as
             any
             that
             the
             Juncture
             of
             the
             present
             Age
             can
             afford
             ;
             I
             only
             dissent
             from
             you
             in
             the
             Choice
             of
             the
             Undertaker
             ,
             who
             I
             doubt
             is
             not
             so
             well
             qualify'd
             for
             such
             a
             Work
             as
             you
             who
             are
             not
             so
             well
             acquainted
             with
             him
             as
             I
             ,
             seem
             to
             imagin
             .
             However
             ,
             since
             you
             are
             pleas'd
             to
             impose
             your
             Commands
             upon
             him
             ,
             he
             is
             loath
             wholly
             to
             decline
             them
             even
             while
             he
             knows
             himself
             unable
             to
             perform
             them
             ,
             but
             does
             so
             far
             prefer
             his
             Duty
             to
             his
             Reputation
             as
             to
             be
             willing
             to
             lead
             the
             way
             ,
             and
             to
             flourish
             a
             little
             upon
             the
             Strings
             ,
             in
             hopes
             that
             his
             aukward
             and
             inartificial
             touching
             of
             them
             may
             provoke
             some
             more
             Masterly
             Hand
             to
             take
             up
             the
             Instrument
             .
          
           
           
             By
             this
             ,
             Sir
             ,
             you
             may
             perceive
             that
             't
             is
             nor
             my
             Design
             to
             examin
             the
             whole
             Body
             of
             Quakerism
             ,
             which
             indeed
             would
             require
             more
             leisure
             and
             opportunity
             than
             the
             ordinary
             Busmess
             and
             particular
             Engagements
             of
             my
             Life
             will
             conveniently
             allow
             .
             I
             shall
             chuse
             rather
             to
             single
             out
             one
             of
             their
             most
             Capital
             and
             Fundamental
             Principles
             ,
             and
             to
             expose
             the
             Grossness
             and
             Absurdity
             of
             it
             ,
             and
             that
             is
             ,
             their
             Famous
             Doctrin
             of
             the
             
               Light
               within
            
             ,
             which
             you
             know
             ,
             Sir
             ,
             to
             be
             the
             very
             Heart
             of
             their
             Cause
             ,
             that
             Cardinal
             Point
             upon
             which
             the
             whole
             Weight
             of
             their
             System
             turns
             ,
             the
             very
             Life
             and
             Soul
             of
             Quakerism
             .
          
           
             I
             know
             very
             well
             ,
             nor
             can
             you
             ,
             I
             suppose
             ,
             be
             ignorant
             ,
             that
             this
             Principle
             of
             theirs
             ,
             since
             its
             first
             appearance
             in
             the
             World
             ,
             has
             been
             all
             along
             entertain'd
             with
             Laughter
             and
             Contempt
             ;
             and
             tho
             by
             themselves
             the
             most
             regarded
             of
             any
             ,
             (
             for
             there
             is
             no
             Point
             of
             theirs
             upon
             which
             they
             lay
             so
             much
             Stress
             as
             upon
             this
             )
             has
             yet
             by
             others
             been
             most
             of
             all
             Vilified
             and
             ridiculed
             ,
             and
             has
             contributed
             the
             most
             of
             any
             one
             thing
             to
             that
             great
             and
             general
             Contempt
             they
             lie
             under
             ,
             next
             to
             the
             particular
             Oddness
             of
             their
             Habit
             and
             Ayr
             ,
             and
             the
             Uncourtliness
             of
             their
             Language
             and
             Behaviour
             .
          
           
             Nor
             is
             there
             any
             thing
             either
             strange
             or
             amiss
             thus
             far
             .
             For
             certainly
             this
             Notion
             of
             the
             Light
             within
             ,
             according
             as
             the
             Quakers
             explain
             and
             represent
             it
             ,
             is
             really
             ridiculous
             enough
             to
             make
             the
             Patrons
             of
             it
             so
             ,
             and
             
             well
             deserves
             all
             the
             Scorn
             and
             Contempt
             that
             is
             cast
             upon
             it
             .
             But
             that
             which
             I
             particularly
             observe
             as
             blamable
             in
             this
             matter
             ,
             is
             this
             ,
             that
             me
             generality
             of
             those
             who
             deride
             the
             Doctrin
             of
             the
             Light
             within
             ,
             know
             not
             upon
             what
             Grounds
             they
             do
             it
             ;
             nay
             ,
             for
             the
             most
             part
             ,
             they
             do
             it
             upon
             no
             other
             Grounds
             ,
             than
             barely
             to
             indulge
             the
             humersom
             Inclinations
             of
             a
             certain
             light
             and
             wanton
             Spirit
             that
             loves
             to
             disparage
             and
             run
             down
             all
             novel
             and
             singular
             Opinions
             ,
             especially
             if
             they
             carry
             in
             them
             an
             Ayr
             of
             Seriousness
             or
             Religion
             .
             And
             of
             those
             few
             that
             proceed
             by
             more
             certain
             Grounds
             and
             Measures
             of
             Judgment
             ,
             the
             greatest
             part
             proceed
             by
             false
             and
             undue
             ones
             ,
             condemning
             the
             Doctrin
             of
             the
             Light
             within
             not
             as
             't
             is
             held
             and
             represented
             by
             the
             Quakers
             ,
             (
             for
             to
             my
             Knowledg
             very
             few
             even
             of
             the
             Learned
             have
             given
             themselves
             the
             Curiosity
             to
             know
             how
             they
             hold
             it
             )
             but
             in
             Gross
             ,
             and
             in
             General
             .
             They
             condemn
             the
             Doctrin
             not
             as
             so
             or
             so
             stated
             ,
             but
             in
             common
             ,
             and
             as
             such
             ,
             in
             its
             most
             direct
             and
             immediate
             Sense
             ,
             thinking
             it
             absurd
             to
             suppose
             that
             there
             is
             any
             other
             Principle
             of
             Light
             in
             Man
             besides
             his
             Rational
             Soul
             ,
             which
             they
             will
             have
             to
             be
             a
             Light
             to
             it self
             ,
             at
             least
             as
             far
             as
             concerns
             Natural
             and
             Moral
             Truths
             .
          
           
             Now
             herein
             I
             confess
             I
             am
             so
             far
             from
             agreeing
             with
             these
             Gentlemen
             of
             the
             Second
             Order
             (
             for
             the
             former
             are
             of
             no
             account
             )
             that
             I
             think
             they
             do
             very
             ill
             in
             deriding
             and
             ridiculing
             this
             Doctrin
             of
             the
             Light
             within
             in
             general
             and
             as
             such
             ,
             and
             are
             guilty
             of
             more
             Impiety
             
             and
             Profaneness
             than
             they
             are
             aware
             of
             .
             For
             upon
             the
             deepest
             Consideration
             of
             all
             the
             possible
             ways
             of
             Human
             Understanding
             I
             am
             thoroughly
             perswaded
             ,
             (
             and
             have
             partly
             shewn
             the
             Grounds
             of
             this
             my
             Perswasion
             elsewhere
             )
             that
             Man
             cannot
             be
             his
             own
             Light
             ,
             or
             a
             Light
             to
             himself
             in
             the
             acquirement
             of
             Knowledg
             ,
             and
             therefore
             that
             there
             must
             of
             necessity
             be
             some
             other
             Principle
             of
             Light
             in
             him
             distinct
             from
             his
             own
             Rational
             Nature
             ;
             which
             you
             know
             I
             make
             to
             be
             the
             
               Divine
               Ideas
            
             ,
             the
             Eternal
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Substantial
             Word
             and
             Wisdom
             of
             God
             ,
             in
             whom
             I
             suppose
             Man
             to
             perceive
             all
             that
             he
             perceives
             .
             I
             am
             therefore
             so
             far
             from
             disallowing
             or
             condemning
             the
             Doctrin
             of
             the
             Light
             within
             ,
             that
             I
             very
             earnestly
             stand
             and
             contend
             for
             it
             ,
             as
             for
             a
             very
             true
             ,
             solid
             and
             necessary
             Notion
             ,
             without
             which
             there
             can
             be
             no
             intelligible
             Account
             given
             of
             the
             Mode
             of
             Understanding
             .
             I
             am
             therefore
             so
             far
             from
             taxing
             the
             Quakers
             for
             the
             general
             Supposition
             they
             go
             upon
             ,
             that
             I
             heartily
             joyn
             with
             them
             in
             it
             ,
             supposing
             ,
             as
             they
             do
             ,
             that
             
               Man
               cannot
               be
               a
               Light
               to
               himself
            
             ;
             only
             I
             adhere
             more
             closely
             to
             this
             Supposition
             than
             they
             do
             .
             For
             when
             they
             make
             Man
             uncapable
             of
             being
             a
             Light
             to
             himself
             ,
             they
             mean
             ,
             not
             as
             to
             Natural
             things
             ,
             (
             which
             according
             to
             them
             may
             be
             discern'd
             by
             a
             Natural
             Light
             )
             but
             only
             as
             to
             Spiritual
             things
             ,
             which
             cannot
             be
             discern'd
             but
             by
             an
             Higher
             Principle
             .
             Whereas
             I
             acknowledg
             the
             Supposition
             in
             a
             greater
             Latitude
             ,
             supposing
             Man
             uncapable
             of
             being
             a
             Light
             to
             himself
             ,
             not
             only
             with
             respect
             to
             Spiritual
             Truths
             ,
             but
             even
             as
             to
             Natural
             things
             ,
             
             all
             which
             are
             discern'd
             by
             that
             one
             common
             Light
             of
             Man
             ,
             the
             
               Divine
               Light
            
             ,
             which
             I
             make
             to
             be
             necessary
             not
             only
             to
             the
             Discernment
             of
             Divine
             and
             Spiritual
             Truths
             ,
             but
             even
             to
             the
             Natural
             and
             Ordinary
             Acts
             of
             Understanding
             .
          
           
             I
             do
             not
             therefore
             find
             Fault
             with
             the
             Quakers
             for
             holding
             such
             a
             thing
             as
             the
             
               Light
               within
            
             ;
             so
             far
             from
             that
             ,
             that
             I
             very
             much
             out-do
             them
             in
             the
             Latitude
             of
             the
             Principle
             ,
             as
             making
             it
             more
             necessary
             ,
             and
             more
             extensive
             than
             they
             .
             I
             do
             not
             (
             as
             some
             do
             )
             disapprove
             of
             the
             Doctrin
             in
             general
             ,
             but
             have
             a
             very
             convincing
             Assurance
             of
             it
             ,
             and
             a
             very
             awful
             Regard
             and
             Veneration
             for
             it
             ,
             as
             a
             very
             Noble
             and
             Sacred
             Theory
             .
             But
             that
             which
             I
             condemn
             in
             the
             Quakers
             as
             to
             this
             Point
             ,
             is
             their
             particular
             manner
             of
             stating
             and
             explaining
             the
             general
             Notion
             of
             the
             
               Light
               within
            
             ,
             which
             I
             think
             to
             be
             as
             Gross
             and
             Absurd
             ,
             as
             the
             Notion
             it self
             in
             general
             is
             fine
             and
             rational
             .
             And
             that
             upon
             this
             double
             Account
             .
          
           
             
               I.
               Because
               they
               make
               it
               to
               be
               a
               Creature
               .
            
