Truth and innocency defended being a sober reply to some excesses in a treatise written by John Norris, concerning the divine light, wherein his personal reflections and misrepresentations of the Quakers about their principle of the light are further considered.
         Vickris, Richard, d. 1700.
      
       
         
           1693
        
      
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             Truth and innocency defended being a sober reply to some excesses in a treatise written by John Norris, concerning the divine light, wherein his personal reflections and misrepresentations of the Quakers about their principle of the light are further considered.
             Vickris, Richard, d. 1700.
          
           [8], 64 p.
           
             Printed and sold by T. Sowle ...,
             London :
             1692/3.
          
           
             Reproduction of original in Bodleian Library.
             Attributed to Richard Vickris. cf. NUC Pre-1956.
             Epistle to the reader signed: R.V.
          
        
      
    
     
       
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           Norris, John, 1657-1711. -- Two treatises concerning the divine light.
           Society of Friends -- England -- Controversial literature.
        
      
    
     
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           TRUTH
           AND
           INNOCENCY
           Defended
           ,
           Being
           a
           Sober
           Reply
           ,
           to
           some
           Excesses
           ,
           in
           a
           Treatise
           ,
           written
           by
           
             IOHN
             NORRIS
          
           ,
           concerning
           the
           Divine
           Light
           :
           Wherein
           his
           Personal
           Reflections
           and
           Misrepresentations
           of
           the
           Quakers
           about
           their
           Principle
           of
           the
           Light
           ,
           are
           further
           considered
           .
        
         
           By
           
             RICHARD
             VICKRIS
          
           .
        
         
           
             Let
             not
             the
             Wise
             man
             glory
             in
             his
             Wisdom
             ,
             &c.
             
             But
             let
             him
             that
             glorieth
             ,
             glory
             in
             this
             ,
             that
             he
             understandeth
             and
             knoweth
             me
             that
             I
             am
             the
             Lord
             ,
             which
             exercise
             Loving-kindness
             ,
             Iudgment
             and
             Righteousness
             in
             the
             Earth
             ,
             for
             in
             these
             things
             I
             delight
             ,
             saith
             the
             Lord
             ,
          
           
             
               Jer.
               9.23
               ,
               24.
            
             
          
        
         
           LONDON
           :
           Printed
           ,
           and
           Sold
           by
           
             T.
             Sowle
          
           at
           the
           Crooked-Billet
           ,
           in
           Holywell-Lane
           ,
           in
           Shoreditch
           ,
           in
           the
           Year
           1692
           /
           3.
           
        
      
       
         
         
         
           The
           EPISTLE
           to
           the
           READER
           .
        
         
           
             Friendly
             Reader
             ,
          
        
         
           THere
           is
           nothing
           so
           desirable
           as
           Peace
           and
           Concord
           :
           I
           know
           the
           very
           name
           of
           Controversie
           sounds
           harsh
           in
           the
           Ears
           of
           many
           sober
           People
           ,
           besides
           my self
           ,
           and
           those
           whose
           Cause
           I
           am
           vindicating
           :
           But
           forasmuch
           as
           it
           is
           become
           the
           subject
           of
           the
           ensuing
           Treatise
           ,
           I
           judge
           it
           convenient
           to
           acquaint
           thee
           ,
           that
           whatever
           Motives
           my
           Adversary
           had
           in
           giving
           the
           occasion
           ,
           it
           is
           not
           for
           the
           sake
           of
           Controversie
           nor
           any
           worldly
           Interest
           or
           advantage
           sought
           by
           me
           ;
           but
           singly
           for
           Truth
           and
           Innocencies
           sake
           ,
           that
           I
           thus
           appear
           ,
           in
           defence
           of
           both
           ,
           from
           gross
           misrepresentation
           ,
           and
           a
           very
           ill
           Character
           ;
           wherein
           my
           Adversary
           has
           exceeded
           to
           that
           degree
           ,
           as
           if
           he
           designed
           by
           that
           means
           to
           make
           his
           words
           good
           ,
           viz.
           That
           I
           should
           have
           occasion
           to
           wish
           I
           had
           never
           put
           him
           upon
           this
           undertaking
           ;
           for
           I
           seriously
           profess
           ,
           that
           laying
           aside
           the
           Abuses
           and
           Insults
           of
           his
           Book
           ,
           I
           see
           no
           occasion
           for
           such
           a
           conjecture
           :
           If
           Truth
           and
           Righteousness
           had
           been
           his
           Basis
           ;
           Sobriety
           and
           Temperance
           would
           have
           been
           his
           Ornament
           ;
           but
           this
           being
           wanting
           his
           Argument
           proves
           fallacious
           ,
           and
           his
           Treatment
           uncivil
           ,
           and
           Injurious
           :
           which
           excited
           that
           degree
           of
           aversion
           in
           me
           ,
           that
           I
           was
           ready
           at
           first
           to
           conclude
           ,
           to
           bear
           his
           Reproaches
           with
           silence
           :
           But
           the
           consideration
           of
           the
           Truth
           I
           profess
           as
           being
           exposed
           by
           his
           gross
           misrepresentation
           and
           calumny
           ,
           oblieged
           me
           to
           this
           further
           concern
           :
           My
           design
           herein
           being
           to
           undeceive
           ,
           and
           give
           a
           better
           and
           truer
           information
           of
           the
           Quakers
           Principle
           ,
           of
           the
           Divine
           Light
           ,
           to
           the
           sober
           minded
           ,
           and
           honest
           enquirer
           ,
           then
           
             I.
             N.
          
           hath
           done
           ;
           wherein
           I
           have
           aimed
           at
           something
           more
           then
           Controversie
           ,
           viz.
           such
           an
           Illustration
           of
           the
           Principle
           of
           Divine
           Light
           ,
           as
           may
           be
           useful
           and
           serviceable
           to
           most
           Capacities
           ;
           as
           concurring
           with
           Scripture-Language
           ,
           and
           confirmed
           with
           its
           divine
           Testimony
           :
           And
           though
           I
           have
           not
           given
           it
           the
           Title
           of
           such
           a
           Treatise
           ;
           I
           hope
           it
           will
           be
           found
           not
           less
           deserving
           it
           ,
           then
           my
           Adversaries
           .
        
         
         
           I
           shall
           now
           (
           apprehending
           it
           in
           some
           sort
           necessary
           )
           acquaint
           thee
           with
           the
           occasion
           hereof
           ,
           
             I.
             N.
          
           writes
           a
           Book
           ,
           entituled
           ,
           
             Reflections
             on
             the
             Conduct
             of
             Human
             Life
             ,
          
           &c.
           which
           Title
           carried
           the
           face
           of
           something
           worthy
           of
           enquiry
           and
           search
           ,
           and
           to
           do
           him
           Justice
           ,
           there
           are
           many
           excellent
           expressions
           and
           undeniable
           Truths
           in
           it
           ;
           And
           although
           divine
           Experience
           and
           enjoyment
           is
           of
           much
           more
           value
           with
           the
           Quakers
           ,
           then
           the
           finest
           Speculation
           ,
           or
           Notion
           ;
           yet
           many
           were
           pleased
           with
           the
           subject
           ,
           especially
           considering
           from
           whence
           it
           came
           ,
           because
           they
           look
           upon
           it
           as
           tending
           to
           promote
           the
           Principle
           of
           Divine
           Light
           ;
           which
           according
           to
           the
           Quakers
           ,
           is
           not
           only
           perfective
           of
           the
           understanding
           ,
           but
           is
           that
           Grace
           of
           God
           that
           brings
           Salvation
           ,
           and
           hath
           appeared
           unto
           all
           men
           ,
           teaching
           to
           deny
           Ungodliness
           and
           worldly
           Lusts
           ,
           and
           to
           live
           Godlily
           ,
           Righteously
           and
           Soberly
           in
           this
           present
           evil
           world
           ,
           whereby
           the
           Soul
           comes
           to
           experience
           Redemption
           throughly
           ;
           not
           only
           to
           have
           the
           understanding
           enlightned
           ,
           but
           the
           will
           and
           affections
           Rectified
           and
           purified
           .
        
         
           Thus
           the
           Quakers
           ,
           Rejoycing
           in
           the
           Truth
           ,
           was
           ready
           and
           willing
           to
           believe
           
             I.
             N.
          
           intended
           the
           same
           thing
           by
           his
           Notion
           of
           the
           Light
           ,
           and
           for
           the
           sake
           thereof
           ,
           would
           have
           born
           his
           unkind
           Reflection
           on
           them
           ,
           had
           he
           stopt
           there
           :
           But
           how
           it
           came
           to
           pass
           I
           know
           not
           ,
           after
           he
           had
           said
           positively
           ,
           
             This
             is
             Truth
             ,
             this
             is
             that
             Light
             within
             ,
             so
             darkly
             talkt
             of
             by
             some
             ,
             who
             have
             by
             their
             Auckward
             ,
             untoward
             and
             unprincipled
             way
             of
             representing
             it
             ,
             discredited
             one
             of
             the
             noblest
             Theoryes
             in
             the
             world
             ;
             but
             the
             thing
             in
             it self
             rightly
             understood
             is
             true
             ,
             and
             if
             any
             shall
             yet
             call
             it
          
           Quakerism
           ,
           
             or
             Enthusiasm
             ,
             it
             is
             such
          
           Quakerism
           
             as
             makes
             up
             a
             good
             part
             of
             St.
          
           John
           
             's
             Gospel
             ,
             and
             St.
          
           Austin
           
             's
             Works
             :
             Reflect
             .
             on
             the
             Cond
             .
          
           &c.
           pag.
           (
           77.
           )
           After
           this
           
             I.
             N.
          
           puts
           forth
           in
           his
           second
           Edition
           ,
           an
           Aditional
           Postscript
           ,
           in
           which
           ,
           whether
           from
           an
           Emulation
           of
           the
           Quakers
           Claim
           to
           the
           Principle
           he
           asserted
           ;
           Jealousie
           of
           being
           esteemed
           a
           Proselite
           ;
           shame
           of
           his
           Brethrens
           Reproaches
           ,
           fear
           of
           loss
           of
           preferment
           ,
           or
           affectation
           of
           Novelty
           ;
           I
           dare
           not
           determine
           ;
           but
           sure
           I
           am
           ,
           he
           hath
           greatly
           misrepresented
           the
           Quakers
           belief
           ,
           and
           doctrine
           of
           the
           Light
           within
           ,
           offering
           instead
           of
           their
           words
           ,
           and
           sence
           ,
           the
           Conjectures
           and
           Imaginations
           of
           his
           own
           Brain
           ;
           for
           which
           unfair
           dealing
           I
           was
           concerned
           to
           reprehend
           him
           ;
           which
           I
           did
           in
           a
           little
           Book
           ,
           entituled
           ,
           
             A
             Iust
             Reprehension
             to
             I.
             N.
             for
             his
             unjust
             Reflections
             on
             the
          
           Quakers
           ;
           But
           
           my
           plain
           dealing
           therein
           ,
           and
           manner
           of
           address
           ,
           not
           being
           attended
           with
           the
           usual
           Complements
           ;
           was
           so
           ill
           resented
           by
           him
           ,
           that
           he
           Indited
           me
           for
           Rusticity
           ,
           and
           Rendred
           me
           below
           the
           breeding
           even
           of
           a
           Water-man
           ;
           for
           want
           (
           as
           he
           pretends
           )
           of
           fair
           and
           civil
           Language
           ;
           but
           in
           Truth
           it
           is
           for
           want
           of
           Courtl●ness
           of
           stile
           ,
           and
           behaviour
           ;
           wherein
           I
           perceive
           he
           apprehends
           my
           Treatment
           of
           him
           was
           defective
           :
           That
           
             I.
             N.
          
           Master
           of
           Arts
           ,
           Late
           Rector
           of
           
             Newton
             St.
             Loe
          
           ,
           near
           Bath
           ;
           and
           newly
           advanced
           to
           Bermerton
           near
           Sarum
           ;
           Late
           fellow
           of
           
             All
             Souls
             Colledge
          
           in
           Oxford
           ;
           a
           man
           of
           Refined
           Notions
           ,
           one
           that
           has
           undertaken
           to
           Reflect
           on
           the
           Conduct
           of
           those
           of
           his
           own
           Order
           ,
           as
           being
           able
           to
           discover
           such
           profitable
           Truths
           ,
           as
           they
           after
           all
           their
           studdy
           were
           Ignorant
           of
           ,
           should
           be
           Reprehended
           by
           a
           Quaker
           ;
           
             A
             Man
             of
             that
             sullen
             tribe
             ,
             whose
             visible
             Mark
             and
             Character
             is
             Rusticity
             ,
          
           as
           he
           says
           ,
           pag.
           2.
           
           Is
           with
           him
           such
           an
           Intollerable
           piece
           of
           Rudeness
           as
           cannot
           be
           born
           ,
           without
           rendring
           him
           an
           affronting
           and
           provoking
           Adversary
           .
           Therefore
           to
           purge
           himself
           from
           disingenuity
           ,
           Misrepresentation
           ,
           and
           ill
           Character
           of
           the
           Quakers
           ,
           and
           their
           Principle
           ,
           as
           also
           contradiction
           and
           error
           ,
           as
           signed
           against
           him
           ,
           He
           writes
           another
           Book
           ,
           called
           ,
           Two
           Treatises
           concerning
           the
           Divine
           Light
           ;
           The
           first
           being
           an
           Answer
           ,
           as
           he
           saith
           ,
           to
           a
           Letter
           of
           a
           Learned
           Quaker
           ,
           &c.
           
           And
           contains
           an
           Explanation
           of
           his
           former
           Misrepresentation
           of
           the
           Quakers
           principle
           of
           the
           Light
           within
           ;
           with
           divers
           quotations
           out
           of
           some
           of
           their
           Authors
           ;
           with
           design
           to
           make
           good
           his
           Charges
           ;
           but
           instead
           thereof
           ,
           he
           hath
           made
           his
           matter
           much
           worse
           than
           before
           ;
           for
           being
           short
           and
           wanting
           of
           proof
           ,
           he
           hath
           laid
           the
           whole
           stress
           of
           his
           Charges
           ,
           both
           new
           and
           old
           ,
           upon
           most
           unjust
           and
           partial
           Inferrences
           ,
           and
           unfair
           and
           undue
           Consequences
           ,
           contrary
           to
           the
           very
           express
           words
           and
           sence
           of
           the
           Authors
           he
           quotes
           ;
           which
           has
           been
           the
           occasion
           of
           this
           undertaking
           ,
           and
           sober
           Reply
           ;
           not
           only
           to
           vindicate
           the
           cause
           of
           my
           Just
           Reprehension
           ,
           but
           to
           detect
           ,
           and
           shew
           how
           these
           Absurdities
           ,
           Self-contradictions
           ,
           and
           Inconsistancies
           ,
           he
           would
           be
           thought
           to
           have
           fastened
           on
           the
           Quakers
           ,
           return
           upon
           himself
           as
           may
           appear
           by
           the
           sequel
           ;
           wherein
           I
           have
           also
           examined
           I.
           N.'s
           new
           Invention
           ,
           or
           Notion
           ,
           of
           making
           that
           Light
           ,
           by
           which
           he
           sees
           ,
           and
           knows
           ;
           that
           the
           whole
           is
           more
           then
           a
           part
           ,
           and
           that
           15
           and
           5
           make
           20
           ,
           to
           be
           the
           
             Divine
             Logos
          
           ,
           and
           the
           very
           Substance
           and
           Essence
           of
           the
           Diety
           strictly
           speaking
           ;
           
           and
           yet
           makes
           it
           not
           to
           be
           Grace
           ,
           simply
           and
           absolutely
           as
           to
           its
           whole
           nature
           and
           kind
           ,
           but
           only
           with
           respect
           to
           some
           degrees
           of
           it
           and
           those
           undiscovered
           .
           I
           further
           shew
           that
           while
           he
           pretends
           his
           Light
           to
           be
           Grace
           ,
           as
           to
           certain
           degrees
           of
           it
           ;
           He
           opposes
           it
           to
           that
           special
           and
           peculiar
           Grace
           of
           Christ
           ,
           
           whereby
           he
           restores
           Laps'd
           man
           from
           the
           Corruption
           of
           his
           Natural
           state
           :
           That
           the
           Consequence
           of
           this
           is
           that
           he
           makes
           his
           Light
           not
           to
           be
           Christ
           ;
           for
           Christ
           is
           Grace
           in
           his
           whole
           Nature
           and
           kind
           ,
           full
           of
           Grace
           and
           full
           of
           Truth
           ;
           and
           if
           not
           Christ
           ,
           then
           not
           the
           Divine
           Logos
           ,
           for
           they
           are
           one
           ,
           consequently
           his
           Light
           can
           be
           no
           other
           ;
           but
           mans
           natural
           Light
           ,
           (
           as
           they
           call
           it
           )
           or
           the
           remaining
           Light
           of
           Creation
           ,
           or
           Rational
           Spirit
           ;
           and
           the
           Divine
           Logos
           usurpt
           for
           it
           .
        
         
           This
           new
           started
           Notion
           of
           this
           Clergy-man
           ,
           with
           his
           extravagant
           abuses
           of
           the
           Quakers
           ,
           and
           their
           principle
           of
           the
           Divine
           Light
           ,
           which
           he
           hath
           joyned
           with
           it
           ,
           have
           been
           the
           subject
           of
           discourse
           for
           some
           time
           ;
           who
           being
           Reprehended
           for
           it
           ,
           hath
           stretched
           forth
           his
           Hand
           ,
           and
           set
           his
           Wits
           and
           Pen
           at
           work
           against
           the
           Truth
           of
           God
           ;
           as
           Revealed
           to
           ,
           and
           believed
           by
           the
           People
           called
           Quakers
           ,
           as
           many
           before
           him
           hath
           done
           ,
           whom
           God
           hath
           Rebuked
           ;
           and
           whose
           wisdom
           he
           hath
           confounded
           and
           brought
           to
           nought
           ;
           and
           hath
           cleared
           his
           Truth
           in
           the
           faces
           of
           his
           Enemies
           ,
           from
           the
           many
           gross
           Calumnies
           of
           our
           Day
           ;
           And
           caused
           his
           Divine
           Light
           to
           shine
           out
           of
           darkness
           ,
           and
           to
           shine
           in
           the
           Hearts
           of
           many
           Thousands
           ,
           to
           give
           them
           the
           Light
           of
           the
           Knowledge
           of
           the
           Glory
           of
           God
           in
           the
           face
           of
           Christ
           Jesus
           ,
           &c.
           which
           was
           before
           these
           pretended
           Philosophical
           Notions
           had
           a
           being
           ,
           and
           will
           be
           when
           they
           shall
           have
           no
           place
           .
        
         
           One
           might
           Reasonably
           think
           
             I.
             N.
          
           is
           strangely
           metamorphized
           ,
           since
           he
           wrote
           his
           Reflections
           on
           the
           Conduct
           of
           Human
           Life
           ,
           with
           respect
           to
           the
           study
           of
           Learning
           and
           Knowledge
           ,
           in
           which
           he
           shews
           the
           vanity
           of
           the
           common
           way
           of
           Scholastick
           disputation
           ,
           viz.
           Raising
           of
           Sillogisms
           upon
           Ambiguous
           and
           mistaken
           Propositions
           ,
           which
           he
           calls
           meer
           quibbling
           ,
           and
           so
           indeed
           it
           is
           ,
           and
           the
           whole
           procedure
           to
           be
           rejected
           as
           Idle
           ,
           and
           Impertinent
           :
           But
           
             I.
             N.
          
           undertaking
           to
           maintain
           his
           Injurious
           Charges
           ,
           and
           Imputations
           of
           Absurdity
           ,
           and
           Contradiction
           ,
           on
           the
           Quakers
           ;
           and
           wanting
           proof
           ,
           hath
           been
           put
           to
           his
           shifts
           ,
           and
           reduced
           to
           fly
           to
           that
           for
           help
           ,
           he
           had
           so
           lately
           ,
           and
           loudly
           decryed
           ,
           viz.
           Forming
           Sophistical
           Sillogisms
           ,
           
           and
           drawing
           possitive
           Conclusions
           not
           barely
           from
           Ambiguous
           ,
           but
           from
           presumptive
           and
           false
           Premises
           ;
           and
           all
           to
           fasten
           Absurdity
           on
           the
           Quakers
           ;
           as
           in
           his
           Appendix
           ,
           pag.
           13.
           where
           
             I.
             N.
          
           quoting
           divers
           passages
           out
           of
           
             R.
             B.
          
           and
           
             G.
             K.
          
           to
           shew
           ,
           they
           make
           their
           Principle
           of
           the
           Light
           to
           be
           the
           Divine
           Body
           of
           Christ
           ,
           his
           Flesh
           and
           Blood
           ,
           that
           came
           down
           from
           Heaven
           ;
           according
           to
           the
           6th
           of
           Iohn
           ,
           makes
           this
           Conclusion
           to
           Result
           from
           it
           ;
           viz.
           That
           thereby
           it
           is
           very
           Evident
           that
           they
           make
           the
           Light
           to
           be
           a
           Creature
           ,
           and
           more
           than
           that
           ,
           to
           be
           a
           material
           and
           corporeal
           Creature
           .
        
         
           The
           short
           of
           the
           matter
           
             I.
             N.
          
           says
           ,
           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
           &
           the
           same
           thing
           with
           this
           
             divine
             seed
          
           .
        
         
           Therefore
           the
           Light
           within
           is
           a
           Body
           .
           Suppose
           this
           were
           granted
           ,
           how
           does
           this
           prove
           his
           assertion
           ,
           that
           it
           is
           a
           corporeal
           material
           Creature
           ?
           Seeing
           Christ
           is
           that
           Divine
           Substance
           the
           Quakers
           make
           their
           Light
           to
           be
           .
        
         
           See
           here
           
             I.
             N.
          
           presumes
           ;
           upon
           his
           conclusion
           of
           a
           Body
           ,
           he
           makes
           his
           consequence
           to
           be
           ,
           that
           it
           is
           a
           Material
           and
           Corporeal
           Creature
           :
           But
           the
           Quakers
           Light
           is
           no
           more
           so
           by
           his
           Sillogism
           than
           
             I.
             N.
          
           is
           another
           kind
           of
           Being
           than
           he
           was
           made
           .
        
         
           After
           this
           kind
           of
           method
           
             I.
             N.
          
           hath
           treated
           the
           Quakers
           ,
           which
           is
           a
           Trick
           as
           himself
           says
           ,
           seemingly
           to
           prove
           something
           ,
           when
           really
           it
           proves
           nothing
           ;
           like
           his
           Egg-Sophistry
           ,
           
             Reflect
             .
             on
             the
             Cond
          
           &c.
           pag.
           56.
           
           The
           sequel
           will
           make
           this
           further
           appear
           ;
           by
           which
           we
           may
           see
           that
           some
           School-men-will
           venture
           at
           any
           thing
           ,
           rather
           than
           learn
           to
           deny
           themselves
           ;
           Self-Love
           ,
           Self-Will
           ,
           Self-Conceit
           ,
           &c.
           
           But
           above
           all
           ,
           't
           is
           Innocency
           God
           regards
           :
           Truth
           in
           the
           Inward
           parts
           he
           loves
           .
           'T
           is
           not
           what
           thou
           canst
           talk
           of
           ,
           but
           what
           thou
           and
           men
           are
           in
           the
           Covenant
           of
           Righteousness
           ,
           that
           renders
           thee
           and
           me
           ,
           and
           all
           men
           acceptable
           in
           the
           sight
           of
           God
           ,
           who
           will
           not
           give
           his
           Glory
           to
           another
           ,
           nor
           his
           Praise
           to
           Graven
           Images
           .
        
         
           There
           is
           one
           or
           two
           passages
           more
           in
           the
           close
           of
           I.
           N's
           Appendix
           ,
           which
           concerns
           me
           ,
           and
           requires
           my
           observation
           there
           ,
           having
           omitted
           it
           in
           my
           Answer
           .
        
         
           
             1
             st
             .
             He
             tells
             me
             ,
             
               'T
               is
               one
               thing
               to
               Answer
               the
               Book
               ,
               and
               another
               thing
               to
               answer
               the
               Man.
            
             I
             confess
             't
             is
             so
             ,
             but
             my
             Adversary
             has
             done
             
             neither
             ,
             truly
             and
             honestly
             ,
             but
             Sophistically
             and
             Injuriously
             ,
             as
             will
             appear
             by
             what
             follows
             ;
             for
             't
             is
             one
             thing
             to
             Charge
             ,
             and
             a
             nothing
             to
             Prove
             :
             His
             Answer
             required
             Proof
             ,
             and
             therein
             he
             is
             defective
             ,
             and
             his
             Argument
             fallacious
             .
          
           
             2
             d●y
             .
             He
             says
             ,
             
               He
               is
               not
               Ambitious
               of
               the
               last
               Word
               ,
               because
               wise
               men
               do
               not
               Iudge
               of
               the
               Issue
               of
               a
               Dispute
               by
               that
               measure
               .
            
             He
             is
             now
             like
             to
             be
             tryed
             ,
             whether
             he
             thinks
             his
             Answer
             carries
             that
             strength
             of
             Evidence
             ,
             as
             will
             incline
             him
             to
             put
             the
             Controversie
             upon
             that
             issue
             .
             He
             farther
             tells
             me
             ,
             
               that
               I
               may
               have
               the
               last
               Word
               if
               I
               please
               ;
               and
               the
               rather
               ,
            
             he
             says
             ,
             
               because
               he
               thinks
               't
               is
               all
               I
               am
               like
               to
               get
               by
               the
               Engagement
               with
               him
               .
            
          
        
         
           Here
           to
           pass
           by
           this
           Insult
           ,
           I
           must
           bear
           his
           Reproaches
           for
           Christ's
           sake
           ;
           for
           this
           I
           am
           sure
           I
           have
           gotten
           :
           As
           for
           other
           sort
           of
           Gains
           I
           must
           tell
           him
           plainly
           ,
           I
           expect
           none
           by
           Writing
           ;
           though
           perhaps
           my
           Adversary
           may
           ,
           and
           find
           his
           account
           in
           this
           world
           ,
           by
           preferment
           or
           otherwise
           :
           Therefore
           whatever
           end
           or
           aim
           he
           may
           have
           :
           What
           I
           have
           written
           is
           not
           either
           for
           the
           sake
           of
           Controversie
           ,
           or
           worldly
           advantage
           ,
           for
           I
           have
           no
           Market
           at
           the
           Stationers
           Shop
           ;
           but
           purely
           for
           Truth
           and
           Innocencies
           sake
           .
        
         
           Thus
           ,
           
             Friendly
             Reader
          
           ,
           I
           shall
           take
           my
           leave
           of
           thee
           ,
           and
           close
           my
           Epistle
           with
           this
           Intimation
           ;
           That
           if
           thou
           desirest
           to
           be
           Rightly
           informed
           concerning
           the
           Quakers
           Principle
           of
           the
           Divine
           Light
           ,
           which
           my
           present
           Adversary
           hath
           Villified
           and
           Reprehended
           ;
           for
           thy
           satisfaction
           of
           the
           Truth
           thereof
           ,
           viz.
           that
           
             I.
             N.
          
           hath
           so
           done
           ,
           I
           recommend
           thee
           to
           the
           following
           discourse
           :
           But
           for
           thy
           more
           general
           satisfaction
           ,
           to
           the
           Works
           of
           that
           deceased
           Servant
           of
           the
           Lord
           
             Robert
             Barclay
          
           ,
           where
           together
           in
           one
           Volumn
           thou
           art
           presented
           with
           many
           of
           the
           Doctrines
           and
           Principles
           of
           the
           aforesaid
           People
           ,
           as
           received
           ,
           believed
           ,
           and
           practised
           by
           all
           the
           gathered
           Churches
           of
           that
           People
           ,
           throughout
           the
           several
           parts
           of
           the
           World
           ,
           where
           God
           in
           his
           Providence
           hath
           alotted
           their
           habitations
           :
           But
           above
           all
           I
           commend
           thee
           to
           the
           Word
           of
           God
           in
           thy
           own
           Heart
           ,
           that
           is
           for
           a
           Light
           to
           thy
           Paths
           ;
           and
           conclude
           ,
           as
           I
           am
           Thine
           ,
           for
           the
           Truth
           's
           sake
           .
        
         
           
             R.
             V.
             
          
        
      
    
     
       
         
         
           Truth
           and
           Innocency
           defended
           ,
           &c.
           
        
         
           THe
           first
           thing
           I
           shall
           take
           notice
           of
           ,
           is
           ,
           his
           Character
           in
           his
           Title
           Page
           of
           Learned
           ,
           what
           his
           end
           is
           in
           giving
           it
           me
           ,
           I
           shall
           not
           determine
           ,
           but
           lest
           he
           should
           thereby
           greaten
           his
           Task
           ,
           and
           to
           undeceive
           the
           Reader
           ,
           I
           think
           fit
           to
           say
           ,
           I
           never
           pretended
           to
           more
           then
           a
           small
           stock
           of
           School-Learning
           :
           Whatever
           his
           design
           was
           ,
           I
           may
           truly
           say
           my
           Adversary
           has
           not
           more
           exceeded
           in
           that
           ,
           then
           he
           has
           allayed
           and
           lessened
           me
           in
           my
           Character
           ,
           of
           a
           Gentleman
           and
           Quaker
           opposing
           the
           one
           to
           the
           other
           ;
           as
           tho'
           to
           be
           a
           Quaker
           unquallified
           ,
           me
           to
           be
           a
           Gentleman
           ,
           which
           no
           ways
           commends
           his
           temper
           ,
           and
           breeding
           .
           Though
           from
           hence
           he
           makes
           me
           the
           object
           of
           his
           scorn
           ,
           Rendering
           me
           in
           these
           words
           ;
           
             A
             man
             of
             this
             sullen
             Tribe
             ,
             whose
             visible
             Ma●k
             and
             Character
             is
             Rusticity
             ,
          
           pag
           (
           2.
           )
           Doubtless
           the
           Disdain
           and
           Pride
           of
           his
           Heart
           was
           great
           ,
           for
           he
           no
           sooner
           dropt
           pretentions
           to
           temper
           his
           Spirit
           and
           govern
           his
           Pen
           ,
           but
           he
           fell
           into
           this
           extream
           and
           lavish
           abuse
           of
           a
           whole
           Society
           of
           People
           ,
           whom
           he
           Rails
           at
           in
           another
           place
           ,
           terming
           them
           a
           
             bitter
             foul
             Mouthed
             Sect
          
           ,
           pag.
           (
           19.
           )
        
         
           Whatever
           liberty
           he
           thought
           fit
           to
           allow
           himself
           in
           treating
           me
           ,
           whom
           he
           might
           think
           had
           affronted
           him
           :
           Common
           breeding
           and
           civility
           should
           have
           been
           a
           restraint
           upon
           him
           from
           direct
           Railing
           ,
           and
           venting
           his
           Scorn
           and
           Derision
           of
           the
           Party
           for
           no
           other
           Reason
           ,
           that
           I
           can
           perceive
           ,
           but
           because
           they
           cannot
           bow
           to
           him
           with
           Cap
           and
           Knee
           .
        
         
           The
           Extravagancies
           and
           personal
           Abuses
           which
           I
           observe
           in
           the
           forepart
           of
           his
           Treatise
           ,
           I
           take
           to
           be
           the
           effect
           of
           Impatiency
           ,
           under
           contradiction
           and
           want
           of
           Humility
           ,
           that
           should
           qualifie
           him
           to
           receive
           advice
           and
           counsel
           ;
           but
           the
           saying
           of
           the
           Wise
           Man
           is
           verified
           ,
           
             Reprove
             not
             a
             Scorner
             ,
             lest
             he
             hate
             thee
             :
             Rebuke
             a
             Wise
             man
             ,
             and
             he
             will
             love
             thee
             .
          
        
         
           The
           first
           20
           pages
           of
           his
           Treatise
           is
           made
           up
           with
           Aggravations
           of
           this
           kind
           ,
           occasioned
           by
           my
           Reflections
           on
           some
           passages
           in
           his
           Book
           ,
           entituled
           ,
           
             A
             Reflection
             on
             the
             Conduct
             of
             human
             Life
             ,
          
           &c.
           
           Wherein
           I
           then
           thought
           ,
           and
           still
           do
           ,
           he
           hath
           greatly
           abused
           the
           Quakers
           ,
           and
           misrepresented
           their
           Principle
           of
           the
           Divine
           Light
           ,
           which
           I
           apprehend
           was
           by
           me
           sufficiently
           manifested
           ,
           however
           by
           this
           occasion
           may
           now
           more
           fully
           appear
           .
        
         
           This
           induced
           me
           to
           use
           these
           expressions
           ,
           (
           viz.
           )
           That
           I
           was
           and
           still
           am
           pleased
           with
           all
           that
           tends
           to
           the
           propagation
           of
           Original
           &
           necessary
           Truth
           ,
           but
           rejoyce
           where
           I
           find
           it
           spring
           from
           an
           upright
           mind
           ,
           pure
           intention
           ,
           and
           clean
           vessel
           ;
           for
           whoso
           undertakes
           to
           reprehend
           the
           Intelligible
           Conduct
           of
           Human
           Life
           ,
           ought
           first
           to
           purge
           himself
           from
           the
           Irregularities
           of
           his
           Moral
           Conduct
           .
        
         
         
           This
           I
           confess
           implies
           a
           questioning
           his
           Sincerity
           ,
           and
           good
           Manners
           ,
           respecting
           the
           truth
           or
           falshood
           of
           his
           Assertions
           against
           the
           Quakers
           and
           their
           Principle
           ,
           without
           relation
           to
           what
           he
           seems
           to
           insinuate
           by
           it
           ,
           (
           viz.
           )
           a
           Charge
           against
           him
           for
           a
           loose
           and
           debauched
           Conversation
           ,
           which
           was
           not
           in
           my
           thoughts
           ,
           nor
           do
           I
           see
           any
           Just
           cause
           he
           has
           to
           take
           it
           so
           ,
           what
           I
           designed
           being
           otherwise
           .
           And
           with
           as
           much
           modesty
           I
           think
           as
           can
           well
           be
           exprest
           ,
           avoiding
           the
           Charge
           till
           I
           came
           to
           the
           perticular
           instances
           of
           his
           Misrepresentations
           and
           Unjust
           Reflections
           ,
           which
           I
           then
           proved
           ,
           and
           thereto
           refer
           .
        
         
           And
           if
           upon
           the
           whole
           it
           shall
           so
           appear
           to
           the
           Understanding
           and
           Consciences
           of
           the
           Readers
           ,
           
             I.
             N.
          
           hath
           already
           granted
           me
           his
           Ignorance
           of
           the
           Quakers
           Principles
           ,
           how
           little
           soever
           it
           otherwise
           concerned
           him
           to
           know
           them
           ,
           will
           not
           excuse
           his
           misrepresenting
           them
           ,
           consequently
           I
           hope
           he
           will
           grant
           his
           having
           so
           done
           ,
           will
           not
           only
           excuse
           ,
           but
           justifie
           me
           in
           charging
           it
           upon
           him
           ,
           provided
           I
           do
           it
           in
           a
           Christian
           frame
           and
           Spirit
           ,
           which
           is
           the
           next
           thing
           I
           have
           to
           observe
           ,
           (
           viz.
           )
        
         
           That
           
             I.
             N.
          
           charges
           me
           with
           a
           great
           deal
           of
           Passion
           and
           angry
           Resentment
           in
           my
           doing
           it
           ,
           as
           also
           Rudeness
           and
           Incivility
           and
           again
           that
           I
           fall
           foul
           of
           him
           in
           such
           a
           rude
           ,
           violent
           and
           passionate
           manner
           ,
           as
           is
           below
           the
           breeding
           of
           a
           Water-man
           :
           Here
           he
           misrepresents
           my
           temper
           ,
           seeing
           to
           be
           blunt
           and
           plain
           is
           one
           thing
           ,
           and
           to
           be
           rude
           ,
           violent
           and
           passionate
           is
           another
           ;
           I
           see
           not
           whence
           he
           fixes
           this
           Character
           on
           me
           of
           rude
           ,
           violent
           and
           passionate
           ,
           unless
           from
           a
           pretence
           of
           a
           Spiritual
           discerning
           ,
           because
           I
           have
           not
           used
           any
           scandalous
           or
           uncivil
           Language
           to
           occasion
           such
           a
           censure
           ,
           which
           I
           confess
           were
           a
           fault
           in
           me
           ,
           were
           I
           guilty
           of
           it
           ;
           But
           I
           have
           seriously
           considered
           of
           what
           I
           wrote
           ,
           the
           matter
           ,
           manner
           ,
           and
           design
           of
           it
           ;
           and
           am
           well
           satisfied
           I
           am
           innocent
           of
           this
           Charge
           ,
           having
           not
           dealt
           uncivilly
           or
           unfairly
           ,
           though
           down-right
           and
           plainly
           in
           my
           Language
           and
           Expressions
           ,
           God
           the
           Righteous
           Judge
           of
           Heaven
           and
           Earth
           that
           knows
           the
           secrets
           of
           all
           hearts
           ,
           and
           knows
           how
           much
           either
           he
           or
           I
           are
           concerned
           in
           those
           Scripture
           applications
           ,
           judge
           between
           him
           and
           me
           in
           this
           matter
           .
        