             
               II.
               Because
               they
               make
               it
               a
               Material
               Creature
               .
            
          
           
             Upon
             which
             two
             Grounds
             I
             question
             not
             but
             that
             I
             shall
             be
             able
             so
             to
             demonstrate
             the
             Falsehood
             and
             Absurdity
             of
             this
             grand
             Article
             of
             Quakerism
             ,
             as
             to
             render
             it
             utterly
             uncapable
             of
             Defence
             ,
             even
             tho
             Mr.
             Barclay
             himself
             were
             now
             alive
             to
             be
             my
             Opposer
             .
          
           
           
             But
             because
             this
             is
             to
             be
             the
             Ground
             and
             Bottom
             of
             the
             following
             Discourse
             ,
             and
             that
             I
             may
             not
             be
             thought
             to
             contend
             against
             a
             Supposititious
             Notion
             ,
             or
             Imaginary
             Absurdity
             ,
             I
             must
             take
             care
             in
             the
             first
             place
             ,
             that
             this
             which
             is
             to
             be
             the
             Foundation
             of
             all
             ,
             be
             well
             laid
             ,
             by
             proving
             plainly
             and
             undeniably
             that
             the
             Quakers
             do
             represent
             their
             Light
             within
             after
             the
             manner
             already
             intimated
             ,
             viz.
             As
             a
             Creature
             ,
             and
             as
             a
             
               Material
               Creature
            
             ,
             before
             I
             undertake
             to
             expose
             their
             Absurdity
             in
             so
             doing
             .
             In
             order
             to
             which
             I
             must
             give
             an
             Account
             of
             this
             Light
             within
             ,
             and
             shew
             what
             it
             is
             according
             to
             the
             Quakers
             .
             Wherein
             I
             believe
             (
             so
             little
             have
             the
             Principles
             of
             Quakerism
             been
             enquired
             into
             ,
             even
             by
             those
             that
             nevertheless
             take
             the
             liberty
             to
             laugh
             at
             them
             )
             I
             shall
             tell
             a
             great
             many
             even
             of
             the
             Learned
             World
             a
             considerable
             piece
             of
             News
             .
          
           
             And
             here
             to
             reduce
             the
             matter
             to
             as
             narrow
             a
             Compass
             as
             may
             be
             ,
             (
             there
             being
             nothing
             wherein
             I
             admire
             Brevity
             more
             than
             in
             Quotations
             )
             I
             shall
             be
             content
             to
             take
             my
             Account
             from
             two
             of
             their
             most
             eminent
             and
             approved
             Writers
             ,
             Mr.
             Barclay
             and
             Mr.
             Keith
             ;
             and
             to
             prevent
             all
             suspicion
             of
             Misrepresentation
             ,
             shall
             deliver
             it
             in
             their
             own
             express
             Words
             .
             Thus
             then
             Mr.
             Barclay
             ,
             speaking
             of
             the
             Universal
             and
             Saving-Light
             of
             Christ
             ,
             
               By
               this
               Seed
            
             ,
             
             
               Grace
               and
               Word
               of
               God
               ,
               and
               Light
               wherewith
               we
               say
               every
               Man
               is
               enlightned
               ,
               and
               hath
               a
               measure
               of
               it
               ,
               which
               strives
               with
               them
               in
               Order
               to
               save
               them
               ,
               and
               which
               may
               by
               the
               Stubbornness
               and
               
               Wickedness
               of
               Man's
               Will
               be
               quenched
               ,
               bruised
               wounded
               ,
               pressed
               down
               ,
               slain
               and
               crucified
               ,
               we
               understand
               not
               the
               proper
               Essence
               and
               Nature
               of
               God
               precisely
               taken
               ;
               which
               is
               not
               divisible
               into
               Parts
               and
               Measures
               ,
               as
               being
               a
               most
               pure
               simple
               Being
               ,
               void
               of
               all
               Composition
               or
               Division
               ,
               and
               therefore
               can
               neither
               be
               resisted
               ,
               hurt
               ,
               wounded
               ,
               crucified
               or
               slain
               by
               all
               the
               Efforts
               and
               Strength
               of
               Men.
               But
               we
               understand
               a
               Spiritual
               ,
               Heavenly
               ,
               and
               Invisible
               Principle
               ,
               in
               which
               God
               ,
               as
               Father
               ,
               Son
               and
               Spirit
               dwells
               :
               A
               measure
               of
               which
               Divine
               and
               Glorious
               Life
               is
               in
               all
               Men
               as
               a
               Seed
               ,
               which
               of
               its
               own
               Nature
               draws
               ,
               invites
               and
               inclines
               to
               God.
               And
               this
               we
               call
            
             Vehiculum
             Dei
             ,
             
               or
               the
               Spiritual
               Body
               of
               Christ
               ,
               the
               Flesh
               and
               Blood
               of
               Christ
               ,
               which
               came
               down
               from
               Heaven
               ,
               of
               which
               all
               the
               Saints
               do
               feed
               ,
               and
               are
               thereby
               nourish'd
               unto
               Eternal
               Life
               .
            
          
           
             From
             which
             Account
             of
             Mr.
             Barclay
             it
             is
             plain
             ,
             1.
             
             That
             they
             do
             not
             make
             their
             Light
             within
             to
             be
             God
             ,
             (
             for
             he
             says
             they
             understand
             not
             by
             it
             the
             proper
             Essence
             and
             Nature
             of
             God
             )
             and
             consequently
             must
             make
             it
             to
             be
             a
             Creature
             ,
             there
             being
             no
             Medium
             between
             God
             and
             the
             Creature
             .
             2.
             
             That
             they
             do
             also
             make
             it
             to
             be
             a
             Material
             Creature
             ,
             since
             he
             supposes
             it
             divisible
             into
             Measures
             and
             Portions
             ,
             calls
             it
             
               Vehiculum
               Dei
            
             ,
             and
             the
             Spiritual
             Body
             of
             Christ
             ,
             and
             that
             Flesh
             and
             Blood
             of
             his
             which
             came
             down
             from
             Heaven
             ,
             and
             which
             is
             both
             Food
             and
             Nourishment
             to
             the
             Saints
             .
             None
             of
             which
             Affections
             can
             with
             any
             tolerable
             Congruity
             agree
             to
             a
             Spiritual
             Substance
             ,
             strictly
             so
             call'd
             .
             Again
             ,
             says
             Mr.
             
             Barclay
             ,
             discoursing
             of
             the
             Communion
             or
             Participation
             of
             the
             Body
             and
             Blood
             of
             Christ
             ,
             
               The
               Body
               then
               of
               Christ
               which
               Believers
               partake
            
             
             
               of
               ,
               is
               Spiritual
               ,
               and
               not
               Carnal
               ,
               and
               his
               Blood
               which
               they
               drink
               of
               is
               pure
               and
               Heavenly
               ,
               and
               not
               Human
               or
               Elementary
               .
               If
               it
               be
               asked
               ,
               what
               that
               Body
               ,
               what
               that
               Flesh
               and
               Blood
               is
               ?
               I
               answer
               ,
               it
               is
               that
               Heavenly
               Seed
               ,
               that
               Divine
               ,
               Spiritual
               ,
               Celestial
               Substance
               of
               which
               we
               spake
               before
               in
               the
               5th
               and
               6th
               Propositions
            
             ;
             (
             the
             place
             just
             before
             quoted
             )
             
               This
               is
               that
            
             Vehiculum
             Dei
             ,
             
               or
               Spiritual
               Body
               of
               Christ
               ,
               whereby
               and
               wherethrough
               he
               communicateth
               Life
               to
               Men
               ,
               and
               Salvation
               to
               as
               many
               as
               believe
               in
               him
               ,
               and
               receive
               him
               ,
               and
               whereby
               also
               Man
               comes
               to
               have
               Fellowship
               and
               Communion
               with
               God.
            
             Again
             ,
             says
             he
             ,
             
             
               That
               this
               Body
               and
               Spiritual
               Flesh
               and
               Blood
               of
               Christ
               is
               to
               be
               understood
               of
               that
               Divine
               and
               Heavenly
               Seed
               before
               spoken
               of
               by
               us
               ,
               appears
               both
               by
               the
               Nature
               and
               Fruits
               of
               it
               .
            
             And
             again
             ,
             
             
               That
               Christ
               understands
               the
               same
               thing
               here
               by
               his
               Body
               ,
               Flesh
               and
               Blood
               which
               is
               understood
               ,
            
             John
             1.
             
             
               By
               the
               Light
               enlightning
               every
               Man
               ,
               appears
               ,
            
             &c.
             
             Again
             ,
             
               As
               Jesus
               Christ
               did
               by
               the
               Eternal
               Spirit
               offer
               up
               that
               Body
               ,
            
             (
             meaning
             his
             Carnal
             Body
             )
             
               for
               a
               Propitiation
               for
               the
               Remission
               of
               Sins
               ,
               so
               hath
               he
               likewise
               poured
               forth
               into
               the
               Hearts
               of
               all
               Men
               a
               measure
               of
               that
               Divine
               Light
               and
               Seed
               wherewith
               he
               is
               cloathed
               ,
            
             &c.
             
             I
             shall
             quote
             but
             one
             Passage
             more
             from
             Mr.
             Barclay
             to
             this
             purpose
             ,
             and
             't
             is
             in
             his
             last
             Discourse
             concerning
             the
             Possibility
             and
             Necessity
             of
             inward
             Immediate
             Revelation
             ,
             where
             having
             distinguish'd
             between
             Natural
             and
             Supernatural
             Ideas
             ,
             he
             says
             ,
             
               As
               the
               Natural
               Ideas
               
               are
               stir'd
               up
               in
               us
               by
               outward
               and
               natural
               Bodies
               ,
               so
               those
               Divine
               and
               Supernatural
               Ideas
               are
               stirr'd
               up
               in
               us
               by
               a
               certain
               Principle
               ,
               which
               is
               a
               Body
               in
               Naturals
               ,
               in
               relation
               to
               the
               Spiritual
               World
               ,
               and
               therefore
               may
               be
               call'd
               a
               Divine
               Body
               .
               Not
               as
               if
               it
               were
               a
               part
               of
               God
               ,
               who
               is
               a
               most
               pure
               Spirit
               ;
               but
               the
               Organ
               or
               Instrument
               of
               God
               ,
               by
               which
               he
               worketh
               in
               us
               ,
               and
               stirreth
               up
               in
               us
               these
               Ideas
               of
               Divine
               things
               .
               This
               is
               that
               Flesh
               and
               Blood
               of
               Christ
               ,
               by
               which
               the
               Saints
               are
               nourish'd
               ,
               which
               is
               a
               Mystery
               to
               all
               unregenerated
               and
               meer
               natural
               men
               ,
            
             &c.
             
             
          
           
             Here
             we
             meet
             with
             a
             Continuation
             of
             the
             same
             Notion
             .
             For
             as
             in
             the
             former
             Instances
             he
             made
             the
             Light
             to
             be
             all
             one
             with
             the
             Spiritual
             Body
             of
             Christ
             ,
             and
             again
             reciprocally
             the
             Spiritual
             Body
             of
             Christ
             to
             be
             the
             self-same
             thing
             with
             the
             Light
             ,
             so
             now
             supposing
             our
             Spiritual
             Ideas
             to
             be
             raised
             by
             a
             Divine
             Body
             ,
             he
             makes
             this
             Divine
             Body
             to
             be
             no
             other
             than
             that
             Flesh
             and
             Blood
             of
             Christ
             by
             which
             the
             Saints
             are
             nourish'd
             ,
             and
             which
             he
             had
             before
             made
             all
             one
             with
             the
             Light
             ,
             and
             consequently
             he
             makes
             the
             Light
             to
             be
             a
             Divine
             Body
             .
             For
             if
             the
             Light
             be
             the
             same
             with
             that
             Flesh
             and
             Blood
             of
             Christ
             by
             which
             the
             Saints
             are
             nourish'd
             ;
             and
             if
             that
             Flesh
             and
             Blood
             be
             a
             Divine
             Body
             ,
             then
             't
             is
             plain
             that
             the
             Light
             is
             also
             a
             Divine
             Body
             .
          
           
             So
             much
             at
             present
             for
             Mr.
             Barclay
             .
             Now
             let
             Mr.
             Kieth
             take
             his
             turn
             ,
             who
             in
             his
             Way
             
             to
             the
             City
             of
             God
             ,
             speaking
             of
             the
             Divine
             Seed
             (
             which
             they
             always
             make
             one
             and
             the
             
             same
             with
             the
             Light
             )
             says
             ,
             That
             
               it
               is
               call'd
               oft
               in
               Scripture
               the
               Body
               of
               Christ
               ,
               and
               his
               Flesh
               and
               Blood
               ,
               which
               the
               Soul
               feeding
               upon
               becomes
               cloath'd
               therewith
               ,
               as
               with
               a
               Body
               ,
               and
               thereby
               dwelleth
               in
               Christ
               ,
               and
               liveth
               in
               him
               ,
               as
               the
               Branch
               in
               the
               Vine
               .
            
             Again
             ,
             
               The
               Saints
               feel
               it
            
             
             (
             namely
             the
             Divine
             Seed
             or
             Light
             )
             
               in
               them
               as
               really
               to
               be
               a
               Part
               or
               Particle
               of
               the
               very
               Substance
               of
               Heaven
               ,
            
             viz.
             
               Of
               that
               Spiritual
               and
               invisible
               Heaven
               where
               the
               Saints
               live
               ,
               as
               they
               do
               feel
               the
               Body
               of
               their
               outward
               Man
               to
               be
               a
               Part
               or
               Particle
               of
               the
               Substance
               of
               this
               outward
               World.
            
             Again
             he
             says
             ,
             that
             this
             Divine
             Seed
             
             (
             or
             Light
             )
             
               is
               not
               the
               Godhead
               it self
               ,
               but
               a
               certain
               middle
               Nature
               ,
               Substance
               or
               Being
               ,
               betwixt
               the
               Godhead
               and
               Mankind
               ,
            
             &c.
             
             
               This
               will
               be
               thought
               the
               more
               strange
            
             (
             says
             he
             )
             
               by
               many
               ,
               because
               they
               have
               been
               commonly
               taught
               ,
               and
               have
               commonly
               received
               it
               ,
               that
               there
               is
               no
               middle
               Substance
               betwixt
               the
               Godhead
               and
               us
               ,
               at
               least
               as
               to
               the
               inward
               :
               For
               they
               have
               supposed
               that
               the
               Spirit
               or
               Mind
               of
               a
               Man
               or
               an
               Angel
               is
               next
               unto
               the
               Godhead
               ,
               which
               I
               deny
               ;
               for
               the
               Heavenly
               or
               Divine
               Substance
               or
               Essence
               of
               which
               the
               Divine
               Birth
               was
               both
               conceiv'd
               in
            
             Mary
             ,
             
               and
               is
               inwardly
               conceiv'd
               in
               the
               Saints
               ,
               is
               of
               a
               middle
               Nature
               .
            
          
           
             And
             lest
             by
             their
             Calling
             (
             as
             they
             often
             do
             )
             this
             Substance
             a
             Divine
             Substance
             ,
             they
             should
             be
             thought
             to
             imply
             that
             it
             was
             the
             very
             Substance
             of
             God
             ,
             he
             takes
             care
             to
             lay
             in
             a
             Caution
             against
             any
             such
             Construction
             in
             the
             next
             Paragraph
             .
             
               This
               middle
               Nature
            
             (
             says
             he
             )
             
               I
               call
            
             
             
               a
               Divine
               Substance
               or
               Essence
               ,
               not
               as
               if
               it
               were
               
               the
               Godhead
               it self
               ,
               or
               a
               Particle
               or
               Portion
               of
               it
               ,
               but
               because
               of
               its
               Excellency
               above
               all
               other
               things
               next
               unto
               the
               Godhead
               ;
               as
               on
               such
               an
               Account
               Men
               do
               call
               other
               things
               Divine
               which
               are
               very
               excellent
               ;
               yea
               ,
               some
               call
               Holy
               Men
               Divine
               ,
               and
               some
               call
               these
               who
               teach
               the
               things
               of
               God
               ,
               Divines
               ,
               as
            
             John
             ,
             
               who
               wrote
               the
               Revelations
               ,
               is
               call'd
            
             John
             the
             Divine
             .
             
               Also
               this
               excellent
               and
               intermediate
               Being
               may
               be
               call'd
               the
               Divine
               Being
               ,
               because
               the
               Godhead
               is
               most
               immediately
               manifest
               therein
               ,
               and
               dwelleth
               in
               it
               as
               in
               the
               most
               Holy
               Place
               ,
               or
               Holy
               of
               Holies
               .
            
          
           
             He
             further
             tells
             us
             ,
             speaking
             of
             the
             Conception
             of
             the
             Virgin
             Mary
             ,
             that
             God
             did
             
               really
               sow
               a
               most
               Divine
               and
               Heavenly
               Seed
               in
            
             
             
               the
               Virgins
               Womb
            
             ,
             and
             that
             by
             Vertue
             of
             this
             
               Christ
               had
               a
               Divine
               Perfection
               and
               Vertue
               ,
               and
            
             
             
               that
               Substantial
               ,
               above
               all
               other
               Men.
            
             Again
             ,
             he
             says
             ,
             that
             
               his
               Body
               hath
               not
               only
               the
               Perfections
            
             
             
               of
               our
               Body
               ,
               but
               also
               much
               more
               ,
               because
               of
               its
               being
               generate
               not
               only
               of
               the
               Seed
               of
            
             Mary
             ,
             
               but
               of
               a
               Divine
               Seed
               ,
               and
               that
               this
               Divine
               Seed
               is
               that
               Vniversal
               Balsom
               or
               Medicin
               to
               cure
               and
            
             
             
               restore
               not
               only
               all
               Mankind
               ,
               but
               also
               the
               whole
               outward
               Creation
               :
               That
               this
               is
               the
               Little
               Leaven
               that
               shall
               Leaven
               the
               whole
               Lump
               of
               this
               visible
            
             
             
               Creation
               ,
               whereby
               all
               things
               shall
               be
               made
               new
               ,
            
             &c.
             
             That
             this
             is
             that
             
               Stone
               of
               the
               Wise
               Men
            
             ,
             
             
               which
               by
               its
               Touch
               shall
               in
               due
               time
               change
               ,
               not
               only
               the
               Bodies
               of
               the
               Saints
               ,
               but
               the
               Body
               of
               the
               whole
               Creation
               ,
               and
               purge
               it
               from
               all
               its
               Weakness
               and
               Impurity
               .
               For
            
             (
             says
             he
             )
             
               what
               can
               perfectly
               cure
               and
               restore
               the
               Sick
               and
               Diseased
               Body
            
             
             
               of
               Nature
               either
               in
               Man
               ,
               or
               in
               other
               things
               ,
               but
               
               his
               incorruptible
               Body
               ?
            
             &c.
             All
             which
             Expressions
             do
             plainly
             intimate
             ,
             that
             this
             Divine
             Seed
             whereof
             Christ
             was
             generated
             ,
             and
             we
             are
             regenerated
             ,
             (
             for
             according
             to
             them
             ,
             that
             which
             was
             the
             Principle
             of
             Christ's
             Natural
             Birth
             ,
             is
             the
             Principle
             of
             our
             Spiritual
             Birth
             )
             was
             really
             ,
             a
             material
             corporeal
             Substance
             ;
             and
             since
             the
             Light
             is
             by
             them
             supposed
             to
             be
             all
             one
             with
             this
             Divine
             Seed
             ,
             it
             is
             very
             evident
             that
             they
             make
             the
             Light
             to
             be
             also
             a
             material
             corporeal
             Principle
             .
             The
             short
             of
             this
             matter
             lies
             in
             this
             Form
             of
             Argument
             .
          
           
             The
             Divine
             Seed
             whereof
             Christ
             was
             naturally
             generated
             ,
             and
             whereby
             we
             are
             regenerated
             is
             a
             Body
             .
          
           
             But
             the
             Light
             within
             is
             one
             and
             the
             same
             thing
             with
             this
             Divine
             Seed
             .
          
           
             Therefore
             the
             Light
             within
             is
             a
             Body
             .
          
           
             And
             thus
             do
             these
             two
             great
             Pillars
             of
             Quakerism
             Mr.
             Barclay
             and
             Mr.
             Keith
             agree
             with
             each
             other
             ,
             and
             both
             of
             them
             in
             this
             ,
             in
             making
             the
             Light
             within
             not
             to
             be
             God
             or
             a
             Substance
             properly
             Divine
             ,
             but
             to
             be
             a
             Creature
             ,
             and
             more
             than
             that
             ,
             to
             be
             a
             Material
             and
             Corporeal
             Creature
             .
          
           
             But
             that
             the
             Reader
             may
             have
             yet
             a
             more
             full
             Account
             ,
             and
             more
             clear
             and
             exact
             Comprehension
             of
             this
             matter
             ,
             I
             will
             take
             their
             Hypothesis
             from
             the
             very
             Ground
             and
             Bottom
             of
             it
             ,
             and
             resolve
             it
             into
             certain
             distinct
             Principles
             
             or
             Suppositions
             ,
             which
             (
             as
             far
             as
             I
             am
             able
             to
             gather
             from
             the
             forecited
             and
             other
             like
             Passages
             that
             occur
             up
             and
             down
             in
             their
             Writings
             )
             are
             such
             as
             these
             .
          
           
             1.
             
             They
             suppose
             that
             the
             Spiritual
             Life
             ,
             or
             the
             Life
             of
             Holiness
             and
             Grace
             ,
             is
             a
             Substantial
             Life
             ,
             even
             as
             the
             Life
             of
             Vegetation
             ,
             the
             Life
             of
             Sensation
             ,
             and
             the
             Life
             of
             Reason
             are
             all
             Substantial
             .
          
           
             2.
             
             They
             suppose
             that
             this
             Substantial
             Life
             is
             by
             the
             Vital
             Union
             of
             the
             Soul
             with
             some
             Body
             or
             other
             .
          
           
             3.
             
             They
             suppose
             that
             this
             Body
             in
             the
             Vital
             Union
             of
             the
             Soul
             with
             which
             Spiritual
             Life
             does
             consist
             ,
             is
             a
             certain
             Divine
             or
             Celestial
             Body
             ,
             even
             as
             the
             Natural
             Life
             does
             consist
             in
             the
             Vital
             Union
             of
             the
             Soul
             ,
             with
             a
             Natural
             or
             Terrestrial
             Body
             of
             the
             common
             Elementary
             consistence
             .
          