         
           I
           confess
           I
           treat
           him
           as
           an
           Adversary
           to
           the
           Truth
           ,
           but
           still
           justly
           ,
           and
           with
           more
           meekness
           and
           temper
           ,
           and
           I
           hope
           not
           less
           breeding
           then
           he
           hath
           done
           me
           ;
           and
           as
           for
           Rudeness
           and
           Incivility
           they
           have
           my
           natural
           aversion
           ,
           this
           I
           hope
           to
           make
           appear
           before
           I
           have
           done
           ,
           with
           my
           Remarks
           of
           his
           usage
           and
           Treament
           :
           If
           the
           Pride
           and
           Arrogancy
           of
           his
           mind
           hath
           rendred
           him
           impatient
           of
           contradiction
           and
           extream
           in
           his
           resentment
           ,
           he
           must
           blame
           himself
           for
           that
           :
           my
           words
           and
           stile
           are
           obvious
           ,
           as
           well
           as
           the
           hideous
           work
           he
           hath
           made
           with
           it
           ;
           He
           tells
           me
           ,
           
             he
             hopes
             he
             shall
             so
             govern
             his
             Pen
             ,
             that
             the
             Defense
             shall
             not
             be
             near
             so
             passionate
             as
             the
             Charge
             .
          
           What
           measure
           of
           Passion
           he
           hath
           used
           ,
           or
           doth
           allow
           himself
           ,
           I
           will
           not
           undertake
           to
           define
           ,
           but
           sure
           I
           am
           a
           great
           deal
           of
           that
           Rudeness
           and
           Scurrility
           ,
           besides
           the
           limits
           of
           ordinary
           decency
           he
           falsly
           charges
           me
           ,
           he
           is
           found
           in
           the
           practice
           of
           himself
           ,
           
           and
           to
           prove
           this
           ,
           I
           think
           it
           not
           sufficient
           to
           deduce
           it
           from
           the
           consequence
           of
           any
           Charge
           how
           false
           soever
           ,
           for
           though
           that
           may
           appear
           to
           me
           ,
           it
           may
           be
           a
           begging
           the
           Question
           from
           another
           ;
           wherefore
           I
           design
           to
           make
           a
           Recital
           of
           his
           very
           Terms
           and
           Language
           :
           But
           first
           I
           would
           observe
           that
           
             I.
             N.
          
           not
           meeting
           with
           those
           uncivil
           terms
           in
           mine
           ,
           which
           he
           imploys
           against
           me
           ,
           he
           quarrels
           with
           what
           hath
           been
           and
           is
           the
           practice
           of
           the
           Disciples
           and
           Followers
           of
           Christ
           throughout
           Ages
           ,
           and
           perhaps
           with
           his
           own
           practice
           too
           in
           some
           respect
           ,
           in
           putting
           People
           upon
           the
           examination
           of
           themselves
           ,
           whether
           they
           are
           not
           guilty
           of
           such
           breaches
           of
           Gods
           righteous
           Law
           ,
           as
           by
           Scripture-testimony
           may
           be
           applied
           to
           their
           consideration
           ,
           and
           oft-times
           to
           their
           very
           condition
           ,
           of
           which
           nature
           is
           my
           sober
           Expostulation
           ,
           grounded
           upon
           manifest
           error
           and
           abuse
           of
           a
           Society
           of
           People
           in
           that
           which
           most
           nearly
           concerns
           them
           ;
           for
           this
           cause
           it
           is
           he
           bespatters
           me
           and
           terms
           me
           a
           provoking
           and
           affronting
           Adversary
           :
           If
           this
           humor
           should
           have
           prevailed
           in
           the
           Apostles
           dayes
           ,
           what
           work
           would
           it
           have
           made
           with
           their
           Epistles
           ;
           not
           that
           I
           compare
           what
           I
           write
           to
           their
           Writings
           ,
           but
           the
           tendency
           being
           the
           same
           made
           up
           of
           Scripture
           quotations
           ,
           I
           may
           justly
           admire
           his
           treatment
           of
           me
           for
           it
           :
           would
           
             I.
             N.
          
           be
           pleased
           with
           his
           Auditors
           ,
           if
           when
           he
           takes
           the
           like
           freedom
           in
           the
           Pulpit
           to
           expostulate
           with
           them
           about
           any
           part
           of
           the
           ill
           conduct
           of
           human
           Life
           ,
           whereof
           he
           believes
           and
           in
           part
           knows
           many
           of
           them
           to
           be
           guilty
           ,
           and
           therefore
           quotes
           and
           applies
           Scripture
           suitable
           to
           their
           state
           and
           condition
           ,
           that
           any
           of
           them
           should
           rise
           up
           and
           catch
           him
           by
           the
           Throat
           ,
           or
           at
           least
           publickly
           quarrel
           at
           his
           Doctrine
           ,
           pretending
           he
           provokes
           and
           affronts
           them
           ,
           because
           as
           they
           apprehend
           he
           too
           closely
           applies
           it
           to
           them
           ?
           Yet
           this
           is
           the
           case
           betwixt
           me
           and
           
             I.
             N.
          
           whence
           he
           takes
           occasion
           thus
           evilly
           to
           treat
           me
           with
           such
           ill
           Language
           and
           Character
           as
           he
           hath
           done
           ;
           But
           suppose
           he
           may
           plead
           the
           Relation
           betwixt
           him
           and
           his
           Hearers
           differs
           ,
           they
           being
           under
           a
           civil
           Sanction
           :
           I
           grant
           that
           is
           a
           bond
           upon
           them
           ,
           but
           the
           Precepts
           of
           
             Christian
             Religion
          
           is
           greater
           ,
           and
           ought
           to
           be
           a
           bond
           upon
           all
           as
           well
           Priests
           as
           People
           ,
           who
           ought
           to
           be
           in
           such
           a
           frame
           and
           humility
           of
           mind
           ,
           as
           would
           render
           them
           fit
           to
           learn
           as
           well
           as
           teach
           ;
           I
           perceive
           a
           contrary
           humor
           in
           
             I.
             N.
          
           which
           makes
           me
           consider
           what
           the
           Reason
           should
           be
           ,
           whether
           a
           contempt
           of
           the
           Instrument
           as
           not
           learned
           enough
           ,
           or
           from
           a
           natural
           aversion
           to
           reproof
           ,
           heightned
           by
           a
           Reflection
           on
           his
           own
           station
           ,
           I
           will
           not
           determine
           ,
           sure
           I
           am
           that
           the
           abuse
           in
           his
           former
           ,
           with
           the
           aggravation
           and
           misgoverned
           temper
           he
           hath
           shewn
           in
           this
           latter
           Treatise
           ,
           discovers
           a
           want
           of
           Rectitude
           of
           Will
           and
           Affections
           ,
           however
           his
           Understanding
           be
           .
        
         
           And
           now
           having
           so
           far
           insisted
           upon
           ,
           and
           discovered
           the
           subject
           &
           occasion
           of
           this
           offence
           and
           treatment
           thereon
           ,
           I
           conceive
           my
           sober
           application
           of
           Scripture
           doctrine
           to
           him
           ,
           respecting
           the
           Evil
           of
           those
           Snares
           and
           Temptations
           
           of
           the
           Enemy
           I
           apprehend
           him
           fallen
           into
           ,
           as
           well
           as
           personal
           Injuries
           and
           Abuses
           I
           find
           him
           guilty
           of
           ,
           will
           vindicate
           my
           undertaking
           ;
           and
           though
           I
           should
           be
           severe
           in
           my
           Censure
           ,
           provided
           it
           be
           true
           and
           well
           grounded
           ,
           it
           will
           no
           ways
           lessen
           or
           violate
           my
           Charity
           ,
           no
           more
           then
           it
           would
           his
           or
           any
           bodies
           else
           when
           under
           the
           like
           concern
           ;
           having
           thus
           said
           ,
           I
           think
           I
           have
           removed
           the
           stress
           of
           his
           Objection
           against
           my
           treatment
           of
           him
           to
           his
           own
           Door
           .
           And
           here
           it
           may
           not
           be
           amiss
           to
           instance
           one
           perticular
           passage
           of
           mine
           ,
           and
           shew
           the
           use
           he
           hath
           made
           of
           it
           ,
           by
           which
           the
           rest
           may
           be
           judged
           ,
           upon
           occasion
           of
           his
           Ignominious
           Reflection
           on
           the
           Quakers
           in
           rendering
           them
           
             dark
             ,
             aukward
             ,
             untoward
             and
             unprincipled
             in
             the
             way
             of
             representing
             their
             Principle
             (
             viz.
             )
             the
             Light
             within
             ,
             thereby
             discrediting
             one
             of
             the
             noblest
             Theories
             in
             the
             World.
          
           I
           apply
           to
           him
           some
           Scripture-Texts
           ,
           perticularly
           that
           of
           the
           18
           th
           of
           Matthew
           ,
           where
           our
           Lord
           and
           Saviour
           Christ
           exhorts
           his
           Disciples
           to
           avoid
           offending
           one
           of
           the
           little
           Ones
           that
           believed
           in
           him
           ,
           charging
           them
           ,
           Vers.
           10.
           
           
             Take
             heed
             that
             ye
             despise
             not
             one
             of
             the
             little
             Ones
             :
          
           And
           from
           thence
           I
           proceed
           and
           say
           ,
           I
           fear
           thou
           art
           guilty
           in
           this
           perticular
           ,
           (
           viz.
           )
           of
           despising
           the
           Testimony
           of
           God
           in
           this
           Age
           through
           the
           meanness
           of
           the
           Instruments
           :
           consider
           what
           is
           said
           ,
           Thess.
           4.8
           .
           
             He
             therefore
             that
             despiseth
             ,
             despiseth
             not
             Man
             ,
             but
             God
             who
             hath
             also
             given
             unto
             us
             his
             holy
             Spirit
             .
          
        
         
           
           This
           
             I
             N.
          
           is
           pleased
           to
           term
           a
           Charge
           
             that
             savours
             strongly
             of
             a
             Spirit
             of
             detraction
          
           :
           Does
           it
           so
           ?
           I
           think
           not
           ;
           But
           can
           he
           see
           a
           Mote
           in
           my
           Eye
           ,
           and
           not
           the
           Beam
           in
           his
           own
           ?
           What
           ?
           Is
           his
           Ignominious
           Reflection
           (
           aforesaid
           )
           on
           a
           whole
           Society
           of
           People
           at
           once
           ?
           No
           Detraction
           .
           But
           he
           goes
           on
           ,
           and
           calls
           it
           
             a
             blasphemous
             piece
             of
             Arrogance
          
           :
           But
           why
           ?
           the
           reason
           he
           gives
           ,
           The
           Quakers
           are
           not
           equally
           inspired
           with
           the
           Apostles
           :
           I
           know
           no
           body
           pretends
           they
           are
           ;
           does
           it
           therefore
           follow
           they
           are
           not
           divinely
           inspired
           at
           all
           ;
           and
           if
           they
           be
           ,
           that
           it
           is
           a
           blasphemous
           piece
           of
           Arrogance
           to
           make
           the
           despising
           of
           the
           Quakers
           the
           same
           with
           despising
           Christ
           ;
           surely
           no
           :
           He
           confesses
           himself
           if
           that
           be
           proved
           ,
           (
           viz.
           )
           That
           they
           are
           divinely
           inspired
           ,
           he
           shall
           allow
           of
           the
           Expression
           till
           then
           ;
           
           he
           begs
           me
           not
           to
           be
           angry
           ,
           if
           he
           tells
           me
           it
           puts
           him
           in
           mind
           of
           a
           Story
           .
           Now
           this
           Blasphemous
           piece
           of
           Arrogance
           he
           charges
           me
           with
           ,
           is
           reduced
           to
           this
           Question
           ,
           whether
           the
           Quakers
           are
           divinely
           inspired
           or
           not
           ?
           It
           is
           a
           wonder
           to
           me
           that
           a
           man
           of
           his
           professed
           Principle
           should
           doubt
           it
           ,
           seeing
           he
           says
           the
           Divine
           Logos
           ,
           or
           Light
           within
           ,
           is
           the
           great
           and
           universal
           Oracle
           lodged
           in
           every
           mans
           Breast
           ,
           and
           that
           in
           it
           are
           hid
           all
           the
           Treasures
           of
           Wisdom
           and
           Knowledge
           .
        
         
           
           And
           in
           his
           Postscript
           ,
           
             That
             it
             is
             no
             special
             priviledge
             ,
             but
             the
             common
             and
             universal
             benefit
             of
             all
             men
             ,
             yea
             of
             all
             the
             Intelligent
             Creation
             ,
             who
             all
             se
             and
             understand
             in
             this
             Light
             of
             God.
          
           Again
           he
           says
           ,
           
             I
             do
             not
             appropriate
             this
             Divine
             Light
             to
             Moral
             and
             Spiritual
             things
             ,
             but
             extend
             it
             as
             far
             
             as
             all
             Truth
             ,
             yea
             as
             far
             as
             all
             that
             is
             Intelligible
             ,
             which
             I
             suppose
             to
             be
             perceived
             and
             understood
             in
             this
             Divine
             Light
             ,
          
           &c.
           
           Now
           I
           query
           ,
           is
           not
           Divine
           Inspiration
           included
           in
           this
           Principle
           ,
           in
           which
           are
           hid
           all
           the
           Treasures
           of
           Wisdom
           and
           Knowledge
           ?
           and
           is
           it
           not
           intelligible
           Truth
           ?
           and
           if
           Intelligible
           ,
           is
           it
           not
           dispensed
           and
           conveyed
           to
           Man
           ,
           through
           his
           Principle
           lodged
           in
           every
           mans
           breast
           ,
           which
           extends
           as
           far
           as
           all
           Truth
           ,
           whereby
           it
           is
           perceived
           and
           understood
           ;
           why
           then
           may
           not
           the
           Quakers
           be
           pertakers
           of
           Divine
           Inspiration
           as
           well
           as
           others
           ,
           seeing
           it
           is
           necessary
           for
           all
           true
           Christians
           to
           know
           and
           experience
           :
           
             There
             is
             a
             Spirit
             in
             man
             ,
          
           said
           Elihu
           ,
           
             and
             the
             Inspiration
             of
             the
             Almighty
             giveth
             understanding
             ,
          
           Job
           32.8
           .
           And
           by
           the
           Lithurgy
           of
           the
           
             Church
             of
             England
          
           all
           are
           instructed
           to
           pray
           for
           it
           ,
           which
           shews
           it
           is
           attainable
           ,
           as
           appears
           by
           the
           Collect
           in
           these
           Words
           ;
           Lord
           ,
           
           
             from
             whom
             all
             good
             things
             do
             come
             ,
             grant
             us
             thy
             humble
             Servants
             ,
             that
             by
             thy
             Holy
             Inspiration
             we
             may
             think
             those
             things
             that
             be
             good
             ,
             and
             by
             thy
             Merciful
             guiding
             may
             perform
             the
             same
             through
             our
             Lord
             Iesus
             Christ.
          
           Again
           ,
           Right
           Judgment
           in
           all
           things
           by
           the
           Holy
           Spirit
           prayed
           for
           .
           
           
             God
             who
             at
             this
             time
             didst
             teach
             the
             Hearts
             of
             thy
             faithful
             People
             ,
             by
             sending
             to
             them
             the
             Light
             of
             thy
             holy
             Spirit
             ;
             grant
             us
             by
             the
             same
             Spirit
             to
             have
             a
             right
             Iudgment
             in
             all
             things
             ,
             and
             evermore
             to
             rejoyce
             in
             thy
             holy
             Comforts
             ,
          
           &c.
           
           Again
           ,
           the
           Holy
           Spirit
           prayed
           for
           by
           the
           Church
           of
           England
           to
           direct
           in
           all
           things
           .
           
           
             O
             God
             ,
             for
             asmuch
             as
             without
             thee
             we
             are
             not
             able
             to
             please
             thee
             ,
             mercifully
             grant
             that
             thy
             Holy
             Spirit
             may
             in
             all
             things
             direct
             and
             Rule
             our
             Hearts
             through
             Iesus
             Christ
             our
             Lord.
          
           Again
           in
           the
           Epistle
           ,
           
             Be
             not
             drunk
             with
             Wine
             wherein
             is
             Excess
             ,
          
           
           
             but
             be
             filled
             with
             the
             Spirit
             ,
             speaking
             to
             your selves
             in
             Psalms
             ,
             and
             Hymns
             ,
             and
             Spiritual
             Songs
             ,
             &c.
             Ephes.
          
           5.15
           .
           I
           have
           been
           the
           more
           perticular
           in
           these
           Collections
           ,
           to
           shew
           that
           Divine
           Inspiration
           and
           the
           Guidings
           of
           the
           Spirit
           is
           not
           only
           attainable
           ,
           but
           a
           necessary
           Christian
           qualification
           ,
           which
           some
           ignorantly
           imagining
           the
           contrary
           ,
           are
           ready
           to
           deride
           the
           Quakers
           for
           pretending
           to
           ,
           whilst
           they
           pray
           for
           it
           themselves
           ;
           but
           perhaps
           my
           Adversary
           may
           be
           of
           the
           mind
           of
           one
           of
           his
           Coat
           ,
           who
           lately
           told
           me
           the
           Quakers
           are
           no
           Christians
           ,
           because
           not
           baptized
           ,
           meaning
           not
           being
           done
           unto
           according
           as
           the
           Law
           requires
           ,
           (
           viz.
           )
           Sprinkled
           with
           a
           little
           Water
           in
           the
           Face
           from
           off
           one
           of
           their
           Hands
           ,
           and
           signed
           with
           the
           Sign
           of
           the
           Cross
           ;
           consequently
           the
           despising
           of
           them
           ,
           he
           may
           think
           is
           not
           to
           be
           reckoned
           as
           despising
           of
           Christ.
           
        
         
           By
           his
           Story
           of
           the
           Oxford
           Schollar
           pumping
           a
           Quaker
           ,
           I
           am
           inclined
           to
           believe
           ,
           from
           what
           I
           have
           heard
           of
           the
           extravagant
           and
           notorious
           .
           Abuses
           ,
           and
           obsceen
           carriages
           and
           behaviour
           of
           many
           of
           the
           said
           Schollars
           towards
           the
           Quakers
           at
           the
           time
           of
           their
           Religious
           Exercise
           in
           the
           Worship
           of
           God
           ;
           That
           it
           is
           not
           improbable
           but
           this
           might
           be
           on
           the
           same
           account
           ,
           or
           
           for
           some
           testimony
           against
           their
           Lewdness
           and
           Prophaneness
           ;
           and
           if
           so
           ,
           consider
           ,
           is
           it
           not
           an
           encouragement
           to
           a
           Lewd
           Crew
           to
           commit
           the
           Like
           Rudeness
           as
           have
           been
           practised
           upon
           the
           Quakers
           when
           they
           find
           it
           tickles
           the
           fancy
           ,
           and
           affords
           a
           pleasant
           Jest
           to
           a
           fellow
           of
           their
           Colledge
           .
        
         
           Whatever
           he
           thinks
           of
           his
           Story
           ,
           I
           am
           sure
           he
           hath
           made
           an
           ill
           application
           of
           it
           to
           me
           ,
           and
           worse
           to
           the
           Texts
           of
           Scripture
           I
           quoted
           him
           ,
           forasmuch
           as
           it
           tends
           to
           make
           void
           the
           Doctrine
           of
           Christ
           Jesus
           implyed
           in
           the
           25
           th
           of
           Matthew
           ,
           (
           viz
           )
           
             That
             which
             is
             done
             to
             his
             little
             Ones
             ,
             he
             takes
             as
             done
             unto
             himself
             :
          
           And
           dare
           he
           say
           that
           the
           Quakers
           ,
           who
           fears
           God
           and
           work
           Righteousness
           ,
           though
           they
           have
           not
           been
           sprinkled
           with
           Water
           from
           any
           of
           their
           Hands
           ,
           nor
           none
           else
           ,
           are
           not
           of
           the
           number
           of
           Christ's
           little
           Ones
           that
           believe
           in
           him
           ?
           And
           consequently
           dare
           he
           say
           ,
           that
           they
           are
           not
           included
           in
           that
           Exhortation
           before
           mentioned
           ?
           Matth.
           18.10
           .
           And
           if
           they
           are
           ,
           what
           means
           and
           whereto
           tends
           the
           Language
           and
           Character
           he
           hath
           given
           them
           before
           mentioned
           .
        
         
           I
           might
           here
           proceed
           to
           examine
           distinctly
           every
           Objection
           of
           his
           and
           my
           application
           of
           Scripture
           to
           his
           consideration
           ,
           with
           observation
           of
           his
           Treatment
           thereon
           ,
           as
           in
           the
           foregoing
           instance
           ,
           but
           I
           design
           not
           to
           give
           my self
           nor
           the
           Reader
           that
           trouble
           .
        
         
           Therefore
           shall
           content
           my self
           briefly
           to
           touch
           on
           several
           perticulars
           ,
           and
           shew
           the
           reason
           and
           occasion
           of
           my
           Queries
           to
           him
           wherewith
           he
           is
           so
           much
           offended
           ;
           and
           I
           question
           not
           but
           my
           so
           doing
           will
           justifie
           my
           design
           in
           quoting
           the
           Scriptures
           with
           which
           he
           is
           so
           highly
           provoked
           and
           affronted
           .
        
         
           I
           query
           ,
           hath
           not
           Unrighteousness
           entred
           in
           through
           Self-love
           and
           esteem
           ,
           which
           blinds
           the
           Eye
           and
           causes
           the
           Tongue
           to
           speak
           unrighteous
           things
           ?
           Is
           not Self
           exalted
           to
           sit
           in
           the
           Temple
           of
           God
           ?
           &c.
           
        
         
           The
           occasion
           and
           reason
           of
           these
           Queries
           ,
           is
           his
           manifest
           abuse
           of
           the
           Quakers
           ,
           both
           in
           misrepresenting
           their
           Principle
           and
           villifying
           and
           reproaching
           them
           ,
           and
           that
           not
           only
           in
           the
           aforementioned
           Terms
           of
           
             dark
             ,
             aukward
          
           and
           untoward
           ,
           but
           in
           rendring
           them
           in
           general
           
             grosly
             ignorant
          
           ,
           as
           being
           neither
           Rational
           nor
           Intelligible
           in
           their
           account
           of
           their
           Light
           within
           ,
           because
           they
           have
           not
           reduced
           it
           to
           such
           a
           Philosophical
           Notion
           as
           he
           affects
           ,
           viz.
           The
           
             Omnifo●mity
             of
             the
             Ideal
             World
          
           ,
           though
           at
           the
           same
           time
           he
           says
           ,
           
             They
             confirm
             it
             with
             the
             Authority
             of
             St.
          
           John
           
             's
             Gospel
          
           .
        
         
           Is
           not
           the
           consequence
           of
           this
           a
           manifest
           over-valuing
           his
           own
           Notion
           and
           wa●
           of
           explaining
           the
           Light
           within
           beyond
           and
           above
           the
           dictates
           of
           the
           Holy
           Spirit
           ,
           wherewith
           the
           holy
           Evangelist
           was
           divinely
           inspired
           and
           instructed
           ;
           and
           does
           not
           this
           spring
           from
           Self-love
           and
           esteem
           ?
           and
           does
           not
           that
           blind
           the
           Eye
           ,
           and
           cause
           the
           Tongue
           to
           speak
           unrighteous
           things
           ?
           and
           when
           self
           love
           and
           esteem
           gets
           up
           ,
           where
           does
           it
           sit
           but
           in
           the
           Temple
           of
           God
           ;
           might
           I
           not
           hence
           say
           ,
           art
           thou
           not
           decking
           thy self
           with
           thy
           corrupt
           Wisdom
           ,
           which
           is
           the
           forbidden
           Fruit
           ,
           and
           will
           prove
           folly
           
           in
           the
           end
           ;
           by
           corrupt
           Wisdom
           ,
           I
           mean
           not
           as
           he
           wrongly
           insinuates
           Human
           Learning
           in
           gross
           ,
           but
           the
           querking
           Wit
           and
           unsanctified
           Reason
           of
           man
           in
           the
           mis-use
           or
           abuse
           of
           it
           .
           Something
           like
           this
           is
           his
           own
           Phrase
           on
           himself
           ,
           viz.
           his
           unlucky
           fancy
           ,
           pag.
           4.
           where
           he
           makes
           a
           scoff
           at
           me
           about
           the
           Light
           within
           ,
           in
           these
           words
           ,
           viz.
           
             That
             he
             has
             exchanged
             his
             cold
             Quaking
             sit
             for
             a
             hot
             one
             ,
             and
             that
             the
             Light
             within
             is
             turned
             into
             a
             Flame●
          
           The
           bare
           mentioning
           of
           which
           shall
           suffice
           ,
           being
           a
           plain
           discovery
           of
           his
           frothy
           Wit
           and
           corrupt
           Wisdom
           ,
           which
           is
           farther
           manifested
           in
           his
           charge
           against
           the
           Quakers
           ,
           in
           his
           Postscript
           ,
           where
           he
           taxes
           their
           making
           use
           of
           those
           Divine
           Words
           and
           Expressions
           of
           Iohn
           the
           holy
           Evangelist
           ,
           in
           confirmation
           of
           their
           Principle
           of
           the
           Light
           within
           ,
           as
           loose
           and
           canting
           ,
           and
           which
           I
           say
           looks
           too
           much
           like
           Prophanenss
           ;
           and
           all
           this
           joyned
           with
           as
           possitive
           as
           uncharitable
           assertion
           ,
           
             viz.
             That
             they
             understand
             neither
             the
             Light
             they
             profess
             ,
             nor
             St.
          
           John's
           Gospel
           ,
           was
           the
           occasion
           of
           some
           other
           Queries
           ,
           viz.
           What
           art
           thou
           O
           Man
           ,
           that
           boas●eth
           thy self
           ?
           Art
           thou
           wiser
           then
           thy
           Maker
           ,
           whose
           Wisdom
           hath
           brought
           forth
           and
           taught
           his
           People
           those
           expressions
           ?
           Canst
           thou
           by
           searching
           find
           out
           God
           or
           the
           Almighty
           ●●to
           perfection
           ?
           I
           tell
           thee
           nay
           ,
           and
           here
           without
           pretending
           to
           be
           Prophet
           ,
           I
           might
           and
           did
           say
           that
           God
           would
           confound
           his
           Wisdom
           ,
           and
           bring
           to
           nought
           his
           Understanding
           wherein
           it
           was
           exalted
           ,
           I
           pray
           God
           he
           may
           witness
           it
           in
           mercy
           to
           him
           .
           This
           general
           villifying
           and
           reproaching
           Charge
           against
           the
           Quakers
           ,
           I
           have
           termed
           an
           evil
           Presumption
           ,
           and
           what
           if
           I
           had
           said
           Blasphemy
           against
           ●ome
           that
           dwell
           in
           Heaven
           ;
           is
           there
           not
           such
           a
           thing
           ?
           and
           may
           not
           the
           Quakers
           ,
           as
           many
           of
           them
           as
           truly
           love
           and
           fear
           God
           ,
           and
           work
           Righteousness
           in
           the
           Earth
           be
           of
           the
           number
           that
           dwell
           in
           Heaven
           .
           How
           dare
           he
           then
           say
           ,
           or
           how
           can
           he
           say
           truly
           of
           the
           many
           thousands
           he
           knows
           not
           ,
           that
           they
           neither
           understand
           the
           Light
           they
           profess
           nor
           St.
           
           Iohn's
           Gospel
           ,
           without
           blasting
           their
           Fame
           ?
           hence
           it
           is
           that
           I
           take
           occasion
           to
           say
           ,
           that
           it
           is
           not
           a
           light
           thing
           to
           speak
           evil
           of
           things
           one
           understands
           not
           ,
           much
           less
           wilfully
           to
           blast
           the
           fame
           of
           God's
           Name
           and
           Work
           in
           the
           Earth
           ,
           in
           and
           by
           his
           People
           :
           I
           did
           not
           say
           he
           did
           it
           wilfully
           ,
           therein
           he
           wrongs
           my
           expression
           ,
           but
           I
           desire
           he
           may
           not
           .
           I
           behold
           the
           danger
           he
           is
           in
           ,
           because
           Gods
           ways
           agree
           not
           with
           mans
           ways
           and
           conceited
           Wisdom
           and
           Notions
           ,
           which
           his
           Wisdom
           from
           above
           ●ver
           did
           and
           will
           confound
           .
        
         
           This
           Judgment
           is
           Just
           and
           Righteous
           ,
           and
           will
           stand
           for
           God
           over
           the
           heads
           of
           all
           such
           who
           villify
           and
           reproach
           his
           People
           in
           the
           use
           of
           those
           Divine
           Words
           and
           Expressions
           his
           wisdom
           teacheth
           ,
           and
           in
           opposition
           thereto
           exalts
           the
           words
           of
           their
           own
           wisdom
           ,
           viz.
           the
           wisdom
           of
           this
           world
           which
           is
           corrupt
           ,
           and
           which
           God
           hath
           made
           foolish
           ;
           wherefore
           the
           Apostle
           Paul
           in
           his
           first
           Epistle
           to
           the
           Corinthians
           ,
           professes
           his
           Preaching
           was
           not
           with
           enticing
           Words
           of
           mans
           Wisdom
           ,
           but
           in
           the
           demonstration
           of
           the
           Spirit
           and
           of
           Power
           ,
           that
           their
           Faith
           should
           not
           stand
           in
           the
           wisdom
           of
           men
           ,
           but
           in
           the
           Power
           of
           God.
           
        
         
         
           I
           now
           come
           to
           observe
           the
           ill
           use
           and
           perversion
           
             I.
             N.
          
           hath
           made
           of
           my
           sence
           of
           corrupt
           Wisdom
           ,
           which
           I
           think
           I
           have
           sufficiently
           explained
           upon
           the
           aforementioned
           Query
           ,
           (
           viz.
           )
           Art
           thou
           not
           decking
           thy self
           with
           thy
           corrupt
           Wisdom
           ?
        
         
           By
           it
           he
           is
           pleased
           at
           first
           to
           say
           ,
           he
           supposes
           I
           must
           mean
           Philosophy
           ,
           and
           the
           study
           of
           Arts
           and
           Sciences
           ,
           which
           again
           more
           possitively
           he
           says
           ,
           I
           will
           needs
           have
           to
           be
           Corrupt
           Wisdom
           and
           the
           Forbidden
           Fruit
           ,
           though
           I
           no
           where
           say
           so
           ,
           nor
           intend
           so
           ,
           nor
           is
           reasonably
           to
           be
           implied
           from
           my
           words
           :
           Upon
           this
           Supposition
           of
           his
           own
           framing
           ,
           he
           sets
           himself
           a
           wondering
           who
           should
           make
           me
           ,
           who
           am
           my self
           ,
           as
           he
           says
           ,
           a
           Schollar
           ,
           condemn
           all
           Human
           Learning
           in
           gross
           ,
           under
           the
           name
           of
           Cor●●pt
           Wisdom
           ,
           and
           blame
           him
           for
           decking
           himself
           with
           it
           ,
           and
           all
           with
           design
           to
           bring
           me
           under
           a
           Delemma
           .
           Concluding
           he
           hath
           fastened
           this
           upon
           me
           ,
           he
           presently
           makes
           use
           of
           it
           to
           a
           Contradiction
           of
           my self
           .
           Citing
           my
           words
           ,
           pag.
           10.
           of
           
             Iust
             Repreh
          
           .
           &c.
           viz.
           That
           the
           Divine
           Light
           assists
           the
           Natural
           Faculties
           of
           the
           Soul
           in
           the
           attainment
           of
           ,
           I
           say
           Necessary
           Arts
           and
           Sciences
           ;
           but
           he
           has
           left
           out
           the
           Word
           Necessary
           .
           One
           would
           think
           from
           hence
           he
           should
           have
           concluded
           that
           I
           intended
           something
           else
           by
           Corrupt
           Wisdom
           ,
           namely
           the
           unsanctified
           Wit
           and
           Reason
           of
           the
           unregenerate
           man
           ,
           which
           would
           exalt
           it self
           to
           Act
           and
           Judge
           about
           Divine
           and
           Supernatural
           things
           ,
           and
           not
           simply
           Human
           Learning
           ,
           &c.
           in
           gross
           ;
           but
           he
           proceeds
           upon
           his
           mistaken
           Position
           ,
           and
           says
           ,
        
         
           
           
             What
             does
             the
             Divine
             Light
             assist
             the
             Natural
             Faculties
             of
             the
             Soul
             in
             the
             attianment
             of
             Corrupt
             Wisdom
             ,
             and
             such
             as
             will
             prove
             Folly
             in
             the
             end
             ?
             Can
             that
             Wisdom
             be
             corrupt
             that
             is
             taught
             by
             the
             assistance
             of
             the
             Divine
             Light
             ,
             or
             is
             that
             Light
             to
             be
             esteemed
             whose
             Instructions
             are
             so
             corrupt
             ?
          
        
         
           Who
           sees
           not
           the
           fallacy
           of
           this
           corrupt
           way
           of
           arguing
           ,
           (
           viz.
           )
           drawing
           possitive
           Conclusions
           from
           Suppositions
           ;
           nay
           false
           Premises
           ,
           which
           removed
           ,
           the
           whole
           Argument
           falls
           to
           the
           ground
           as
           impertinent
           ,
           and
           not
           true
           in
           the
           sence
           wherein
           the
           Question
           is
           concerned
           ;
           however
           he
           proceeds
           to
           query
           ,
           
             How
             are
             these
             things
             consistant
             ,
             unless
          
           Mr.
           Vickris
           
             will
             be
             understood
             not
             of
             condemning
             Human
             Learning
             in
             general
             as
             corrupt
             ,
             but
             only
             of
             that
             which
             is
             the
             object
             of
             my
             perticular
             Study
             ;
             but
             what
             if
             I
             will
             be
             under
             neither
             ,
             seeing
             my
             Words
             are
             general
             ,
             and
             has
             no
             relation
             to
             either
             one
             or
             the
             other
             ;
             is
             there
             not
             a
             better
             sence
             of
             corrupt
             Wisdom
             ,
             namely
             what
             I
             have
             defined
             it
          
           ?
           Here
           he
           manifestly
           again
           begs
           the
           Question
           ,
           and
           supposing
           the
           Words
           will
           not
           hold
           to
           be
           understood
           of
           Human
           Learning
           ,
           in
           general
           as
           corrupt
           ,
           he
           would
           reduce
           it
           to
           the
           object
           of
           his
           perticular
           Study
           ,
           that
           so
           if
           he
           failed
           of
           bringing
           me
           under
           a
           contradiction
           to
           my self
           in
           the
           former
           ,
           he
           might
           at
           least
           under
           the
           other
           Delemma
           ,
           (
           viz.
           )
           of
           condemning
           the
           perticular
           Matter
           of
           his
           Study
           as
           corrupt
           ,
           and
           so
           guilty
           of
           an
           ignorant
           and
           foolish
           Censure
           ;
           is
           this
           arguing
           like
           a
           Philosopher
           ,
           or
           is
           it
           not
           rather
           Sophistical
           and
           Quibling
           ?
        
         
         
           To
           draw
           towards
           a
           Conclusion
           of
           this
           part
           ,
           it
           is
           to
           be
           observed
           that
           where
           I
           have
           been
           concerned
           in
           a
           Reprehension
           of
           his
           unjust
           Reflections
           ,
           Censoriousness
           and
           Uncharity
           to
           many
           thousands
           .
           
             I.
             N.
          
           overlooks
           all
           that
           ,
           and
           to
           use
           his
           own
           phrase
           ,
           wipes
           his
           Mouth
           as
           though
           he
           had
           done
           no
           wrong
           ,
           but
           received
           all
           ,
           thus
           referring
           all
           to
           himself
           ,
           he
           complains
           of
           my
           Uncharitableness
           ,
           reflects
           upon
           my
           treatment
           of
           him
           in
           the
           foregoing
           Expostulations
           ,
           joyned
           with
           the
           quotations
           of
           divers
           Scriptures
           soberly
           offered
           to
           his
           considerations
           .
           Now
           what
           is
           the
           meaning
           of
           all
           th●s
           ,
           but
           blaming
           me
           for
           blaming
           him
           ,
           taxing
           my
           Charity
           for
           taxing
           his
           ?
           and
           what
           is
           the
           Result
           of
           the
           whole
           ,
           but
           this
           ,
           Either
           he
           has
           given
           occasion
           by
           Villifying
           ,
           Reproaching
           ,
           Misrepresenting
           and
           evilly
           Entr●ating
           the
           Quakers
           ;
           or
           he
           has
           not
           ?
           That
           he
           has
           ,
           I
           refer
           to
           the
           foregoing
           recited
           Passages
           with
           what
           follows
           .
        