           
             4.
             
             They
             suppose
             that
             Christ
             had
             Two
             Bodies
             of
             a
             distinct
             Original
             ,
             and
             of
             a
             different
             contexture
             ,
             a
             Carnal
             Body
             ,
             and
             a
             Spiritual
             Body
             ,
             a
             Body
             which
             he
             took
             from
             the
             Virgin
             Mary
             ,
             and
             a
             Body
             in
             which
             his
             Soul
             existed
             long
             before
             he
             took
             Flesh
             of
             the
             Virgin
             .
             They
             are
             the
             very
             Words
             of
             Mr.
             Barclay
             ,
             
             which
             because
             they
             are
             of
             particular
             concernment
             ,
             I
             will
             set
             down
             at
             large
             .
             To
             the
             Question
             of
             his
             Adversary
             ,
             Had
             Christ
             Two
             Bodies
             ?
             He
             answers
             ,
             
               Yes
               ;
               and
               let
               him
               deny
               it
               if
               he
               dare
               ,
               without
               contradicting
               the
               
               Scripture
               ,
            
             Joh.
             6.
             58.
             
             
               Christ
               speaks
               of
               his
               Flesh
               which
               came
               down
               from
               Heaven
               ;
               but
               this
               was
               not
               the
               Flesh
               he
               took
               from
               the
               Virgin
            
             Mary
             ,
             
               for
               that
               came
               not
               down
               from
               Heaven
               ;
               but
               he
               had
               a
               Spiritual
               Body
               ,
               in
               which
               his
               Soul
               existed
               long
               before
               he
               took
               Flesh
               of
               the
               Virgin.
            
             Which
             I
             think
             is
             an
             express
             Declaration
             for
             a
             Twofold
             Body
             of
             Christ
             ,
             the
             Body
             wherein
             he
             was
             Incarnate
             ,
             and
             a
             Body
             antecedent
             to
             his
             Incarnation
             .
          
           
             5.
             
             They
             suppose
             that
             this
             latter
             ,
             the
             Spiritual
             Body
             of
             Christ
             ,
             is
             that
             Divine
             or
             Celestial
             Body
             in
             the
             Vital
             Union
             of
             the
             Soul
             ,
             with
             which
             our
             Spiritual
             Life
             ,
             or
             our
             Life
             of
             Grace
             does
             consist
             ;
             that
             this
             is
             properly
             that
             Seed
             of
             God
             mention'd
             by
             St.
             Peter
             and
             St.
             John
             ,
             which
             was
             sown
             in
             the
             Womb
             of
             the
             Virgin
             ,
             and
             in
             the
             Hearts
             of
             Mankind
             ,
             that
             whereby
             Christ
             was
             naturally
             generated
             ,
             and
             whereby
             the
             Saints
             are
             regenerated
             ,
             that
             this
             is
             that
             Heavenly
             Manna
             ,
             that
             Living
             Bread
             discours'd
             of
             in
             the
             Sixth
             of
             St.
             John
             ,
             that
             Divine
             Aliment
             upon
             which
             the
             Saints
             do
             feed
             ,
             and
             whereby
             they
             are
             nourish'd
             unto
             everlasting
             Life
             .
          
           
             6.
             
             And
             Lastly
             ,
             they
             do
             also
             suppose
             that
             this
             Spiritual
             Body
             of
             Christ
             wherein
             his
             Human
             Soul
             existed
             before
             his
             Incarnation
             ,
             a
             measure
             whereof
             is
             given
             as
             a
             Divine
             Seed
             to
             every
             Man
             to
             Leven
             ,
             Season
             and
             Sanctifie
             his
             Nature
             ,
             and
             by
             closing
             and
             uniting
             with
             which
             our
             Nature
             becomes
             actually
             Sanctified
             ,
             that
             this
             I
             say
             is
             that
             very
             
               Divine
               Light
            
             which
             
             God
             has
             set
             up
             as
             a
             Monitor
             ,
             Instructer
             and
             Teacher
             in
             the
             Hearts
             of
             Men
             ,
             to
             guide
             and
             direct
             them
             in
             the
             way
             of
             Salvation
             :
             That
             this
             Spiritual
             Body
             of
             Christ
             ,
             is
             what
             they
             suppose
             to
             be
             the
             Light
             of
             Mankind
             ,
             I
             need
             appeal
             to
             no
             other
             Evidence
             than
             the
             latter
             part
             of
             the
             first
             Quotation
             out
             of
             Mr.
             Barclay
             ,
             where
             he
             says
             that
             they
             understand
             by
             the
             Light
             ,
             
               a
               Spiritual
               ,
               Heavenly
               and
               Invincible
               Principle
               ,
               in
               which
               God
               as
               Father
               Son
               and
               Spirit
               dwells
               ,
               a
               measure
               of
               which
               Divine
               and
               Glorious
               Life
               is
               in
               all
               Men
               as
               a
               Seed
               ,
               which
               of
               its
               own
               nature
               draws
               ,
               invites
               and
               inclines
               to
               God.
               And
               this
               we
               call
            
             (
             observe
             )
             Vehiculum
             Dei
             ,
             
               or
               the
               Spiritual
               Body
               of
               Christ
               ,
               the
               Flesh
               and
               Blood
               of
               Christ
               which
               came
               down
               from
               Heaven
               ,
               of
               which
               all
               the
               Saints
               do
               Feed
               ,
               and
               are
               thereby
               nourished
               unto
               Eternal
               Life
               .
            
             By
             which
             I
             think
             it
             is
             plain
             as
             far
             as
             Mens
             meanings
             may
             be
             gather'd
             from
             their
             Words
             ,
             that
             they
             make
             the
             Light
             within
             to
             be
             the
             Spiritual
             Body
             of
             Christ
             ,
             or
             a
             certain
             measure
             or
             Portion
             of
             that
             Body
             .
          
           
             And
             thus
             having
             according
             to
             the
             best
             of
             my
             Understanding
             and
             Observation
             given
             an
             Extract
             of
             the
             Quakers
             Principle
             concerning
             the
             Light
             within
             ,
             (
             which
             I
             have
             so
             well
             consider'd
             both
             before
             and
             after
             the
             framing
             it
             ,
             that
             I
             can
             with
             good
             assurance
             stand
             by
             it
             ,
             and
             dare
             appeal
             to
             all
             the
             Learned
             of
             that
             way
             ,
             whether
             I
             have
             not
             given
             a
             true
             and
             just
             account
             of
             their
             Principle
             .
             )
             I
             now
             hasten
             to
             the
             Second
             part
             of
             my
             Undertaking
             ,
             to
             expose
             the
             Grossness
             and
             Absurdity
             of
             it
             .
          
           
           
             And
             here
             in
             the
             first
             place
             ,
             I
             shall
             be
             so
             free
             and
             ingenuous
             ,
             as
             to
             declare
             that
             I
             shall
             not
             stand
             with
             them
             concerning
             any
             of
             the
             Five
             First
             Propositions
             ,
             which
             may
             be
             all
             true
             for
             ought
             I
             know
             to
             the
             contrary
             .
             Particularly
             I
             shall
             not
             stand
             with
             them
             concerning
             the
             
               Spiritual
               Body
            
             of
             Christ
             ,
             as
             distinct
             from
             that
             Natural
             Body
             ,
             wherein
             he
             was
             incarnate
             of
             the
             Virgin
             Mary
             :
             There
             may
             be
             such
             a
             thing
             for
             ought
             I
             know
             ,
             or
             am
             able
             to
             shew
             to
             the
             contrary
             ,
             and
             I
             know
             that
             several
             among
             the
             Antients
             have
             been
             of
             this
             Opinion
             ,
             alledging
             for
             its
             Foundation
             the
             Sixth
             Chapter
             of
             St.
             John
             ,
             which
             to
             confess
             the
             truth
             ,
             seems
             to
             favour
             it
             not
             a
             little
             .
             And
             this
             Hypothesis
             has
             been
             of
             late
             to
             the
             great
             surprize
             and
             amusement
             of
             the
             stiffer
             and
             severer
             sort
             of
             Divines
             ,
             readvanc'd
             by
             a
             Person
             of
             singular
             note
             and
             eminence
             in
             our
             Church
             ,
             who
             makes
             use
             of
             it
             to
             salve
             and
             maintain
             the
             Doctrin
             of
             the
             
               Real
               Presence
            
             ,
             supposing
             that
             while
             the
             Bodies
             of
             the
             Communicants
             feed
             upon
             the
             grosser
             Elements
             of
             Bread
             and
             Wine
             ,
             their
             Souls
             (
             as
             many
             of
             them
             as
             are
             fitly
             disposed
             )
             do
             take
             in
             and
             feed
             upon
             this
             Divine
             and
             Spiritual
             Body
             of
             Christ
             ,
             which
             strengthens
             and
             nourishes
             their
             
               Inner
               Man
            
             ,
             and
             becomes
             to
             them
             a
             Principle
             of
             Regeneration
             and
             Spiritual
             Life
             ,
             as
             you
             may
             see
             more
             fully
             deduc'd
             in
             his
             Discourse
             of
             the
             Real
             Presence
             ,
             particularly
             in
             the
             First
             and
             Sixth
             Chapters
             of
             that
             Treatise
             .
          
           
           
             I
             shall
             not
             therefore
             ,
             I
             say
             ,
             contend
             with
             them
             concerning
             the
             Spiritual
             Body
             of
             Christ
             ,
             either
             as
             to
             its
             Existence
             ,
             or
             as
             to
             this
             its
             use
             ,
             whether
             there
             be
             such
             a
             thing
             ,
             or
             whether
             it
             be
             the
             Principle
             of
             Regeneration
             and
             Spiritual
             Life
             to
             the
             Saints
             :
             They
             may
             be
             both
             true
             for
             ought
             I
             know
             ,
             I
             see
             nothing
             absurd
             or
             so
             much
             as
             improbable
             in
             them
             ;
             and
             as
             I
             do
             not
             surrender
             up
             my
             full
             Assent
             to
             what
             I
             cannot
             demonstrate
             to
             be
             True
             ,
             so
             neither
             do
             I
             care
             to
             run
             down
             and
             condemn
             such
             Principles
             which
             I
             cannot
             prove
             to
             be
             false
             .
             But
             that
             which
             I
             dislike
             and
             condemn
             here
             ,
             is
             their
             making
             this
             Spiritual
             Body
             of
             Christ
             to
             be
             the
             
               Light
               within
            
             ,
             that
             Light
             which
             is
             to
             teach
             Man
             Wisdom
             and
             Knowledge
             ,
             and
             to
             be
             his
             constant
             Tutor
             ,
             Monitor
             and
             Director
             ;
             which
             notion
             of
             the
             Light
             within
             (
             notwithstanding
             that
             I
             highly
             approve
             of
             the
             thing
             it self
             )
             I
             take
             to
             be
             extreamly
             gross
             and
             absurd
             ,
             and
             that
             upon
             those
             Two
             Accounts
             before
             touch'd
             upon
             .
          
           
             
               1.
               
               Because
               hereby
               they
               make
               it
               to
               be
               a
               Creature
               .
            
             
               2.
               
               Because
               they
               make
               it
               a
               Material
               Creature
               .
            
          
           
             That
             they
             do
             make
             the
             Light
             to
             be
             a
             Creature
             ,
             and
             a
             Material
             Creature
             ,
             is
             sufficiently
             shewn
             already
             ,
             in
             the
             account
             that
             I
             have
             given
             of
             their
             notion
             concerning
             it
             .
             I
             am
             now
             only
             to
             lay
             open
             the
             absurdity
             of
             this
             .
          
           
           
             And
             First
             ,
             'T
             is
             absurd
             to
             make
             the
             Light
             
             within
             to
             be
             a
             Creature
             .
             Monsieur
             Malebranche
             considering
             with
             himself
             of
             all
             the
             possible
             ways
             whereby
             we
             may
             come
             to
             have
             the
             Ideas
             of
             things
             without
             us
             ,
             makes
             this
             Division
             or
             Enumeration
             of
             them
             .
             
               It
               is
               necessary
            
             (
             says
             he
             )
             
               that
               these
               Ideas
               should
               either
               proceed
               from
               the
               Objects
               ,
               or
               that
               our
               Mind
               has
               a
               power
               of
               producing
               them
               ;
               or
               that
               God
               should
               produce
               them
               ,
               either
               with
               the
               Mind
               when
               he
               Creates
               it
               ,
               or
               occasionally
               ,
               as
               often
               as
               we
               think
               of
               any
               Object
               .
               Or
               that
               the
               Mind
               should
               possess
               in
               it self
               all
               the
               Perfections
               which
               it
               sees
               in
               things
               .
               Or
               else
               lastly
               ,
               that
               it
               be
               united
               to
               some
               Absolutely
               Perfect
               Being
               ,
               that
               includes
               in
               himself
               all
               the
               Perfections
               of
               Created
               Beings
               .
            
             And
             these
             are
             all
             the
             possible
             ways
             of
             Human
             Understanding
             that
             this
             excellent
             Theorist
             could
             conceive
             ,
             or
             thought
             conceivable
             .
             But
             this
             't
             is
             to
             have
             a
             dull
             Invention
             ,
             and
             a
             straitness
             of
             Imagination
             ,
             that
             is
             not
             open
             enough
             to
             let
             in
             a
             full
             view
             of
             things
             .
             We
             now
             meet
             with
             a
             sort
             of
             Philosophers
             of
             a
             freer
             Prospect
             ,
             and
             more
             inlarged
             Survey
             ,
             that
             have
             found
             out
             another
             mode
             of
             furnishing
             the
             Mind
             with
             Ideas
             ,
             and
             that
             is
             ,
             by
             its
             being
             united
             to
             some
             
               Created
               Being
            
             ,
             and
             that
             too
             a
             Material
             one
             .
             Strange
             ,
             that
             so
             inquisitive
             and
             so
             working
             a
             Head
             as
             that
             of
             M.
             Malebranche
             should
             be
             so
             defective
             in
             his
             Enumeration
             ,
             as
             not
             to
             hit
             upon
             this
             most
             wonderful
             Expedient
             of
             uniting
             the
             Soul
             to
             a
             Creature
             ,
             in
             order
             to
             its
             Illumination
             !
             But
             sure
             he
             could
             not
             overlook
             it
             ,
             but
             rather
             thought
             it
             too
             inconsiderable
             to
             be
             mention'd
             .
             'T
             was
             no
             doubt
             very
             easie
             and
             obvious
             for
             him
             
             to
             have
             consider'd
             ,
             that
             the
             last
             Member
             of
             his
             Distribution
             might
             have
             been
             divided
             into
             Two
             ,
             only
             by
             making
             his
             Supposition
             run
             first
             in
             general
             ,
             
               that
               the
               Mind
               be
               united
               to
               some
               Being
               or
               other
               ,
            
             and
             then
             by
             distinguishing
             that
             general
             into
             Created
             or
             Increated
             .
             This
             I
             say
             he
             might
             easily
             have
             done
             ,
             and
             in
             point
             of
             exact
             order
             and
             Method
             ,
             perhaps
             should
             have
             done
             ;
             but
             not
             dreaming
             that
             any
             would
             ever
             be
             so
             extravagantly
             gross
             ,
             as
             to
             resolve
             the
             Illumination
             of
             the
             Mind
             into
             its
             union
             with
             any
             Creature
             ,
             and
             not
             in
             the
             least
             questioning
             but
             that
             if
             Men
             were
             once
             come
             so
             far
             into
             the
             right
             path
             ,
             as
             to
             make
             the
             Illumination
             of
             the
             Mind
             to
             depend
             upon
             its
             Union
             with
             some
             Being
             or
             other
             ,
             they
             would
             have
             no
             further
             scruple
             upon
             them
             whether
             this
             Being
             were
             God
             or
             no
             ,
             he
             chose
             rather
             to
             pass
             over
             all
             union
             with
             the
             Creature
             in
             Silence
             ,
             and
             to
             make
             this
             his
             last
             and
             only
             further
             supposable
             way
             of
             inlightning
             the
             Mind
             ,
             
               that
               it
               be
               united
               to
               some
               absolutely
               perfect
               Being
               that
               includes
               in
               himself
               all
               the
               Perfections
               of
               Created
               Beings
               .
            
             Which
             no
             doubt
             is
             the
             only
             Basis
             upon
             which
             an
             Intelligible
             Hypothesis
             of
             Human
             Understanding
             can
             ever
             be
             raised
             .
             And
             I
             cannot
             but
             greatly
             wonder
             that
             those
             who
             come
             up
             so
             very
             near
             it
             ,
             should
             yet
             upon
             a
             suddain
             turn
             off
             ,
             and
             pass
             it
             by
             .
          
           
             The
             Quakers
             seem
             with
             M.
             Malebranche
             to
             disclaim
             and
             renounce
             the
             Four
             First
             of
             the
             ways
             proposed
             ,
             and
             they
             agree
             with
             him
             so
             far
             in
             the
             Fifth
             and
             last
             ,
             as
             to
             resolve
             the
             Illumination
             of
             the
             Soul
             into
             its
             Union
             with
             
             some
             Being
             or
             other
             .
             But
             herein
             they
             divide
             and
             take
             several
             ways
             ,
             in
             that
             M.
             Malebranche
             ,
             makes
             this
             Being
             to
             be
             God
             ,
             who
             is
             absolutely
             Perfect
             and
             all-comprehensive
             ,
             eminently
             and
             vertually
             all
             ,
             and
             the
             Quakers
             will
             needs
             have
             it
             to
             be
             a
             Created
             Being
             .
             Which
             Hypothesis
             I
             think
             to
             be
             very
             Absurd
             .
          
           
             
               1.
               
               As
               needless
               .
            
             
               2.
               
               As
               impossible
               .
            
          
           
             1.
             
             
               It
               is
               a
               needless
               Hypothesis
            
             :
             For
             if
             the
             Soul
             of
             Man
             be
             not
             sufficient
             to
             be
             a
             Light
             to
             it self
             ,
             but
             its
             Illumination
             must
             be
             resolv'd
             into
             its
             union
             with
             some
             other
             Being
             (
             which
             these
             Men
             implicitly
             grant
             when
             they
             resolve
             it
             into
             its
             Union
             with
             a
             Created
             Being
             ,
             )
             then
             what
             Being
             so
             fit
             and
             proper
             for
             this
             purpose
             as
             God
             ,
             who
             by
             reason
             of
             the
             Immensity
             and
             Spirituality
             of
             his
             Nature
             ,
             must
             needs
             be
             intimately
             present
             to
             all
             Minds
             ,
             and
             by
             reason
             of
             the
             Infinity
             of
             his
             Essential
             Perfection
             ,
             must
             needs
             have
             in
             himself
             after
             an
             eminent
             and
             intelligible
             manner
             ,
             all
             the
             Degrees
             of
             Being
             ,
             and
             consequently
             the
             Ideas
             of
             all
             things
             ?
             If
             there
             be
             a
             Being
             so
             qualined
             ,
             certainly
             our
             Illumination
             must
             be
             resolv'd
             into
             our
             Union
             with
             that
             Being
             :
             And
             if
             there
             be
             a
             God
             ,
             then
             there
             must
             be
             a
             Being
             so
             qualified
             .
             And
             therefore
             it
             must
             be
             from
             our
             Union
             with
             him
             that
             all
             our
             Light
             and
             Knowledge
             is
             derived
             ,
             who
             would
             of
             himself
             sufficiently
             inlighten
             Man
             ,
             not
             only
             without
             
             the
             Conjunction
             ,
             but
             even
             without
             the
             Coexistence
             of
             any
             other
             Creature
             .
          
           
             For
             I
             would
             demand
             of
             these
             Men
             that
             contend
             for
             a
             Created
             Light
             ,
             an
             Answer
             to
             this
             one
             Question
             :
             Suppose
             God
             should
             annihilate
             all
             the
             whole
             Creation
             except
             one
             Intelligent
             Spirit
             ,
             so
             that
             there
             should
             be
             nothing
             in
             being
             but
             that
             single
             Spirit
             and
             Himself
             ,
             would
             this
             Spirit
             upon
             the
             removal
             of
             all
             his
             Fellow
             Creatures
             out
             of
             being
             ,
             cease
             to
             understand
             or
             no
             ?
             I
             know
             upon
             their
             Principle
             they
             must
             say
             that
             he
             would
             ,
             as
             supposing
             his
             capacity
             of
             Knowledge
             to
             depend
             upon
             his
             Union
             with
             a
             certain
             Created
             Being
             ,
             viz.
             the
             
               Spiritual
               Body
               of
               Christ
            
             :
             But
             setting
             aside
             their
             Principle
             ,
             (
             which
             is
             the
             thing
             under
             Question
             ,
             and
             therefore
             must
             not
             be
             used
             as
             a
             Medium
             to
             prove
             another
             thing
             by
             ,
             )
             I
             see
             no
             reason
             in
             the
             nature
             of
             the
             thing
             it self
             ,
             why
             they
             should
             say
             that
             such
             a
             Spirit
             would
             in
             such
             a
             Supposition
             cease
             to
             understand
             ;
             and
             I
             think
             there
             is
             all
             the
             reason
             in
             the
             World
             to
             suppose
             he
             would
             not
             ,
             as
             being
             still
             notwithstanding
             this
             great
             and
             Universal
             Emptiness
             ,
             united
             most
             intimately
             to
             a
             Being
             of
             Absolute
             and
             Infinite
             Perfection
             ,
             and
             that
             contains
             in
             himself
             the
             Ideas
             of
             all
             things
             .
             Certainly
             this
             great
             and
             Universal
             Representative
             would
             be
             a
             sufficient
             Light
             to
             that
             Solitary
             Spirit
             ,
             who
             would
             not
             want
             Thoughts
             or
             Ideas
             ,
             tho
             he
             might
             want
             a
             Companion
             to
             Communicate
             them
             to
             .
             And
             therefore
             tho
             the
             Notion
             were
             otherwise
             never
             so
             possible
             and
             consistent
             ,
             yet
             it
             is
             altogether
             needless
             to
             seek
             out
             for
             Union
             
             with
             any
             Creature
             ,
             in
             order
             to
             that
             Illumination
             ,
             which
             considering
             the
             Omnipresence
             and
             All-perfection
             of
             God
             ,
             must
             needs
             be
             supposed
             ,
             tho
             there
             were
             no
             other
             Creature
             besides
             one
             Intelligent
             Spirit
             in
             being
             .
             But
             as
             this
             is
             needless
             ,
             so
          
           
             2.
             