         
           As
           to
           the
           terms
           and
           Language
           of
           I.
           N's
           Reflections
           wherewith
           he
           dresses
           my
           treatment
           of
           him
           ,
           I
           take
           to
           be
           the
           effect
           of
           Intemperancy
           and
           extream
           Resentment
           the
           worse
           in
           him
           for
           his
           pretentions
           to
           the
           contrary
           ;
           He
           falsly
           says
           ,
           
             The
             Quakers
             do
             not
             pretend
             to
             the
             external
             Civilities
             either
             of
             Language
             or
             Behaviour
             ,
             but
             rather
             seems
             to
             distinguish
             themselves
             by
             an
             opposite
             Rusticity
             in
             each
          
           ;
           Meaning
           as
           I
           apprehend
           ,
           their
           refusing
           to
           give
           flattering
           Titles
           ,
           and
           using
           impropper
           Language
           of
           You
           to
           a
           single
           Person
           ,
           with
           having
           mens
           person
           in
           admiration
           for
           advantage
           ,
           cringing
           and
           worshiping
           them
           with
           Cap
           and
           Knee
           ,
           seeking
           Honour
           one
           of
           another
           ,
           which
           being
           not
           the
           Honour
           that
           comes
           from
           God
           :
           The
           Quakers
           believe
           that
           the
           true
           external
           Civilities
           ,
           either
           of
           Language
           or
           Behaviour
           ,
           consists
           not
           herein
           ;
           but
           in
           Humility
           ,
           and
           subjection
           to
           Superiors
           ,
           Love
           ,
           Meekness
           ,
           Gentleness
           ,
           Patience
           and
           Long-suffering
           towards
           all
           ;
           and
           this
           the
           Quakers
           not
           only
           pretends
           to
           ,
           but
           practices
           ;
           
             I.
             N.
          
           pretends
           to
           the
           same
           ,
           and
           highly
           recommends
           Civillity
           ,
           Breeding
           ,
           Decency
           of
           Language
           ,
           a
           quiet
           and
           passive
           temper
           of
           Spirit
           .
           But
           let
           us
           compare
           the
           following
           Catalogue
           of
           some
           of
           his
           Railing
           and
           scoffing
           Terms
           ,
           personal
           Reflections
           ,
           and
           Rude
           Language
           ,
           and
           see
           how
           they
           agree
           with
           the
           aforesaid
           Marks
           .
        
         
           
           Seeing
           he
           says
           ,
           pag.
           (
           19.
           )
           Had
           he
           deserved
           such
           Treatment
           from
           me
           ,
           it
           would
           not
           have
           consisted
           with
           my
           Christian
           pretences
           to
           give
           it
           him
           ,
           but
           should
           have
           suffered
           rather
           ,
           and
           returned
           Good
           for
           Evil.
           Here
           he
           may
           make
           a
           Reflect
           Act
           ,
           and
           see
           himself
           as
           in
           a
           Glass
           ,
           how
           defective
           he
           hath
           
           been
           in
           practising
           this
           Doctrine
           ,
           and
           how
           ill
           he
           hath
           maintained
           the
           Character
           he
           Recommends
           .
           Also
           how
           extreamly
           partial
           he
           hath
           been
           to
           himself
           in
           Re-criminating
           me●
           for
           whilst
           he
           admires
           what
           a
           rude
           and
           uneducated
           Pen
           I
           write
           with
           ,
           he
           plainly
           shews
           his
           blind
           side
           was
           turned
           to
           what
           he
           was
           doing
           himself
           :
           I
           might
           here
           again
           apply
           a
           certain
           Text
           of
           Scripture
           to
           him
           ,
           but
           finding
           he
           takes
           a
           great
           offence
           thereat
           ,
           rendering
           me
           a
           provoking
           and
           affronting
           Adversary
           for
           so
           doing
           ,
           I
           shall
           forbear
           .
        
         
           There
           is
           one
           thing
           more
           I
           have
           to
           remark
           ,
           before
           I
           finish
           this
           part
           of
           his
           Treatise
           ,
           and
           that
           has
           still
           relation
           to
           the
           great
           pretence
           he
           makes
           to
           Breeding
           and
           Charity
           ,
           though
           I
           think
           I
           have
           sufficiently
           shewed
           by
           the
           foregoing
           Language
           of
           his
           ,
           a
           true
           Epitome
           of
           what
           sort
           his
           is
           :
           I
           cannot
           but
           observe
           one
           other
           perticular
           instance
           of
           both
           ,
           where
           he
           gives
           the
           Quakers
           this
           Character
           ,
           
           as
           is
           before
           noted
           ,
           (
           viz.
           )
           
             A
             Bitter
             foul
             mouthed
             Sect
          
           ;
           and
           then
           says
           ,
           
             What
             the
             temper
             of
             this
             Gentleman
             is
             in
             his
             Conversation
             ,
             I
             know
             not
             ;
             but
             if
             he
             governs
             his
             Tongue
             no
             better
             then
             he
             does
             his
             Pen
             ,
             and
             't
             is
             strange
             if
             ●e
             should
             ,
             I
             think
             it
             would
             be
             a
             Blessing
             both
             to
             himself
             and
             others
             if
             be
             were
             speechless
          
           ;
           By
           the
           way
           ,
           I
           hope
           it
           will
           be
           found
           better
           governed
           then
           his
           .
        
         
           O
           Rare
           instance
           of
           Charity
           ;
           had
           these
           expressions
           dropt
           from
           any
           other
           then
           a
           Clergy-man
           ,
           Ignorance
           and
           Passion
           might
           have
           pleaded
           for
           an
           allay
           with
           me
           :
           It
           is
           no
           wonder
           if
           he
           be
           angry
           at
           the
           Quakers
           ,
           &
           call
           them
           a
           Bitter
           foul
           mouthed
           Sect
           ,
           I
           apprehend
           no
           other
           reason
           for
           it
           ,
           but
           because
           they
           have
           from
           time
           to
           time
           set
           forth
           the
           Persecutions
           and
           Cruelties
           ,
           excited
           and
           acted
           by
           some
           sort
           of
           men
           ,
           for
           the
           Peaceable
           Exercise
           of
           their
           Religion
           ,
           in
           whose
           Jaws
           .
           God
           hath
           put
           a
           Hook
           ,
           otherwise
           it
           is
           but
           too
           manifest
           they
           would
           be
           found
           in
           the
           same
           Practices
           again
           :
           And
           what
           is
           it
           now
           become
           so
           dangerous
           to
           question
           a
           Clergy-man's
           Civillity
           and
           Sincerity
           in
           Language
           ,
           and
           Treatment
           of
           the
           Quakers
           ,
           that
           it
           would
           be
           a
           mercy
           if
           such
           a
           one
           were
           Speechless
           :
           Would
           he
           have
           me
           struck
           dumb
           ,
           or
           my
           Tongue
           cut
           out
           ?
           God
           be
           thanked
           ,
           he
           hath
           neither
           power
           for
           the
           one
           nor
           the
           other
           ;
           if
           he
           had
           ,
           it
           were
           greatly
           to
           be
           suspected
           my
           Right
           hand
           would
           go
           next
           .
        
         
           As
           to
           my
           Conversation
           ,
           it
           is
           known
           amongst
           my
           Neighbours
           and
           Acquaintance
           ,
           but
           more
           perticularly
           to
           the
           Lord
           ,
           for
           the
           honour
           of
           whose
           Name
           I
           have
           been
           more
           concerned
           ,
           then
           for
           all
           worldly
           Honour
           ,
           Interest
           and
           Esteem
           amongst
           men
           ,
           for
           whose
           sake
           I
           have
           been
           made
           able
           to
           suffer
           hard
           things
           ;
           and
           grant
           him
           ,
           it
           is
           the
           Principle
           of
           the
           Quakers
           rather
           to
           turn
           the
           other
           Cheek
           ,
           than
           smite
           again
           ;
           but
           this
           does
           not
           bar
           them
           from
           a
           sober
           Vindication
           of
           their
           Innocency
           ,
           and
           Representation
           of
           their
           Injuries
           
           and
           Abuses
           ,
           both
           of
           Person
           and
           Principle
           ;
           this
           is
           not
           inconsistent
           with
           returning
           Good
           for
           Evil
           ,
           a
           practice
           the
           Quakers
           acknowledge
           as
           a
           Christian
           Duty
           ,
           and
           are
           and
           have
           been
           found
           in
           ;
           for
           as
           the
           Lord
           hath
           forgiven
           them
           much
           ,
           I
           know
           no
           People
           have
           had
           more
           to
           forgive
           ,
           and
           none
           more
           ready
           to
           shew
           it
           upon
           Repentance
           :
           Having
           thus
           far
           appeared
           for
           the
           vindication
           of
           my
           Innocency
           and
           Character
           as
           a
           
             Christian
             Quaker
          
           ,
           I
           shall
           bear
           the
           Remainder
           of
           his
           Reproaches
           ,
           contenting
           my self
           with
           the
           better
           part
           of
           my
           Task
           ,
           viz.
           the
           defence
           of
           the
           Quakers
           Principle
           of
           the
           Divine
           Light
           of
           Christ
           Jesus
           ,
           and
           so
           far
           as
           I
           am
           concerned
           therein
           ,
           to
           clear
           it
           from
           my
           Adversaries
           Calumnies
           .
        
         
           I
           think
           it
           necessary
           in
           the
           first
           place
           ,
           to
           acquaint
           the
           Reader
           ,
           that
           whatever
           faculty
           J.
           N.
           has
           of
           spinning
           out
           matters
           of
           Religious
           Controversie
           to
           a
           fine
           Thread
           ,
           reducing
           them
           to
           a
           Philosophical
           Notion
           ,
           and
           great
           nicety
           of
           distinction
           ,
           I
           have
           not
           ,
           neither
           do
           affect
           it
           ,
           nor
           do
           I
           apprehend
           the
           naked
           simple
           Truth
           requires
           so
           much
           Artifice
           to
           define
           it
           .
        
         
           The
           two
           first
           passages
           he
           objects
           to
           is
           ,
           1
           st
           ,
           The
           use
           I
           make
           of
           some
           Expressions
           of
           his
           ,
           as
           implying
           a
           sort
           of
           Confession
           to
           the
           Quakers
           Principle
           ,
           
           and
           that
           the
           difference
           lay
           only
           in
           explaining
           it
           ,
           and
           that
           defect
           the
           Quakers
           Ignorance
           .
           His
           Words
           are
           ,
           
             If
             the
             Quakers
             understood
             their
             own
             Notion
             ,
             and
             knew
             how
             to
             explain
             it
             ,
             and
             into
             what
             Principles
             to
             resolve
             it
             ,
             it
             would
             not
             very
             much
             differ
             from
             mine
          
           :
           Postscript
           ,
           pag.
           (
           183.
           )
           Hereupon
           he
           he
           queries
           ,
           
             Does
             it
             therefore
             follow
             that
             I
             confess
             the
             Truth
             of
             the
             Quakers
             Principle
             of
             the
             Light
             ,
             because
             I
             allow
             the
             Notion
             in
             it self
             to
             be
             true
             when
             rightly
             understood
          
           ?
           —
           I
           answer
           ,
           Yes
           ;
           for
           the
           Notion
           is
           one
           thing
           ,
           and
           the
           Mode
           and
           Method
           of
           explaining
           it
           is
           another
           .
           The
           general
           Notion
           of
           the
           Existence
           of
           one
           God
           the
           Creator
           of
           all
           things
           ,
           is
           a
           true
           Notion
           ,
           and
           a
           defect
           in
           explaining
           it
           will
           not
           destroy
           the
           truth
           of
           that
           Notion
           .
           
           He
           queries
           again
           ,
           
             Does
             the
             general
             truth
             of
             any
             Notion
             ,
             rightly
             stated
             ,
             infer
             the
             Truth
             of
             this
             or
             that
             perticular
             way
             of
             explaining
             it
             .
          
           I
           answer
           ,
           No
           ,
           upon
           the
           same
           reason
           of
           difference
           :
           The
           truth
           of
           the
           Notion
           is
           objectively
           manifested
           ,
           and
           received
           by
           Faith
           ,
           but
           the
           Explanations
           of
           it
           may
           vary
           ,
           according
           to
           the
           differing
           Capacities
           and
           Reasonings
           of
           men
           ;
           His
           instance
           of
           the
           Solifidian
           and
           Epicurean
           reaches
           not
           the
           case
           ,
           because
           their
           difference
           with
           their
           Adversaries
           arises
           from
           the
           ambiguity
           in
           the
           Proposition
           it self
           ,
           and
           not
           from
           the
           Modes
           of
           Explanation
           :
           There
           is
           no
           Ambiguity
           assigned
           in
           the
           proposition
           it self
           ,
           viz.
           The
           Divine
           Light
           within
           ,
           
             I.
             N.
          
           and
           the
           Quakers
           both
           agreeing
           ,
           that
           it
           is
           the
           
             Divine
             Logos
          
           ,
           according
           to
           Iohn
           the
           Evangelist
           ,
           though
           they
           may
           differ
           in
           the
           explanation
           of
           it
           .
        
         
           The
           second
           is
           ,
           
           that
           I
           complain
           against
           him
           for
           not
           quoting
           the
           Quakers
           own
           words
           and
           Authors
           ,
           in
           representing
           their
           
           Principles
           ,
           and
           I
           think
           not
           without
           Reason
           ;
           my
           Words
           are
           as
           follows
           ,
           Whoso
           undertakes
           to
           confute
           the
           Principles
           of
           any
           People
           ,
           ought
           to
           take
           them
           up
           ,
           and
           state
           them
           rightly
           and
           honestly
           according
           as
           they
           are
           believed
           and
           owned
           by
           themselves
           ,
           quoting
           their
           own
           Words
           and
           Authors
           ,
           and
           not
           barely
           as
           he
           conceives
           and
           imagines
           them
           to
           be
           ,
           as
           suiting
           his
           design
           .
        
         
           To
           this
           
             I.
             N.
          
           answers
           ,
           
             I
             thought
             I
             might
             trust
             my
             Memory
             so
             far
             as
             to
             represent
             their
             Sence
             ;
             But
             I
             say
             there
             is
             a
             danger
             of
             varying
             or
             warping
             from
             their
             sence
             ,
             where
             the
             Vnderstanding
             presides
             the
             Memory
             ,
             the
             Iudgment
             is
             fixed
             from
             a
             conceived
             Notion
             ,
             without
             regard
             to
             the
             Words
             and
             Expressions
             of
             the
             Authors
             themselves
             ,
             
             in
             representing
             their
             Principles
             .
          
           He
           objects
           to
           this
           ,
           that
           I
           have
           not
           brought
           so
           much
           as
           one
           single
           Citation
           out
           of
           any
           
             Quakerish
             Writer
          
           ,
           as
           he
           terms
           it
           ,
           to
           disprove
           the
           Representation
           of
           their
           Principle
           given
           by
           him
           .
           What
           then
           ?
           I
           apprehend
           it
           was
           not
           necessary
           ,
           having
           before
           on
           another
           occasion
           effectually
           done
           it
           out
           of
           R.
           B's
           Apology
           ,
           first
           Edition
           .
           
           Besides
           ,
           the
           matter
           having
           relation
           to
           mis●epresentation
           of
           Principles
           ,
           and
           not
           Testimonies
           ,
           it
           was
           sufficient
           to
           deny
           it
           ,
           asserting
           the
           Quakers
           Faith
           in
           opposition
           thereto
           ,
           according
           to
           Scripture
           ,
           Reason
           and
           Consequence
           .
           He
           tells
           me
           ,
           
             'T
             is
             one
             thing
             to
             propose
             ,
             and
             another
             thing
             to
             prove
             .
          
           I
           readily
           grant
           it
           him
           ,
           and
           believe
           he
           finds
           it
           so
           ,
           by
           the
           stress
           he
           is
           forced
           to
           put
           on
           undue
           Implication
           and
           Consequence
           ;
           But
           let
           me
           tell
           him
           his
           Propositions
           not
           being
           by
           way
           of
           Query
           ,
           but
           possitive
           Assertions
           concerning
           a
           Peoples
           Principle
           ,
           and
           that
           not
           in
           their
           own
           Words
           ,
           but
           his
           Construction
           and
           Sence
           ,
           required
           more
           Evidence
           in
           exposing
           ,
           then
           a
           presumption
           upon
           his
           Integrity
           in
           representing
           them
           .
           However
           the
           matter
           in
           Question
           now
           is
           ,
           whether
           he
           hath
           given
           a
           true
           account
           of
           their
           Principle
           or
           not
           ,
           which
           is
           the
           chief
           thing
           to
           be
           considered
           ,
           and
           my
           present
           business
           to
           examine
           .
        
         
           
           J.
           N.
           asserts
           ,
           
             The
             Quakers
             usually
             talk
             of
             this
             Light
             within
             as
             of
             some
             Divine
             Communication
             and
             Manifestation
             ,
             (
             only
             .
             )
          
           By
           this
           assertion
           I
           conclude
           he
           represents
           the
           Quakers
           to
           own
           the
           Light
           within
           to
           be
           an
           accident
           ,
           and
           not
           a
           substantial
           inherent
           Principle
           of
           divine
           excellen●y
           ;
           I
           shall
           gently
           pass
           by
           his
           discant
           upon
           the
           word
           Inherent
           ,
           which
           though
           it
           be
           not
           used
           as
           an
           attribute
           strictly
           ,
           belonging
           to
           this
           Substance
           ,
           yet
           Omnipresence
           is
           ;
           and
           this
           word
           Inherent
           bearing
           a
           relative
           sence
           of
           the
           nearness
           or
           presence
           of
           that
           Substance
           to
           our
           minds
           ,
           is
           not
           such
           an
           ill
           suited
           Term
           as
           he
           would
           make
           it
           :
           This
           construction
           of
           his
           words
           
             Communication
             and
             Manifestation
             (
             only
          
           )
           to
           be
           an
           accident
           he
           endeavours
           to
           evade
           ,
           
           by
           lessening
           the
           weight
           of
           my
           Argument
           from
           the
           first
           of
           Iohn
           the
           Evangelist
           ;
           but
           before
           I
           consider
           that
           ,
           I
           shall
           pursue
           my
           conclusion
           ,
           viz.
           that
           he
           makes
           the
           Quakers
           Light
           to
           be
           an
           accident
           :
           It
           is
           obvious
           his
           words
           
             Communication
             and
             Manifestation
             (
             only
          
           )
           
           is
           opposed
           to
           the
           Divine
           Substance
           it self
           ,
           as
           the
           formal
           and
           immediate
           object
           of
           our
           Faith
           and
           Knowledge
           ;
           in
           which
           sence
           the
           Quakers
           profess
           and
           own
           the
           Light
           :
           but
           Communication
           and
           Manifestation
           (
           only
           )
           is
           a
           created
           effect
           ,
           and
           consequently
           neither
           the
           formal
           object
           in
           the
           sence
           aforesaid
           ,
           nor
           indeed
           the
           efficient
           cause
           of
           our
           illumination
           ;
           but
           the
           illumination
           it self
           ,
           which
           being
           the
           product
           of
           some
           previous
           Agent
           ,
           can
           amount
           to
           no
           more
           then
           an
           accident
           ,
           which
           differs
           from
           a
           Substance
           ,
           as
           the
           effect
           from
           the
           cause
           .
        
         
           Having
           thus
           distinguished
           upon
           the
           Proposition
           ,
           I
           see
           no
           reason
           
             I.
             N.
          
           has
           to
           fault
           ,
           either
           my
           Conclusion
           or
           Argument
           ,
           from
           the
           first
           of
           Iohn
           ,
           that
           
             the
             Life
             of
             the
             Word
             is
             the
             Light
             of
             men
             ,
          
           and
           my
           inferring
           from
           thence
           that
           it
           is
           a
           Substance
           ;
           considering
           he
           confesses
           the
           Word
           ,
           and
           the
           Life
           of
           the
           Word
           to
           be
           real
           Substances
           ,
           and
           that
           it
           must
           be
           granted
           the
           Life
           is
           the
           Light
           ;
           
             I
             am
             the
             Light
             of
             the
             World
             ,
          
           said
           Christ
           Jesus
           ;
           
             he
             that
             followeth
             me
             shall
             not
             walk
             in
             Darkness
             ,
             but
             have
             the
             Light
             of
             Life
             ,
          
           John
           8.12
           .
           These
           (
           viz.
           )
           Light
           and
           Darkness
           are
           of
           contrary
           Powers
           ,
           really
           ,
           and
           not
           fantastically
           exprest
           ,
           consequently
           this
           Light
           must
           be
           a
           Divine
           Substance
           in
           opposition
           to
           an
           Accident
           ;
           As
           to
           I.
           N's
           distinction
           between
           Efficiently
           and
           Formally
           ,
           as
           applied
           to
           the
           Light
           ,
           I
           think
           it
           over-nice
           ,
           because
           he
           makes
           the
           Light
           in
           both
           respects
           the
           cause
           of
           our
           Illumination
           ;
           the
           one
           as
           the
           enlightner
           of
           our
           Understanding
           ,
           the
           other
           as
           the
           object
           of
           our
           Conception
           ;
           and
           what
           's
           the
           difference
           more
           then
           in
           the
           Mode
           or
           Form
           of
           expression
           ,
           seeing
           in
           both
           senses
           he
           must
           needs
           be
           understood
           to
           infer
           the
           Light
           to
           be
           a
           Real
           Substance
           ?
           And
           forasmuch
           as
           he
           hath
           at
           length
           granted
           me
           the
           Quakers
           make
           the
           Light
           to
           be
           so
           too
           ,
           
           viz.
           a
           real
           Substance
           ;
           let
           him
           not
           henceforth
           say
           ,
           they
           talk
           of
           it
           as
           a
           divine
           communication
           and
           manifestation
           (
           only
           ,
           )
           which
           term
           (
           Only
           )
           whatever
           he
           thinks
           of
           it
           ,
           or
           however
           subtilly
           he
           seeks
           to
           evite
           ,
           it
           is
           exclusive
           of
           substance
           in
           general
           ,
           upon
           the
           explication
           and
           reason
           I
           have
           given
           ,
           and
           consequently
           a
           misrepresentation
           of
           their
           Principle●
           like
           as
           if
           he
           should
           say
           ,
           the
           Gospel
           (
           which
           is
           the
           Power
           of
           God
           to
           Salvation
           )
           were
           (
           only
           )
           a
           Declaration
           of
           good
           things
           ;
           would
           not
           this
           be
           exclusive
           of
           the
           Power
           ,
           which
           is
           the
           Substance
           ?
        
         
           
             I.
             N.
          
           says
           ,
           
           
             Though
             it
             be
             too
             plain
             to
             be
             denyed
             ,
             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
          
           ;
           for
           which
           he
           quotes
           the
           following
           passage
           out
           of
           R.
           B's
           
             Apol.
             pag.
          
           133.
           
           
             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
             divisable
             into
             Parts
             and
             Measures
             ,
             as
             being
             a
             most
             pure
             simple
             Beeing
             ;
             void
             of
             all
             composition
             and
             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
             ;
             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
             nourished
             into
             Eternal
             Life
             .
          
           I
           observe
           that
           R.
           B's
           Position
           is
           so
           clear
           ,
           and
           well
           applied
           with
           Arguments
           ,
           that
           what
           he
           asserts
           he
           doth
           at
           the
           same
           time
           in
           effect
           prove
           ,
           by
           evident
           Reason
           ,
           and
           Invincible
           Consequence
           ;
           which
           I
           perceive
           
             I.
             N.
          
           in
           his
           own
           words
           had
           neither
           cause
           nor
           mind
           to
           dispute
           .
        
         
           Now
           the
           Question
           is
           not
           ,
           whether
           the
           Quakers
           believe
           the
           Light
           to
           be
           a
           Real
           and
           Spiritual
           Substance
           ,
           but
           what
           they
           believe
           this
           Substance
           is
           ;
           and
           here
           if
           he
           expects
           I
           should
           follow
           him
           in
           his
           Philosophical
           Notions
           ,
           and
           explanation
           of
           this
           Principle
           ,
           he
           will
           find
           himself
           mistaken
           ;
           for
           that
           's
           besides
           my
           Province
           ,
           nor
           have
           I
           so
           learned
           Christ
           ,
           but
           according
           to
           the
           Testimony
           of
           Holy
           Writ
           ,
           and
           Language
           of
           the
           Holy
           Ghost
           therein
           revealed
           ;
           I
           may
           treat
           something
           of
           it●
           believing
           it
           is
           a
           great
           Presumption
           ,
           and
           unjustifiable
           Curiosity
           in
           any
           man
           ,
           to
           dive
           farther
           into
           this
           Mystery
           then
           what
           God
           hath
           ,
           or
           doth
           please
           to
           reveal
           ;
           And
           yet
           it
           is
           a
           greater
           Presumption
           ,
           and
           I
           can
           hardly
           forbear
           calling
           it
           Prophane
           ,
           to
           deride
           and
           vilifie
           those
           Holy
           Words
           and
           Expressions
           in
           the
           mouthes
           of
           his
           People
           ,
           which
           God
           hath
           been
           pleased
           to
           make
           use
           of
           ,
           to
           reveal
           himself
           by
           ;
           and
           prefer
           others
           which
           his
           Spirit
           hath
           not
           taught
           ;
           if
           my
           Adversary
           shall
           still
           think
           it
           adviseable
           to
           continue
           this
           practice
           of
           rendering
           such
           Scripture-Language
           ,
           loose
           and
           canting
           ,
           I
           shall
           leave
           him
           to
           the
           Reproof
           and
           Judgment
           of
           that
           Spirit
           ,
           which
           in
           time
           will
           be
           found
           too
           wise
           and
           strong
           for
           him
           .
        
         
           We
           believe
           that
           this
           Divine
           Light
           is
           Christ
           Jesus
           ,
           the
           Son
           of
           Gods
           love
           to
           lost
           man
           ;
           the
           ingrafted
           Word
           ,
           the
           same
           that
           became
           Flesh
           ,
           and
           that
           dwelleth
           in
           the
           Saints
           ,
           Iohn
           1.14
           .
           
             The
             Word
             became
             Flesh
             ,
             and
             pitched
             his
             Tent
             in
             us
             ;
             who
             is
             from
             Everlasting
             ,
             the
             Second
          
           Adam
           ,
           
             or
             Lord
             from
             Heaven
             ,
             the
             quickening
             Spirit
             ,
          
           1
           Cor.
           15.45
           ,
           47.
           
           
             Who
             is
             the
             Image
             of
             the
             Invisible
             God
             ,
             the
             first
             Born
             of
             every
             Creature
             ,
             by
             whom
             all
             things
             were
             created
             ,
             and
             for
             him
             ,
          
           1
           Col.
           1.15
           ,
           16.
           
           And
           therefore
           he
           is
           in
           all
           things
           ;
           though
           with
           respect
           to
           operation
           ,
           as
           I
           observed
           formerly
           ,
           after
           a
           di●ferent
           manner
           and
           measure
           ;
           We
           believe
           him
           to
           be
           the
           Propitiation
           and
           Sacrifice
           for
           the
           Sins
           of
           the
           whole
           World
           ,
           the
           Mediator
           and
           Intercessor
           betwixt
           God
           and
           man
           ,
           even
           the
           Man
           Christ
           Jesus
           ,
           1
           Tim.
           2.5
           .
           Then
           which
           ,
           there
           is
           no
           other
           Name
           under
           Heaven
           given
           amongst
           men
           ,
           whereby
           we
           must
           be
           saved
           ,
           Acts
           4.12
           .
           That
           though
           this
           blessed
           Name
           (
           viz.
           )
           
             Christ
             Iesus
          
           signifying
           the
           anointed
           Saviour
           ,
           having
           relation
           to
           his
           
             Heavenly
             Manhood
          
           ,
           which
           he
           
           took
           upon
           ,
           is
           distinguished
           from
           the
           Word
           or
           Logos
           ,
           as
           't
           is
           God
           himself
           in
           the
           abstract
           ,
           or
           as
           precisely
           taken
           ,
           yet
           we
           do
           not
           thereby
           divide
           him
           from
           his
           intire
           Immediate
           Union
           ,
           and
           Being
           as
           God
           in
           himself
           ,
           blessed
           for
           ever
           more
           ,
           Phil.
           2.6
           ,
           7.
           
           No
           more
           then
           the
           Apostle
           Paul
           in
           1
           Cor.
           11.3
           .
           
             And
             the
             Head
             of
             every
             man
             is
             Christ
             ,
             and
             the
             Head
             of
             Christ
             is
             God.
             Paul
          
           in
           this
           place
           must
           needs
           intend
           the
           Man
           Christ
           ;
           and
           this
           agrees
           with
           what
           Christ
           said
           of
           himself
           ;
           
             My
             Father
             is
             greater
             then
             I
             ,
          
           John
           14.28
           .
           And
           this
           also
           agrees
           with
           the
           Confession
           of
           the
           Christian
           Faith
           set
           forth
           in
           the
           Lithurgy
           of
           the
           Church
           of
           England
           ;
           viz.
           
           
             The
             right
             Faith
             is
             ,
             that
             we
             believe
             ,
             and
             confess
             ,
             that
             the
             Lord
             Jesus
             Christ
             ,
             the
             Son
             of
             God
             ,
             is
             God
             and
             Man
             ,
             equal
             to
             the
             Father
             ,
             as
             touching
             his
             Godhead
             ,
             and
             inferiour
             to
             the
             Father
             as
             touching
             his
             Manhood
             ,
             who
             although
             he
             be
             God
             and
             Man
             ,
             yet
             he
             is
             not
             two
             ,
             but
             one
             Christ
             ,
             one
             not
             by
             conversion
             of
             the
             Godhead
             into
             Flesh
             ,
             but
             taking
             of
             the
             Manhood
             into
             God
             ,
             &c.
             
          
           I
           have
           been
           the
           more
           perticular
           in
           reciting
           this
           Confession
           ,
           foreseeing
           I
           may
           have
           occasion
           to
           make
           use
           of
           it
           before
           I
           finish
           this
           Reply
           .
        
         
           Having
           made
           this
           digression
           ,
           and
           thus
           truly
           stated
           our
           Faith
           and
           perswasion
           concerning
           this
           Divine
           Principle
           of
           the
           Light
           within
           ,
           what
           it
           is
           ;
           I
           shall
           consider
           I.
           N's
           objections
           against
           it
           ,
           grounded
           upon
           the
           aforementioned
           quotation
           out
           of
           R.
           B's
           Apol.
           133.
           
        
         
           By
           these
           words
           of
           R.
           B's
           Position
           (
           viz.
           )
           
             By
             the
             Seed
             ,
             Grace
             ,
             Word
             of
             God
             and
             Light
             ,
             we
             understand
             not
             the
             proper
             Essence
             and
             Nature
             of
             God
             ,
             precisely
             taken
             ,
             and
             he
             gives
             the
             Reasons
             ,
             which
             I
             need
             not
             repeat●
             but
             we
             understand
             a
             Spiritual
             ,
             Heavenly
             ,
             and
             Invisible
             Principle
             ,
             in
             which
             God
             as
             Father
             ,
             Son
             and
             Spirit
             dwells
             .
          
           That
           which
           
             Iohn
             Norris
          
           infers
           from
           hence
           is
           ,
           that
           
             R.
             B.
             makes
             the
             Light
             ,
             though
             a
             Substance
             ,
             not
             the
             same
             with
             ,
             but
             really
             distinct
             from
             the
             Substance
             or
             Essence
             of
             God.
             
          
        
         
           This
           Consequence
           as
           so
           laid
           down
           ,
           I
           deny
           ,
           as
           being
           injurious
           to
           R.
           B's
           sence
           ,
           for
           though
           he
           says
           the
           Light
           ,
           &c.
           wherewith
           every
           man
           is
           enlightned
           ,
           and
           hath
           a
           measure
           of
           it
           ,
           &c.
           is
           not
           the
           proper
           Essence
           and
           Nature
           of
           God
           Precisely
           taken
           ,
           (
           as
           in
           its
           own
           intire
           fulness
           ;
           )
           It
           is
           manifest
           by
           his
           following
           words
           ,
           he
           understands
           or
           intends
           the
           Deity
           or
           Godhead
           it self
           in
           the
           abstract
           ,
           as
           he
           was
           and
           is
           everlastingly
           in
           himself
           ,
           a
           most
           pure
           simple
           Being
           ,
           void
           of
           all
           Composition
           or
           Division
           ,
           as
           he
           well
           observes
           ;
           I
           may
           add
           incomprehensible
           dwelling
           in
           the
           Light
           ,
           which
           no
           man
           can
           approach
           unto
           ,
           
             whom
             no
             man
             hath
             seen
             ,
             or
             can
             see
             ,
          
           1
           Tim.
           6.16
           .
           And
           again
           ,
           
             No
             man
             hath
             seen
             God
             at
             any
             time
             ;
             the
             only
             begotten
             Son
             which
             is
             in
             the
             Bosom
             of
             the
             Father
             he
             hath
             declared
             him
             ,
          
           John
           1.18
           .
           and
           6.46
           .
           And
           
             God
             it
             said
             to
             be
             in
             the
             Light
             ,
          
           1
           John
           1.7
           .
           And
           therefore
           God
           as
           so
           considered
           ,
           and
           precisely
           taken
           ,
           in
           his
           proper
           Essence
           ,
           Nature
           and
           Fulness
           dwelling
           in
           himself
           cannot
           be
           properly
           said
           to
           be
           mans
           Light
           otherwise
           than
           in
           and
           through
           the
           Mediator
           ,
           he
           being
           so
           inapproachable
           as
           before
           ;
           For
           the
           same
           
           Divine
           Being
           ,
           which
           
             covereth
             himself
             with
             Light
             as
             with
             a
             Garment
             ,
          
           Psal.
           104.2
           .
           dwells
           in
           the
           Light
           ,
           dwells
           in
           his
           Son
           our
           blessed
           Lord
           ,
           Christ
           Jesus
           ,
           
             who
             is
             in
             the
             Father
             ,
             and
             the
             Father
             in
             him
          
           ;
           whom
           the
           Father
           hath
           sent
           ,
           and
           who
           (
           in
           Gods
           divine
           Light
           )
           
             is
             come
             a
             Light
             into
             the
             World
             ,
             that
             whosoever
             believeth
             on
             him
             ,
             should
             not
             abide
             in
             Darkness
             ,
          
           John
           12.46
           .
           Here
           
             God
             is
             in
             Christ
             reconciling
             the
             World
             unto
             himself
             ,
          
           2
           Cor.
           5.19
           .
           And
           Christ
           is
           Light
           Approachable
           and
           Communicable
           in
           measure
           to
           the
           Children
           of
           men
           :
           To
           him
           God
           
             hath
             not
             given
             the
             Spirit
          
           (
           or
           Light
           thereof
           )
           
             by
             measure
          
           ,
           John
           3.33
           .
           But
           
             unto
             every
             one
             of
             us
             is
             given
             Grace
             according
             to
             the
             measure
             of
             the
             Gift
             of
             Christ
             ,
          
           Ephes.
           4.7
           .
           Thus
           God
           in
           Christ
           ,
           as
           with
           relation
           to
           his
           manifestation
           ,
           to
           us
           ,
           and
           in
           us
           ,
           is
           distinguished
           ,
           but
           not
           divided
           from
           the
           proper
           Essence
           and
           Nature
           of
           God
           himself
           ,
           precisely
           taken
           :
           (
           But
           R.
           B's
           supposing
           the
           measure
           of
           the
           Light
           or
           Seed
           of
           God
           ,
           as
           in
           man
           ,
           not
           the
           Essence
           of
           God
           precisely
           taken
           ,
           implies
           it
           may
           be
           in
           some
           sence
           taken
           to
           be
           the
           Essence
           and
           Nature
           of
           God
           ;
           )
           And
           this
           is
           doubtless
           what
           R.
           B.
           intended
           ,
           and
           is
           all
           that
           can
           be
           fairly
           deduced
           from
           his
           Words
           ,
           and
           not
           what
           
             I.
             N.
          
           infers
           ,
           that
           he
           makes
           the
           Light
           not
           the
           same
           ,
           but
           a
           distinct
           Substance
           from
           the
           Substance
           or
           Essence
           of
           God
           ;
           and
           this
           is
           manifest
           in
           R.
           B's
           explanation
           of
           this
           Spiritual
           ,
           Heavenly
           and
           Invisible
           Principle
           ,
           in
           which
           God
           ,
           as
           Father
           ,
           Son
           and
           Spirit
           dwells
           ,
           that
           he
           understands
           Christ
           the
           Heavenly
           Man
           by
           
             Vehiculum
             Dei
          
           ,
           and
           
             the
             Spiritual
             Body
             of
             Christ
             ,
             the
             Flesh
             and
             Blood
             of
             Christ
             which
             came
             down
             from
             Heaven
          
           ;
           which
           is
           all
           one
           thing
           ,
           and
           represent
           Christ
           ,
           of
           which
           all
           the
           Saints
           do
           feed
           ,
           and
           are
           thereby
           nourished
           unto
           Eternal
           Life
           ,
           as
           may
           be
           read
           at
           large
           in
           the
           6
           th
           of
           Iohn
           the
           Evangelist
           ,
           where
           Christ
           perceiving
           his
           Disciples
           to
           murmur
           at
           this
           as
           a
           hard
           saying
           ,
           which
           they
           understood
           not
           ,
           he
           explains
           what
           he
           meant
           by
           his
           Flesh
           and
           Blood
           ,
           viz.
           
             It
             is
             the
             Spirit
             that
             quickneth
             ,
             the
             Flesh
             profiteth
             nothing
             ;
             the
             Words
             that
             I
             speak
             unto
             you
             they
             are
             Spirit
             ,
             and
             they
             are
             Life
             ,
          
           John
           6.63
           .
           From
           whence
           it
           follows
           that
           R.
           B.
           makes
           the
           Spiritual
           and
           Heavenly
           Principle
           to
           be
           Christ
           ,
           
             Who
             was
          
           ,
           and
           is
           ,
           
             that
             true
             Light
             which
             lighteth
             every
             one
             that
             cometh
             into
             the
             World
             ,
             Iohn
          
           1.9
           .
           Again
           ,
           
             I
             am
             the
             Light
             of
             the
             World
             ,
             he
             that
             followeth
             me
             shall
             not
             abide
             in
             Darkness
             ,
             but
             have
             the
             Light
             of
             Life
             ,
          
           Joh.
           8.12
           .
           Now
           if
           this
           Light
           be
           Christ
           ,
           and
           if
           Christ
           be
           both
           God
           and
           Man
           ,
           (
           and
           as
           such
           that
           true
           Light
           )
           as
           is
           most
           certainly
           true
           ;
           it
           inevitably
           follows
           that
           he
           has
           a
           two-fold
           Nature
           ;
           yet
           but
           one
           Christ
           ,
           and
           one
           Light
           ,
           one
           undivided
           divine
           Substance
           ,
           according
           to
           the
           aforementioned
           Confession
           of
           Faith
           ;
           
             
               One
               not
               by
               Conversion
               of
               the
               Godhead
               into
               Flesh
               ,
               but
               by
               taking
               of
               the
               Manhood
               into
               God
               :
            
             This
             is
             plain
             .
          
           Now
           by
           taking
           the
           Manhood
           into
           God
           ,
           Christ
           hath
           not
           made
           void
           his
           Union
           in
           Substance
           with
           the
           Father
           ,
           nor
           is
           he
           a
           divided
           Substance
           from
           the
           Substance
           of
           the
           Father
           and
           Essence
           of
           God
           ,
           nor
           do
           R.
           B's
           words
           infer
           such
           a
           thing
           ;
           But
           that
           by
           means
           of
           his
           Heavenly
           Manhood
           he
           appears
           as
           in
           a
           middle
           Nature
           ,
           subject
           (
           as
           with
           respect
           to
           Man
           )
           
           to
           the
           Condescention
           of
           a
           Mediator
           ,
           and
           therefore
           may
           be
           resisted
           ,
           hurt
           ,
           wounded
           ,
           crucified
           or
           slain
           ,
           as
           to
           man
           and
           in
           man
           ,
           as
           in
           a
           Seed
           ,
           by
           the
           Stubbornness
           and
           Wickedness
           of
           man's
           will
           ,
           though
           as
           God
           ,
           dwelling
           in
           himself
           he
           is
           not
           ,
           nor
           cannot
           be
           subject
           to
           any
           of
           these
           things
           :
           But
           Christ
           
             our
             High-Priest
             was
             and
             is
             ,
             and
             such
             a
             High-Priest
             became
             us
          
           ;
           For
           
             we
             have
             not
             a
             High-Priest
             which
             cannot
             be
             touched
             with
             the
             feeling
             of
             our
             Infirmities
             ;
             But
             was
             in
             all
             points
             tempted
             like
             as
             we
             are
             ,
             yet
             without
             Sin
             ,
          
           Heb.
           4.15
           .
        
         
           Having
           thus
           cleared
           the
           quotation
           of
           
             R.
             B.
          
           from
           I.
           N's
           Mis-implication
           and
           Consequence
           ,
           what
           I
           have
           said
           may
           serve
           for
           an
           Answer
           to
           that
           passage
           of
           his
           (
           Pag
           39.
           )
           viz.
           
             That
             the
             Quakers
             do
             not
             hold
             their
             Light
             to
             be
             the
             very
             Substance
             and
             Essence
             of
             the
             Deity
          
           ;
           though
           at
           the
           same
           time
           he
           says
           ,
           
             I
             think
             they
             ought
             ,
             and
             that
             they
             are
             inconsistent
             with
             themselves
             in
             that
             they
             do
             not
             .
          
           I
           shall
           leave
           him
           to
           think
           as
           he
           pleases
           concerning
           my self
           ,
           in
           having
           subverted
           his
           Notion
           .
           But
           
             I.
             N.
          
           goes
           on
           ,
           and
           gives
           this
           as
           his
           Reason
           for
           his
           foregoing
           Position
           ;
           For
           (
           sayes
           he
           )
           
             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
             it
             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
             .
          
        
         
           Answ.
           I
           readily
           grant
           there
           is
           a
           difference
           ,
           at
           least
           in
           the
           explanation
           of
           our
           Notion
           ,
           which
           I
           may
           further
           consider
           in
           its
           place
           ;
           but
           first
           I
           would
           examine
           how
           he
           fastens
           his
           inconsistency
           upon
           us
           ,
           from
           that
           Text
           out
           of
           Iohn
           ;
           I
           already
           perceive
           where
           the
           matter
           pincheth
           ,
           and
           can
           as
           easily
           untie
           his
           Knot
           ;
           The
           stress
           of
           his
           Argument
           is
           this
           ,
           
             Though
             the
             Life
             of
             the
             Word
             be
             the
             Light
             of
             men
             ,
             it
             will
             not
             therefore
             follow
             ,
             that
             admitting
             the
             Life
             to
             be
             a
             Substantial
             Principle
             ,
             that
             the
             Light
             is
             so
             too
             ;
             because
             the
             ●●t●er
             may
             be
             only
             an
             effect
             ,
             and
             not
             the
             proper
             Agent
             ,
             and
             so
             equivalen●
             with
             the
             Terms
          
           ;
           He
           would
           have
           fixed
           on
           us
           ,
           
             of
             Communication
             and
             M●nifestation
             (
             only
             ;
             )
          
           but
           if
           he
           examine
           the
           Text
           a
           little
           further
           ,
           he
           may
           find
           his
           mistake
           ,
           for
           I
           am
           sure
           it
           is
           plain
           enough
           ,
           that
           this
           Light
           is
           Christ
           ,
           and
           consequently
           must
           be
           not
           only
           a
           Substance
           ,
           which
           he
           falsly
           says
           in
           these
           Words
           ,
           
             Is
             all
             they
             infer
             from
             it
             ,
             But
             also
             a
             Divine
             Substance
          
           ;
           read
           Iohn
           1.6
           ,
           7
           ,
           8
           ,
           9.
           
           
             There
             was
             a
             Man
             sent
             from
             God
             ,
             whose
             Name
             was
          
           John
           ,
           
             the
             same
             came
             for
             a
             Witness
             to
             bear
             witness
             of
             the
             Light
             ,
             that
             all
             men
             through
             him
             might
             believe
             .
          
           Who
           is
           this
           him
           ,
           but
           the
           Light
           Christ
           ?
           If
           he
           read
           
             R.
             B.
          
           throughly
           ,
           he
           would
           have
           told
           him
           ,
           that
           this
           Him
           ,
           is
           to
           be
           referred
           to
           the
           Light
           ,
           and
           not
           to
           Iohn
           ;
           that
           all
           may
           believe
           through
           him
           ,
           which
           could
           not
           be
           through
           Iohn
           ,
           as
           not
           hearing
           him
           ;
           Vers.
           (
           8.
           )
           
             He
             was
             not
             that
             Light
             ,
             but
             was
             sent
             to
             bear
             Witness
             of
             that
             Light
          
           :
           Vers.
           (
           9.
           )
           
             That
             was
             the
             true
             Light
             that
             lighteth
             every
             man
             that
             cometh
             into
             the
             World.
          
           Is
           not
           this
           plain
           and
           possitive
           ?
           what
           can
           be
           added
           to
           
           illustrate
           it
           ?
           Is
           not
           J.
           N.
           hereby
           fairly
           convicted
           ,
           that
           the
           aforementioned
           Text
           ,
           proves
           what
           he
           says
           it
           does
           not
           ,
           (
           viz
           )
           that
           the
           Light
           is
           a
           Divine
           Substance
           ;
           and
           consequently
           the
           Inconsistency
           his
           ,
           and
           not
           the
           Quakers
           ;
           But
           allowing
           his
           Proposition
           to
           be
           understood
           formally
           ,
           which
           I
           know
           no
           Quaker
           denys
           (
           viz.
           )
           That
           the
           Light
           Christ
           is
           the
           formal
           object
           of
           our
           Faith
           ,
           Knowledge
           and
           Worship
           ;
           What
           does
           he
           mean
           by
           saying
           ,
           
             It
             proves
             a
             great
             deal
             more
          
           ;
           More
           then
           what
           ?
           then
           the
           Divine
           Substance
           ,
           which
           is
           Christ
           Jesus
           ,
           for
           so
           the
           Quakers
           do
           ,
           and
           have
           declared
           their
           Faith
           in
           him
           ;
           Oh!
           but
           I
           perceive
           he
           is
           for
           advancing
           his
           Notion
           of
           his
           Light
           ,
           
             to
             be
             the
             very
             Essence
             of
             the
             Deity
             ,
             strictly
             speaking
          
           ;
           which
           are
           his
           express
           words
           ;
           Oh!
           the
           great
           Presumption
           and
           Folly
           of
           man
           ;
           while
           I
           am
           writing
           of
           this
           ,
           I
           have
           an
           awful
           Reverence
           upon
           my
           mind
           ,
           of
           that
           great
           incomprehensible
           Being
           of
           all
           Beings
           ,
           compared
           with
           our
           love
           and
           best
           estate
           ,
           the
           habitable
           parts
           of
           his
           Earth
           ;
           magnifying
           him
           ,
           that
           in
           his
           wonderful
           Counsel
           and
           divine
           Wisdom
           ,
           hath
           found
           out
           a
           way
           in
           commiseration
           to
           our
           lost
           estate
           ,
           and
           in
           condescention
           to
           our
           mean
           capacity
           ,
           to
           convey
           his
           Love
           and
           Life
           to
           us
           ,
           through
           such
           a
           Divine
           medium
           ,
           as
           renders
           us
           capable
           of
           enjoying
           him
           ,
           (
           viz.
           )
           through
           Jesus
           Christ
           his
           beloved
           Son
           our
           Lord
           ,
           whom
           he
           sent
           forth
           out
           of
           his
           own
           Bosom
           from
           the
           beginning
           ,
           to
           take
           upon
           him
           our
           Nature
           ,
           and
           not
           the
           Nature
           of
           Angels
           ;
           to
           suffer
           throughout
           all
           Ages
           ;
           and
           be
           as
           a
           Lamb
           slain
           from
           the
           Foundation
           of
           the
           World
           ,
           that
           he
           might
           be
           a
           Propitiation
           for
           the
           Sins
           of
           the
           whole
           World
           ,
           and
           a
           Mediator
           and
           Intercessor
           to
           God
           ,
           to
           restore
           lost
           man
           to
           him
           ,
           and
           in
           the
           fulness
           of
           time
           to
           take
           upon
           him
           our
           Flesh
           ,
           who
           gave
           himself
           a
           Ransom
           for
           all
           ,
           to
           be
           testified
           of
           in
           due
           time
           ;
           by
           whom
           God
           hath
           in
           these
           last
           Dayes
           spoken
           unto
           us
           ,
           viz.
           by
           his
           Son
           ,
           whom
           he
           hath
           appointed
           Heir
           of
           all
           things
           ,
           by
           whom
           also
           he
           made
           the
           Worlds
           ,
           who
           being
           the
           Brightness
           of
           his
           Glory
           ,
           and
           the
           express
           Image
           of
           his
           Substance
           ,
           and
           upholding
           all
           things
           by
           the
           Word
           of
           his
           Power
           ,
           when
           he
           had
           by
           himself
           purged
           our
           Sins
           ,
           sate
           down
           at
           the
           Right
           hand
           of
           the
           Majesty
           on
           high
           —
           Heb.
           1.
           
           ●
           ,
           3.
           
        
         
           But
           to
           return
           to
           the
           matter
           ,
           Why
           is
           it
           Presumption
           and
           Folly
           ?
           because
           the
           very
           Essence
           of
           the
           Deity
           ,
           strictly
           speaking
           ,
           is
           the
           Godhead
           it self
           in
           the
           Abstract
           ,
           distinguished
           from
           Christ
           Jesus
           our
           Lord
           ,
           who
           is
           both
           God
           and
           Man
           ,
           as
           is
           before
           observed
           ;
           equal
           to
           the
           Father
           as
           touching
           his
           Godhead
           ,
           and
           inferiour
           to
           the
           Father
           as
           touching
           his
           Manhood
           ,
           and
           yet
           the
           Godhead
           and
           Manhood
           united
           in
           him
           :
           Now
           the
           very
           Essence
           of
           the
           Deity
           ,
           strickly
           speaking
           ,
           or
           the
           Godhead
           it self
           in
           the
           Abstract
           ,
           or
           precisely
           taken
           ,
           is
           a
           Substance
           incomprehensible
           ;
           and
           so
           considered
           is
           a
           brightness
           incommunicable
           to
           our
           weak
           Capacities
           ;
           and
           not
           otherwise
           to
           be
           come
           unto
           ,
           seen
           ,
           felt
           ,
           and
           enjoyed
           ,
           but
           through
           a
           Medium
           ,
           which
           Medium
           i●
           Christ
           Jesus
           :
           Well
           then
           ,
           is
           it
           not
           Presumption
           and
           Folly
           ,
           to
           pretend
           to
           a
           Light
           inaccessable
           ,
           as
           a
           means
           of
           knowledge
           ;
           which
           according
           
           to
           I.
           N's
           notion
           of
           the
           Light
           ,
           as
           is
           above
           stated
           ,
           must
           needs
           be
           such
           ;
           because
           the
           very
           Essence
           necessarily
           implies
           the
           Fulness
           ,
           and
           the
           Fulness
           immediately
           applyed
           is
           Light
           unapproachable
           ,
           1
           Tim.
           6.16
           .
           Iohn
           14.16
           .
           
             Iesus
             saith
             unto
             him
             ,
             I
             am
             the
             Way
             ,
             the
             Truth
             and
             the
             Life
             ,
             no
             man
             cometh
             to
             the
             Father
             b●●
             by
             me
             ;
             believest
             thou
             not
             that
             I
             am
             in
             the
             Father
             ,
             and
             the
             Father
             in
             me
             .
          
           Though
           God
           the
           Father
           be
           in
           Christ
           immediately
           ,
           yet
           in
           us
           not
           so
           immediately
           ,
           as
           in
           Christ
           :
           
             He
             that
             hath
             seen
             me
             ,
             hath
             seen
             the
             Father
          
           ;
           No
           seeing
           or
           knowing
           the
           Father
           but
           in
           him
           ,
           who
           is
           the
           Brightness
           of
           Gods
           ●lory
           ,
           and
           the
           express
           Image
           of
           his
           Substance
           :
           And
           this
           is
           a
           comfortable
           Doctrine
           ,
           that
           our
           Light
           is
           proportioned
           to
           our
           understanding
           ,
           otherwise
           we
           should
           be
           confounded
           ;
           were
           not
           the
           Sun
           so
           placed
           in
           the
           Firmament
           ,
           as
           to
           convey
           a
           measure
           or
           proportion
           of
           its
           light
           and
           heat
           to
           us
           by
           its
           Beams
           ,
           through
           the
           vast
           Medium
           of
           the
           Air
           ,
           we
           should
           be
           burnt
           up
           ;
           does
           not
           this
           Doctrine
           plainly
           infer
           ,
           his
           Notion
           of
           the
           Light
           ,
           being
           
             the
             very
             Essence
             of
             the
             Deity
             ,
          
           strictly
           speaking
           ;
           and
           yet
           as
           so
           applyed
           to
           Man
           
             to
             be
             his
             natural
             and
             ordinary
             way
             of
             understanding
          
           ;
           To
           be
           contrary
           to
           Scripture
           ,
           Reason
           ,
           common
           Experience
           ,
           and
           natural
           Consequence
           .
        
         
           But
           let
           us
           consider
           what
           Argument
           doth
           
             I.
             N.
          
           bring
           ,
           either
           of
           Scripture
           ,
           or
           Reason
           ,
           to
           enforce
           or
           maintain
           the
           Credit
           of
           his
           Notion
           ;
           None
           ,
           but
           makes
           the
           two
           following
           Queries
           .
        
         
           1
           st
           .
           What
           less
           then
           that
           ,
           meaning
           the
           very
           Essence
           of
           the
           Deity
           ,
           strictly
           speaking
           ,
           
           can
           be
           a
           Light
           to
           the
           Soul
           ?
           I
           answer
           ,
           that
           wherewith
           every
           man
           is
           enlightned
           ,
           or
           that
           Lighteth
           every
           Man
           ,
           and
           is
           measurably
           given
           to
           man
           ,
           is
           the
           proper
           Light
           of
           the
           Soul
           ;
           for
           though
           in
           it self
           or
           as
           in
           Christ
           it
           is
           the
           fulness
           of
           the
           Godhead
           ,
           dwelling
           in
           him
           ;
           so
           the
           Life
           of
           the
           Word
           is
           the
           fulness
           in
           the
           Word
           ;
           and
           Christ
           is
           that
           Word
           ,
           and
           that
           Word
           is
           God
           ;
           But
           a
           measure
           of
           that
           Life
           of
           Christ
           in
           us
           ,
           is
           our
           Spiritual
           Divine
           Light
           ;
           which
           measure
           of
           Life
           is
           not
           divided
           from
           his
           Life
           ,
           but
           proportioned
           to
           us
           as
           the
           Beams
           from
           the
           Sun
           ,
           which
           may
           be
           intercepted
           and
           vailed
           by
           the
           thick
           Clouds
           of
           Darkness
           and
           Wickedness
           that
           overspreads
           mens
           hearts
           .
        
         
           His
           other
           Query
           is
           either
           grounded
           upon
           an
           ignorant
           ,
           or
           wilful
           Presumption
           ;
           That
           what
           is
           not
           the
           very
           Essence
           of
           the
           Deity
           ,
           strictly
           speaking
           ,
           is
           not
           God
           ;
           but
           Created
           ;
           his
           query
           is
           ,
           
             How
             can
             any
             thing
             that
             is
             not
             God
             ,
             or
             that
             is
             created
             be
             so
             ,
          
           viz.
           
             a
             Light
             to
             the
             Soul
          
           ?
           Here
           he
           miserably
           begs
           the
           Question
           ,
           upon
           at
           best
           a
           mistaken
           Notion
           ,
           viz.
           That
           there
           is
           no
           middle
           Substance
           betwixt
           the
           Godhead
           and
           us
           ;
           the
           contrary
           thereto
           I
           have
           made
           appear
           ,
           (
           viz.
           )
           That
           there
           is
           a
           middle
           Substance
           ;
           which
           is
           Christ
           ;
           the
           Heavenly
           Man
           ,
           the
           Mediator
           ,
           not
           created
           but
           begotten
           ;
           and
           this
           doubtless
           he
           very
           well
           knew
           was
           the
           Quakers
           Principle
           ;
           quoting
           a
           passage
           out
           of
           the
           same
           page
           ,
           
           wherein
           it
           is
           expressed
           in
           G.
           K's
           
             Way
             to
             the
             City
             of
             God
          
           ;
           where
           reprehending
           that
           
           mistaken
           Notion
           ;
           sayes
           he
           ,
           
             They
             have
             supposed
             ,
             that
             the
             Spirit
             or
             Mind
             of
             a
             Man
             or
             an
             Angel●
             is
             next
             unto
             the
             Go●head
          
           ;
           which
           I
           deny
           ;
           for
           the
           Heavenly
           or
           Divine
           Substance
           ,
           or
           Essence
           ,
           of
           which
           the
           Divine
           Birth
           was
           both
           conceived
           in
           Mary
           ;
           and
           is
           inwardly
           conceived
           in
           the
           Saints
           ,
           is
           of
           a
           Middle
           Nature
           :
           This
           Middle
           Nature
           he
           calls
           a
           Divine
           Substance
           ,
           or
           Essence
           ;
           not
           as
           if
           it
           were
           the
           Godhead
           it self
           ,
           or
           a
           Particle
           or
           Portion
           of
           it
           ,
           and
           so
           doubtless
           he
           held
           the
           distinction
           upon
           the
           same
           reason
           and
           ground
           as
           is
           given
           by
           R.
           B.
           Thus
           it
           appears
           G.
           K.
           as
           well
           as
           R.
           B.
           makes
           the
           Divine
           Light
           a
           Spiritual
           Divine
           Substance
           ,
           and
           that
           Substance
           Christ
           ,
           revealed
           and
           made
           manifest
           in
           men
           ;
           who
           is
           both
           God
           and
           Man
           ,
           or
           God
           united
           with
           the
           Manhood
           ;
           as
           may
           abundantly
           appear
           out
           of
           his
           Writings
           ,
           
             The
             Way
             cast
             up
          
           ;
           and
           
             The
             Way
             to
             the
             City
             of
             God
          
           ;
           consequently
           not
           made
           ,
           nor
           created
           ,
           but
           begotten
           ,
           according
           to
           the
           aforementioned
           Confession
           of
           Faith
           of
           the
           Church
           of
           England
           .
        
         
           But
           J.
           N.
           still
           goes
           on
           and
           says
           ,
           
             'T
             is
             plain
             that
             they
             do
             not
             make
             the
             Divine
             Light
             the
             proper
             Substance
             of
             God
             ,
             but
             a
             certain
             Middle
             Nature
          
           ;
           which
           elsewhere
           ,
           viz.
           in
           his
           Treatise
           of
           the
           grosness
           of
           the
           Quakers
           Principle
           ,
           he
           makes
           to
           be
           
             a
             Creature
          
           ,
           or
           
             a
             Material
             Creature
          
           ;
           in
           which
           he
           is
           grosly
           abusive
           ,
           as
           may
           be
           farther
           manifested
           in
           its
           time
           and
           place
           :
           But
           here
           he
           is
           out
           again
           ,
           for
           this
           certain
           Middle
           Nature
           ,
           he
           speaks
           of
           from
           that
           passage
           out
           of
           G.
           K.
           before
           recited
           ;
           
             Is
             the
             begotten
             of
             God
          
           ;
           as
           his
           Words
           plainly
           intimate
           ;
           and
           consequently
           must
           be
           his
           proper
           Substance
           ,
           as
           with
           respect
           to
           the
           Godhead
           of
           Christ
           ;
           for
           it
           cannot
           be
           supposed
           that
           the
           begotten
           of
           God
           can
           be
           otherwise
           .
        
         
           This
           J.
           N
           says
           ,
           
             layes
             a
             sufficient
             ground
             of
             Difference
          
           :
           I
           grant
           him
           his
           Difference
           ,
           but
           not
           that
           it
           stands
           upon
           a
           ●irm
           Ground
           ;
           because
           it
           confounds
           the
           distinction
           between
           the
           Godhead
           it self
           ,
           and
           the
           Godhead
           as
           united
           with
           the
           Manhood
           ;
           and
           tends
           to
           make
           void
           the
           Office
           of
           Christ
           ,
           as
           our
           High-Priest
           and
           Mediator
           ;
           through
           his
           Middle
           Nature
           ;
           as
           well
           as
           our
           blessed
           Light
           and
           Saviour
           .
        
         
           In
           the
           close
           of
           this
           Section
           ,
           J.
           N.
           appeals
           to
           me
           in
           these
           words
           ,
           
             If
             my
             Adversary
             has
             but
             the
             Vnderstanding
             and
             Ingenuity
             of
             Man
             ,
             I
             dare
             appeal
             to
             him
             whether
             he
             be
             not
             fairly
             answered
             ,
             and
             confuted
             ,
             as
             far
             as
             concerns
             this
             perticular
             .
          
           Whether
           I
           have
           the
           Understanding
           or
           Ingenuity
           of
           a
           Man
           ,
           or
           no
           ,
           't
           is
           silly
           in
           him
           to
           appeal
           to
           me
           ,
           if
           he
           did
           not
           think
           I
           had
           ;
           and
           if
           he
           did
           ,
           't
           was
           Idle
           and
           Impertinent
           in
           him
           to
           question
           it
           ;
           But
           since
           he
           has
           appealed
           to
           me
           ,
           leaving
           the
           Judicious
           Reader
           to
           think
           as
           he
           please
           ;
           I
           I
           must
           ●●eds
           give
           the
           Verdict
           against
           him
           .
           And
           now
           by
           all
           that
           is
           said
           by
           him●
           and
           quoted
           on
           this
           subject
           ,
           from
           R.
           B.
           and
           G.
           K.
           how
           doth
           it
           appear
           that
           the
           Quakers
           are
           dark
           ,
           Aukward
           ,
           untoward
           ,
           and
           unprincipled
           in
           the
           way
           of
           representing
           their
           Principle
           ;
           viz.
           The
           Light
           within
           ,
           
             Thereby
             discrediting
          
           ,
           as
           he
           says
           ,
           
             one
             of
             the
             noblest
             Theories
             in
             the
             World
          
           ;
           unless
           
           their
           manner
           of
           representing
           it
           ,
           according
           to
           Scripture-Testimony
           and
           Language
           be
           so
           in
           his
           esteem
           and
           account
           ?
        
         
           That
           there
           is
           a
           difference
           in
           understanding
           about
           the
           Light
           ,
           is
           manifest
           ,
           I
           do
           not
           say
           in
           Principle
           ,
           but
           in
           the
           Explication
           thereof
           ,
           at
           lea●●
           ;
           we
           agree●
           't
           is
           a
           Substance
           ;
           we
           both
           profess
           it
           to
           be
           a
           Divine
           Substance
           ;
           J.
           N.
           says
           the
           Quakers
           Represent
           their
           Light
           not
           as
           God
           himself
           ,
           but
           (
           only
           )
           as
           a
           Divine
           Communication
           and
           Manifestation
           ,
           I
           have
           already
           cleared
           this
           ,
           and
           opposed
           to
           it
           our
           Belief
           of
           the
           Light
           ,
           to
           be
           Christ
           ,
           a
           Divine
           Substance
           ;
           He
           goes
           on
           and
           says
           that
           is
           ;
           
             A
             something
             communicated
             or
             exhibited
             by
             God
          
           ;
           
           The
           Quakers
           say
           this
           Something
           ,
           as
           he
           calls
           it
           ,
           communicated
           and
           exhibited
           to
           us
           by
           God
           ;
           is
           his
           Son
           ;
           Christ
           Je●us
           ;
           who
           is
           the
           Heavenly
           Man
           ,
           or
           Lord
           from
           Heaven
           ,
           the
           Second
           Adam
           ,
           the
           quickening
           Spirit
           ;
           J.
           N.
           says
           
             he
             makes
             the
             Light
             to
             be
             the
             very
             Essence
             and
             Substance
             of
             the
             Deity
             strictly
             speaking
          
           ;
           
           This
           must
           needs
           be
           understood
           of
           the
           Godhead
           it self
           ;
           and
           as
           opposed
           to
           the
           Quakers
           Faith
           :
           viz.
           That
           it
           is
           Christ
           the
           Son
           ,
           distinguished
           from
           the
           Godhead
           of
           the
           Father
           ,
           by
           his
           heavenly
           Manhood
           ,
           united
           with
           the
           Godhead
           in
           himself
           ;
           and
           is
           in
           all
           men
           in
           a
           degree
           ,
           and
           measure
           ,
           but
           more
           especially
           in
           his
           Children
           and
           true
           Believers
           ,
           that
           they
           also
           may
           be
           one
           in
           God
           the
           Father
           and
           the
           Son
           as
           they
           are
           one
           ,
           Iohn
           17.
           
           I
           say
           J.
           N's
           Notion
           or
           Explication
           of
           the
           Light
           ,
           as
           before
           mentioned
           ,
           seems
           to
           be
           exalted
           above
           ,
           and
           exclusive
           of
           Christ
           ,
           in
           his
           heavenly
           Manhood
           ;
           
             who
             therein
          
           is
           our
           blessed
           Light
           ,
           and
           Saviour
           ;
           and
           does
           not
           this
           notion
           plainly
           confound
           the
           distinction
           ,
           and
           divide
           his
           Substance
           ;
           seeing
           the
           very
           Essence
           of
           the
           Deity
           strictly
           speaking
           ,
           and
           the
           Godhead
           it self
           are
           Synonimous
           Terms
           ,
           and
           signifie
           God
           as
           head
           of
           Christ
           ,
           who
           as
           so
           considered
           ,
           is
           the
           Anointer
           ,
           and
           not
           the
           Anointed
           ;
           for
           it
           is
           the
           Man
           Christ
           that
           is
           anointed
           with
           the
           Holy
           Spirit
           ;
           and
           not
           the
           Word
           or
           Logos
           strickly
           speaking
           ,
           or
           precisely
           taken
           ;
           for
           so
           he
           is
           God
           himself
           ,
           as
           is
           well
           observed
           by
           G.
           K.
           
             For
             the
             Godhead
             anoints
             not
             the
             Godhead
             ,
          
           
           
             but
             it
             is
             the
             Godhead
             that
             anoints
             the
             Manhood
             of
             Christ
             ;
             which
             Manhood
             hath
             been
             anointed
             from
             the
             beginning
             ,
          
           &c.
           
           For
           so
           he
           says
           that
           Text
           ,
           Prov.
           8.23
           .
           should
           be
           translated
           from
           the
           Hebrew
           Word
           .
        
         
           Thus
           I
           think
           I
           have
           sufficiently
           explained
           the
           Quakers
           Principle
           of
           Light
           ,
           which
           considered
           in
           its
           self
           is
           Christ
           the
           Fulness
           ;
           but
           with
           respect
           to
           us
           ,
           and
           in
           us
           ,
           is
           the
           measure
           of
           
             the
             Stature
          
           of
           his
           Fullness
           ;
           which
           to
           the
           End
           the
           Ephesians
           might
           come
           unto
           ,
           the
           Apostle
           tells
           them
           ,
           
             Vnto
             every
             one
             of
             us
             is
             given
             Grace
             ,
             according
             to
             the
             measure
             of
             the
             gift
             of
             Christ
             ,
          
           Ephes.
           4.7
           .
           So
           we
           say
           God
           hath
           given
           unto
           every
           man
           a
           measure
           of
           the
           Light
           of
           his
           Son
           ,
           a
           measure
           of
           Grace
           ,
           or
           a
           measure
           of
           his
           Spirit
           ;
           whereby
           Christ
           is
           in
           all
           men
           Mediately
           ,
           as
           in
           a
           Seed
           ;
           and
           cannot
           be
           seperated
           from
           that
           holy
           pure
           Seed
           ,
           and
           Light
           of
           himself
           ;
           which
           is
           in
           all
           men
           ,
           during
           the
           Day
           of
           their
           Visitation
           .
        
         
         
           I
           have
           likewise
           duly
           considered
           J.
           N's
           Notion
           of
           the
           Light
           ;
           and
           conceive
           as
           so
           immediately
           applyed
           to
           man●
           cannot
           be
           his
           proper
           Light
           ,
           because
           of
           his
           inaccesable
           and
           invisible
           brightness
           ,
           far
           exceeding
           mans
           highest
           capacity
           ;
           insomuch
           that
           it
           is
           so
           far
           from
           being
           his
           Natural
           and
           Ordinary
           way
           of
           understanding
           ,
           that
           as
           so
           applyed
           to
           man
           ,
           must
           of
           necessity
           confound
           him
           ;
           Thus
           whilst
           he
           labours
           to
           exalt
           his
           Principle
           ,
           he
           dazels
           his
           Eyes
           by
           gazing
           at
           too
           great
           a
           Light
           :
           I
           have
           been
           the
           more
           large
           in
           treating
           of
           this
           subject
           ,
           seeing
           it
           to
           be
           his
           Basis●
           and
           concluding
           to
           unhinge
           him
           here
           ,
           would
           save
           me
           the
           trouble
           of
           following
           him
           through
           every
           Viander
           of
           his
           Laberinth
           of
           expression
           ,
           about
           this
           his
           repeated
           Notion
           .
        
         
           I
           am
           now
           come
           to
           his
           answer
           to
           my
           Second
           Exception
           ,
           viz.
           That
           the
           Quakers
           Represent
           this
           Light
           within
           as
           an
           extraordinary
           Inspiration
           ,
           whence
           they
           have
           the
           name
           of
           Enthusiasts
           ;
           He
           tells
           me
           ,
           
             I
             mistake
             his
             meaning
          
           :
           
           I
           cannot
           help
           that
           ;
           but
           if
           his
           meaning
           may
           be
           construed
           by
           the
           Genuine
           sence
           of
           his
           words
           ,
           not
           delivered
           in
           ambiguous
           Terms
           ,
           I
           am
           sure
           I
           no
           more
           mistake
           the
           one
           ,
           then
           the
           other
           ;
           What
           is
           more
           obvious
           ,
           then
           that
           extraordinary
           Inspiration
           ,
           is
           opposed
           to
           common
           and
           ordinary
           ,
           or
           communication
           and
           manifestation
           (
           only
           ,
           )
           in
           which
           sence
           I
           take
           it
           ,
           and
           though
           by
           the
           Antithesis
           of
           his
           Article
           ,
           he
           would
           repel
           it
           ;
           yet
           it
           is
           plain
           ,
           even
           from
           thence
           it
           must
           bare
           that
           signification
           ,
           because
           he
           there
           opposes
           it
           to
           his
           notion
           of
           the
           Light
           ,
           to
           be
           a
           mans
           natural
           and
           ordinary
           way
           of
           understanding
           ;
           which
           terms
           Natural
           and
           Ordinary
           ,
           are
           opposed
           to
           Extraordinary
           ;
           so
           that
           however
           different
           his
           Notion
           is
           from
           the
           Quakers
           Principle
           ,
           with
           respect
           to
           the
           Light
           its
           self
           :
           This
           representation
           of
           it
           in
           the
           name
           of
           the
           Quakers
           ,
           as
           a
           singular
           and
           extraordinary
           Inspiration
           ,
           is
           a
           manifest
           abuse
           ,
           and
           makes
           good
           my
           Charge
           ;
           which
           if
           he
           will
           take
           to
           himself
           ,
           and
           simply
           own
           his
           Mistake
           ,
           will
           have
           an
           end
           :
           But
           he
           goes
           on
           to
           explain
           his
           meaning
           ,
           which
           is
           ,
           says
           he
           ,
           
             That
             they
             represent
             it
             as
             a
             Supernatural
             Gift
             ,
             or
             Grace
             ;
             meaning
             by
             Supernatural
             something
             above
             ,
             or
             beyond
             the
             common
             Order
             ,
             State
             or
             Condition
             of
             Human
             Nature
             .
          
           I
           answer
           ,
           there
           is
           no
           question
           of
           it
           ,
           and
           I
           most
           readily
           grant
           it
           ,
           otherwise
           how
           should
           man
           be
           restored
           from
           his
           Laps'd
           estate
           he
           is
           in
           by
           nature
           ;
           But
           what
           relation
           has
           this
           to
           Extraordinary
           ,
           seeing
           it
           may
           be
           and
           is
           Common
           ,
           and
           Universal
           as
           well
           as
           Supernatural
           ;
           and
           the
           Quakers
           have
           and
           do
           declare
           it
           so
           ,
           of
           which
           I
           need
           seek
           no
           proof
           ,
           because
           he
           knows
           it
           well
           :
           But
           here
           I
           observe
           how
           he
           transfers
           the
           subject
           ,
           from
           Extraordinary
           to
           Supernatural
           ;
           doubling
           to
           alter
           the
           Sence
           ,
           and
           quibling
           to
           confound
           the
           Argument
           ;
           and
           shifting
           upon
           the
           word
           Extraordinary
           .
           Again
           J.
           N.
           says
           ,
           
             The
             Quakers
             makes
             this
             Supernatural
             Gift
             ,
             or
             Grace
             ,
             as
             to
             its
             dispensation
             and
             order
             ,
             to
             be
             such
             an
             extraordinary
             super
             aboundant
             addition
             to
             the
             Nature
             of
             Man
             ,
             as
             it
             is
             not
             necessary
             he
             should
             always
             have
             ;
             and
             without
             which
             he
             would
             still
             continue
             a
             Rational
             and
             intelligent
             Nature
             .
          
           I
           answer
           ,
           that
           it
           is
           an
           Extraordinary
           and
           
           Aboundant
           Addition
           to
           the
           Nature
           of
           Man
           ,
           the
           Quakers
           believe
           ;
           But
           that
           it
           is
           not
           necessary
           he
           should
           always
           have
           it
           ,
           as
           it
           relates
           to
           Mans
           spiritual
           estate
           ,
           and
           well-being
           ;
           they
           deny
           :
           But
           that
           he
           may
           in
           a
           sence
           continue
           a
           Reasonable
           and
           Intelligible
           Nature
           ,
           without
           the
           knowledge
           of
           it
           ;
           they
           believe
           ;
           viz.
           as
           it
           is
           the
           Light
           of
           Redemption
           ,
           and
           Salvation
           ;
           But
           here
           again
           the
           words
           Extraordinary
           ,
           and
           Superaboundant
           ,
           as
           opposed
           to
           the
           Natural
           state
           of
           man
           ;
           represents
           the
           quallity
           of
           the
           Light
           ,
           Gift
           ,
           and
           Grace
           ,
           but
           respects
           not
           the
           Mode
           or
           Manner
           of
           its
           operation
           ,
           as
           Common
           and
           Universal
           ;
           and
           so
           carries
           a
           differing
           signification
           ,
           from
           the
           subject
           treated
           of
           ;
           It
           is
           too
           much
           to
           trace
           him
           in
           all
           his
           Twistings
           ,
           and
           turnings
           to
           avoid
           the
           Charge
           .
        