             
               It
               is
               also
               an
               impossible
               Hypothesis
               :
            
             It
             is
             absolutely
             impossible
             ,
             that
             a
             Creature
             should
             be
             a
             Light
             to
             Man
             ,
             or
             that
             one
             Creature
             should
             be
             a
             Light
             to
             another
             .
             God
             is
             the
             great
             Luminary
             of
             the
             whole
             Intellectual
             World
             ,
             and
             't
             is
             he
             only
             that
             can
             be
             a
             Light
             either
             to
             the
             Soul
             of
             Man
             ,
             or
             to
             any
             other
             Intelligent
             Being
             .
             No
             Creature
             ,
             tho
             never
             so
             glorious
             and
             excellent
             ,
             not
             even
             the
             Human
             Soul
             of
             Jesus
             Christ
             ,
             (
             much
             less
             his
             Spiritual
             Body
             ,
             )
             can
             ever
             be
             a
             Light
             to
             the
             Mind
             of
             Man.
             For
             to
             be
             a
             Light
             to
             the
             Mind
             ,
             is
             to
             be
             to
             it
             the
             Principle
             of
             Understanding
             ,
             to
             furnish
             it
             with
             Ideas
             ,
             and
             to
             be
             the
             formal
             and
             immediate
             Object
             of
             its
             Conception
             .
             And
             for
             this
             there
             are
             Two
             Conditions
             necessarily
             required
             ,
             First
             ,
             That
             it
             be
             intimately
             present
             and
             united
             to
             the
             Mind
             .
             Secondly
             ,
             That
             it
             have
             the
             whole
             Perfection
             of
             Being
             ,
             so
             as
             to
             have
             the
             Ideas
             of
             all
             things
             ,
             and
             to
             be
             an
             Universal
             Representative
             .
             Which
             Conditions
             ,
             (
             especially
             the
             last
             ,
             )
             no
             Creature
             either
             has
             ,
             or
             can
             possibly
             have
             :
             And
             therefore
             no
             Creature
             is
             able
             to
             be
             a
             Light
             to
             the
             Soul
             of
             Man.
             
          
           
             Were
             a
             Creature
             never
             so
             excellent
             ,
             yet
             it
             would
             be
             of
             a
             finite
             Perfection
             ,
             and
             consequently
             
             of
             such
             a
             certain
             determinate
             order
             ,
             rank
             ,
             kind
             or
             species
             ;
             that
             is
             ,
             it
             would
             be
             such
             a
             particular
             degree
             of
             Being
             .
             It
             would
             not
             be
             all
             Being
             ,
             or
             Being
             at
             large
             ,
             (
             for
             then
             it
             would
             be
             God
             ,
             )
             but
             only
             such
             a
             definite
             and
             determinate
             degree
             of
             it
             .
             And
             consequently
             were
             it
             never
             so
             intimately
             united
             to
             my
             Mind
             ,
             it
             could
             be
             able
             to
             represent
             only
             it self
             ,
             and
             such
             degrees
             of
             being
             as
             were
             in
             it self
             .
             That
             is
             ,
             it
             might
             represent
             it self
             and
             all
             that
             is
             of
             the
             same
             kind
             with
             it self
             ,
             but
             it
             could
             not
             represent
             any
             thing
             else
             ,
             for
             it
             could
             not
             represent
             more
             degrees
             of
             Being
             than
             it
             had
             .
             It
             could
             not
             therefore
             represent
             any
             Creature
             of
             another
             Order
             from
             it self
             ,
             as
             a
             Sun
             suppose
             could
             not
             represent
             a
             Tree
             ,
             nor
             a
             Triangle
             a
             Circle
             ,
             since
             each
             of
             these
             have
             degrees
             of
             Being
             that
             are
             not
             in
             the
             other
             ,
             and
             consequently
             cannot
             be
             represented
             by
             the
             other
             .
             For
             this
             is
             a
             most
             undoubted
             Principle
             ,
             that
             nothing
             can
             represent
             any
             more
             degrees
             of
             Being
             than
             it
             has
             .
             Suppose
             your
             Creature
             therefore
             of
             never
             so
             raised
             and
             excellent
             an
             Order
             ,
             it
             would
             be
             able
             to
             represent
             only
             it self
             ,
             and
             those
             of
             the
             same
             Species
             .
             And
             what
             a
             poor
             account
             would
             this
             turn
             to
             !
             What
             a
             dim
             Wooing
             Light
             would
             this
             be
             for
             a
             Rational
             Soul
             to
             see
             by
             !
          
           
             And
             as
             such
             a
             Created
             Light
             would
             represent
             but
             little
             of
             the
             Creation
             ,
             so
             it
             would
             not
             be
             able
             to
             represent
             God
             at
             all
             ,
             whom
             we
             are
             chiefly
             concern'd
             to
             know
             ,
             if
             't
             were
             only
             that
             we
             might
             be
             ascertain'd
             of
             the
             Truth
             of
             other
             things
             ,
             the
             certainty
             of
             which
             (
             as
             
             Descartes
             has
             well
             observ'd
             and
             proved
             ,
             depends
             upon
             our
             knowledge
             of
             God.
             But
             now
             it
             is
             impossible
             that
             God
             should
             be
             represented
             to
             our
             Minds
             by
             a
             Created
             Light
             ;
             for
             as
             there
             must
             be
             at
             least
             as
             much
             Reality
             in
             the
             Object
             ,
             either
             formally
             or
             eminently
             ,
             as
             there
             is
             of
             Objective
             Reality
             in
             the
             Idea
             ,
             (
             which
             is
             one
             of
             the
             Principles
             upon
             which
             M.
             Descartes
             grounds
             the
             existence
             of
             God
             ,
             )
             So
             't
             is
             as
             true
             on
             the
             other
             Hand
             ,
             that
             there
             must
             be
             as
             much
             Reality
             in
             the
             Idea
             ,
             as
             there
             is
             formally
             or
             eminently
             in
             the
             Object
             ,
             or
             else
             that
             Idea
             will
             never
             be
             able
             to
             represent
             that
             Object
             ,
             and
             that
             by
             vertue
             of
             the
             Principle
             before
             laid
             down
             ,
             That
             nothing
             can
             represent
             any
             more
             degrees
             of
             Being
             than
             it
             has
             .
             But
             now
             God
             does
             infinitely
             surpass
             the
             whole
             Order
             of
             the
             Creatures
             ,
             exceeding
             the
             highest
             degrees
             of
             them
             by
             a
             whole
             Infinity
             ,
             and
             therefore
             cannot
             possibly
             be
             represented
             by
             any
             or
             all
             of
             them
             .
             God
             indeed
             may
             represent
             a
             Creature
             to
             my
             Mind
             ,
             as
             having
             all
             the
             degrees
             of
             Being
             in
             that
             Creature
             ,
             and
             infinitely
             more
             ,
             but
             a
             Creature
             can
             never
             represent
             God
             ,
             as
             having
             no
             manner
             of
             Proportion
             to
             his
             Excellency
             .
             For
             if
             (
             as
             it
             has
             been
             shewn
             ,
             )
             one
             Creature
             cannot
             represent
             another
             ,
             that
             has
             but
             one
             degree
             of
             Being
             beyond
             it
             ,
             or
             which
             the
             other
             has
             not
             ,
             as
             a
             Triangle
             cannot
             represent
             a
             Quadrangle
             ,
             as
             having
             one
             Angle
             more
             than
             it self
             ,
             much
             less
             can
             a
             Creature
             be
             a
             Representative
             of
             God
             ,
             of
             whom
             it
             falls
             short
             by
             no
             less
             a
             measure
             than
             a
             whole
             Infinity
             .
             Take
             an
             Extract
             of
             all
             Created
             Perfection
             ,
             and
             you
             will
             never
             be
             
             able
             to
             raise
             an
             Idea
             of
             God
             out
             of
             it
             ;
             for
             to
             add
             Creature
             to
             Creature
             ,
             is
             but
             to
             add
             finite
             to
             finite
             ;
             and
             as
             that
             will
             never
             make
             ,
             so
             neither
             will
             it
             be
             ever
             able
             to
             represent
             an
             Infinite
             .
             So
             much
             impossibility
             is
             there
             in
             the
             notion
             of
             a
             
               Created
               Light
            
             ,
             which
             can
             represent
             but
             little
             of
             the
             Creature
             ,
             and
             God
             not
             at
             all
             .
             And
             so
             very
             Absurd
             are
             those
             that
             stand
             for
             it
             ,
             since
             the
             end
             for
             which
             they
             mainly
             design
             it
             ,
             and
             suppose
             it
             to
             be
             afforded
             to
             Man
             ,
             is
             to
             conduct
             him
             to
             God
             ,
             of
             whom
             it
             seems
             it
             cannot
             give
             him
             so
             much
             as
             an
             Idea
             .
          
           
             And
             now
             if
             it
             be
             so
             Absurd
             to
             make
             the
             Light
             within
             to
             be
             a
             Creature
             ,
             then
             how
             much
             more
             Absurd
             is
             it
             to
             suppose
             it
             a
             Material
             Creature
             ?
             Aquinas
             I
             remember
             proposes
             
             it
             as
             a
             Question
             ,
             Whether
             one
             Angel
             may
             not
             Illuminate
             another
             :
             But
             among
             the
             many
             trifling
             and
             frivolous
             Questions
             which
             he
             puts
             ,
             I
             think
             he
             never
             thought
             it
             worth
             his
             while
             to
             inquire
             ,
             whether
             a
             Clod
             of
             Earth
             ,
             or
             a
             Sun-Beam
             (
             if
             you
             please
             )
             could
             illuminate
             an
             Angel
             ?
             He
             that
             thought
             an
             Inferior
             Angel
             
             could
             not
             illuminate
             an
             Angel
             of
             a
             Superior
             Order
             ,
             to
             be
             sure
             did
             not
             imagin
             that
             it
             could
             ever
             enter
             into
             any
             considering
             Head
             ,
             that
             Matter
             should
             be
             able
             to
             illuminate
             Spirit
             .
             And
             I
             cannot
             but
             stand
             amazed
             at
             the
             Extravagancy
             of
             their
             Imagination
             who
             think
             it
             can
             .
             Sure
             the
             wild
             disorders
             of
             a
             Fever
             ,
             can
             hardly
             produce
             a
             more
             odd
             phantastical
             conceit
             than
             this
             .
             It
             has
             been
             thought
             a
             strange
             adventure
             in
             Speculation
             ,
             to
             suppose
             ,
             that
             