         
           But
           to
           consider
           his
           Position
           a
           little
           further
           ,
           I
           observe
           he
           reduces
           his
           notion
           of
           the
           Light
           ,
           to
           the
           dispensation
           of
           God
           as
           Creator
           ,
           which
           to
           Answer
           ,
           I
           must
           distinguish
           from
           the
           Light
           of
           Christ
           as
           Redeemer
           ,
           in
           the
           former
           sence
           I
           take
           these
           his
           following
           words
           ,
           where
           to
           explain
           himself
           ,
           he
           says
           ,
           
             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
          
           ;
           With
           divers
           reiterated
           Expressions
           to
           the
           same
           purpose
           all
           which
           argues
           no
           more
           ,
           then
           that
           his
           Light
           is
           that
           which
           some
           call
           ,
           The
           remaining
           Light
           of
           Creation
           ,
           or
           the
           Light
           of
           Nature
           ,
           necessary
           to
           the
           very
           being
           of
           a
           reasonable
           and
           understanding
           Spirit
           as
           such
           ;
           I
           do
           not
           say
           J.
           N.
           intends
           no
           more
           by
           it
           ,
           but
           that
           it
           implies
           no
           more
           .
        
         
           I
           confess
           in
           the
           purity
           and
           nobility
           of
           his
           Creation
           ,
           Adam
           was
           constituted
           a
           living
           Soul
           ,
           but
           when
           he
           fell
           from
           the
           state
           of
           Innocency
           he
           dyed
           ,
           and
           was
           deprived
           of
           his
           divine
           Life
           and
           Light
           ,
           in
           a
           great
           measure
           ,
           and
           of
           the
           Purity
           of
           his
           reasonable
           and
           understanding
           Spirit
           ,
           by
           which
           he
           had
           access
           to
           ,
           conversed
           with
           ,
           and
           enjoyed
           his
           God
           ;
           Howbeit
           he
           was
           not
           totally
           deprived
           of
           his
           Reason
           and
           Understanding
           ,
           but
           remained
           an
           Intelligent
           Being
           ,
           though
           much
           lessened
           ,
           and
           weakened
           ,
           or
           narrowed
           therein
           ;
           yet
           by
           the
           power
           of
           that
           Word
           ,
           by
           which
           he
           was
           at
           first
           created
           ,
           he
           was
           upheld
           in
           a
           degree
           of
           his
           rational
           Life
           ,
           and
           Powers
           ,
           suitable
           to
           his
           laps'd
           estate
           and
           condition
           of
           Human
           Life
           ;
           so
           that
           he
           could
           not
           be
           said
           to
           be
           altogether
           without
           the
           Light
           of
           his
           Creation
           ;
           in
           which
           sence
           I
           understand
           J.
           N's
           notion
           of
           his
           Light
           to
           be
           true
           ,
           viz.
           That
           without
           it
           we
           should
           not
           only
           not
           see
           so
           well
           ,
           but
           be
           able
           to
           see
           nothing
           ,
           or
           not
           at
           all●
           that
           is
           to
           say
           ,
           we
           should
           not
           only
           cease
           to
           be
           reasonable
           Creatures
           ,
           but
           cease
           to
           be
           at
           all
           ;
           But
           how
           does
           he
           thereby
           exalt
           his
           Light
           ,
           seeing
           as
           thus
           stated
           and
           considered
           in
           its
           natural
           consequences
           ;
           It
           must
           needs
           have
           Relation
           to
           the
           Remains
           of
           our
           Natural
           Understanding
           by
           ,
           and
           not
           of
           our
           Supernatural
           Light
           of
           Redemption
           and
           Restoration
           ,
           by
           Christ
           Jesus
           the
           second
           Adam
           ,
           the
           Lord
           from
           Heaven
           ,
           the
           quickening
           Spirit
           ,
           which
           indeed
           is
           such
           an
           extraordinary
           
           superaddition
           to
           Human
           Nature
           ,
           as
           may
           be
           rightly
           termed
           Grace
           ;
           and
           which
           man
           as
           considered
           in
           his
           fallen
           and
           degenerate
           estate
           ,
           might
           be
           ,
           and
           is
           without
           receiving
           ,
           and
           enjoying
           it
           by
           Faith
           ,
           and
           yet
           be
           ,
           and
           does
           remain
           ,
           a
           reasonable
           and
           understanding
           Spirit
           ,
           or
           a
           Rational
           and
           Intelligent
           Nature
           ;
           which
           is
           expresly
           contrary
           to
           his
           notion
           of
           the
           Light
           ,
           as
           he
           has
           stated
           it
           .
        
         
           But
           to
           proceed
           ,
           J.
           N.
           takes
           another
           Turn
           for
           it
           ,
           to
           prove
           the
           Quakers
           Represent
           this
           Light
           within
           ,
           as
           a
           sort
           of
           Extraordinary
           Inspiration
           ;
           He
           says
           ,
           
             'T
             is
             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
           he
           quotes
           out
           of
           R.
           B's
           
             Apol
             pag.
          
           330.
           
           
             God
             hath
             communicated
             and
             given
             to
             every
             man
             a
             measure
             of
             the
             Light
             of
             his
             Son
             ,
             a
             measure
             of
             Grace
             ,
             or
             a
             measure
             of
             his
             Spirit
          
           ;
           and
           again
           out
           of
           R.
           B.
           pag.
           346.
           where
           he
           calls
           it
           
             a
             Supernatural
             Gift
             ,
             and
             Grace
             of
             Christ.
             
          
        
         
           
           What
           does
           J.
           N.
           infer
           from
           all
           this
           ,
           
             Not
             that
             he
             would
             be
             thought
             to
             deny
             the
             Divine
             Light
             to
             be
             Grace
             ,
             as
             to
             certain
             degrees
             of
             it
             :
          
           What
           then
           ?
           Is
           it
           Grace
           in
           one
           degree
           ,
           and
           not
           in
           another
           ?
           What
           stuff
           is
           here
           ;
           he
           should
           have
           settled
           and
           distinguished
           his
           Degrees
           ,
           that
           we
           might
           have
           known
           how
           to
           judge
           of
           them
           ;
           surely
           one
           might
           think
           this
           Man
           would
           make
           the
           knowledge
           of
           the
           Gospel
           ,
           Truths
           ,
           if
           not
           the
           way
           to
           Heaven
           it self
           ,
           such
           a
           Laberinth
           ,
           as
           is
           fit
           only
           for
           such
           as
           be
           of
           notional
           complexion
           ,
           or
           have
           their
           Heads
           cast
           in
           a
           Metaphisical
           Mould
           ,
           (
           as
           he
           expresses
           himself
           on
           another
           occasion
           )
           to
           find
           out
           ;
           or
           who
           can
           be
           tamely
           given
           up
           ,
           to
           follow
           his
           Clue
           whether
           they
           see
           it
           or
           no.
           
        
         
           But
           he
           goes
           on
           and
           says
           ,
           
             That
             he
             is
             so
             far
             from
             that
             ,
          
           (
           viz.
           )
           
             denying
             the
             Divene
             Light
             to
             be
             Grace
             ,
             as
             to
             certain
             degrees
             of
             it
             ;
             That
             he
             thinks
             it
             to
             be
             the
             greatest
             Grace
             of
             God
             ;
             that
             is
             ,
          
           he
           says
           ,
           
             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
             .
          
        
         
           Here
           J.
           N.
           still
           leaves
           us
           in
           the
           dark
           ,
           what
           sort
           of
           Grace
           his
           Light
           is
           ;
           and
           in
           what
           degrees
           and
           measures
           it
           is
           so
           ;
           he
           hath
           a
           little
           before
           opposed
           it
           to
           that
           Grace
           the
           Quakers
           make
           their
           Principle
           of
           Internal
           Light
           to
           be
           ,
           viz.
           That
           special
           and
           peculiar
           Grace
           of
           Christ
           ,
           whereby
           he
           restores
           Laps'd
           man
           from
           the
           Corruption
           of
           his
           Natural
           state
           ;
           consequently
           we
           may
           justly
           infer
           he
           intends
           not
           that
           ;
           and
           therefore
           whatever
           else
           he
           intends
           ,
           does
           not
           signifie
           much
           :
           but
           if
           his
           Preaching
           be
           no
           better
           then
           such
           his
           Writing
           ,
           't
           were
           better
           he
           held
           his
           peace
           ,
           for
           any
           good
           such
           Doctrine
           will
           do
           .
        
         
           But
           he
           says
           further
           ,
           
             The
             Quakers
             not
             content
             with
             this
             ,
             make
             the
             Divine
             Light
             to
             be
             Grace
             simply
             and
             absolutely
             ,
             as
             to
             its
             whole
             Nature
             and
             Kind
             ,
             so
             as
             to
             be
             all
             over
             Extraordinary
             .
          
           Do
           they
           so
           ?
           And
           is
           that
           their
           fault
           ?
           and
           the
           sum
           
           of
           all
           reduced
           to
           this
           ;
           I
           profess
           I
           think
           they
           do
           well
           to
           make
           it
           so
           ,
           in
           this
           sence
           of
           the
           word
           Extraordinary
           ;
           viz.
           Superaddition
           to
           the
           state
           of
           Human
           Nature
           in
           the
           Fall
           ;
           for
           in
           so
           doing
           ,
           they
           give
           the
           honour
           of
           all
           to
           Christ
           Jesus
           ,
           who
           is
           this
           Divine
           Light
           and
           Grace
           ,
           in
           the
           account
           and
           esteem
           of
           the
           Quakers
           ;
           Though
           I
           cannot
           perceive
           it
           to
           be
           so
           in
           his
           account
           ,
           upon
           the
           foot
           of
           his
           Notion
           ,
           as
           he
           hath
           explained
           it
           ;
           for
           that
           Christ
           in
           his
           whole
           Nature
           and
           Kind
           ,
           if
           I
           may
           so
           express
           my self
           ,
           is
           the
           Grace
           of
           God
           to
           man
           ,
           and
           all
           over
           Extraordinary
           ;
           full
           of
           Grace
           ,
           and
           full
           of
           Truth
           ;
           here
           the
           word
           Extraordinary
           ,
           hath
           still
           relation
           to
           the
           quallity
           of
           the
           Light
           ,
           Gift
           and
           Grace
           ,
           and
           not
           as
           opposed
           to
           common
           or
           universal
           in
           its
           manifestation
           ,
           as
           I
           have
           observed
           before
           ;
           so
           that
           it
           proves
           nothing
           of
           his
           Assertion
           ,
           wherein
           I
           Charge
           him
           of
           misrepresenting
           the
           Quakers
           Principle
           :
           Here
           we
           may
           see
           what
           a
           mean
           and
           narrow
           shift
           J.
           N.
           is
           driven
           to
           ,
           to
           exalt
           his
           Principle
           of
           the
           Light
           ;
           and
           to
           debase
           and
           expose
           the
           Quakers
           ,
           that
           when
           all
           is
           done
           ,
           he
           makes
           his
           Light
           to
           be
           the
           Grace
           of
           God
           ,
           but
           as
           to
           certain
           degrees
           of
           it
           undiscovered
           ;
           and
           that
           not
           the
           special
           and
           peculiar
           Grace
           of
           Christ
           neither
           ;
           and
           the
           Quakers
           make
           it
           to
           be
           so
           ,
           viz.
           the
           peculiar
           Grace
           of
           Christ
           in
           its
           whole
           Nature
           and
           Kind
           .
        
         
           J.
           N.
           proceeds
           on
           the
           same
           Argument
           ,
           viz.
           
             That
             the
             Quakers
             do
             make
             the
             Light
             something
             Extraordinary
             ,
          
           
           
             that
             is
             something
             added
             to
             the
             common
             way
             of
             Vnderstanding
             ;
             so
             as
             not
             to
             be
             simply
             necessary
             to
             Vnderstanding
             in
             general
             ,
             but
             only
             to
             the
             greater
             advantage
             of
             it
             ,
             by
             which
             ,
          
           he
           says
           ,
           
             their
             Principle
             is
             set
             at
             a
             sufficient
             distance
             from
             his
             .
          
           I
           perceive
           he
           is
           fond
           of
           his
           Distance
           now
           ,
           and
           is
           very
           exact
           in
           keeping
           it
           ;
           he
           need
           not
           be
           afraid
           ,
           the
           Quakers
           will
           not
           run
           away
           with
           his
           new
           Notion
           of
           the
           Light
           ;
           he
           may
           keep
           it
           for
           any
           excellency
           they
           see
           in
           it
           ;
           I
           have
           already
           granted
           him
           his
           Difference
           ,
           and
           owned
           this
           Distinction
           ,
           and
           answered
           it
           ;
           so
           that
           what
           he
           quotes
           out
           of
           R
           B's
           Apol.
           serves
           only
           to
           support
           his
           distance
           ,
           and
           requires
           no
           farther
           notice
           ,
           then
           a
           bare
           recital
           of
           it
           ,
           being
           unquestionably
           sound
           and
           true
           ;
           and
           was
           opposed
           to
           a
           common
           Calumny
           ;
           viz
           That
           the
           Quakers
           preached
           up
           a
           Natural
           Light
           ,
           or
           the
           Light
           of
           mans
           Natural
           Conscience
           .
        
         
           It
           is
           as
           followeth
           ,
           
             That
             man
             ,
             as
             he
             is
             a
             Rational
             Creature
             ,
             hath
             reason
             as
             a
             natural
             faculty
             of
             his
             Soul
             ,
             
             by
             which
             he
             discerns
             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
             .
             Neither
             do
             we
             deny
             but
             by
             this
             Rational
             Principle
             ,
             man
             may
             apprehend
             in
             his
             Brain
             ,
             and
             in
             the
             notion
             a
             knowledge
             of
             God
             ,
             and
             Spiritual
             things
             ,
             yet
             that
             not
             being
             the
             right
             Organ
             as
             in
             the
             second
             Proposition
             ,
             hath
             more
             at
             length
             been
             signified
             ,
             it
             cannot
             profit
             him
             towards
             Salvation
             ,
             but
             rather
             hindereth
             ;
             and
             indeed
             the
             great
             cause
             of
             the
             Apostacy
             ,
             hath
             been
             that
             man
             hath
             sought
             to
             fathom
             the
             things
             of
             God
             in
             
             and
             by
             this
             Natural
             and
             Rational
             Principle
             ;
             and
             to
             build
             up
             a
             Religion
             in
             it
             ,
             neglecting
             and
             over-looking
             this
             Principle
             ,
             and
             Seed
             of
             God
             in
             the
             Heart
             ;
             so
             that
             herein
             ,
             in
             the
             most
             universal
             and
             catholick
             sence
             ,
             hath
             Antichrist
             in
             every
             man
             set
             up
             himself
             ,
             and
             sitteth
             in
             the
             Temple
             of
             God
             as
             God
             ,
             and
             above
             every
             thing
             that
             is
             called
             God
             ;
             
               for
               Men
               being
               the
               Temple
               of
               the
               Holy
               Ghost
            
             as
             saith
             the
             Apostle
             ,
             1
             Cor.
             3.16
             .
             When
             the
             Rational
             Principle
             sets
             it self
             up
             there
             ,
             above
             the
             Seed
             of
             God
             ,
             to
             reign
             and
             rule
             ,
             as
             a
             Prince
             in
             Spiritual
             things
             ,
             while
             the
             holy
             Seed
             is
             wounded
             and
             bruised
             ,
             there
             is
             Antichrist
             in
             every
             man
             ,
             or
             somewhat
             exalted
             above
             and
             against
             Christ
             ,
             &c.
             
          
           I
           have
           been
           the
           more
           large
           in
           this
           quotation
           ,
           from
           the
           occasion
           given
           of
           J.
           N's
           making
           use
           of
           part
           of
           it
           ,
           considering
           the
           weight
           of
           the
           subject
           ,
           with
           an
           Eye
           to
           a
           general
           Service
           ,
           and
           in
           perticular
           recommended
           to
           the
           serious
           and
           unprejudiced
           thoughts
           of
           my
           Adversary
           ,
           apprehending
           it
           greatly
           concerns
           him
           ;
           in
           which
           I
           express
           my
           good
           will
           and
           desire
           of
           his
           wellfare
           .
        
         
           J.
           N.
           quotes
           the
           same
           Author
           again
           to
           the
           same
           purpose
           ,
           where
           R
           B●
           treating
           of
           the
           Divine
           Light
           ,
           
           argues
           ,
           It
           cannot
           be
           any
           of
           the
           Natural
           Gifts
           or
           Faculties
           of
           our
           Soul
           ,
           whereby
           we
           are
           said
           to
           be
           enlightned
           ,
           according
           to
           the
           1
           st
           of
           Iohn
           ,
           vers
           .
           9.
           because
           this
           Light
           is
           said
           to
           shine
           in
           Darkness
           ,
           and
           cannot
           be
           comprehended
           by
           it
           ,
           Iohn
           1.5
           .
           Now
           says
           he
           ,
           This
           Darkness
           is
           no
           other
           but
           mans
           Natural
           condition
           and
           state
           ,
           in
           which
           Natural
           estate
           he
           can
           easily
           comprehend
           ,
           and
           doth
           comprehend
           those
           things
           that
           are
           peculiar
           and
           common
           to
           him
           as
           such
           ;
           that
           man
           in
           his
           Natural
           condition
           is
           called
           Darkness
           ,
           see
           Ephes.
           5.8
           .
           
             For
             ye●●●●e
             sometimes
             Darkness
             ,
             but
             now
             are
             ye
             Light
             in
             the
             Lord.
          
           And
           in
           other
           places
           ,
           as
           Acts
           26.18
           .
           Coll.
           1.13
           .
           1
           Thes.
           5.5
           .
           where
           the
           condition
           of
           man
           in
           his
           Natural
           state
           is
           termed
           Darkness
           :
           Therefore
           I
           say
           this
           Light
           cannot
           be●
           any
           Natural
           ,
           property
           or
           faculty
           of
           mans
           Soul
           ,
           but
           a
           Supernatural
           Gift
           ,
           and
           Grace
           of
           Christ.
           Thus
           far
           R.
           B.
           Well
           then
           ,
           though
           it
           be
           granted
           that
           the
           Quakers
           believe
           the
           Divine
           Light
           to
           be
           an
           Accession
           to
           the
           Understanding
           of
           depraved
           lost
           man
           ,
           it
           will
           not
           thence
           follow
           that
           it
           is
           not
           the
           object
           of
           Human
           Understanding
           ;
           because
           they
           do
           not
           make
           it
           the
           very
           Essence
           of
           God
           strictly
           speaking
           ,
           as
           J.
           N.
           would
           infer
           ;
           no
           more
           then
           that
           the
           Sun
           should
           not
           be
           the
           object
           of
           our
           sight
           ,
           
           and
           subject
           of
           our
           feeling
           ,
           when
           we
           behold
           its
           glorious
           Light
           ,
           and
           feels
           the
           warm
           Influences
           of
           its
           Beams
           upon
           the
           face
           of
           our
           Earth
           ,
           because
           we
           cannot
           stedfastly
           behold
           its
           glorious
           brightness
           Eye
           to
           Eye
           ,
           by
           reason
           of
           the
           weakness
           of
           our
           sight
           ,
           nor
           endure
           the
           too
           near
           approaches
           of
           its
           excessive
           heat
           ,
           by
           reason
           of
           our
           mixed
           Constitution
           :
           Nor
           will
           it
           follow
           hence
           ,
           that
           allowing
           this
           measure
           of
           Light
           to
           be
           an
           advantagious
           Medium
           between
           the
           Fulness
           and
           us
           ,
           That
           it
           is
           not
           at
           the
           same
           time
           the
           proper
           object
           ,
           and
           Light
           of
           the
           Soul
           ;
           as
           the
           Sun
           shining
           through
           the
           Air
           is
           to
           the
           Eye
           ,
           by
           and
           
           through
           which
           we
           clearly
           see
           and
           behold
           the
           things
           of
           this
           material
           and
           visible
           World
           ;
           and
           so
           I
           conclude
           my
           Answer
           to
           his
           48
           ,
           and
           part
           of
           49
           pages
           .
        
         
           The
           next
           thing
           in
           question
           ,
           is
           the
           Contradiction
           I
           assign
           upon
           him
           ,
           for
           which
           he
           says
           ,
           
             he
             very
             much
             admires
             the
             quickness
             of
             my
             Eye-sight
          
           ;
           but
           I
           can
           with
           more
           truth
           say
           ,
           
           he
           hath
           given
           me
           greater
           cause
           to
           admire
           his
           shifting
           to
           avoid
           it
           ;
           The
           matter
           is
           this
           ,
           first
           he
           says
           ,
           
             The
             Quakers
             usually
             talk
             of
             the
             Light
             within
             ,
             as
             of
             some
             Divine
             Communication
             and
             Manifestation
             (
             only
             ;
             )
          
           And
           immediately
           within
           the
           compass
           of
           five
           Lines
           ,
           says
           ,
           
             The
             Quakers
             represent
             this
             Light
             within
             as
             a
             sort
             of
             Extraordinary
             Inspiration
             ,
             whence
             they
             have
             the
             name
             of
             Enthusiasts
          
           ;
           Whereupon
           I
           query
           ,
           is
           not
           Extraordinary
           more
           then
           Common
           ,
           or
           Communication
           and
           Manifestation
           (
           only
           ?
           )
           I
           have
           already
           shewed
           the
           contradistinction
           between
           Common
           or
           Ordinary
           ,
           and
           Extraordinary
           ,
           upon
           his
           own
           Antithesis
           :
           Now
           it
           remains
           to
           be
           considered
           ,
           what
           this
           Extraordinary
           Inspiration
           is
           ,
           whence
           the
           Quakers
           ,
           as
           he
           says
           ,
           have
           the
           Name
           of
           Enthusiasts
           ;
           and
           which
           they
           represent
           this
           Light
           to
           be
           ;
           That
           the
           common
           acceptation
           of
           the
           word
           Enthusiasts
           ,
           and
           as
           by
           him
           applyed
           to
           the
           Quakers
           ,
           bares
           an
           ill
           sence
           ,
           is
           evident
           ,
           for
           that
           he
           takes
           occasion
           thereby
           to
           fault
           their
           Principle
           of
           the
           Light
           ;
           the
           most
           common
           and
           natural
           sence
           then
           of
           the
           matter
           amounts
           to
           no
           less
           ,
           then
           some
           new
           and
           Immediate
           Revelations
           ;
           which
           the
           Quakers
           pretends
           to
           ,
           above
           other
           men
           ,
           by
           the
           singular
           and
           extraordinary
           ●nspiration
           of
           the
           Light
           within
           ;
           which
           agrees
           with
           that
           other
           passage
           in
           his
           Postcript
           ,
           recited
           in
           p●g
           .
           23.
           4
           
             th
             Article
          
           ,
           viz.
           
             The
             Quake●s
             make
             their
             Light
             within
             a
             special
             Priviledge
             of
             a
             certain
             Order
             of
             Men
             ,
             their
             own
             party
             ,
          
           &c.
           
           And
           this
           sence
           of
           his
           expression
           is
           not
           strained
           ;
           but
           the
           natural
           consequence
           of
           the
           words
           ,
           and
           amounts
           to
           a
           most
           hainous
           abuse
           ,
           and
           which
           being
           compared
           with
           his
           Assertion
           in
           his
           first
           
             Article
             ,
             pag.
          
           22.
           viz.
           That
           the
           Quakers
           usually
           talk
           of
           this
           Light
           within
           ,
           as
           of
           some
           Divine
           Communication
           and
           Manifestation
           (
           only
           ,
           )
           I
           think
           is
           contrariety
           and
           contradiction
           enough
           ,
           viz.
           as
           much
           as
           is
           between
           Ordinary
           and
           Extraordinary
           ;
           seeing
           to
           profess
           the
           Light
           as
           a
           Divine
           Communication
           and
           Manifestation
           (
           only
           )
           must
           be
           in
           his
           account
           ,
           to
           profess
           it
           modestly
           ,
           and
           in
           common
           ,
           though
           inferior
           to
           his
           notion
           ;
           and
           to
           profess
           it
           in
           the
           other
           sence
           ,
           viz.
           as
           Extraordinary
           Inspiration
           ,
           from
           whence
           they
           have
           the
           Name
           of
           Enthusiasts
           ,
           is
           to
           profess
           it
           in
           a
           peculiar
           and
           singular
           way
           ,
           not
           only
           above
           the
           Right
           and
           priviledge
           of
           other
           men
           ,
           but
           as
           conceited
           and
           whimsical
           ;
           and
           so
           I
           shall
           proceed
           to
           take
           notice
           ,
           how
           he
           labours
           to
           avoid
           this
           consequence
           by
           shifting
           on
           the
           word
           extraordinary
           .
        
         
           J.
           N.
           still
           contriving
           his
           escape
           ,
           queries
           ,
           
             What
             if
             Extraordinary
             be
             more
             then
             Common
             ,
          
           
           
             or
             Communication
             and
             Manifestation
             (
             only
             ?
             )
             does
             it
             therefore
             contradict
             it
             ?
             What
             is
             every
             Addition
             a
             Contradiction
             ?
          
           
           He
           answers
           himself
           ,
           
             It
             may
             indeed
             be
             so
             ,
             in
             case
             the
             degree
             added
             in
             the
             second
             Proposition
             ,
             were
             denyed
             ,
             and
             excluded
             in
             the
             first
             .
          
           I
           answer
           ,
           this
           is
           plainly
           the
           case
           ,
           not
           barely
           with
           respect
           to
           the
           word
           
             (
             only
          
           )
           but
           from
           the
           Contrariety
           of
           the
           Proposition
           it self
           ,
           and
           this
           I
           will
           evince
           by
           his
           own
           instance
           ;
           (
           Suppose
           ,
           says
           he
           ,
           
             Adam
             had
             persevered
             in
             his
             Original
             state
             ,
             and
             his
             whole
             Posterity
             had
             inherited
             that
             Extraordinary
             Grace
             ,
             that
          
           frenum
           Justiciae
           ,
           
             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
             superaddition
             to
             the
             Nature
             of
             Man.
          
           I
           answer
           no
           ,
           in
           that
           sence
           of
           the
           word
           Extraordinary
           ,
           which
           by
           this
           instance
           is
           varied
           from
           uncommon
           ,
           or
           universal
           ,
           in
           which
           sence
           it
           would
           have
           been
           less
           Extraordinary
           ;
           and
           transferred
           ,
           as
           in
           page
           44.
           to
           Supernatural
           ;
           so
           here
           to
           the
           superadded
           quality
           of
           the
           Grace
           ,
           in
           which
           latter
           sence
           of
           the
           word
           Extraordinary
           ,
           the
           question
           is
           not
           concerned
           ,
           which
           I
           prove
           thus
           ;
           The
           Extraordinary
           Inspiration
           he
           says
           the
           Quakers
           represent
           the
           Light
           to
           be
           ;
           is
           such
           it
           seems
           ,
           as
           from
           whence
           they
           have
           the
           name
           of
           Enthusiasts
           ;
           This
           sort
           of
           Extraordinary
           Inspiration
           is
           assigned
           on
           the
           Quakers
           ,
           as
           their
           fault
           ,
           and
           Error
           ;
           in
           opposition
           to
           that
           Ordinary
           ,
           and
           Common
           ,
           yet
           Holy
           Inspiration
           ;
           all
           are
           exhorted
           to
           pray
           for
           by
           the
           Lithurgy
           of
           the
           Church
           of
           England
           ,
           viz.
           some
           new
           ,
           singular
           and
           extraordinary
           Inspiration
           ,
           in
           a
           fantastical
           sence
           ,
           which
           extreamly
           differs
           from
           Extraordinary
           ,
           as
           applied
           to
           supernatural
           ,
           or
           superadded
           quality
           of
           the
           Grace
           ;
           and
           being
           considered
           in
           the
           proper
           sence
           of
           the
           word
           ,
           viz.
           as
           opposed
           to
           Common
           and
           Ordinary
           ,
           as
           I
           have
           already
           proved
           it
           must
           be
           ,
           from
           the
           assigned
           error
           on
           the
           Quakers
           ,
           and
           so
           compared
           with
           the
           former
           Position
           ,
           or
           Article
           ,
           of
           making
           the
           Light
           within
           to
           be
           a
           Divine
           Communication
           and
           Manifestation
           (
           only
           )
           by
           his
           leave
           ,
           is
           a
           palpable
           Contradiction
           ,
           as
           well
           as
           a
           gross
           Misrepresentation
           of
           the
           Quakers
           Principle
           ;
           Thus
           I
           have
           traced
           him
           through
           his
           tedious
           Laberinth
           ,
           where
           I
           never
           saw
           any
           thing
           so
           shift
           and
           twist
           its
           self
           ,
           to
           escape
           ;
           for
           which
           I
           more
           admire
           his
           Wit
           and
           Skill
           ,
           then
           his
           Candor
           and
           Plainness
           ,
           and
           wherein
           I
           have
           doubled
           and
           reiterated
           any
           matter
           in
           this
           his
           Reply
           ,
           his
           repeated
           Exceptions
           have
           been
           the
           occasion
           of
           it
           .
        
         
           J.
           N.
           objects
           to
           my
           Construction
           of
           some
           Words
           of
           his
           ,
           they
           are
           as
           follow
           ;
           
           
             I
             suppose
             it
             ,
             viz.
             The
             Light
             within
             to
             be
             a
             mans
             Natural
             and
             Ordinary
             way
             of
             Vnderstanding
          
           ;
           And
           I
           observe
           that
           just
           before
           me
           he
           made
           
             It
             to
             be
             the
             very
             Essence
             and
             Substance
             of
             the
             Deity
             ,
          
           which
           are
           his
           express
           words
           ;
           again
           by
           these
           words
           ,
           a
           mans
           Natural
           and
           Ordinary
           way
           of
           Understanding
           ;
           I
           take
           him
           to
           intend
           the
           same
           thing
           as
           in
           pag.
           (
           77.
           )
           Reflect
           .
           &c.
           where
           he
           calls
           the
           
             Divine
             Logos
          
           or
           Light
           within
           ,
           Reason
           and
           Conscience
           ;
           
             This
             is
             Reason
             ,
             this
             is
             Conscience
          
           ;
           His
           words
           are
           plain
           and
           possitive
           ,
           and
           need
           no
           other
           Construction
           then
           what
           they
           necessarily
           will
           ,
           and
           must
           bare
           ;
           and
           if
           they
           be
           unsound
           ,
           and
           not
           rightly
           expressive
           of
           his
           sence
           and
           
           meaning
           ;
           he
           must
           blame
           himself
           for
           that
           ,
           and
           not
           me
           for
           shewing
           the
           confusion
           ,
           and
           self-contradiction
           they
           manifest
           ;
           But
           if
           he
           will
           allow
           himself
           to
           make
           use
           of
           ,
           not
           only
           ill
           suited
           ,
           but
           opposite
           terms
           ;
           which
           one
           would
           think
           a
           man
           of
           his
           Logical
           head
           should
           not
           do
           ;
           and
           then
           think
           it
           sufficient
           to
           say
           ,
           
             he
             did
             not
             mean
             so
          
           ;
           who
           can
           help
           it
           ,
           whatever
           his
           meaning
           was
           ,
           it
           is
           plain
           by
           his
           words
           that
           he
           made
           his
           notion
           of
           the
           Divine
           Light
           ,
           to
           be
           the
           very
           same
           thing
           with
           Human
           Understanding
           ,
           confounding
           it
           with
           mans
           Reason
           and
           Conscience
           :
           But
           it
           is
           so
           grievous
           to
           J.
           N.
           to
           be
           taken
           in
           a
           plain
           and
           litteral
           sence
           ,
           and
           thereby
           to
           be
           reprehended
           ,
           as
           confused
           and
           erroneous
           in
           his
           Principle
           of
           the
           Light
           ;
           And
           can
           he
           think
           it
           Justifiable
           in
           himself
           ,
           to
           mischaractarize
           ,
           and
           misrepresent
           a
           whole
           Society
           of
           People
           ,
           and
           their
           Principle
           ,
           from
           mistaken
           inferrences
           of
           his
           own
           ;
           grounded
           upon
           such
           strained
           ,
           and
           remote
           consequences
           ,
           as
           is
           perfectly
           Injurious
           to
           the
           express
           sence
           and
           design
           of
           the
           Author
           he
           quotes
           ,
           as
           I
           shall
           have
           occasion
           to
           manifest
           at
           large
           ,
           he
           hath
           dis-ingeniously
           done
           by
           
             R.
             B.
          
           
        
         
           But
           let
           us
           consider
           this
           Natural
           and
           Ordinary
           way
           of
           Understanding
           ,
           which
           he
           opposes
           to
           the
           Quakers
           representing
           their
           Light
           as
           superadded
           to
           mans
           natural
           way
           of
           understanding
           in
           the
           fall
           :
           by
           this
           Phrase
           ,
           (
           way
           )
           I
           perceive
           he
           intends
           the
           means
           ,
           by
           which
           we
           understand
           ,
           which
           means
           as
           it
           has
           relation
           to
           spiritual
           and
           divine
           knowledge
           Man
           dyed
           to
           ;
           for
           in
           the
           first
           Adam
           all
           died
           ,
           and
           became
           seperated
           from
           it
           ,
           through
           Sin
           and
           Transgresgression
           ;
           consequently
           the
           Divine
           Light
           was
           no
           longer
           his
           natural
           and
           ordinary
           way
           of
           understanding
           in
           that
           sence
           ;
           poor
           fallen
           and
           degenerated
           man
           ,
           having
           instead
           thereof
           ,
           sucked
           in
           another
           spirit
           and
           wisdom
           ,
           and
           knowledge
           from
           the
           Serpent
           ,
           to
           which
           he
           gave
           up
           the
           exercise
           of
           his
           rational
           Powers
           ,
           and
           Life
           ;
           Now
           the
           question
           is
           ,
           how
           can
           man
           ,
           thus
           lost
           ,
           and
           undone
           ,
           come
           to
           be
           redeemed
           &
           restored
           out
           of
           this
           miserable
           estate
           of
           nature
           in
           the
           fall
           ,
           wherein
           he
           is
           both
           deprived
           of
           the
           principle
           of
           his
           divine
           knowledge
           ,
           and
           of
           the
           primitive
           Purity
           of
           his
           reasonable
           &
           understanding
           Spirit
           ,
           in
           his
           first
           Cr●ation
           ;
           but
           in
           and
           by
           the
           work
           of
           the
           new
           Creation
           ,
           which
           is
           alone
           effected
           by
           Christ
           Jesus
           ,
           the
           promised
           Seed
           ,
           the
           Second
           Adam
           ,
           the
           Lord
           from
           Heaven
           ,
           the
           quickening
           Spirit
           ;
           which
           promised
           Seed
           ,
           was
           foretold
           should
           bruise
           the
           Serpents
           Head
           ;
           And
           this
           is
           Superadditional
           ,
           as
           well
           as
           Supernatural
           Grace
           ;
           otherwise
           man
           had
           perished
           ,
           and
           that
           without
           remedy
           ;
           and
           this
           is
           absolutely
           necessary
           ,
           to
           a
           Spiritual
           Life
           and
           Divine
           Understanding
           ;
           nevertheless
           man
           may
           have
           ,
           and
           that
           in
           a
           true
           sence
           to
           ,
           a
           large
           understanding
           and
           apprehension
           of
           things
           in
           his
           Brain
           without
           its
           immediate
           guidance
           ,
           which
           renders
           his
           notion
           of
           the
           Light
           ,
           viz.
           That
           it
           is
           so
           much
           the
           natural
           and
           ordinary
           way
           of
           mans
           understanding
           ,
           that
           there
           is
           no
           understanding
           without
           it
           ,
           unsafe
           to
           be
           said
           absolutely
           ;
           because
           without
           it
           ,
           that
           is
           to
           say
           without
           the
           sence
           and
           feeling
           of
           its
           divine
           operation
           upon
           the
           Soul
           ;
           to
           influence
           and
           illuminate
           it
           ,
           man
           ,
           whilst
           dead
           to
           
           God
           may
           be
           alive
           in
           the
           corrupt
           nature
           ,
           feeding
           upon
           the
           Tree
           of
           Knowledge
           of
           Good
           and
           Evil
           ;
           though
           it
           be
           granted
           ,
           That
           as
           this
           Divine
           Light
           is
           Christ
           the
           Word
           ,
           by
           whom
           are
           all
           things
           ;
           and
           he
           in
           and
           through
           all
           things
           ;
           and
           by
           him
           all
           things
           consist
           ,
           Col.
           1.17
           .
           Man
           cannot
           strictly
           be
           said
           to
           be
           without
           it
           in
           that
           sence
           ,
           though
           he
           may
           in
           the
           other
           ,
           viz.
           as
           he
           is
           se●t
           forth
           from
           the
           Bosom
           of
           the
           Father
           to
           be
           mans
           Light
           and
           Saviour
           ,
           in
           this
           sence
           the
           Scripture
           makes
           mention
           of
           some
           that
           lived
           without
           God
           in
           the
           world
           ;
           and
           contrary
           to
           this
           is
           not
           to
           be
           inferred
           from
           any
           thing
           R.
           B.
           hath
           written
           that
           I
           know
           of
           .
        
         
           J.
           N.
           in
           his
           answer
           to
           my
           third
           Exception
           justifies
           his
           Position
           ,
           and
           tells
           me
           if
           he
           were
           to
           new
           cast
           it
           ,
           it
           should
           be
           in
           the
           same
           Mould
           ;
           it
           is
           thus
           ,
           
           
             If
             I
             mistake
             no●
             ,
             the
          
           Quakers
           
             confine
             their
             Light
             within
             to
             some
             certain
             objects
             ,
             namely
             Moral
             and
             Spiritual
             Truths
             ,
             in
             order
             (
             only
             )
             to
             the
             direction
             of
             Practice
          
           :
           To
           prove
           this
           ,
           he
           quotes
           a
           passage
           out
           R.
           B's
           Apol.
           pag.
           337.
           viz.
           
           
             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
             things
             Spiritual
             ,
             and
             the
             Light
             of
             Reason
             to
             rule
             him
             in
             things
             Natural
             :
             Hence
             I
             grant
             it
             is
             plain
             ,
             That
             there
             are
             two
             Lights
             in
             the
             Soul
             ,
             viz.
             the
             Divine
             Light
             ,
             and
             the
             natural
             ,
             or
             the
             Light
             of
             Reason
             .
          
           But
           is
           this
           an
           error
           ,
           surely
           no
           ,
           if
           it
           be
           ,
           why
           does
           he
           not
           disprove
           it
           ?
           But
           he
           says
           it
           confirms
           what
           was
           said
           in
           the
           last
           Section
           concerning
           the
           Quake●s
           making
           the
           Divine
           Light
           an
           extraordinary
           communication
           ,
           that
           is
           superaccessary
           to
           the
           natural
           Light
           ,
           &c.
           
           ●
           Does
           it
           so
           ?
           it
           confirms
           then
           what
           no
           Quaker
           ever
           denied
           ,
           that
           I
           know
           of
           :
           But
           that
           other
           inferrence
           of
           his
           ,
           viz.
           That
           mans
           Natural
           Light
           ,
           or
           Light
           of
           Reason
           ,
           remained
           intire
           ,
           though
           seperated
           from
           the
           Divine
           Light
           ,
           I
           deny
           ;
           for
           though
           it
           was
           not
           totally
           extinguished
           ,
           it
           was
           weakened
           ,
           vailed
           and
           corrupted
           ;
           and
           as
           for
           its
           being
           a
           principle
           wholly
           distinct
           from
           the
           Light
           ,
           if
           he
           means
           with
           respect
           to
           its
           existance
           ,
           I
           deny
           it
           ;
           but
           if
           with
           respect
           to
           operation
           ,
           whilst
           remaining
           in
           its
           degeneration
           and
           corruption
           ;
           I
           grant
           it
           is
           distinct
           ,
           and
           stands
           upon
           another
           bottom
           ,
           viz●
           the
           Serpent's
           spirit
           and
           wisdom
           ;
           and
           so
           I
           have
           answered
           that
           part
           of
           his
           Inferrence
           ,
           as
           being
           not
           deducible
           from
           his
           quotation
           .
        
         
           
           But
           to
           prove
           the
           Quakers
           confine
           the
           Light
           within
           ,
           &c.
           
           He
           argues
           
             these
             two
             Lights
             can
             no
             more
             interfer
             with
             one
             anothers
             order
             ,
             then
             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
             Moral
             and
             Spiritual
             Truths
             ,
             I
             know
             not
             what
             it
             is
             .
          
        
         
           Here
           lest
           the
           Reader
           should
           think
           this
           construction
           to
           be
           R.
           B's
           sence
           ,
           or
           deducable
           from
           his
           foregoing
           words
           ;
           what
           doubtless
           J.
           N.
           designedly
           avoided
           ,
           I
           shall
           do
           ,
           viz.
           repeat
           his
           following
           words
           ,
           which
           are
           these
           ;
           
             And
             even
             
             as
             the
             Moon
             borrows
             her
             Light
             from
             the
             Sun
             ,
             so
             ought
             men
             if
             they
             would
             be
             rightly
             and
             comfortably
             ordered
             in
             Natural
             things
             ,
             to
             have
             their
             Reason
             Enlightned
             by
             this
             Divine
             and
             pure
             Light.
          
           Thus
           J.
           N.
           abuses
           his
           Ingenious
           Author
           ,
           not
           only
           concealing
           ,
           but
           perverting
           his
           sence
           ;
           but
           to
           consider
           the
           matter
           a
           little
           further
           ;
           will
           his
           Conclusion
           hold
           ?
           is
           his
           Consequence
           upon
           the
           first
           part
           of
           his
           quotation
           fairly
           ,
           and
           equally
           applyed
           ?
           doubtless
           he
           knows
           the
           contrary
           ,
           though
           he
           catches
           at
           any
           thing
           to
           serve
           his
           purpose
           ;
           Will
           he
           not
           consider
           the
           disparity
           of
           the
           subjects
           ?
           their
           disproportion
           with
           respect
           to
           their
           primitive
           station
           and
           order
           ,
           because
           men
           usually
           illustrate
           matters
           ,
           by
           comparing
           visible
           to
           Invisible
           ,
           or
           created
           to
           Divine
           things
           ,
           will
           he
           thence
           infer
           a
           necessity
           that
           if
           it
           be
           allowable
           in
           a
           comparison
           ,
           it
           must
           hold
           good
           in
           all
           its
           relations
           ;
           as
           in
           a
           case
           where
           there
           is
           no
           inequallity
           in
           the
           subjects
           ;
           Because
           the
           Quakers
           say
           there
           are
           two
           Lights
           in
           the
           Soul
           ,
           compared
           to
           the
           Sun
           and
           Moon
           ,
           which
           are
           created
           and
           limitted
           beeings
           ,
           and
           have
           their
           distinct
           and
           limitted
           offices
           ;
           that
           therefore
           the
           Quakers
           by
           such
           their
           comparison
           ,
           confine
           the
           Light
           within
           ,
           which
           is
           supernatural
           ,
           and
           divine
           ,
           to
           some
           certain
           objects
           ,
           namely
           Moral
           and
           Spiritual
           Truths
           :
           What
           a
           far-fetched
           and
           unlearned
           Consequence
           this
           man
           makes
           ?
           and
           in
           the
           end
           't
           will
           not
           serve
           his
           turn
           ;
           God
           made
           man
           upright
           ,
           created
           him
           in
           his
           Image
           ,
           breathed
           into
           him
           the
           breath
           of
           Life
           ,
           and
           so
           he
           became
           a
           living
           Soul
           ,
           in
           a
           Divine
           ,
           Rational
           or
           Intellectual
           ,
           and
           Animal
           life
           ,
           to
           his
           divine
           Life
           he
           dyed
           ,
           and
           was
           seperated
           from
           it
           by
           transgression
           ,
           which
           divine
           Life
           was
           to
           him
           ,
           as
           the
           Light
           of
           the
           Sun
           to
           the
           Day
           ;
           this
           Light
           being
           extinguished
           as
           to
           him
           ,
           he
           fell
           into
           Darkness
           ,
           and
           an
           evitable
           Night
           came
           over
           him
           ;
           The
           remaining
           Light
           of
           his
           Creation
           ,
           viz.
           his
           intellectual
           and
           rational
           principle
           ,
           whereby
           Man
           is
           distinguished
           from
           other
           Animals
           ;
           was
           not
           hereby
           totally
           Extinguished
           ,
           (
           though
           greatly
           vailed
           ,
           darkened
           ,
           and
           corrupted
           by
           the
           Serpent's
           power
           and
           spirit
           ,
           that
           entred
           it
           ;
           )
           But
           under
           this
           degeneracy
           ,
           remained
           as
           a
           conduct
           through
           his
           Animal
           Life
           ;
           thus
           poor
           undone
           man
           not
           only
           lost
           the
           Light
           of
           his
           glorious
           Sun
           ;
           but
           had
           his
           Moon
           eclipsed
           ;
           what
           follows
           ,
           and
           how
           comes
           man
           ,
           that
           was
           in
           honour
           ,
           and
           abode
           not
           ,
           but
           became
           like
           the
           Beast
           that
           perisheth
           ;
           to
           be
           restored
           again
           ;
           but
           by
           the
           superaddition
           of
           this
           divine
           Light
           ,
           to
           his
           miserable
           estate
           ,
           which
           was
           the
           promised
           Seed
           ;
           which
           though
           extinguished
           ,
           and
           as
           a
           Lamb
           slain
           by
           mans
           transgression
           ;
           remained
           nevertheless
           in
           the
           purity
           of
           its
           own
           Life
           ,
           living
           to
           God
           ;
           and
           him
           it
           pleased
           God
           in
           the
           riches
           of
           his
           Love
           ,
           and
           infinite
           compassion
           to
           the
           works
           of
           his
           own
           Hands
           ,
           to
           send
           forth
           again
           ,
           out
           of
           his
           own
           Bosom
           ,
           to
           effect
           the
           work
           of
           the
           new
           Creation
           ,
           viz.
           the
           Redemption
           and
           Restoration
           of
           lost
           man
           again
           to
           God
           ;
           Thus
           he
           came
           to
           be
           quickned
           and
           made
           alive
           ,
           to
           have
           his
           spiritual
           Sences
           restored
           again
           ,
           and
           not
           only
           so
           ,
           but
           to
           have
           his
           rational
           powers
           rectified
           ,
           or
           his
           Moon-Light
           renewed
           and
           delivered
           from
           under
           the
           power
           of
           the
           Serpent's
           spirit
           and
           wisdom
           which
           had
           corrupted
           it
           .
        
         
         
           Now
           the
           question
           upon
           this
           Article
           is
           ,
           whether
           
             Robert
             Barclay
          
           hath
           by
           his
           aforementioned
           comparison
           limitted
           or
           confined
           the
           Divine
           Light
           ,
           to
           some
           certain
           objects
           ,
           Namely
           ,
           Moral
           or
           Spiritual
           Truths
           ;
           or
           that
           he
           confines
           the
           Light
           as
           much
           to
           such
           objects
           as
           the
           Sun
           is
           confined
           to
           the
           Day
           ;
           which
           is
           I.
           N's
           positive
           assertion
           ,
           because
           the
           divine
           Light
           is
           the
           principle
           of
           our
           spiritual
           Sences
           ,
           and
           divine
           Knowledge
           ;
           and
           therefore
           compared
           to
           the
           Sun
           ,
           that
           rules
           the
           Day
           ;
           will
           it
           thence
           follow
           because
           the
           Sun
           cannot
           interfer
           with
           the
           office
           of
           the
           Moon
           ,
           or
           the
           Moon
           of
           the
           Sun
           ,
           both
           keeping
           their
           proper
           station
           and
           order
           ;
           that
           the
           Moon
           does
           not
           receive
           Light
           from
           the
           Sun
           ;
           or
           that
           the
           Son
           of
           Righteousness
           is
           equally
           con●ined
           ,
           and
           have
           nothing
           to
           do
           with
           the
           natural
           and
           created
           Light
           of
           mans
           corrupted
           Reason
           ,
           to
           help
           purifie
           and
           renew
           it
           ;
           surely
           this
           is
           as
           ill
           ,
           and
           unsound
           in
           Doctrine
           ,
           as
           it
           is
           unlearned
           ,
           and
           unfair
           in
           consequence
           .
        
         
           J.
           N.
           might
           here
           have
           spared
           his
           Reflection
           on
           me
           on
           this
           occasion
           ,
           having
           sufficiently
           exposed
           himself
           ,
           in
           reproaching
           me
           ,
           and
           largely
           manifested
           his
           defect
           of
           Civillity
           ,
           and
           good
           Behaviour
           ,
           in
           the
           fore
           part
           of
           his
           Treatise
           .
        
         
           But
           he
           goes
           on
           ,
           having
           pickt
           up
           one
           passage
           more
           out
           of
           the
           Preface
           to
           R.
           B's
           Works
           .
           pag.
           21.
           which
           he
           thinks
           may
           serve
           his
           turn
           .
           The
           words
           are
           ,
           (
           speaking
           of
           his
           Apol.
           for
           the
           true
           Christian
           Divinity
           )
           
             The
             method
             and
             stile
             of
             the
             Book
             may
             be
             somewhat
             singular
             ,
             and
             like
             a
             Schollar
             ;
             for
             we
             make
             that
             sort
             of
             Learning
             no
             part
             of
             our
             divine
             Science
          
           :
           Which
           J.
           N.
           says
           comes
           to
           as
           much
           as
           if
           he
           had
           said
           ,
           we
           make
           Human
           Learning
           or
           those
           Arts
           and
           Sciences
           ,
           
           which
           are
           the
           common
           objects
           of
           Accademical
           learning
           ,
           no
           part
           of
           that
           knowledge
           which
           is
           supernaturally
           communicated
           to
           us
           by
           the
           Light
           of
           Christ
           Jesus
           .
           Thus
           far
           J.
           N.
           is
           right
           ,
           and
           I
           allow
           of
           his
           stating
           the
           Position
           :
           but
           he
           errs
           in
           framing
           his
           Argument
           on
           the
           consequence
           ,
           which
           he
           does
           thus
           ;
           
             If
             Human
             Learning
             be
             no
             part
             of
             that
             Knowledge
             which
             comes
             by
             the
             divine
             Light
             ,
             then
             the
             divine
             Light
             is
             not
             extended
             to
             Human
             Learning
             ,
             and
             consequently
             must
             be
             confined
             to
             Spiritual
             Truths
          
           ;
           I
           deny
           the
           second
           Position
           ,
           as
           being
           differently
           stated
           upon
           his
           first
           sumption
           ;
           To
           say
           that
           Human
           Learning
           in
           the
           Prefacer's
           words
           ,
           is
           no
           part
           of
           our
           divine
           Science
           ,
           or
           in
           J.
           N's
           words
           to
           the
           same
           effect
           ,
           That
           it
           is
           not
           supernaturally
           communicated
           to
           us
           by
           the
           Light
           of
           Christ
           ,
           is
           one
           thing
           ;
           and
           to
           say
           that
           Human
           Learning
           ,
           is
           no
           part
           of
           that
           Knowledge
           ,
           which
           comes
           by
           the
           divine
           Light
           is
           another
           thing
           ;
           the
           diffetence
           lies
           in
           the
           manner
           of
           communication
           ,
           and
           Organ
           of
           Reception●
           Though
           the
           Quakers
           pretend
           not
           to
           the
           ordinary
           Knowledge
           of
           necessary
           Arts
           and
           Sciences
           ,
           by
           the
           supernatural
           communication
           of
           the
           divine
           Light
           ;
           yet
           they
           do
           not
           say
           they
           come
           not
           by
           the
           divine
           Light
           ,
           by
           whom
           are
           all
           things
           ,
           and
           in
           whom
           are
           hid
           all
           the
           Treasures
           of
           Wisdom
           and
           Knowledge
           :
           but
           the
           Quakers
           distinguish
           and
           confess
           the
           Divine
           Light
           is
           extensive
           to
           universal
           Truth
           ,
           according
           to
           that
           Text
           
           of
           the
           Apostle
           to
           the
           
             Corinthians
             ,
             The
             Spirit
             searcheth
             all
             things
             ,
             yea
             the
             deep
             things
             of
             God
             ,
          
           different
           in
           its
           mode
           ,
           and
           manner
           of
           its
           operation
           ;
           with
           respect
           to
           the
           different
           nature
           of
           the
           knowledge
           ,
           and
           subjects
           ,
           it
           works
           upon
           ;
           making
           use
           in
           each
           of
           its
           proper
           Organ
           ,
           viz.
           the
           Spiritual
           Sences
           of
           the
           Soul
           ,
           which
           have
           their
           root
           ,
           Life
           and
           being
           ,
           in
           a
           measure
           of
           this
           divine
           Light
           ,
           for
           the
           divine
           Knowledge
           of
           heavenly
           things
           ;
           and
           the
           inferiour
           faculty
           of
           the
           Soul
           ;
           viz.
           the
           rational
           and
           intellectual
           Power
           ,
           for
           the
           Knowledge
           of
           human
           and
           natural
           things
           ;
           Though
           I
           do
           not
           hereby
           deny
           ,
           but
           God
           has
           and
           may
           supernaturally
           convey
           to
           some
           men
           ,
           the
           certain
           knowledge
           of
           some
           necessary
           human
           Arts
           and
           Sciences
           ,
           and
           such
           their
           Knowledge
           is
           divine
           and
           extraordinary
           .
        
         
           But
           J.
           N.
           takes
           a
           great
           deal
           of
           pains
           to
           improve
           this
           his
           mistaken
           Proposition
           ,
           and
           would
           needs
           have
           the
           Quakers
           principle
           naturally
           to
           lead
           them
           to
           it
           ,
           because
           they
           conceive
           and
           represent
           this
           Divine
           Light
           to
           be
           that
           very
           Grace
           of
           Christ
           ;
           whereby
           men
           are
           converted
           and
           saved
           ,
           quoting
           R.
           B.
           again
           in
           the
           5th
           and
           6th
           Propositions
           ,
           pag.
           317.
           where
           reckoning
           up
           the
           ends
           ,
           and
           purposes
           for
           which
           this
           saving
           and
           spiritual
           Light
           was
           given
           by
           God
           ;
           Makes
           them
           consist
           in
           making
           manifest
           all
           things
           that
           are
           reprovable
           ,
           in
           teaching
           all
           Repentance
           ,
           Righteousness
           and
           Godliness
           ,
           and
           in
           general
           enlightning
           the
           hearts
           of
           all
           in
           order
           to
           Salvation
           ;
           I
           think
           this
           is
           a
           very
           good
           account
           of
           the
           Light
           ;
           But
           what
           would
           J.
           N.
           infer
           from
           this
           ,
           why
           he
           says
           it
           seems
           this
           Light
           then
           is
           
             (
             purely
          
           )
           in
           order
           to
           Salvation
           ;
           
           by
           the
           word
           purely
           ,
           I
           take
           him
           to
           intend
           (
           onely
           )
           and
           consequently
           he
           says
           ,
           That
           it
           ought
           to
           be
           confined
           to
           divine
           and
           spiritual
           Truths
           ,
           in
           order
           to
           the
           direction
           of
           Life
           ,
           and
           Manners
           ;
           But
           how
           can
           he
           make
           this
           to
           be
           the
           consequence
           of
           R.
           B's
           Proposition
           ?
           does
           he
           not
           herein
           ,
           as
           well
           as
           in
           his
           former
           quotations
           ,
           manifestly
           abuse
           his
           Ingenious
           Author
           ,
           prevaricating
           ,
           and
           straining
           his
           sence
           to
           a
           Remote
           consequence
           ;
           his
           words
           do
           no
           ways
           reach
           :
           But
           for
           want
           of
           proof
           ,
           he
           presumes
           ,
           and
           says
           ,
           
             At
             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
          
           ?
           a
           fine
           way
           of
           argument
           ;
           to
           which
           there
           needs
           not
           be
           more
           said
           ,
           then
           reverting
           of
           it
           (
           viz.
           )
           As
           the
           Quakers
           do
           not
           confine
           the
           Divine
           Light
           ,
           (
           purely
           )
           or
           (
           onely
           )
           to
           spiritual
           things
           ;
           so
           they
           ought
           not
           thus
           to
           confine
           it●
           for
           Grace
           has
           to
           do
           with
           things
           of
           Nature
           .
           The
           Spirit
           searcheth
           all
           things
           ;
           and
           is
           that
           Wisdom
           that
           knoweth
           and
           understandeth
           all
           things
           ;
           when
           the
           Earth
           was
           drowned
           with
           the
           Flood
           ,
           who
           directed
           the
           course
           of
           the
           Righteous
           in
           a
           piece
           of
           Wood
           of
           smal
           value
           ;
           It
           may
           be
           read
           at
           large
           how
           Solomon
           ascribes
           all
           Knowledge
           to
           this
           Wisdom
           ,
           
             Book
             of
             Wisdom
             ,
             cap.
          
           7.
           
           What
           though
           (
           as
           J.
           N.
           expresses
           himself
           )
           he
           does
           not
           conceive
           this
           internal
           Light
           as
           any
           thing
           superadded
           to
           the
           ordinary
           way
           of
           mans
           understanding
           ,
           nor
           after
           the
           manner
           of
           Grace
           ,
           neither
           ,
           as
           to
           its
           
           
           
           Being
           ;
           betwixt
           God
           and
           man
           ;
           inferring
           that
           ,
           Though
           the
           Spirit
           of
           Truth
           be
           really
           and
           truly
           God
           ;
           that
           they
           testifie
           against
           themselves
           ,
           and
           declare
           contradictions
           ,
           in
           making
           the
           Light
           to
           be
           one
           and
           the
           same
           with
           the
           Spirit
           of
           Truth
           ;
           and
           that
           then
           he
           says
           ,
           't
           is
           no
           great
           matter
           what
           they
           testifie
           and
           declare
           :
           To
           which
           I
           answer
           ,
           this
           is
           a
           general
           Reflection
           and
           charge
           ,
           upon
           his
           own
           mistaken
           consequence
           concerning
           Christ
           the
           Light
           ,
           as
           he
           is
           a
           Middle
           Nature
           ,
           or
           Being
           ,
           supposing
           this
           middle
           nature
           ,
           or
           Being
           ,
           to
           be
           a
           distinct
           or
           divided
           Substance
           ,
           from
           Christ
           ,
           consequently
           not
           of
           the
           proper
           substance
           or
           nature
           of
           God
           ;
           but
           some
           created
           ,
           or
           material
           substance
           ;
           wherein
           he
           injuriously
           infers
           in
           his
           Appendix
           ,
           that
           the
           Quakers
           Light
           is
           a
           Creature
           ,
           and
           a
           Material
           Creature
           ;
           He
           may
           as
           well
           say
           that
           Christ
           is
           so
           too
           ,
           because
           the
           Quakers
           most
           firmly
           believe
           he
           is
           that
           true
           Light
           ,
           which
           Lightneth
           every
           Man
           that
           cometh
           into
           the
           world
           ,
           Iohn
           1.9
           .
        
         
           I
           have
           already
           shewed
           that
           though
           Christ
           has
           a
           Two-fold
           Nature
           united
           in
           Substance
           ,
           by
           taking
           the
           Manhood
           into
           God
           ,
           whereby
           he
           became
           a
           middle
           nature
           and
           mediator
           betwixt
           God
           and
           man
           ;
           His
           substance
           is
           not
           thereby
           divided
           ,
           but
           remains
           united
           with
           the
           proper
           substance
           and
           essence
           of
           God
           ;
           But
           though
           Christ
           be
           not
           divided
           in
           substance
           from
           the
           Godhead
           ,
           he
           hath
           proportioned
           himself
           through
           his
           heavenly
           Manhood
           ;
           and
           hath
           given
           to
           every
           man
           a
           measure
           of
           Light
           ,
           and
           a
           measure
           of
           Grace
           ,
           a
           measure
           of
           the
           Spirit
           ,
           Ephes.
           4.7
           .
           which
           is
           the
           Seed
           of
           the
           Kingdom
           sown
           in
           all
           sorts
           of
           Ground
           of
           mens
           Hearts
           ,
           and
           Christ
           Jesus
           is
           that
           great
           and
           heavenly
           Seeds-man
           ,
           or
           sower
           that
           went
           forth
           to
           sow
           ,
           Luke
           8.
           
           Now
           this
           measure
           of
           Light
           ,
           Grace
           ,
           and
           Spirit
           ,
           and
           Seed
           ,
           though
           proportioned
           to
           us
           ,
           and
           in
           us
           ,
           is
           not
           divided
           from
           Christ
           ,
           as
           Christ
           is
           not
           divided
           from
           God
           :
           And
           though
           it
           be
           not
           the
           very
           Essence
           ,
           and
           Substance
           of
           the
           Deity
           strictly
           speaking
           ,
           or
           the
           Godhead
           it self
           precisely
           taken
           ;
           yet
           it
           is
           a
           degree
           ,
           consequently
           a
           part
           ,
           and
           portion
           of
           him
           ;
           and
           for
           that
           reason
           of
           his
           proper
           Substance
           ;
           not
           divided
           ,
           but
           inseperably
           united
           with
           him
           ,
           and
           in
           him
           ,
           as
           the
           Beams
           of
           the
           Sun
           are
           with
           the
           intire
           Body
           of
           the
           Sun
           ;
           This
           Divine
           Light
           being
           thus
           manifested
           ,
           and
           acknowledged
           by
           the
           Quakers
           to
           be
           Christ
           ;
           measureably
           conveyed
           ,
           and
           given
           to
           men
           ,
           and
           of
           his
           proper
           Substance
           ;
           It
           must
           needs
           be
           one
           and
           the
           same
           with
           the
           Spirit
           of
           Truth
           ,
           because
           Christ
           is
           so
           revealed
           in
           Spirit
           ,
           as
           plainly
           appears
           Ioh.
           16.
           consequently
           no
           Creature
           ,
           or
           Material
           Creature
           ,
           as
           J.
           N.
           represents
           it
           ,
           but
           a
           divine
           and
           immaterial
           Substance
           ,
           wherein
           he
           is
           guilty
           of
           a
           most
           hainous
           presumption
           ,
           and
           defamation
           of
           the
           Quakers
           Principle
           of
           the
           Divine
           Light
           ,
           to
           the
           great
           dishonour
           of
           God.
           
        
         
           
           And
           seeing
           J.
           N.
           confesses
           the
           Quakers
           make
           their
           Light
           to
           be
           the
           Spiritual
           Body
           of
           Christ
           ,
           the
           Flesh
           and
           Blood
           that
           came
           down
           from
           Heaven
           ,
           of
           which
           all
           the
           Saints
           feed
           ,
           and
           are
           nourished
           up
           unto
           Eternal
           Life
           ,
           quoting
           these
           words
           out
           of
           
             R.
             B.
          
           And
           
           seeing
           he
           also
           confesses
           ,
           that
           there
           may
           be
           such
           a
           thing
           ,
           as
           the
           Spiritual
           Body
           of
           Christ
           ,
           distinct
           from
           the
           Natural
           ,
           according
           to
           the
           6th
           of
           Iohn
           ,
           which
           he
           says
           favours
           it
           not
           a
           little
           ,
           
             Appendix
             ,
             pag.
          
           16
           ,
           and
           17
           ,
           and
           farther
           seeing
           it
           is
           plain
           ,
           by
           the
           same
           Scripture
           from
           vers
           .
           48
           ,
           to
           63
           ,
           that
           the
           Bread
           of
           Life
           ,
           which
           came
           down
           from
           Heaven
           ;
           and
           the
           spiritual
           Body
           ,
           or
           Flesh
           and
           Blood
           of
           Christ
           ,
           is
           Christ
           ;
           and
           that
           it
           is
           Spirit
           and
           Life
           ;
           surely
           then
           it
           must
           needs
           be
           granted
           ,
           to
           be
           an
           Immaterial
           or
           Increated
           substance
           ;
           hence
           it
           is
           the
           Quakers
           make
           the
           Light
           and
           Spirit
           of
           Truth
           one
           and
           the
           same
           in
           Being
           ;
           consequently
           J.
           N.
           in
           making
           the
           Quakers
           principle
           of
           the
           Light
           thus
           considered
           ,
           and
           by
           him
           acknowledged
           ,
           to
           be
           held
           by
           the
           Quakers
           ,
           to
           be
           a
           Creature
           ,
           and
           a
           material
           Creature
           ,
           is
           to
           make
           Christ
           ,
           his
           Spirit
           and
           Life
           ,
           so
           too
           ;
           which
           is
           not
           only
           a
           wilful
           abuse
           of
           the
           Quakers
           ,
           but
           a
           gross
           piece
           of
           Blasphemy
           ,
           and
           this
           is
           that
           monstrous
           Birth
           he
           hath
           brought
           forth
           ,
           and
           recommended
           to
           a
           great
           many
           of
           the
           learned
           world
           ,
           as
           a
           considerable
           piece
           of
           News
           ,
           for
           which
           let
           him
           blush
           for
           shame
           ,
           and
           repent
           .
        
         
           But
           J.
           N.
           has
           another
           Turn
           about
           the
           confinement
           of
           the
           Light
           ,
           which
           he
           would
           fain
           fasten
           upon
           the
           Quakers
           principle
           ;
           or
           contradiction
           on
           me
           ;
           which
           he
           hath
           given
           his
           verdict
           is
           my
           doom
           ;
           his
           way
           and
           manner
           is
           ,
           to
           make
           the
           Quakers
           and
           me
           say
           what
           he
           please
           ;
           though
           we
           say
           ,
           and
           intend
           the
           contrary
           ,
           and
           then
           fall
           a
           buffetting
           us
           for
           that
           we
           never
           said
           ,
           or
           thought
           :
           but
           let
           us
           examine
           the
           matter
           ;
           I
           say
           the
           Quakers
           believe
           the
           Divine
           Light
           to
           be
           the
           quickener
           of
           their
           understandings
           to
           know
           ;
           and
           of
           their
           wills
           to
           love
           and
           practice
           all
           truth
           ;
           and
           that
           it
           doth
           assist
           the
           natural
           faculties
           of
           the
           Soul
           ,
           in
           the
           attaining
           of
           necessary
           Arts
           and
           Sciences
           ;
           But
           how
           is
           this
           consistant
           ,
           says
           J.
           N.
           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
           .
           Answer
           ,
           I
           positively
           deny
           his
           Assertion
           ,
           and
           return
           it
           upon
           him
           as
           a
           down
           right
           Falshood
           ,
           and
           have
           already
           taken
           notice
           of
           it
           as
           such
           in
           the
           fore
           part
           of
           this
           Reply
           ;
           Human
           Learning
           ,
           and
           the
           attainment
           of
           necessary
           Arts
           and
           Sciences
           ,
           simply
           considered
           ,
           is
           not
           corrupt
           wisdom
           ,
           &c.
           though
           man
           may
           corrupt
           himself
           in
           the
           misuse
           ,
           or
           abuse
           of
           it
           ;
           But
           the
           unsanctificd
           Wit
           and
           Reason
           of
           the
           unregenerate
           man
           ,
           which
           would
           exalt
           it self
           to
           act
           and
           judge
           ,
           about
           divine
           and
           supernatural
           things
           ,
           as
           I
           have
           said
           before
           ;
           and
           I
           may
           add
           in
           the
           foregoing
           words
           of
           his
           quotation
           ,
           where
           I
           make
           it
           to
           be
           the
           high
           Notions
           ,
           and
           self-conceited
           Imaginations
           ,
           in
           mans
           way
           ,
           which
           is
           out
           of
           the
           Way
           of
           God
           ;
           and
           which
           I
           say
           his
           Wisdom
           ever
           did
           ,
           and
           will
           confound
           ;
           Now
           if
           it
           be
           so
           ,
           as
           most
           certainly
           it
           is
           ,
           a
           false
           Charge
           ;
           his
           treatment
           therefrom
           must
           be
           of
           necessity
           ,
           a
           most
           abusive
           sort
           of
           Sophistry
           ;
           It
           runs
           thus
           ,
           
             See
             the
             Inconsistancy
             and
             Vnsincerity
             of
             this
             Writer
          
           ;
           
           
             when
             it
             would
             serve
             his
             turn
             to
             beat
             down
             and
             disparage
             Human
             
             Learning
             ,
             then
             't
             is
             corrupt
             Wisdom
             ,
             forbidden
             Fruit
             ,
             and
             I
             knom
             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
             ;
             are
             the
             divine
             Light
             and
             divine
             Wisdom
             at
             such
             defiance
             with
             each
             other
             ?
             But
             't
             is
          
           Mr.
           Vickris
           
             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
             .
          
        
         
           But
           what
           if
           his
           Proposition
           and
           Charge
           be
           a
           falshood
           ,
           as
           I
           have
           already
           challenged
           him
           it
           is
           ;
           will
           not
           his
           argument
           be
           fallacious
           and
           sophistical
           too
           ,
           and
           instead
           of
           contradiction
           to
           be
           my
           Doom
           ;
           will
           not
           ,
           what
           is
           worse
           a
           most
           abusive
           prevarication
           be
           his
           ;
           I
           am
           sure
           he
           cannot
           escape
           this
           sentance
           ;
           the
           whole
           matter
           is
           so
           plain
           and
           obvious
           ,
           depending
           upon
           the
           truth
           or
           falseness
           of
           the
           Charge
           ,
           the
           latter
           of
           which
           I
           affirm
           him
           to
           be
           guilty
           of
           ;
           so
           need
           no
           argument
           to
           illustrate
           it
           .
        
         
           The
           next
           thing
           I
           charge
           J.
           N.
           with
           as
           an
           abuse
           of
           the
           Quakers
           principle
           is
           ,
           that
           he
           says
           ,
           
             They
             make
             the
             Light
             within
             a
             supplement
             to
             Scripture
             ,
             which
             they
             say
             is
             not
             sufficient
             without
             it
             ,
             nor
             indeed
             any
             more
             then
             a
             meer
             dead
             Letter
          
           ;
           
           This
           he
           says
           ,
           was
           not
           either
           intended
           or
           used
           by
           him
           as
           a
           direct
           and
           perticular
           objection
           against
           the
           Quakers
           .
        
         
           Perhaps
           with
           relation
           to
           the
           first
           part
           of
           it
           he
           might
           not
           so
           intend
           it
           ;
           so
           shall
           pass
           it
           by
           here
           ;
           But
           the
           latter
           part
           seems
           to
           have
           a
           very
           ill
           Tendency
           ,
           and
           Reflection
           upon
           them
           ,
           which
           compared
           with
           his
           false
           Position
           in
           his
           former
           Article
           ,
           pag.
           22.
           viz.
           The
           Quakers
           represent
           this
           Light
           within
           as
           a
           sort
           of
           extraordinary
           Inspiration
           ,
           from
           whence
           they
           have
           the
           name
           of
           Enthusiasts
           ;
           which
           as
           applyed
           to
           the
           
           Quakers
           ●
           bares
           an
           ill
           sence●
           and
           signifies
           pretenders
           to
           new
           fantanstical
           and
           immediate
           Inspirations
           ;
           not
           common
           to
           other
           men●
           as
           I
           have
           before
           observed
           ,
           whence
           People
           might
           be
           induced
           to
           believe
           the
           Quakers
           ,
           to
           be
           indeed
           despisers
           of
           the
           holy
           Scripture
           ,
           as
           a
           meer
           dead
           Letter
           ;
           which
           words
           he
           may
           take
           back
           as
           his
           own
           ,
           and
           not
           the
           Quakers
           ,
           since
           he
           does
           not
           so
           much
           as
           offer
           at
           any
           proof
           for
           them
           ;
           My
           Charge
           in
           this
           Article
           extends
           not
           only
           to
           his
           rendering
           the
           Quakers
           contemptious
           of
           the
           holy
           Scriptures
           ;
           but
           singular
           and
           erronious
           in
           their
           principle
           of
           the
           Light
           ,
           and
           the
           holy
           Scriptures
           ,
           as
           useless
           to
           all
           but
           themselves
           ;
           which
           I
           prove
           thus
           :
           1
           st
           ,
           J.
           N.
           represents
           the
           Quakers
           to
           say
           the
           Scriptures
           is
           no
           more
           then
           a
           meer
           dead
           Letter
           ,
           without
           the
           Light
           ,
        
         
           2
           dly
           ,
           This
           Light
           within
           he
           says
           in
           his
           second
           Article
           the
           Quakers
           represent
           ,
           as
           an
           extraordinary
           Inspiration
           ,
           whence
           they
           have
           the
           name
           of
           Enthusiasts
           .
        
         
           3
           dly
           ,
           In
           his
           4
           
             th
             Article
          
           he
           says
           ,
           the
           Quakers
           make
           their
           Light
           within
           a
           special
           priviledge
           of
           a
           certain
           order
           of
           men
           ,
           their
           own
           party
           making
           none
           
           but
           those
           of
           their
           own
           Way
           to
           be
           actually
           enlightned
           by
           it
           .
           Hence
           it
           will
           inevitably
           follow
           ,
           upon
           this
           treeble
           supposition
           ,
           that
           he
           represents
           the
           Quakers
           as
           is
           before
           mentioned
           ,
           contrary
           to
           their
           known
           ,
           constant
           ,
           and
           long
           professed
           Faith
           ,
           and
           Doctrine
           ;
           J.
           N.
           grants
           the
           Consequence
           ,
           but
           then
           to
           avoid
           the
           matter
           ,
           objects
           to
           the
           Proposition
           in
           his
           4
           
             th
             Article
          
           ,
           That
           
             it
             was
             not
             absolutely
             charged
             upon
             the
             Quakers
             by
             him
             .
          
           
           Here
           he
           betakes
           himself
           to
           a
           very
           mean
           shift
           ;
           The
           Article
           is
           positive
           ,
           in
           the
           words
           before
           recited
           ,
           his
           distinction
           between
           possibility
           ,
           and
           actually
           (
           of
           which
           I
           shall
           have
           occasion
           to
           treat
           more
           perticularly
           hereafter
           )
           will
           not
           make
           void
           ,
           but
           rather
           enforce
           his
           Charge●
           neither
           will
           his
           shifting
           upon
           the
           word
           Extraordinary
           help
           him
           ,
           because
           this
           double
           Proposition
           will
           carry
           it
           ,
           viz.
           1
           st
           ,
           That
           the
           Quakers
           say
           the
           Scriptures
           are
           a
           dead
           Letter
           without
           the
           Light.
           2
           dly
           ;
           That
           this
           Light
           ,
           with
           respect
           to
           its
           actul
           Illumination
           is
           their
           own
           peculiar
           priviledge
           .
        