             Matter
             by
             the
             advantage
             of
             a
             finer
             Mechanism
             ,
             should
             be
             made
             capable
             of
             Thought
             ,
             and
             be
             able
             to
             reason
             and
             understand
             ;
             and
             the
             truth
             is
             ,
             I
             would
             give
             a
             great
             deal
             to
             see
             the
             Mould
             in
             which
             those
             Mens
             Heads
             were
             cast
             ,
             who
             could
             entertain
             such
             a
             Notion
             .
             But
             alas
             ,
             what
             is
             this
             in
             comparison
             of
             making
             Matter
             the
             Principle
             of
             Illumination
             !
             'T
             is
             gross
             enough
             of
             any
             sense
             to
             suppose
             Matter
             capable
             of
             thinking
             it self
             ,
             but
             to
             suppose
             it
             to
             be
             an
             Intellectual
             Light
             ,
             to
             be
             a
             Principle
             of
             thinking
             ,
             to
             make
             it
             a
             Master
             and
             Instructor
             ,
             a
             Furnisher
             of
             Thoughts
             and
             Ideas
             ,
             what
             an
             Extravagance
             must
             this
             be
             !
             What
             ,
             Matter
             illuminate
             Spirit
             !
             How
             harshly
             it
             sounds
             !
             How
             it
             grates
             upon
             a
             Philosophical
             Ear
             !
             For
             besides
             that
             such
             a
             Supposition
             as
             this
             would
             invert
             and
             confound
             the
             whole
             Order
             of
             things
             ,
             by
             exalting
             Matter
             above
             Spirit
             (
             which
             according
             to
             this
             must
             depend
             upon
             Matter
             for
             the
             noblest
             of
             its
             Operations
             ,
             that
             very
             Operation
             whereby
             it
             is
             distinguish'd
             from
             〈◊〉
             ,
             and
             supposed
             to
             be
             placed
             above
             it
             ,
             )
             I
             say
             besides
             this
             ,
             how
             is
             it
             possible
             that
             Matter
             should
             be
             a
             Principle
             of
             Illumination
             to
             the
             Soul
             ?
             For
             in
             the
             first
             place
             ,
             how
             shall
             we
             suppose
             it
             capable
             of
             being
             intimately
             united
             and
             present
             to
             it
             ?
             Or
             if
             we
             could
             conceive
             this
             to
             be
             possible
             ,
             yet
             what
             would
             it
             be
             able
             to
             represent
             ?
             It
             would
             be
             able
             to
             represent
             nothing
             but
             what
             is
             Material
             ,
             and
             but
             a
             little
             of
             that
             neither
             ,
             even
             no
             more
             than
             those
             few
             degrees
             of
             Material
             Perfection
             it self
             is
             supposed
             to
             have
             ;
             it
             could
             represent
             nothing
             Immaterial
             or
             Intellectual
             .
             For
             its
             
             Ideas
             could
             be
             no
             other
             than
             certain
             Material
             Images
             or
             Figurations
             ;
             and
             a
             Material
             Idea
             can
             never
             represent
             an
             Immaterial
             Object
             .
             A
             Principle
             so
             very
             clear
             and
             certain
             ,
             that
             even
             those
             who
             derive
             our
             Ideas
             from
             Sensible
             Objects
             ,
             supposing
             them
             to
             be
             Corporeal
             Emanations
             ,
             do
             yet
             find
             it
             necessary
             to
             look
             out
             for
             an
             Expedient
             ,
             whereby
             they
             may
             be
             refined
             and
             Spiritualized
             after
             their
             admission
             into
             the
             
               common
               Sensory
            
             ,
             namely
             by
             the
             help
             of
             what
             they
             call
             
               Intellectus
               Agens
            
             ,
             whose
             Office
             they
             say
             is
             to
             purifie
             and
             refine
             these
             Material
             Phantasms
             ,
             and
             to
             render
             them
             Immaterial
             ,
             that
             so
             they
             may
             become
             Intelligible
             .
             A
             very
             hard
             Task
             task
             for
             poor
             
               Intellectus
               Agens
            
             ,
             and
             were
             he
             not
             a
             Creature
             of
             their
             own
             Brain
             ,
             it
             would
             move
             any
             ones
             Pity
             to
             think
             what
             a
             piece
             of
             Drudgery
             he
             is
             Condemn'd
             to
             .
             But
             that
             puts
             an
             end
             to
             our
             concern
             ;
             for
             so
             he
             that
             reads
             the
             many
             severe
             toils
             and
             hardships
             of
             a
             poor
             Romantick
             Adventurer
             ,
             feels
             a
             secret
             warmth
             about
             his
             Heart
             ,
             and
             is
             apt
             ever
             now
             and
             then
             out
             of
             a
             tenderness
             of
             Spirit
             ,
             to
             dissolve
             into
             a
             passion
             for
             the
             Noble
             Sufferer
             ,
             till
             as
             he
             is
             just
             about
             to
             drop
             a
             Tear
             ,
             he
             remembers
             that
             't
             is
             but
             a
             Romance
             ,
             and
             then
             all
             is
             well
             again
             .
             But
             by
             the
             way
             ,
             this
             is
             a
             most
             miserable
             Device
             ,
             and
             such
             as
             sufficiently
             betrays
             the
             absurdity
             and
             nullity
             of
             their
             Hypothesis
             .
             For
             hereby
             they
             plainly
             acknowledge
             the
             truth
             of
             this
             Principle
             ,
             that
             a
             Material
             Idea
             cannot
             represent
             an
             Immaterial
             Object
             ,
             (
             for
             otherwise
             ,
             what
             necessity
             of
             having
             it
             Spiritualized
             ,
             )
             and
             if
             so
             ,
             then
             since
             their
             Ideas
             are
             Material
             ,
             the
             whole
             weight
             of
             their
             Hypothesis
             
             rests
             upon
             this
             single
             Bottom
             ,
             
               The
               Transmutability
               of
               Material
               into
               Immaterial
               Ideas
               ,
            
             which
             if
             found
             to
             be
             impossible
             ,
             their
             Hypothesis
             can
             no
             longer
             stand
             .
             Now
             I
             must
             needs
             confess
             it
             does
             as
             much
             surpass
             my
             Understanding
             ,
             how
             a
             Material
             Idea
             can
             be
             transform'd
             into
             an
             Immaterial
             one
             ,
             as
             how
             a
             Material
             Idea
             can
             represent
             an
             Immaterial
             Object
             .
             They
             are
             alike
             Mysteries
             to
             me
             ,
             and
             I
             doubt
             not
             but
             that
             they
             are
             both
             alike
             Absurdities
             in
             themselves
             .
          
           
             Well
             then
             ,
             the
             Sum
             of
             the
             matter
             in
             hand
             will
             come
             to
             this
             :
             If
             the
             Ideas
             of
             a
             Material
             Principle
             must
             be
             also
             Material
             ,
             and
             if
             a
             material
             Idea
             cannot
             represent
             an
             Immaterial
             Object
             ,
             then
             't
             will
             follow
             ,
             that
             a
             Material
             Light
             will
             not
             be
             able
             to
             give
             the
             Soul
             a
             Representation
             of
             any
             thing
             that
             is
             Immaterial
             or
             Intellectual
             .
             And
             if
             so
             ,
             what
             little
             stead
             will
             it
             serve
             us
             in
             !
             The
             greatest
             part
             of
             our
             Notions
             are
             Intellectual
             .
             We
             cannot
             speak
             or
             write
             three
             or
             four
             Words
             ,
             but
             some
             of
             them
             will
             stand
             for
             Ideas
             that
             represent
             Intellectual
             Objects
             .
             There
             is
             no
             thinking
             nor
             conversing
             ,
             tho
             never
             so
             little
             ,
             without
             this
             .
             And
             what
             shall
             we
             do
             then
             with
             a
             Light
             that
             is
             not
             able
             to
             furnish
             us
             with
             Ideas
             for
             a
             quarter
             of
             the
             things
             we
             are
             concerned
             both
             to
             think
             and
             to
             discourse
             of
             ?
             So
             utterly
             unserviceable
             and
             insufficient
             is
             a
             Material
             Light
             for
             the
             purposes
             of
             Human
             Understanding
             ,
             and
             so
             senseless
             and
             absurd
             is
             the
             Notion
             that
             Asserts
             it
             .
             The
             Sum
             of
             what
             has
             been
             hitherto
             discours'd
             
             turns
             all
             within
             the
             Compass
             of
             this
             Syllogism
             .
          
           
             That
             Notion
             which
             makes
             the
             Light
             within
             to
             be
             a
             Creature
             ,
             and
             a
             material
             Creature
             ,
             is
             Absurd
             .
          
           
             But
             the
             Notion
             of
             the
             Quakers
             concerning
             the
             Light
             within
             makes
             it
             to
             be
             so
             .
          
           
             Therefore
             the
             Notion
             of
             the
             Quakers
             concerning
             the
             Light
             within
             is
             Absurd
             .
          
           
             The
             First
             of
             these
             Propositions
             is
             what
             we
             have
             been
             proving
             now
             last
             of
             all
             .
             The
             Second
             was
             proved
             in
             the
             Account
             given
             of
             the
             Quakers
             Principle
             of
             the
             Light.
             The
             Conclusion
             therefore
             follows
             ,
             That
             the
             Quakers
             Principle
             of
             the
             Light
             within
             is
             Absurd
             .
             Which
             was
             the
             Proposition
             I
             undertook
             to
             prove
             ,
             and
             I
             am
             very
             much
             mistaken
             in
             my
             Accounts
             if
             it
             be
             not
             well
             proved
             .
          
           
             And
             thus
             having
             represented
             the
             Grossness
             of
             the
             Quakers
             Principle
             of
             the
             Light
             ,
             I
             will
             now
             in
             the
             Conclusion
             add
             a
             Word
             or
             two
             concerning
             their
             Inconsistency
             in
             explaining
             it
             .
             That
             Person
             may
             well
             be
             esteemed
             Inconsistent
             with
             himself
             ,
             who
             so
             explains
             his
             Hypothesis
             in
             the
             Particulars
             of
             it
             ,
             as
             to
             contradict
             that
             general
             Ground
             upon
             which
             it
             is
             built
             .
             But
             now
             this
             I
             take
             to
             be
             the
             Fault
             of
             the
             Quakers
             in
             relation
             to
             the
             Point
             in
             Hand
             .
             The
             general
             Ground
             upon
             which
             they
             build
             their
             Hypothesis
             of
             the
             Light
             within
             is
             this
             ,
             
             That
             Man
             cannot
             be
             a
             Light
             to
             himself
             ,
             (
             for
             if
             he
             could
             ,
             what
             need
             there
             be
             another
             Principle
             of
             Light
             within
             him
             )
             and
             does
             therefore
             require
             some
             other
             Principle
             of
             Illumination
             for
             his
             Conduct
             and
             Direction
             .
             This
             is
             the
             Principle
             they
             go
             upon
             ,
             and
             so
             far
             I
             think
             they
             are
             right
             enough
             .
             But
             now
             when
             they
             come
             to
             give
             a
             particular
             Account
             of
             their
             Hypothesis
             ,
             they
             so
             order
             the
             matter
             as
             to
             contradict
             and
             give
             up
             again
             that
             General
             Principle
             .
             For
             if
             that
             Light
             within
             ,
             which
             is
             to
             be
             the
             Principle
             of
             Human
             Understanding
             be
             a
             Creature
             ,
             then
             Man
             might
             as
             well
             have
             been
             his
             own
             Light
             ,
             or
             a
             Light
             to
             himself
             ,
             that
             is
             ,
             he
             might
             arrive
             to
             the
             knowledg
             of
             things
             ,
             by
             consulting
             the
             Perfections
             of
             his
             own
             Nature
             ,
             the
             only
             Reason
             why
             Man
             cannot
             be
             a
             Light
             to
             himself
             being
             this
             ,
             because
             no
             Creature
             can
             be
             so
             .
             But
             if
             a
             Creature
             may
             be
             a
             Light
             ,
             and
             the
             Light
             within
             be
             a
             Creature
             ,
             then
             why
             may
             not
             Man
             himself
             be
             that
             Creature
             ;
             and
             then
             what
             need
             of
             any
             such
             thing
             as
             a
             Light
             within
             distinct
             from
             the
             Rational
             Nature
             of
             Man
             ,
             which
             would
             be
             to
             renounce
             their
             general
             Principle
             ,
             and
             to
             fall
             in
             with
             the
             Vulgar
             Hypothesis
             of
             Human
             Understanding
             .
             So
             that
             this
             is
             a
             Notion
             altogether
             inconsistent
             with
             it self
             ,
             as
             well
             as
             disagreeable
             to
             Truth
             .
          