         
           Hence
           it
           is
           that
           I
           charged
           J.
           N.
           with
           a
           down-right
           falsity
           ,
           viz.
           That
           the
           Quakers
           make
           their
           Light
           within
           a
           special
           priviledge
           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
           .
           These
           are
           his
           own
           words
           ;
           by
           the
           way
           in
           his
           answer
           to
           my
           Objections
           to
           his
           former
           Article
           ,
           he
           made
           the
           Quakers
           to
           confine
           the
           Light
           within
           to
           things
           ,
           viz.
           some
           certain
           objects
           ,
           namely
           Moral
           and
           Spiritual
           Truths
           ;
           and
           then
           it
           was
           his
           plea
           that
           he
           never
           said
           absolutely
           ,
           and
           simply
           ,
           that
           the
           Quakers
           confine
           the
           Light
           within
           ,
           which
           as
           he
           observes
           would
           imply
           a
           confinement
           to
           Persons
           ,
           that
           plea
           or
           shift
           must
           henceforth
           be
           out
           of
           doors
           with
           him
           ,
           for
           he
           plainly
           asserts
           now
           ,
           and
           so
           he
           did
           before
           ,
           that
           they
           confine
           it
           to
           certain
           men
           ,
           or
           men
           of
           a
           certain
           order
           ,
           viz.
           their
           own
           party
           ;
           as
           to
           the
           Act
           of
           Illumination
           ;
           and
           I
           think
           that
           confinement
           sufficient
           ,
           to
           exclude
           all
           others
           from
           the
           means
           of
           partaking
           or
           enjoying
           of
           it
           ;
           To
           prove
           this
           ,
           he
           takes
           up
           two
           pages
           to
           state
           his
           meaning
           ,
           but
           he
           might
           have
           saved
           himself
           the
           trouble
           being
           plain
           ,
           and
           I
           take
           him
           in
           his
           own
           sence
           ,
           viz.
           Actual
           Illumination
           ,
           and
           then
           he
           forms
           the
           following
           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
             Regenarate
             .
          
        
         
           The
           first
           of
           these
           Propositions
           I
           grant
           is
           most
           evident
           ;
           but
           the
           great
           question
           is
           ,
           how
           he
           will
           prove
           his
           second
           ;
           upon
           which
           all
           depends
           ,
           and
           the
           argument
           turns●
           He
           assumes
           his
           proposition
           again
           ,
           upon
           the
           like
           presumption
           ,
           and
           resolves
           all
           into
           this
           ;
           that
           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
           and
           corrupt
           estate
           ,
           from
           the
           actual
           Illumination
           of
           the
           Divine
           Light
           ,
           and
           this
           he
           says
           he
           believes●
           he
           can
           render
           not
           only
           exceeding
           probable
           ,
           but
           demonstrate
           ;
           which
           I
           say
           must
           be
           determined
           not
           by
           argument
           only
           ,
           but
           by
           proof
           :
           But
           by
           the
           way
           let
           it
           be
           observed
           ,
           this
           argument
           ,
           if
           it
           be
           proved
           ,
           will
           not
           reach
           to
           maintain
           his
           assertion
           ,
           and
           clear
           him
           from
           the
           Charge
           of
           falshood
           ,
           viz.
           That
           the
           Quakers
           confine
           the
           Light
           within
           to
           a
           certain
           order
           of
           men
           ,
           their
           own
           party
           ;
           making
           none
           but
           those
           of
           their
           own
           way
           to
           be
           actually
           enlightned
           by
           it
           ,
           unless
           he
           could
           have
           proved
           at
           the
           same
           time
           ,
           that
           the
           Quakers
           had
           made
           all
           men
           to
           have
           been
           in
           their
           natural
           and
           corrupt
           estate
           ,
           except
           their
           own
           party
           ;
           and
           they
           only
           to
           be
           the
           Regenerate
           ;
           wherein
           his
           argument
           falls
           short
           ;
           and
           if
           it
           did
           not
           ,
           and
           his
           proof
           were
           defective
           ,
           't
           would
           issue
           in
           the
           same
           ,
           viz.
           an
           abusive
           false
           charge
           ;
           But
           let
           us
           hear
           what
           proof
           he
           brings
           to
           support
           his
           argument
           .
        
         
           The
           first
           instance
           J.
           N.
           quotes
           in
           order
           to
           this
           is
           out
           of
           R.
           B's
           
             Apol.
             pag.
          
           310.
           
           The
           words
           are
           ,
           All
           Adam
           
             's
             Posterity
             ,
             or
             mankind
             ,
             both
          
           Jews
           and
           Gentiles
           ,
           
           
             as
             to
             the
             first
          
           Adam
           (
           
             or
             Earthly
             man
          
           )
           
             is
             fallen
             ,
             degenerated
             and
             dead
          
           [
           i.
           e.
           
             and
             so
             far
          
           ]
           
             deprived
             of
             the
             sensation
             ,
             or
             feeling
             of
             this
             Inward
             Testimony
             ,
             or
             Seed
             of
             God
             ,
             and
             is
             subject
             unto
             the
             power
             ,
             nature
             ,
             and
             seed
             of
             the
             Serpent
             ,
             which
             he
             sows
             in
             mens
             Hearts
             ,
             while
             they
             abide
             in
             this
             natural
             and
             corrupt
             estate
             ,
             from
             whence
             it
             comes
             ,
             that
             not
             only
             their
             Words
             and
             Deeds
             ,
             but
             all
             their
             Imaginations
             ,
             are
             evil
             perpetually
             in
             the
             sight
             of
             God
             ,
             as
             proceeding
             from
             this
             depraved
             and
             wicked
             Seed
             :
             Man
             therefore
             as
             he
             is
             in
             this
             estate
             can
             know
             nothing
             aright
             ,
             yea
             his
             Thoughts
             and
             Conceptions
             concerning
             God
             and
             spiritual
             things
             ,
             until
             he
             be
             disjoyned
             from
             this
             Evil
             Seed
             ,
             and
             united
             unto
             the
             Divine
             Light
             ;
             are
             unprofitable
             both
             to
             himself
             and
             others
             .
          
           Thus
           far
           R.
           B.
           
        
         
           That
           which
           J.
           N.
           infers
           from
           hence
           ,
           is
           grounded
           upon
           a
           mistake
           of
           the
           full
           sence
           of
           the
           Proposition
           ;
           which
           treats
           of
           the
           condition
           of
           man
           in
           the
           fall
           ,
           and
           as
           dead
           ,
           and
           not
           as
           quickened
           ,
           in
           any
           degree
           to
           a
           sence
           of
           his
           condition
           ;
           The
           inference
           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
           estate
           any
           sensation
           or
           feeling
           of
           it
           ;
           This
           is
           true
           in
           R.
           B's
           sence
           of
           mans
           natural
           ,
           and
           corrupt
           estate
           there
           intended
           ;
           and
           explained
           in
           the
           forepart
           of
           his
           Proposition
           ;
           which
           he
           expresly
           joyns
           ,
           not
           only
           to
           his
           being
           fallen
           ,
           and
           degenerated
           ,
           but
           dead
           ;
           which
           words
           in
           J.
           N's
           Citation
           ,
           should
           have
           been
           put
           in
           the
           same
           differing
           Character
           ,
           with
           the
           rest
           of
           the
           Proposition
           ;
           that
           they
           might
           have
           been
           distinguished
           ,
           to
           have
           belonged
           thereto
           ,
           seeing
           they
           bear
           so
           great
           weight
           ;
           well
           then
           ,
           so
           far
           R.
           B.
           is
           right
           ,
           and
           the
           quotation
           proves
           nothing
           for
           J.
           N's
           purpose
           ;
           for
           surely
           a
           dead
           man
           (
           as
           such
           )
           has
           no
           sence
           ,
           nor
           can
           have
           ,
           till
           he
           be
           (
           in
           some
           degree
           )
           quickened
           ;
           we
           must
           then
           distinguish
           upon
           this
           natural
           ,
           and
           corrupt
           estate
           ;
           which
           will
           lead
           us
           to
           this
           question
           ,
           
           Whether
           a
           Man
           after
           he
           be
           ,
           in
           and
           through
           the
           day
           and
           time
           of
           his
           Visitation
           ,
           in
           some
           measure
           quickned
           ,
           through
           the
           voice
           of
           the
           Son
           of
           God
           ,
           by
           which
           the
           dead
           comes
           to
           hear
           ,
           and
           live
           ;
           may
           not
           still
           remain
           in
           a
           great
           measure
           ,
           in
           his
           natural
           and
           corrupted
           estate
           ,
           subject
           to
           the
           power
           ,
           nature
           ,
           and
           seed
           of
           the
           Serpent
           ;
           and
           yet
           have
           some
           sensation
           ,
           and
           feeling
           of
           the
           Light
           ,
           at
           some
           times
           or
           seasons
           ,
           during
           the
           continuance
           of
           the
           day
           of
           his
           Visitation
           ;
           I
           presume
           there
           are
           few
           ,
           but
           whose
           experience
           will
           oblige
           them
           to
           confess
           to
           the
           truth
           of
           this
           ;
           I
           am
           sure
           the
           holy
           Scripture
           plainly
           teaches
           it
           ;
           It
           must
           then
           be
           granted
           that
           this
           distinction
           ought
           to
           be
           held
           ,
           between
           the
           different
           state
           of
           man
           in
           the
           fall
           ,
           viz.
           as
           degenerated
           ,
           &
           dead
           ,
           in
           the
           first
           Adam
           ;
           and
           visited
           ,
           and
           quickened
           by
           the
           second
           Adam
           ,
           of
           which
           latter
           sort
           ,
           the
           generality
           of
           mankind
           ,
           either
           are
           ,
           or
           have
           been
           ;
           I
           say
           have
           been
           ,
           because
           too
           many
           after
           they
           have
           been
           quickened
           ,
           have
           died
           again
           ;
           and
           so
           twice
           dead
           ,
           and
           pluckt
           up
           by
           the
           Roots
           ,
           the
           day
           of
           their
           Visitation
           being
           over
           ;
           for
           the
           truth
           of
           this
           I
           can
           appeal
           to
           my
           Adversary
           ;
           hence
           it
           will
           follow
           that
           natural
           men
           ,
           or
           men
           in
           their
           natural
           and
           corrupt
           estate
           ,
           generally
           speaking
           ,
           are
           not
           without
           any
           sensation
           ,
           or
           feeling
           of
           the
           divine
           Light
           ;
           neither
           is
           it
           rightly
           inferred
           from
           R.
           B's
           proposition
           ,
           for
           the
           Reasons
           I
           have
           given
           ,
           nor
           from
           any
           other
           thing
           ,
           that
           either
           he
           or
           the
           Quakers
           asserts
           for
           Doctrine
           ,
           that
           I
           know
           of
           ;
           I
           am
           sure
           both
           he
           and
           they
           ,
           abundantly
           evinces
           the
           contrary
           in
           their
           Writings
           ;
           If
           then
           natural
           men
           ,
           or
           men
           in
           their
           natural
           and
           corrupt
           estate
           ;
           visited
           and
           quickened
           to
           some
           sence
           of
           their
           condition
           ,
           may
           not
           be
           said
           to
           be
           altogether
           without
           the
           sensation
           ,
           and
           feeling
           of
           the
           Light
           ;
           By
           such
           sensation
           and
           feeling
           of
           the
           Divine
           Light
           ,
           which
           at
           some
           times
           and
           seasons
           they
           experience
           in
           themselves
           ,
           they
           may
           properly
           be
           said
           to
           be
           actually
           enlightned
           by
           it
           ;
           Though
           they
           apply
           not
           their
           minds
           to
           hearken
           diligently
           to
           ,
           or
           to
           attend
           and
           consult
           it
           ;
           much
           less
           to
           follow
           and
           obey
           it
           :
           Now
           I
           hope
           he
           will
           grant
           his
           Argument
           fails
           ,
           because
           its
           foundation
           in
           the
           proposition
           its
           self
           is
           weak
           ,
           the
           consequences
           depending
           thereon
           must
           sink
           with
           it
           ;
           I
           might
           here
           form
           a
           Reverse
           Argument
           ,
           but
           the
           matter
           is
           so
           plain
           ,
           that
           it
           needs
           not
           Sillogisms
           to
           demonstrate
           it
           ;
           The
           Result
           of
           all
           is
           this
           ,
           that
           the
           Quakers
           do
           not
           confine
           the
           Light
           within
           ,
           as
           to
           its
           actual
           Illumination
           ,
           to
           certain
           men
           ,
           or
           to
           men
           of
           a
           certain
           order
           ,
           consequently
           do
           not
           make
           it
           a
           special
           priviledge
           of
           their
           own
           party
           ;
           as
           J.
           N.
           hath
           falsly
           accused
           them
           ,
           neither
           do
           they
           confine
           it
           to
           the
           Regenerate
           ,
           from
           whence
           he
           would
           infer
           his
           Charge
           to
           be
           the
           same
           ;
           If
           they
           confined
           it
           to
           the
           Regenerate
           ,
           how
           should
           they
           be
           converted
           from
           their
           Unregenerate
           state
           ,
           seeing
           all
           are
           so
           by
           nature
           ,
           this
           is
           preposterous
           and
           absurd
           ;
           On
           the
           contrary
           ,
           they
           extend
           it
           to
           every
           one
           ,
           in
           the
           day
           and
           time
           of
           their
           visitation
           ;
           according
           to
           the
           testimony
           of
           the
           holy
           Scriptures
           ;
           and
           where
           every
           one
           is
           ,
           there
           is
           none
           excluded
           ,
           Iohn
           1.9.3.19
           .
           Tit.
           2.11
           .
           &c.
           R.
           B.
           makes
           use
           of
           an
           excellent
           quotation
           to
           prove
           this
           ,
           out
           of
           
             Cyrillus
             Alexandrinus
          
           :
           R
           B's
           Works
           ,
           pag.
           347.
           
        
         
         
           But
           not
           content
           with
           this
           ,
           J.
           N.
           makes
           use
           of
           another
           considerable
           passage
           out
           of
           R.
           B's
           
             Apoll.
             pag.
          
           334
           ,
           
           but
           to
           as
           little
           effect
           as
           the
           former
           ,
           the
           Words
           are
           these
           ,
           treating
           of
           this
           divine
           Light●
           
             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
             called
             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
             and
             substantial
             Seed
             ,
             which
             many
             times
             lies
             in
             mans
             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
             .
          
        
         
           
           By
           these
           words
           J.
           N.
           says
           ,
           as
           far
           as
           he
           can
           judge
           ,
           R.
           B.
           does
           plainly
           imply
           ,
           that
           wicked
           men
           ,
           though
           they
           have
           the
           Light
           really
           and
           truly
           in
           them
           as
           well
           as
           those
           that
           are
           good
           ;
           yet
           they
           are
           not
           actually
           enlightned
           by
           it
           ;
           If
           he
           can
           imply
           no
           better
           then
           thus
           to
           shut
           up
           man
           in
           his
           Darkness
           ;
           It
           is
           no
           matter
           how
           little
           he
           does
           imply
           .
           It
           is
           indeed
           ,
           says
           J.
           N.
           in
           their
           Hearts
           ,
           but
           it
           lies
           dormant
           there
           like
           hot
           embers
           ,
           covered
           up
           under
           Ashes
           ;
           without
           affecting
           or
           denominating
           or
           enlightning
           them
           ;
           To
           which
           I
           Answer
           ,
        
         
           That
           the
           Divine
           Light
           ,
           or
           Seed
           ,
           may
           be
           so
           at
           some
           times
           ,
           in
           many
           ,
           I
           grant
           ,
           especially
           while
           Man
           remains
           in
           the
           Sleep
           of
           Death
           ,
           and
           unsensible
           ;
           and
           before
           he
           be
           in
           some
           measure
           quickened
           and
           awakned
           ,
           and
           after
           he
           is
           quickened
           and
           awakened
           ,
           if
           he
           fall
           asleep
           and
           die
           again
           :
           But
           I
           affirm
           that
           it
           has
           not
           been
           always
           so
           ,
           nor
           does
           always
           remain
           so
           in
           its
           self
           ;
           in
           Man
           ,
           as
           passive
           ,
           or
           to
           use
           J●
           N's
           expression
           as
           dormant
           there
           ,
           and
           like
           hot
           embers
           covered
           up
           under
           Ashes
           ;
           No
           ,
           God
           be
           infinitely
           praised
           for
           the
           contrary
           ,
           for
           then
           man
           must
           have
           perished
           without
           remedy
           ,
           being
           dead
           ,
           or
           unable
           to
           help
           ,
           or
           convert
           himself
           to
           the
           Light
           ;
           It
           is
           true
           as
           R.
           B.
           says
           ,
           Many
           times
           it
           lies
           in
           mans
           Heart
           ,
           as
           a
           naked
           grain
           in
           a
           stony
           Ground
           ;
           But
           this
           does
           not
           infer
           that
           it
           lies
           so
           always
           ;
           no
           ,
           God
           forbid
           ;
           sometimes
           it
           breaks
           the
           Stones
           ,
           and
           makes
           way
           for
           its
           entrance
           ,
           in
           some
           degree
           ;
           otherwise
           the
           Soul
           of
           man
           must
           remain
           in
           Death
           and
           Darkness
           ,
           according
           to
           the
           experience
           of
           holy
           David
           ,
           Psal.
           119
           ,
           and
           130
           ,
           
             The
             entrance
             of
             thy
             Word
             giveth
             Light
             ,
             it
             giveth
             Vnderstanding
             to
             the
             Simple
          
           :
           And
           though
           R.
           B.
           compares
           it
           likewise
           here
           to
           Medicine
           ,
           and
           in
           other
           places
           to
           a
           Physitian
           ,
           yet
           not
           such
           ,
           as
           will
           at
           no
           time
           exert
           its
           power
           ;
           whether
           the
           Patient
           will
           or
           no
           (
           for
           indeed
           in
           this
           state
           the
           Patient
           has
           no
           will
           to
           any
           thing
           that
           is
           good
           )
           so
           far
           as
           to
           manifest
           the
           Physitian
           hath
           done
           his
           part
           ;
           But
           on
           the
           contrary
           the
           Patient
           sometimes
           is
           awakened
           out
           of
           his
           Lithurgy
           ,
           and
           is
           made
           sensible
           ,
           and
           forced
           to
           confess
           that
           the
           Physitian
           applied
           a
           good
           and
           
           operative
           Medicine
           ,
           which
           would
           undoubtedly
           have
           wrought
           and
           effected
           the
           Cure
           ,
           if
           the
           Patient
           had
           not
           been
           stubborn
           and
           untoward
           .
        
         
           That
           this
           is
           R.
           B's
           sence
           ,
           is
           very
           plain
           ,
           to
           be
           collected
           out
           of
           many
           places
           of
           his
           
             sixth
             Proposition
          
           ,
           concerning
           the
           universal
           and
           saving
           Light
           of
           Christ
           Jesus
           ,
           perticularly
           pag.
           338.
           
           R.
           B's
           Works
           ,
           where
           distinguishing
           between
           this
           Light
           ,
           Seed
           ,
           &c.
           and
           the
           power
           and
           natural
           faculty
           of
           mans
           mind
           ,
           which
           he
           makes
           to
           consist
           in
           this
           ,
           viz.
           
             That
             a
             Man
             in
             his
             Health
             can
             when
             he
             please
             ,
             stir
             up
             ,
             move
             and
             exercise
             the
             Faculties
             of
             his
             Soul
             ,
             as
             being
             absolute
             master
             of
             them
             ;
             and
             except
             there
             be
             some
             natural
             Cause
             or
             Impediment
             in
             the
             way
             ,
             he
             can
             use
             them
             at
             his
             pleasure
             ;
             But
             this
             Light
             or
             Seed
             of
             God
             ,
             he
             cannot
             move
             or
             stir
             up
             when
             he
             pleaseth
          
           :
           But
           he
           says
           ,
           
             It
             moves
             ,
             blows
             ,
             and
             strives
             with
             men
             as
             the
             Lord
             seeth
             meet
             ,
          
           &c.
           
           And
           again
           he
           says
           ,
           
             It
             comes
             upon
             all
             at
             certain
             times
             and
             seasons
             ,
             wherein
             it
             works
             powerfully
             upon
             the
             Soul
             ,
             mightily
             tenders
             it
             ,
             and
             breaks
             it
             ;
             at
             which
             time
             if
             Man
             resist
             it
             not
             ,
             but
             close
             with
             it
             ,
             he
             comes
             to
             know
             Salvation
             by
             it
             ;
             even
             as
             the
             Lake
             of
          
           Bethesda
           ,
           
             did
             not
             cure
             all
             those
             that
             washed
             in
             it
             ,
             but
             such
             only
             as
             washed
             first
             after
             the
             Angel
             had
             moved
             upon
             the
             Waters
             ;
             so
             God
             moves
             in
             love
             to
             mankind
             in
             his
             Seed
             ,
             in
             his
             Heart
             ,
             at
             some
             singular
             times
             ,
             setting
             his
             Sins
             in
             order
             before
             him
             ,
             and
             seriously
             inviting
             him
             to
             Repentance
             ;
             offering
             to
             him
             Remission
             of
             Sins
             ,
             and
             Salvation
             ,
             which
             if
             man
             accept
             of
             ,
             he
             may
             be
             saved
             .
          
           R.
           B.
           is
           further
           possitive
           in
           these
           words
           ,
           following
           ,
           
             Now
             there
             is
             no
             man
             alive
             ,
             and
             I
             am
             confident
             there
             shall
             be
             none
             to
             whom
             this
             Paper
             shall
             come
             ,
             who
             if
             they
             will
             deal
             faithfully
             ,
             and
             honestly
             with
             their
             own
             Hearts
             ,
             will
             not
             be
             forced
             to
             acknowledge
             ,
             but
             they
             have
             been
             sensible
             of
             this
             in
             some
             measure
             ,
             less
             or
             more
             ,
             which
             is
             a
             thing
             that
             man
             cannot
             bring
             upon
             himself
             ,
             with
             all
             his
             pains
             and
             industry
             ;
             This
             then
             O
             man
             and
             woman
             is
             the
             day
             of
             Gods
             gracious
             Visitation
             to
             thy
             Soul
             ;
             which
             thou
             shalt
             be
             happy
             forever
             ,
             if
             thou
             resist
             not
             ;
             This
             is
             the
             Day
             of
             the
             Lord
             ,
             which
             as
             Christ
             said
             ,
             is
             like
             the
             Lightening
             ,
             that
             shineth
             from
             the
             East
             unto
             the
             West
             ,
             and
             the
             Wind
             or
             Spirit
             which
             blows
             upon
             the
             Heart
             ,
             and
             no
             man
             knows
             whither
             it
             goes
             ,
             or
             whence
             it
             comes
             ,
          
           Matth.
           24.27
           .
           John
           3.8
           .
           Again
           ,
           pag.
           340.
           
           R.
           B's
           Wo●ks
           ,
           where
           R.
           B.
           compares
           
             Man
             in
             his
             natural
             corrupt
             ,
             and
             fallen
             condition
             to
             divers
             men
             lying
             in
             a
             dark
             Pit
             together
             ,
             where
             all
             their
             Sences
             are
             so
             stupified
             ,
             that
             they
             are
             scarce
             sensible
             of
             their
             own
             misery
             .
          
           And
           then
           he
           supposes
           ,
           
             that
             the
             deliverer
             comes
             at
             certain
             times
             ,
             and
             fully
             discovers
             ,
             and
             informs
             them
             of
             the
             great
             misery
             and
             hazard
             they
             are
             in
             ,
             if
             they
             continue
             in
             that
             noisome
             and
             pestiferous
             place
             ;
             yea
             forces
             them
             to
             a
             certain
             sence
             of
             their
             misery
             ;
             (
             for
             the
             wickedest
             men
             at
             times
             are
             made
             sensible
             of
             their
             misery
             by
             God's
             visitation
             )
             and
             not
             only
             so
             ,
             but
             lays
             hold
             upon
             them
             ,
             and
             gives
             them
             a
             Pull
             ,
             in
             order
             to
             Lift
             them
             out
             of
             their
             Misery
             ;
             which
             if
             they
             resist
             not
             ,
             will
             save
             them
             ;
             only
             they
             may
             resist
             it
             ,
          
           Thus
           far
           R.
           B.
           Many
           such
           Instances
           I
           might
           quote
           ,
           but
           that
           it
           would
           be
           too
           tedious
           ;
           I
           commend
           them
           to
           J.
           N.
           to
           read
           at
           his
           leisure
           ,
           and
           consider
           them
           more
           diligently
           ,
           and
           uprightly
           ,
           perticularly
           pag.
           341
           ,
           342
           ,
           343
           ,
           344
           ,
           where
           he
           proves
           at
           large
           ,
           
             that
             God
             hath
             given
             to
             all
             Grace
             sufficient
             
             for
             Salvation
             ;
             and
             to
             every
             Man
             a
             day
             or
             time
             of
             Visitation
             ,
             wherein
             't
             is
             possible
             for
             him
             to
             be
             saved
          
           ;
           which
           is
           expresly
           contrary
           to
           the
           sence
           ;
           J.
           N.
           would
           infer
           from
           R.
           B's
           words
           ,
           in
           his
           citation
           (
           viz.
           )
           Wicked
           Men
           have
           the
           Light
           as
           to
           the
           Act
           of
           Possession
           only
           ;
           and
           not
           as
           to
           the
           Act
           of
           Illumination
           ,
           which
           considering
           his
           Notion
           of
           the
           Act
           of
           possession
           ,
           viz.
           that
           it
           only
           lies
           dormant
           in
           their
           Hearts
           ,
           as
           hot
           Embers
           covered
           up
           under
           Ashes
           ;
           without
           effecting
           or
           enlightning
           them
           ,
           cannot
           amount
           unto
           so
           much
           Grace
           ,
           as
           is
           sufficient
           and
           necessary
           to
           their
           Salvation
           ;
           because
           their
           cold
           ,
           dark
           ,
           stupified
           ,
           or
           dead
           estate
           ,
           requires
           the
           operative
           exercise
           of
           the
           warming
           ,
           enlightning
           ,
           quickening
           Word
           of
           Life
           ,
           and
           Light
           ,
           at
           some
           time
           or
           other
           ,
           when
           it
           pleaseth
           the
           Almighty
           more
           powerfully
           to
           visit
           ,
           and
           influence
           them
           ;
           without
           which
           it
           is
           impossible
           for
           them
           ,
           so
           much
           as
           to
           see
           their
           miserable
           estate
           of
           Wickedness
           ;
           much
           less
           to
           get
           out
           of
           it
           ;
           nor
           so
           much
           as
           to
           think
           one
           good
           thought
           ;
           because
           as
           the
           Lord
           himself
           witnessed
           concerning
           man
           in
           the
           fall
           ,
           Gen.
           6.5
           .
           That
           he
           saw
           that
           every
           Imagination
           of
           the
           Thoughts
           of
           his
           Heart
           was
           only
           Evil
           continually
           :
           These
           things
           being
           duly
           considered
           ,
           I
           appeal
           to
           thy
           Conscience
           ,
           sober
           Reader
           ,
           whoever
           tho●
           art
           ,
           whether
           both
           R.
           B's
           Words
           and
           sence
           is
           not
           manifestly
           cleared
           from
           the
           mis-implication
           J.
           N.
           hath
           dis-ingeniously
           put
           up
           them
           (
           viz.
           )
           that
           They
           confine
           the
           Act
           of
           Illumination
           to
           good
           men
           only
           ,
           or
           to
           the
           Regenerate
           ;
           which
           is
           so
           gross
           ,
           that
           it
           puts
           me
           mind
           of
           the
           Lye
           ,
           that
           the
           wicked
           Iews
           ,
           to
           Invalidate
           the
           Power
           of
           the
           Resurrection
           of
           our
           Lord
           Jesus
           ,
           taught
           the
           Souldiers
           to
           say
           ,
           viz.
           That
           his
           Disciples
           stole
           him
           away
           while
           they
           slept
           ;
           which
           was
           not
           only
           untrue
           ,
           but
           morally
           impossible
           for
           them
           to
           know
           what
           was
           done
           while
           they
           slept
           ;
           so
           it
           is
           impossible
           for
           men
           to
           know
           the
           work
           of
           Regeneration
           effected
           ,
           or
           to
           become
           Regenerate
           ,
           but
           through
           the
           Resurrection
           of
           the
           Lord
           Jesus
           in
           Spirit
           ;
           which
           Implys
           the
           Powerful
           Acts
           of
           his
           divine
           Illumination
           previous
           to
           that
           estate
           ;
           so
           J.
           N's
           charge
           on
           the
           Quakers
           ,
           of
           confineing
           the
           Light
           within
           ,
           as
           to
           the
           Act
           of
           Illumination
           ,
           to
           the
           Regenerate
           ,
           is
           not
           only
           untrue
           ,
           in
           fact
           ;
           but
           absurd
           in
           inferrence
           ,
           not
           easily
           to
           be
           credited
           ,
           but
           rather
           to
           be
           supposed
           the
           effect
           of
           blindness
           ,
           or
           envy
           .
        
         
           This
           does
           not
           suffice
           him
           ,
           but
           he
           goes
           on
           in
           like
           manner
           ,
           to
           abuse
           and
           pervert
           the
           sence
           of
           his
           Ingenious
           Author
           ,
           because
           he
           says
           that
           the
           Divine
           Light
           ,
           or
           Seed
           lies
           in
           wicked
           men
           ,
           hurt
           ,
           bruised
           ,
           wounded
           ,
           slain
           ,
           yea
           and
           buried
           ;
           and
           because
           he
           says
           that
           in
           this
           Seed
           in
           the
           Hearts
           of
           all
           men
           is
           the
           Kingdom
           of
           God
           ;
           as
           in
           a
           capacity
           to
           be
           produced
           ,
           or
           rather
           exhibited
           ;
           according
           as
           it
           receives
           depth
           ,
           is
           nourished
           ,
           and
           not
           choaked
           ;
           and
           again
           ,
           that
           this
           Seed
           was
           in
           the
           Pharis●es
           ,
           as
           a
           Seed
           lying
           in
           a
           barren
           Ground
           ;
           which
           springs
           not
           forth
           because
           it
           wants
           Nourishment
           .
        
         
           From
           all
           which
           J
           N.
           infers
           what
           is
           not
           at
           all
           to
           be
           infered
           ,
           viz.
           
           
             That
             the
             Qua●ers
             do
             exclude
             all
             wicked
             men
             from
             the
             Actual
             
             Illumination
             of
             the
             Divine
             Light
          
           ;
           but
           how
           does
           he
           prove
           it
           ?
           does
           he
           think
           it
           is
           enough
           to
           say
           so
           ,
           &
           make
           quotations
           (
           instead
           of
           proofs
           )
           that
           has
           not
           the
           least
           tendency
           to
           favour
           his
           assertion
           ;
           is
           J.
           N.
           so
           fondly
           conceited
           of
           his
           Character
           with
           many
           of
           the
           Learned
           world
           ,
           that
           he
           can
           impose
           upon
           their
           credit
           ,
           at
           this
           rate
           
             (
             Ipse
             Dixit
          
           )
           I
           hope
           as
           they
           know
           they
           have
           two
           Ears
           ,
           they
           will
           conclude
           it
           wisdom
           to
           use
           them
           ;
           if
           J.
           N.
           produce
           no
           better
           arguments
           then
           he
           has
           done
           ,
           to
           make
           the
           Quakers
           to
           confine
           the
           Divine
           Light
           to
           good
           men
           ,
           or
           to
           the
           Regenerate
           ,
           as
           to
           the
           act
           of
           Illumination
           ;
           and
           if
           he
           proves
           no
           better
           that
           they
           make
           it
           a
           special
           priviledge
           of
           their
           own
           party
           ,
           and
           make
           none
           but
           those
           of
           their
           own
           way
           to
           be
           actually
           enlightned
           by
           it
           ,
           then
           hitherto
           he
           has
           done
           ;
           he
           must
           excuse
           me
           ,
           if
           I
           still
           lay
           it
           as
           a
           false
           Charge
           at
           his
           door
           :
           There
           needs
           no
           further
           answer
           to
           this
           quotation
           ,
           only
           let
           it
           be
           observed
           ,
           that
           though
           this
           divine
           Light
           ,
           or
           Seed
           ,
           is
           in
           a
           true
           sence
           ,
           said
           to
           be
           hurt
           ,
           bruised
           ,
           wounded
           ,
           yea
           slain
           ,
           and
           buried
           in
           the
           hearts
           of
           wicked
           men
           ,
           according
           to
           their
           degrees
           of
           Wickedness
           ;
           as
           with
           respect
           to
           its
           Life
           in
           man
           ;
           as
           may
           be
           instanced
           out
           of
           the
           holy
           Scriptures
           concerning
           Christ
           ,
           both
           before
           and
           since
           he
           took
           upon
           him
           our
           Flesh
           ;
           as
           may
           be
           read
           at
           large
           in
           the
           53d
           .
           of
           Isaiah
           ,
           verse
           4
           ,
           5.
           
           
             Surely
             he
             hath
             born
             our
             Griefs
             ,
             and
             carried
             our
             Sorrows
             ,
             yet
             we
             did
             esteem
             him
             stricken
             ,
             smitten
             of
             God
             ,
             and
             afflicted
             ;
             but
             he
             was
             wounded
             for
             our
             Transgressions
             ,
             he
             was
             bruised
             for
             our
             Iniquities
             ;
             the
             Chastisement
             of
             our
             Peace
             was
             upon
             him
             ,
          
           &c.
           And
           vers
           .
           7.
           
           
             He
             was
             oppressed
             ,
             and
             he
             was
             afflicted
             ,
          
           &c.
           And
           vers
           .
           9.
           
           
             And
             he
             made
             his
             Grave
             with
             the
             Wicked
             ;
             and
             with
             the
             Rich
             in
             his
             Death
             ,
          
           &c.
           Amos
           2.13
           .
           
             Behold
             I
             am
             pressed
             under
             you
             as
             a
             C●rt
             is
             pressed
             that
             is
             full
             of
             Sheaves
             .
          
           Heb.
           6.6
           .
           
             They
             crucifie
             to
             themselves
             the
             Son
             of
             God
             afresh
             ,
             and
             put
             him
             to
             open
             shame
             .
          
           Thus
           Christ
           our
           divine
           Light
           ,
           in
           his
           great
           condescention
           ,
           with
           respect
           to
           that
           degree
           of
           his
           Life
           as
           in
           the
           hearts
           of
           wicked
           men
           ,
           is
           ,
           and
           hath
           been
           throughout
           all
           Ages
           ,
           oppressed
           ,
           grieved
           ,
           wounded
           ,
           crucified
           and
           buried
           ,
           though
           in
           his
           own
           intire
           fulness
           he
           neither
           did
           ,
           nor
           could
           suffer
           ;
           But
           has
           a
           Life
           with
           God
           the
           Father
           ,
           that
           cannot
           be
           hurt
           nor
           bruised
           ,
           &c.
           by
           the
           Power
           of
           which
           Life
           ,
           he
           not
           only
           quickens
           ,
           heals
           and
           raises
           up
           his
           own
           Seed
           and
           Birth
           in
           men
           ,
           when
           he
           seeth
           meet
           ,
           but
           in
           and
           thereby
           renews
           his
           Call
           and
           heavenly
           Invitations
           to
           corrupt
           and
           wicked
           men
           ,
           during
           the
           day
           of
           their
           Visitation
           ,
           thereby
           illuminating
           ,
           and
           instructing
           them
           ;
           And
           when
           they
           wound
           and
           oppress
           him
           ,
           by
           multiplying
           their
           Sins
           and
           Iniquities
           ;
           He
           causes
           his
           mournings
           ,
           and
           complaints
           sometimes
           to
           enter
           their
           hard
           hearts
           ,
           to
           cause
           them
           to
           mourn
           over
           him
           whom
           they
           have
           pierced
           ,
           that
           by
           his
           Stripes
           they
           might
           be
           healed
           ;
           That
           this
           Seed
           of
           the
           Kingdom
           of
           God
           ,
           is
           in
           the
           hearts
           of
           all
           men
           is
           certain
           ,
           that
           it
           was
           in
           the
           very
           Pharisees
           who
           opposed
           and
           resisted
           Christ
           ,
           is
           true
           ,
           Luke
           17.20
           ,
           21.
           
           That
           it
           is
           in
           a
           capacity
           to
           be
           produced
           ,
           or
           rather
           exhibited
           ;
           and
           that
           according
           as
           it
           receives
           depth
           ,
           is
           nourished
           ,
           and
           not
           choaked
           ,
           as
           R
           B.
           says
           is
           all
           true
           ,
           and
           makes
           nothing
           for
           his
           purpose
           .
        
         
         
           But
           how
           is
           this
           Seed
           in
           a
           Capacity
           to
           be
           produced
           or
           exhibited
           ,
           surely
           not
           without
           its
           powerful
           operation
           at
           some
           time
           or
           other
           ;
           as
           R.
           B.
           says
           in
           the
           former
           quotation
           ;
           consequently
           not
           according
           to
           J.
           N's
           sence
           or
           inference
           ,
           of
           its
           being
           in
           the
           Hearts
           of
           the
           wicked
           in
           possibility
           only
           ;
           or
           as
           hot
           Embers
           covered
           up
           under
           Ashes
           ,
           without
           affecting
           ,
           denominating
           or
           enlightning
           them
           ;
           and
           this
           he
           concludes
           the
           Quakers
           make
           to
           be
           all
           the
           dispensation
           of
           the
           Light
           to
           the
           Wicked
           ;
           seeing
           he
           says
           they
           confine
           it
           as
           to
           its
           act
           of
           Illumination
           to
           the
           Regenerate
           ,
           which
           I
           hope
           I
           have
           fully
           answered
           .
        