           
             I
             have
             now
             finish'd
             what
             I
             undertook
             ,
             and
             ,
             if
             I
             mistake
             not
             ,
             fully
             answer'd
             the
             Title
             of
             this
             Treatise
             .
             If
             any
             should
             think
             it
             strange
             that
             I
             would
             be
             so
             far
             diverted
             from
             better
             Studies
             ,
             as
             to
             spend
             time
             and
             pains
             in
             disproving
             the
             Principles
             of
             so
             inconsiderable
             a
             Perswasion
             
             swasion
             as
             that
             of
             the
             Quakers
             ,
             I
             must
             in
             answer
             to
             this
             take
             the
             Liberty
             to
             tell
             them
             ,
          
           
             1.
             
             That
             
               (
               as
               to
               better
               Studies
            
             )
             I
             know
             nothing
             that
             does
             better
             deserve
             the
             Consideration
             of
             a
             Rational
             Creature
             ,
             than
             the
             Mode
             and
             Way
             of
             Human
             Understanding
             .
          
           
             2.
             
             That
             (
             as
             to
             the
             Inconsiderableness
             of
             the
             Perswasion
             )
             I
             cannot
             think
             Quakerism
             to
             be
             so
             ,
             as
             the
             Principles
             of
             it
             are
             laid
             down
             and
             managed
             by
             Mr.
             Barclay
             .
             That
             Great
             and
             General
             Contempt
             they
             lie
             under
             ,
             does
             not
             hinder
             me
             from
             thinking
             the
             Sect
             of
             the
             Quakers
             to
             be
             by
             far
             the
             most
             considerable
             of
             any
             that
             divide
             from
             us
             ,
             in
             case
             the
             Quakerism
             that
             is
             generally
             held
             be
             the
             same
             with
             that
             which
             Mr.
             Barclay
             has
             deliver'd
             to
             the
             World
             for
             such
             ;
             whom
             I
             take
             to
             be
             so
             great
             a
             Man
             ,
             that
             I
             profess
             to
             you
             freely
             ,
             I
             had
             rather
             engage
             against
             an
             Hundred
             
               Bellarmins
               ,
               Hardings
            
             ,
             or
             Stapyltons
             ,
             than
             with
             one
             Barclay
             .
          
           
             However
             ,
             as
             great
             a
             Man
             as
             he
             is
             ,
             I
             think
             I
             have
             given
             his
             Principle
             of
             the
             Light
             a
             clear
             and
             thorough
             Confutation
             ,
             and
             have
             likewise
             therein
             sufficiently
             answer'd
             my
             
               particular
               Adversary
            
             ,
             who
             perhaps
             by
             this
             time
             may
             have
             reason
             to
             repent
             that
             ever
             he
             set
             me
             to
             work
             .
             I
             know
             ,
             Sir
             ,
             very
             well
             ,
             that
             't
             is
             one
             thing
             to
             answer
             the
             Book
             ,
             and
             another
             thing
             to
             answer
             the
             Man
             :
             For
             some
             Men
             will
             never
             be
             answered
             ,
             tho
             their
             Books
             are
             .
             But
             I
             am
             not
             ambitious
             of
             the
             
               last
               Word
            
             ,
             because
             I
             know
             wise
             Men
             do
             not
             use
             to
             judg
             of
             the
             issue
             of
             a
             Dispute
             
             by
             that
             Measure
             .
             Mr.
             Vickris
             therefore
             may
             have
             that
             if
             he
             please
             ,
             and
             the
             rather
             ,
             because
             I
             think
             it
             will
             be
             all
             he
             is
             like
             to
             get
             by
             his
             Engagement
             with
          
           
             
               SIR
               ,
            
             
               Your
               Humble
               Servant
               ,
               J.
               N.
               
            
          
        
         
           
           
             POSTSCRIPT
             .
          
           
             
               SIR
               ,
            
          
           
             THERE
             is
             one
             very
             material
             Consideration
             relating
             to
             the
             Impossibility
             of
             the
             Hypothesis
             of
             a
             Created
             Light
             ,
             which
             happen'd
             to
             escape
             my
             Thoughts
             till
             I
             was
             past
             the
             place
             where
             it
             ought
             naturally
             to
             have
             come
             in
             ,
             and
             therefore
             I
             must
             set
             it
             down
             here
             by
             itself
             .
             You
             know
             ,
             Sir
             ,
             a
             very
             great
             Part
             of
             our
             Study
             and
             Thinking
             ,
             as
             well
             as
             of
             our
             Familiar
             Discourse
             and
             Conversation
             ,
             is
             employ'd
             about
             Necessary
             and
             
               Eternal
               Truths
            
             .
             And
             most
             of
             our
             Arts
             and
             Sciences
             are
             Conversant
             about
             them
             ,
             as
             being
             indeed
             the
             Principal
             Object
             of
             Human
             Knowledg
             .
             And
             therefore
             it
             is
             necessary
             ,
             that
             that
             which
             is
             to
             serve
             us
             as
             an
             Intellectual
             Light
             should
             be
             able
             to
             represent
             these
             things
             to
             our
             Minds
             ,
             whatever
             else
             be
             left
             unrepresented
             .
             But
             now
             this
             is
             what
             a
             Created
             Light
             will
             never
             be
             able
             to
             do
             ,
             there
             being
             nothing
             in
             a
             Created
             Light
             that
             is
             able
             to
             answer
             or
             bear
             any
             Correspondence
             to
             that
             which
             is
             Necessary
             and
             Eternal
             .
             For
             a
             Creature
             is
             a
             Contingent
             Being
             ,
             all
             the
             Reality
             that
             is
             in
             it
             is
             wholly
             Contingent
             ;
             and
             as
             Contingency
             can
             never
             represent
             Necessity
             or
             Eternity
             ,
             so
             neither
             can
             that
             which
             is
             Contingent
             represent
             what
             is
             Necessary
             or
             Eternal
             .
             
             This
             I
             confess
             is
             a
             very
             Metaphysical
             Argument
             ,
             and
             such
             as
             will
             require
             a
             great
             deal
             of
             Abstraction
             and
             Attention
             in
             him
             that
             will
             be
             Master
             of
             it
             .
             But
             if
             attentively
             weigh'd
             and
             consider'd
             ,
             I
             believe
             it
             will
             be
             found
             to
             amount
             to
             no
             less
             than
             a
             Demonstration
             .
          
           
             FINIS
             .
          
        
      
    
     
       
         
         
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           To
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           8
           
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           consider'd
           from
           the
           Nature
           of
           God
           and
           the
           Nature
           of
           Man
           ,
           in
           several
           Contemplations
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           every
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           8
           
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           Sermon
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           Christian
           Blessedness
           ,
           or
           Discourses
           upon
           the
           Beatitudes
           of
           our
           Lord
           and
           Saviour
           Jesus
           Christ
           .
           The
           Second
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           large
           8
           
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           The
           charge
           of
           Schism
           continued
           ,
           being
           a
           Justification
           of
           the
           Author
           of
           the
           Christian
           Blessedness
           ,
           for
           his
           charging
           the
           Separatists
           with
           Schism
           ,
           notwithstanding
           the
           Toleration
           .
           In
           a
           Letter
           to
           a
           City
           Friend
           .
           In
           12
           
           o.
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           1
           s.
           
        
         
           Practical
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           upon
           several
           Divine
           Subjects
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           In
           large
           8
           
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           All
           these
           Seven
           Written
           by
           the
           Reverend
           Mr.
           
             John
             Norris
          
           ,
           M.
           A.
           
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A52440-e320
           
             Page
             13.
             
          
           
             Page
             15.
             
          
           
             Jam.
             3.
             17.
             
          
           
             Page
             7.
             
          
           
             Page
             8.
             
          
           
             Way
             to
             the
             City
             of
             God
             ,
             p.
             62.
             
          
           
             Page
             334.
             
          
           
             Apology
             ,
             p.
             133.
             
          
           
             Way
             to
             the
             City
             of
             God
             ,
             p.
             130.
             
          
           
             Apology
             ,
             p.
             330.
             
          
           
             Page
             346.
             
          
           
             Apology
             ,
             p
             ,
             337.
             
          
           
             Page
             346.
             
          
           
             Apology
             ,
             p.
             337.
             
          
           
             Page
             21.
             
          
           
             Page
             317.
             
          
           
             Page
             6
             ,
             7.
             
          
           
             Apology
             ,
             p.
             338.
             
          
           
             Institut
             .
             Theolog.
             Pag.
             253.
             
          
           
             Apology
             ,
             P.
             330.
             
          
           
             Apology
             ,
             p.
             310.
             
          
           
             Apology
             ,
             p.
             334.
             
          
           
             Apology
             ,
             p.
             354.
             
          
           
             Ibid.
             
          
           
             Page
             3.
             
          
           
             Apology
             ,
             p.
             338.
             
          
           
             Truth
             clear'd
             of
             Columnies
             ,
             p.
             8.
             
          
           
             Truth
             clear'd
             of
             Calumnies
             .
             p.
             13.
             
          
           
             Ibid.
             p.
             16.
             
             P.
             17.
             
          
           
             P.
             18.
             
          
           
             P.
             28.
             
          
           
             Apology
             ,
             p.
             349.
             
          
           
             Possibility
             and
             necessiry
             of
             inward
             immediate
             Revelation
             ,
             p.
             896.
             
             Way
             to
             the
             City
             of
             God
             ,
             
               p.
               163.
               
               P.
            
             170.
             
          
        
         
           Notes for div A52440-e7570
           
             Apology
             ,
             P.
             333.
             
          
           
             Apology
             ,
             p.
             494.
             
          
           
             Page
             495.
             
          
           
             Ibid.
             
          
           
             Page
             901.
             
          
           
             Page
             64.
             
          
           
             Ibid.
             
          
           
             Page
             130.
             
          
           
             Ibid.
             
          
           
             Page
             129.
             
          
           
             Page
             132.
             
          
           
             Page
             133.
             
          
           
             Ibid.
             
          
           
             Page
             134.
             
          
           
             Ibid.
             
          
           
             Ibid.
             
          
           
             Apology
             Vindicated
             ,
             p.
             861.
             
          
           
             De
             inquirend
             .
             Veritat
             .
             p.
             198.
             
          
           
             Prim.
             Part.
             Quaest
             .
             106.
             
             Art.
             1.
             
          
           
             Ibid.
             Art.
             3.