         
           J.
           N.
           says
           ,
           
             Every
             body
             knows
             that
             has
             had
             the
             least
             Conversation
             ,
             either
             with
             the
          
           Quakers
           ,
           
             or
             with
             their
             Writings
             ,
             They
             do
             confine
             the
             Light
             as
             to
             the
             Act
             of
             Illumination
             (
             only
             )
             to
             those
             that
             turn
             their
             Soul
             and
             Mind
             Inward
             unto
             it
             ,
          
           
           
             till
             then
             as
             the
             Prefacer
             to
             Mr.
          
           B's
           
             Works
             says
             Man
             is
             darkness
          
           .
           I
           answer
           ,
           this
           is
           a
           great
           mistake
           and
           presumption
           ,
           to
           say
           that
           every
           body
           knows
           what
           no
           body
           can
           ;
           because
           it
           is
           not
           true
           in
           fact
           ;
           What
           though
           man
           be
           darkness
           ,
           as
           the
           Apostle
           said
           ,
           Ephes.
           5.8
           .
           
             Ye
             were
             sometime
             Darkness
             ,
             but
             now
             are
             ye
             Light
             in
             the
             Lord
             ,
             walk
             as
             Children
             of
             the
             Light
          
           ;
           does
           not
           
             the
             Light
             shine
             in
             Darkness
             ,
             and
             the
             Darkness
             comprehended
             it
             not
             ,
          
           John
           1.5
           .
           This
           perhaps
           he
           will
           grant
           ;
           but
           is
           it
           not
           also
           said
           ,
           2
           Cor.
           4.6
           ,
           7.
           
           
             God
             who
             commanded
             Light
             to
             shine
             out
             of
             Darkness
             ,
             hath
             shined
             in
             our
             Hearts
             ,
             to
             give
             us
             the
             Light
             of
             the
             Knowledge
             of
             the
             Glory
             of
             God
             in
             the
             face
             of
             Iesus
             Christ
             :
             But
             we
             have
             this
             treasure
             in
             our
             earthen
             Vessels
             ,
             that
             the
             Excellency
             of
             the
             Power
             may
             be
             of
             God
             ,
             and
             not
             of
             us
             .
          
           Here
           we
           may
           see
           that
           the
           Divine
           Light
           ,
           does
           not
           always
           remain
           as
           hot
           Embers
           covered
           up
           under
           Ashes
           ;
           but
           shines
           both
           in
           Darkness
           ,
           and
           out
           of
           Darkness
           to
           give
           the
           Light
           of
           the
           Knowledge
           ,
           &c.
           
        
         
           J.
           N.
           argues
           from
           the
           repeated
           Admonitions
           and
           Exhortations
           of
           the
           Quakers
           ,
           viz.
           That
           they
           would
           turn
           their
           Souls
           inward
           unto
           the
           Light
           ,
           
           that
           they
           would
           mind
           ,
           heed
           ,
           follow
           it
           ,
           and
           wait
           upon
           it
           ,
           in
           quietness
           and
           silence
           ;
           all
           which
           he
           says
           would
           be
           extreamly
           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
           .
           One
           might
           wonder
           th●t
           a
           man
           of
           his
           Learning
           should
           reason
           so
           ignorantly
           ,
           but
           that
           God
           hath
           hid
           these
           things
           from
           the
           Wise
           and
           Prudent
           ,
           and
           revealed
           them
           unto
           Babes
           ,
           as
           appeared
           in
           the
           instance
           of
           Nicodemus
           ,
           a
           Ruler
           in
           Israel
           ,
           how
           ignorant
           was
           he
           of
           the
           new
           birth
           .
           I
           answer
           it
           is
           necessary
           ,
           and
           men
           must
           be
           first
           enlightned
           in
           some
           degree
           ,
           in
           order
           to
           turn
           their
           Souls
           inward
           unto
           the
           Light
           ;
           for
           how
           should
           man
           that
           is
           dark
           ,
           and
           dead
           to
           God
           ,
           turn
           his
           mind
           to
           that
           which
           he
           hath
           no
           feeling
           ,
           sence
           ,
           or
           sight
           of
           ;
           nor
           can
           have
           ,
           but
           as
           the
           Light
           opens
           it
           in
           him
           and
           to
           him
           ;
           Psal.
           36
           9.
           
           
             With
             thee
          
           (
           said
           holy
           David
           )
           
             is
             the
             Fountain
             of
             Life
             ,
             in
             thy
             Light
             shall
             we
             see
             Light.
          
           Well
           then
           ,
           tho'
           men
           may
           be
           ,
           are
           ,
           and
           must
           be
           ,
           enlightned
           in
           some
           measure
           ,
           before
           they
           
           can
           convert
           themselves
           to
           the
           Light
           ;
           yet
           it
           is
           so
           far
           from
           being
           extreamly
           Ridiculous
           ,
           that
           it
           is
           absolutely
           Necessary
           they
           should
           convert
           themselves
           to
           it
           ,
           and
           believe
           in
           it
           ,
           that
           they
           may
           become
           the
           Children
           of
           it
           ,
           and
           witness
           the
           encreases
           of
           it
           unto
           the
           Salvation
           of
           their
           Souls
           ;
           
             The
             Path
             of
             the
             Iust
             is
             as
             a
             shining
             Light
             ,
             that
             shineth
             more
             and
             more
             unto
             the
             perfect
             Day
             ,
          
           Prov.
           4.18
           .
           Though
           much
           more
           might
           be
           said
           ,
           yet
           I
           think
           this
           Answer
           is
           sufficient
           to
           make
           void
           his
           Inference
           ,
           and
           shew
           that
           the
           Quakers
           do
           not
           confine
           the
           Light
           within
           as
           to
           any
           act
           of
           its
           Illumination
           ,
           to
           those
           that
           convert
           or
           introvert
           themselves
           to
           it
           .
        
         
           But
           J.
           N.
           apprehending
           he
           had
           not
           done
           enough
           ,
           as
           though
           it
           were
           not
           sufficient
           to
           have
           misapplyed
           and
           perverted
           the
           Quakers
           Doctrine
           ,
           with
           their
           wholsom
           and
           Christian
           Admonitions
           ,
           and
           Exhortations
           ,
           to
           fault
           their
           Principle
           of
           the
           Divine
           Light
           ;
           He
           sets
           himself
           to
           abuse
           and
           traduce
           them
           about
           the
           Character
           of
           their
           Profession
           .
        
         
           
           
             It
             is
             well
             known
          
           ,
           says
           he
           ,
           
             they
             look
             upon
             themselves
             ,
             to
             be
             the
             only
             Professors
             ,
             and
             embracers
             of
             the
             Truth
             of
             God
             ,
             the
             (
             only
             )
             followers
             of
             the
             Light
             ,
             and
             the
             (
             onely
             )
             Converters
             of
             themselves
             to
             it
             ;
             which
             it
             seems
             is
             so
             much
             the
             proper
             Characteristick
             of
             a
          
           Quaker
           ;
           
             that
             when
             any
             one
             is
             proselited
             to
             their
             Way
             ,
             't
             is
             ordinary
             for
             them
             to
             say
             ,
             such
             a
             one
             is
             turned
             to
             the
             Light
             ;
             whence
             ,
          
           he
           says
           ,
           
             he
             thinks
             he
             had
             very
             good
             reason
             to
             say
             that
             they
             confined
             the
             Light
             to
             their
             own
             party
             .
          
        
         
           To
           which
           I
           say
           ,
           if
           Lying
           Stories
           ,
           and
           False
           Insinuations
           be
           good
           Reason
           ,
           he
           has
           it
           ,
           and
           not
           otherwise
           ;
           For
           it
           is
           an
           extravagant
           Charge
           and
           spightful
           reflection
           at
           Rovers
           ;
           and
           doubtless
           if
           not
           invented
           ,
           is
           taken
           upon
           trust
           ,
           so
           far
           as
           it
           may
           affect
           any
           perticulars
           ,
           under
           the
           Profession
           of
           Quakers
           ;
           and
           either
           way
           as
           generally
           applyed
           is
           an
           abuse
           ;
           for
           as
           it
           is
           general
           ,
           it
           is
           most
           certainly
           false
           ,
           and
           Injurious
           ,
           and
           bespeaks
           him
           to
           be
           at
           a
           loss
           ,
           and
           driven
           to
           a
           pinch
           ,
           to
           use
           his
           Wits
           ;
           or
           as
           we
           use
           to
           say
           ,
           when
           men
           are
           sinking
           to
           catch
           at
           any
           thing
           ;
           but
           is
           he
           so
           weak
           ,
           as
           to
           think
           this
           will
           make
           for
           his
           purpose
           ;
           It
           induces
           me
           with
           some
           others
           to
           believe
           ,
           that
           his
           companions
           Reproaches
           ,
           hath
           made
           him
           ashamed
           of
           what
           he
           first
           said
           in
           favour
           of
           the
           Quakers
           Principle
           ;
           which
           joyned
           with
           the
           fear
           of
           loss
           of
           preferment
           ;
           might
           not
           only
           extort
           this
           pittiful
           shuffle
           he
           has
           made
           ,
           but
           spur
           him
           on
           thus
           Injuriously
           to
           treat
           the
           Quakers
           ;
           He
           must
           find
           better
           arguments
           ,
           &
           produce
           better
           proofs
           ,
           to
           convince
           sober
           and
           Religious
           men
           ;
           that
           the
           Quakers
           confine
           the
           Divine
           Light
           to
           their
           own
           party
           ,
           as
           to
           the
           Regenerate
           ;
           however
           he
           thinks
           his
           News
           may
           prevail
           upon
           the
           credulity
           of
           his
           Learned
           world
           ;
           I
           take
           notice
           ,
           he
           says
           ,
           
             He
             do●s
             not
             find
             ,
             nor
             does
             not
             see
             ,
             how
             the
          
           Quakers
           
             can
             upon
             their
             Principle
             extend
             the
             Divine
             Light
             ,
          
           
           
             as
             to
             the
             Act
             of
             Illuminati●n
             ,
             as
             a
             common
             benefit
             to
             all
             men
             ,
             without
             exception
             .
          
           If
           he
           be
           as
           blind
           as
           Nicodemas
           ,
           who
           can
           help
           it
           ;
           but
           I
           think
           he
           is
           worse
           ,
           for
           instead
           of
           being
           willing
           to
           see
           aright
           ;
           he
           labours
           to
           see
           wrong
           ,
           and
           so
           is
           the
           more
           
           blind
           ;
           and
           if
           the
           blind
           lead
           the
           blind
           ,
           they
           both
           fall
           into
           the
           Ditch
           ;
           and
           this
           is
           manifest
           from
           the
           Reason
           he
           hath
           given
           ,
           why
           he
           does
           not
           see
           as
           above
           ,
           viz.
           because
           ,
           as
           he
           says
           ,
           the
           Quakers
           make
           it
           ,
           viz.
           the
           Divine
           Light
           ,
           the
           Grace
           of
           Christ
           ,
           whereas
           for
           that
           it
           is
           so
           ;
           and
           for
           the
           same
           Reason
           ,
           the
           Quakers
           make
           it
           both
           necessary
           ,
           and
           universal
           ,
           according
           to
           the
           holy
           Scriptures
           ,
           Rom.
           5.15.18
           .
           Tit.
           2.11
           .
           
             The
             Grace
             of
             God
             which
             bringeth
             Salvation
             hath
             appeared
             into
             all
             men
             ,
          
           &c.
           
           But
           has
           J.
           N.
           forgotten
           ,
           
           that
           he
           makes
           his
           
             Light
             to
             be
             Grace
             too
             in
             some
             degrees
             of
             it
             ;
             and
             the
             greatest
             Grace
             of
             God
             too
             ,
             with
             respect
             to
             the
             degrees
             of
             it
          
           ;
           which
           are
           his
           own
           words
           ;
           what
           does
           the
           Quakers
           by
           making
           their
           divine
           Light
           ,
           to
           be
           the
           Grace
           of
           Christ
           ,
           destroy
           the
           universallity
           of
           its
           actul
           Illumination
           ,
           and
           so
           confine
           it
           ;
           and
           does
           J.
           N.
           making
           it
           to
           be
           the
           greatest
           Grace
           of
           God
           ,
           with
           respect
           to
           its
           degrees
           ,
           extend
           ,
           and
           enlarge
           it
           ;
           what
           is
           not
           Christ
           the
           greatest
           Grace
           of
           God
           ?
           and
           is
           it
           not
           manifest
           the
           Quakers
           believe
           him
           so
           ;
           or
           is
           J.
           N's
           notion
           of
           the
           Light
           more
           universal
           ,
           and
           extensive
           in
           those
           degrees
           ,
           he
           apprehends
           it
           is
           not
           Grace
           ;
           then
           in
           those
           degrees
           he
           apprehends
           it
           is
           Grace
           ;
           what
           confused
           ,
           and
           incoherent
           Notions
           ,
           does
           this
           man
           bring
           forth
           ;
           if
           his
           Light
           be
           Grace
           ,
           it
           is
           Christ
           ;
           if
           not
           Christ
           ,
           it
           is
           not
           Grace
           ;
           but
           if
           Christ
           ,
           he
           is
           universal
           ;
           all
           things
           are
           in
           ,
           and
           by
           him
           ;
           and
           he
           in
           and
           through
           all
           things
           ;
           and
           what
           can
           he
           make
           more
           of
           his
           Light
           ?
           But
           perhaps
           he
           would
           be
           a
           Novist
           ,
           and
           set
           up
           for
           a
           new
           speculative
           Notion
           to
           tickle
           and
           please
           the
           fancy
           of
           such
           of
           his
           Learned
           World
           ,
           whose
           Religion
           stands
           in
           the
           Conceptions
           and
           Imaginations
           of
           their
           own
           Brain
           ;
           and
           not
           in
           the
           Divine
           sence
           of
           Gods
           pure
           heavenly
           Life
           ,
           Light
           ,
           and
           Power
           in
           their
           own
           Souls
           ;
           to
           purifie
           ,
           and
           renew
           them
           ,
           and
           make
           them
           fit
           Temples
           for
           his
           holy
           Spirit
           to
           dwell
           in
           .
        
         
           In
           the
           foregoing
           Charge
           ,
           J.
           N.
           hath
           not
           offered
           at
           any
           proof
           ;
           for
           doubtless
           he
           knew
           of
           none
           ;
           and
           therefore
           delivered
           it
           upon
           presumption
           ;
           the
           matter
           must
           be
           referred
           then
           to
           Doctrine
           ,
           for
           a
           determination
           of
           the
           Truth
           or
           falshood
           of
           this
           general
           Charge
           upon
           the
           Quakers
           .
        
         
           The
           question
           then
           will
           be
           ,
           whether
           the
           Quakers
           ,
           because
           they
           profess
           Salvation
           by
           Christ
           Jesus
           ,
           under
           the
           denomination
           of
           the
           Light
           ;
           as
           it
           was
           prophesied
           concerning
           him
           ,
           that
           he
           should
           be
           given
           a
           Light
           unto
           the
           Gentiles
           ;
           and
           God's
           Salvation
           to
           the
           ends
           of
           the
           Earth
           ,
           Isa.
           49.6
           .
           That
           this
           Light
           is
           come
           ,
           and
           hath
           appeared
           ,
           and
           manifested
           its
           self
           in
           the
           hearts
           of
           all
           men
           ;
           and
           is
           the
           true
           Light
           that
           lighteth
           every
           man
           that
           cometh
           into
           the
           World
           ,
           Iohn
           1.9
           .
           To
           give
           Light
           to
           them
           that
           sit
           in
           Darkness
           ,
           and
           in
           the
           shadow
           of
           Death
           ,
           to
           guide
           our
           Feet
           in
           the
           Way
           of
           Peace
           ;
           Luke
           1.79
           .
           acording
           to
           the
           holy
           Scriptures
           ,
           by
           which
           Quakers
           have
           been
           ,
           and
           are
           distinguished
           from
           the
           professed
           Christians
           of
           other
           Societies
           ;
           though
           they
           have
           not
           ,
           nor
           do
           not
           confine
           ,
           or
           limit
           their
           holy
           Profession
           ,
           to
           that
           denomination
           only
           ;
           but
           extend
           it
           as
           far
           as
           all
           the
           divine
           attributes
           
           that
           is
           given
           him
           ,
           viz.
           Christ
           the
           Light
           by
           the
           holy
           Ghost
           .
        
         
           Whether
           this
           Doctrine
           of
           the
           Quakers
           ,
           infers
           a
           necessity
           for
           them
           to
           believe
           and
           say
           ,
           as
           J.
           N.
           charges
           them
           ;
           or
           whether
           they
           do
           ,
           or
           have
           have
           at
           any
           time
           in
           their
           publick
           exercise
           of
           Preaching
           ,
           or
           Writing
           ,
           or
           otherwise
           generally
           speaking
           ,
           taught
           ,
           exhibited
           or
           declared
           ;
           that
           therefore
           or
           because
           of
           such
           their
           distinct
           Profession
           ;
           or
           for
           any
           other
           cause
           ,
           they
           are
           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
           are
           the
           words
           of
           J.
           N's
           charge
           ;
           as
           likewise
           when
           any
           one
           is
           proselited
           to
           the
           Quakers
           way
           ,
           that
           't
           is
           ordinary
           for
           them
           to
           say
           ,
           such
           a
           one
           is
           turned
           to
           the
           Light
           ;
           from
           whence
           he
           says
           ,
           he
           thinks
           he
           had
           very
           good
           reason
           to
           say
           ,
           that
           the
           Quakers
           confined
           the
           Light
           to
           their
           own
           party
           ,
           as
           to
           the
           Act
           of
           Illumination
           ;
           Note
           by
           the
           way
           ,
           the
           Quakers
           understand
           better
           ,
           it
           is
           one
           thing
           to
           profess
           the
           Light
           ,
           and
           it
           is
           another
           thing
           to
           turn
           to
           it
           ;
           Until
           this
           Charge
           be
           proved
           ,
           on
           which
           this
           undue
           consequence
           is
           grounded
           ,
           which
           I
           am
           well
           satisfied
           never
           can
           ,
           because
           I
           am
           well
           assured
           it
           is
           inconsistant
           with
           the
           Christian
           Principle
           ,
           and
           Charity
           of
           the
           Quakers
           so
           to
           believe
           ,
           and
           say
           ,
           whatever
           J.
           N's
           pretentions
           are
           to
           good
           Reason
           ;
           I
           must
           return
           it
           back
           upon
           him
           ,
           as
           a
           notorious
           Slander
           of
           their
           Christian
           Profession
           ;
           he
           might
           as
           well
           and
           truly
           have
           said
           in
           plain
           terms
           ,
           that
           the
           Quakers
           allows
           none
           to
           profess
           Salvation
           ,
           nor
           to
           obtain
           Salvation
           ,
           by
           Christ
           Jesus
           ,
           but
           themselves
           ,
           because
           he
           alone
           is
           the
           Truth
           of
           God
           ,
           and
           the
           Divine
           Light
           ;
           and
           if
           none
           but
           the
           Quakers
           profess
           and
           embrace
           him
           ,
           viz.
           the
           Truth
           of
           God
           ,
           follow
           the
           Light
           ,
           and
           convert
           themselves
           to
           it
           ;
           It
           inevitably
           follows
           ,
           from
           the
           words
           of
           his
           Charge
           ,
           That
           the
           Quakers
           look
           upon
           themselves
           ,
           as
           the
           only
           People
           which
           can
           or
           shall
           be
           saved
           :
           Behold
           the
           fruits
           and
           effects
           of
           J.
           N's
           Charity
           ,
           the
           want
           of
           which
           as
           he
           apprehends
           in
           me
           ,
           is
           the
           stress
           of
           his
           complaint
           and
           ground
           of
           that
           Ignominious
           character
           he
           bestows
           upon
           me
           (
           viz.
           )
           for
           censuring
           him
           ,
           from
           matter
           of
           Scandalous
           fact
           ,
           he
           had
           published
           against
           the
           Quakers
           ;
           for
           which
           together
           with
           this
           gross
           Addition
           ,
           the
           Lord
           rebuke
           him
           ,
           and
           make
           him
           sensible
           of
           his
           Wickedness
           ,
           and
           grant
           him
           true
           Repentance
           :
           And
           now
           seeing
           he
           hath
           made
           so
           many
           quotations
           out
           of
           R.
           B's
           Apoll.
           to
           an
           ill
           use
           and
           purpose
           ;
           misapplying
           and
           perverting
           his
           sence
           ,
           contrary
           to
           his
           manifest
           and
           declared
           Judgment
           ,
           plainly
           and
           possitively
           ,
           exprest
           in
           the
           said
           Book
           ;
           I
           think
           fit
           to
           give
           him
           one
           instance
           out
           of
           it
           ,
           in
           opposition
           to
           his
           Charge
           ,
           and
           in
           vindication
           of
           the
           Quakers
           Profession
           and
           Charity
           .
        
         
           Where
           R.
           B.
           pag.
           357
           ,
           358
           ,
           359.
           treating
           of
           the
           universal
           and
           saving
           Light
           of
           ●h●ist
           ,
           upon
           that
           Text
           of
           Rom.
           5.18
           .
           
             Therefore
             as
             by
             the
             Offence
             of
             one
             Iudgment
             came
             upon
             all
             men
             to
             Condemnation
             ,
             so
             by
             the
             Righteousness
             of
             one
             the
             free
             Gift
             came
             upon
             all
             men
             to
             the
             Iustification
             of
             Li●e
          
           ;
           having
           before
           shewed
           how
           that
           Christ
           dyed
           for
           all
           men
           ;
           here
           he
           shews
           that
           as
           all
           have
           received
           
           a
           loss
           from
           Adam
           ,
           which
           leads
           to
           Condemnation
           ;
           so
           all
           have
           received
           a
           Gift
           from
           Christ
           ,
           which
           leads
           to
           Justification
           ,
           and
           consequently
           that
           all
           are
           enlightned
           by
           Christ
           ,
           and
           have
           a
           measure
           of
           saving
           Light
           and
           Grace
           ,
           by
           the
           operation
           of
           which
           some
           have
           been
           ,
           and
           may
           yet
           be
           saved
           ,
           to
           whom
           the
           Gospel
           is
           not
           outwardly
           preached
           ,
           nor
           the
           History
           of
           Christ
           outwardly
           known
           ;
           but
           by
           its
           being
           preached
           in
           every
           Creature
           ;
           Many
           are
           comprehended
           that
           have
           not
           the
           outward
           knowledge
           ;
           therefore
           of
           those
           many
           some
           may
           be
           saved
           ;
           to
           prove
           that
           all
           men
           have
           a
           measure
           of
           saving
           Grace
           ,
           he
           quotes
           that
           excellent
           saying
           of
           the
           Apostle
           Paul
           to
           Titus
           ,
           cap.
           2.11
           .
           
             The
             Grace
             of
             God
             that
             bringeth
             Salvation
             hath
             appeared
             unto
             all
             men
             ,
          
           &c.
           joyned
           with
           Rom.
           5.18
           .
           From
           which
           he
           shews
           it
           naturally
           follows
           that
           all
           men
           ,
           even
           the
           Heathens
           may
           be
           saved
           ,
           for
           Christ
           was
           given
           a
           Light
           to
           enlighten
           the
           Gentiles
           ;
           and
           so
           he
           comes
           to
           answer
           the
           great
           Objection
           ,
           viz.
           That
           there
           is
           no
           Name
           under
           Heaven
           by
           which
           Salvation
           is
           known
           ,
           but
           by
           the
           Name
           of
           Jesus
           ;
           and
           further
           says
           ,
           Though
           they
           know
           it
           not
           outwardly
           ,
           yet
           if
           they
           know
           it
           inwardly
           by
           feeling
           the
           vertue
           and
           power
           of
           it
           ,
           to
           free
           them
           from
           Sin
           and
           Iniquity
           in
           their
           Hearts
           ,
           they
           are
           saved
           by
           it
           ;
           He
           confesses
           there
           is
           no
           other
           Name
           given
           to
           be
           saved
           by
           ;
           but
           Salvation
           lyeth
           not
           in
           the
           litteral
           ,
           but
           experimental
           knowledge
           ;
           albeit
           those
           that
           have
           the
           litteral
           knowledge
           are
           not
           saved
           by
           it
           ;
           without
           this
           real
           and
           experimental
           knowledge
           ;
           yet
           those
           that
           have
           the
           real
           knowledge
           ,
           may
           be
           saved
           without
           the
           external
           ;
           and
           so
           he
           goes
           on
           and
           enforces
           his
           Argument
           ,
           considers
           the
           state
           of
           Infants
           ,
           and
           deaf
           People
           ,
           and
           compares
           the
           state
           of
           the
           latter
           to
           Chinees
           ,
           or
           Indians
           ,
           respecting
           the
           like
           Charity
           to
           be
           had
           towards
           such
           ,
           who
           though
           they
           can
           hear
           ,
           are
           under
           a
           simple
           impossibility
           of
           hearing
           the
           Gospel
           outwardly
           preached
           ,
           &c.
           and
           then
           takes
           notice
           of
           that
           remarkable
           passage
           or
           saying
           of
           Peter
           ,
           Acts
           10.34
           .
           
             Of
             a
             Truth
             ,
             I
             perceive
             that
             God
             is
             no
             respecter
             of
             Persons
             ,
             but
             in
             every
             Nation
             he
             that
             feareth
             him
             ,
             and
             worketh
             Righteousness
             ,
             is
             accepted
             of
             him
             .
          
           And
           then
           observes
           that
           Peter
           was
           before
           liable
           to
           that
           mistake
           that
           the
           rest
           of
           the
           Iews
           were
           ,
           in
           judging
           that
           all
           were
           unclean
           except
           themselves
           ;
           and
           that
           no
           man
           could
           be
           saved
           ,
           except
           he
           were
           proselited
           to
           their
           Religion
           ,
           and
           circumcised
           ;
           but
           God
           shewed
           Peter
           otherwise
           in
           a
           Vision
           ,
           and
           taught
           him
           to
           call
           nothing
           Common
           or
           Unclean
           ;
           and
           therefore
           seeing
           that
           God
           regarded
           the
           Prayers
           of
           Cornelius
           ,
           who
           was
           a
           stranger
           to
           the
           Law
           ,
           and
           to
           Jesus
           Christ
           as
           to
           the
           outward
           ;
           yet
           Peter
           saw
           that
           God
           had
           accepted
           him
           ,
           and
           he
           is
           said
           to
           fear
           God
           ,
           before
           he
           had
           this
           outward
           knowledge
           ;
           Therefore
           Peter
           concludes
           that
           every
           one
           that
           in
           every
           Nation
           ,
           without
           respect
           of
           Persons
           ,
           feareth
           God
           and
           worketh
           Righteousness
           ,
           is
           accepted
           of
           him
           ;
           so
           he
           makes
           the
           fear
           of
           God
           ,
           and
           the
           working
           of
           Righteousness
           ,
           and
           not
           an
           outward
           historical
           knowledge
           ,
           the
           qualification
           :
           they
           then
           that
           have
           this
           ,
           where
           ever
           they
           be
           ,
           are
           saved
           ;
           I
           have
           done
           with
           the
           quotation
           ,
           the
           design
           of
           it
           is
           obvious
           ,
           and
           its
           application
           plain
           ;
           God
           who
           instructed
           Peter
           ,
           and
           brought
           him
           into
           a
           right
           perswasion
           ,
           and
           sence
           
           of
           the
           substance
           its
           self
           ,
           hath
           illuminated
           and
           instructed
           his
           People
           called
           Quakers
           in
           this
           Age
           ,
           to
           think
           and
           speak
           of
           things
           as
           they
           are
           ;
           and
           not
           to
           judge
           by
           outward
           appearance
           ,
           but
           to
           judge
           righteous
           Judgment
           ;
           and
           to
           give
           to
           God
           the
           honour
           ,
           and
           glory
           of
           his
           own
           Work
           ,
           in
           and
           through
           the
           Hearts
           of
           all
           ;
           in
           what
           manner
           ,
           kind
           or
           degree
           soever
           ,
           he
           is
           pleased
           to
           appear
           to
           magnifie
           his
           Power
           ,
           and
           shew
           forth
           his
           Praise
           ,
           in
           the
           Salvation
           of
           men
           :
           And
           now
           as
           bad
           explicators
           of
           the
           Light
           as
           J.
           N.
           esteems
           the
           Quakers
           ;
           I
           recommend
           him
           to
           perswade
           his
           own
           People
           to
           be
           good
           Followers
           of
           it
           ,
           as
           they
           are
           ;
           wherein
           he
           will
           find
           himself
           better
           imployed
           ,
           then
           thus
           to
           fall
           fo●l
           of
           them
           ,
           soon
           after
           their
           Sufferings
           .
        
         
           By
           what
           is
           already
           said
           ,
           I
           think
           it
           is
           sufficiently
           evinced
           ,
           that
           it
           is
           a
           down
           right
           falsity
           to
           say
           ,
           the
           Quakers
           confine
           the
           Light
           within
           ,
           and
           make
           it
           a
           special
           priviledge
           of
           a
           certain
           order
           of
           men
           ,
           their
           own
           party
           ,
           as
           to
           the
           act
           of
           Illumination
           ;
           having
           made
           the
           contrary
           appear
           not
           only
           by
           confuteing
           J.
           N's
           misapplications
           out
           of
           R.
           B's
           Apollogy
           ;
           but
           by
           producing
           out
           of
           the
           same
           possitive
           proof
           ,
           that
           all
           are
           actually
           enlightned
           at
           one
           time
           or
           other
           ,
           during
           the
           day
           of
           their
           Visitation
           ,
           consequently
           that
           the
           Quakers
           are
           not
           therein
           guilty
           of
           contradictions
           ,
           and
           inconsistant
           with
           themselves
           ,
           as
           he
           would
           needs
           render
           them
           ,
           the
           better
           to
           set
           off
           and
           expose
           his
           Notion
           of
           the
           Light
           ,
           as
           more
           refined
           and
           Novel
           ,
           by
           lessening
           the
           Repute
           and
           credit
           of
           theirs
           ,
           which
           the
           Righteous
           God
           beholds
           .
        
         
           J.
           N.
           Replies
           to
           my
           dislike
           of
           his
           distinction
           ,
           of
           a
           possibility
           and
           not
           actually
           ,
           
           with
           respect
           to
           the
           divine
           Illumination
           of
           this
           Principle
           of
           the
           Light
           ,
           and
           queries
           ,
           
             May
             there
             not
             be
             a
             Capacity
             of
             being
             enlightned
             ,
             where
             there
             is
             no
             actual
             Illumination
             .
          
           I
           answer
           No.
           Again
           he
           queries
           ,
           
             Are
             not
             these
             distinct
             Ideas
             ,
             and
             may
             not
             therefore
             one
             be
             without
             the
             other
             .
          
           I
           answer
           no
           ;
           for
           although
           man
           in
           the
           Fall
           ,
           and
           in
           his
           degenerate
           nature
           ,
           is
           considered
           as
           blind
           ,
           and
           dead
           to
           God
           ;
           and
           consequently
           void
           of
           any
           distinct
           good
           habit
           or
           capacity
           as
           of
           himself
           ;
           but
           by
           the
           actual
           Illumination
           of
           the
           Word
           of
           Life
           ,
           and
           Light
           ;
           he
           comes
           to
           have
           his
           Spiritual
           Eyes
           opened
           ,
           and
           to
           be
           quickned
           ;
           so
           as
           in
           some
           small
           measure
           at
           least
           ,
           to
           have
           his
           spiritual
           sence
           restored
           ,
           in
           which
           Word
           the
           capacity
           is
           given
           (
           for
           which
           end
           the
           divine
           Word
           actually
           enlightens
           every
           man
           coming
           into
           the
           World
           )
           and
           by
           the
           operation
           of
           that
           power
           ,
           the
           beginning
           of
           the
           New
           Creation
           ,
           is
           known
           in
           man
           that
           believes
           in
           the
           Light
           ;
           consequently
           that
           cannot
           be
           said
           to
           be
           a
           distinct
           Idea
           in
           man
           ,
           before
           it
           is
           in
           being
           ,
           or
           created
           ;
           which
           made
           me
           say
           ,
           that
           the
           possibility
           ,
           or
           capacity
           is
           not
           ,
           nor
           can
           be
           in
           man
           ,
           abstract
           (
           or
           divided
           )
           from
           the
           Actual
           illuminating
           Power
           and
           Spirit
           ,
           no
           more
           then
           Seeing
           ,
           if
           Light
           be
           seperate
           from
           the
           Eye
           .
        
         
           
             Why
             then
          
           ,
           says
           J.
           N.
           
             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
             .
          
           I
           answer
           ,
           this
           were
           a
           contradiction
           indeed
           ,
           whoever
           were
           guilty
           of
           it
           ;
           but
           
           I
           am
           sure
           the
           Quakers
           are
           not
           ;
           but
           J.
           N.
           says
           of
           the
           former
           ,
           viz.
           
             That
             all
             are
             not
             actually
             enlightned
             by
             it
             ,
             I
             have
             already
             given
             an
             account
             out
             of
             Mr.
          
           B.
           This
           former
           the
           Quakers
           deny
           ,
           having
           ever
           constantly
           maintained
           the
           contrary
           ;
           viz.
           That
           all
           are
           or
           have
           been
           actually
           enlightned
           by
           it
           ,
           in
           some
           degree
           or
           measure
           ,
           during
           the
           day
           of
           their
           Visitation
           ;
           and
           I
           have
           proved
           the
           same
           to
           be
           their
           Principle
           at
           large
           ,
           out
           of
           R.
           B's
           Apoll.
           and
           shewed
           J.
           N's
           perversion
           ,
           as
           to
           the
           latter
           ,
           That
           none
           are
           actually
           enlightned
           by
           it
           at
           all
           times
           ;
           
           he
           says
           the
           same
           Author
           is
           so
           kind
           to
           furnish
           him
           with
           an
           account
           in
           another
           place
           ,
           where
           he
           gives
           this
           as
           a
           reason
           why
           the
           Light
           is
           no
           Power
           ,
           or
           natural
           faculty
           of
           mans
           mind
           ,
           because
           he
           cannot
           be
           actually
           enlightned
           by
           it
           at
           pleasure
           ,
           but
           must
           wait
           for
           the
           Irradations
           of
           it
           ;
           for
           says
           R.
           B.
           This
           Light
           ,
           Seed
           ,
           &c.
           appears
           to
           beno
           Power
           or
           Natural
           Faculty
           of
           mans
           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
           the
           Light
           and
           Seed
           of
           God
           in
           man
           he
           cannot
           move
           or
           stir
           up
           ,
           when
           he
           pleases
           ;
           but
           it
           moves
           ,
           blows
           and
           strives
           with
           man
           as
           the
           Lord
           seeth
           meet
           ;
           for
           though
           there
           be
           a
           possibility
           of
           Salvation
           to
           every
           man
           ,
           during
           the
           Day
           of
           his
           Vilitation
           ;
           yet
           cannot
           a
           man
           at
           any
           time
           when
           he
           pleaseth
           ,
           or
           hath
           some
           sence
           of
           his
           misery
           ,
           stir
           up
           that
           Light
           and
           Grace
           ,
           so
           as
           to
           procure
           to
           himself
           tenderness
           of
           Heart
           ;
           but
           he
           must
           wait
           for
           it
           ;
           which
           comes
           upon
           him
           at
           certain
           times
           and
           seasons
           ,
           wherein
           it
           works
           powerfully
           upon
           the
           Soul
           ,
           mightily
           tenders
           it
           and
           breaks
           it
           ,
           at
           which
           time
           if
           Man
           resist
           it
           not
           ,
           but
           close
           with
           it
           ,
           he
           comes
           to
           know
           Salvation
           by
           it
           .
        
         
           Here
           I
           observe
           that
           J.
           N.
           left
           out
           the
           latter
           part
           of
           this
           quotation
           ,
           which
           made
           expresly
           against
           his
           1
           
             st
             Position
             ,
             viz.
          
           that
           according
           to
           the
           Quakers
           all
           are
           not
           actually
           enlightned
           ;
           wherefore
           though
           I
           made
           use
           of
           it
           before
           ,
           not
           considering
           this
           renew'd
           occasion
           ,
           I
           thought
           fit
           to
           insert
           that
           part
           of
           it
           again
           ,
           that
           it
           might
           be
           seen
           how
           unsincerely
           and
           designedly
           ill
           J.
           N.
           hath
           managed
           himself
           towards
           his
           ingenious
           Author
           ,
           and
           therein
           towards
           the
           Quakers
           ;
           making
           him
           and
           them
           by
           mis-implication
           and
           consequence
           ,
           to
           contradict
           themselves
           ,
           and
           invalidate
           a
           Doctrine
           so
           essentially
           necessary
           to
           the
           Salvation
           of
           men
           ,
           and
           so
           constantly
           and
           possitively
           asserted
           by
           them
           .
        
         
           But
           now
           as
           to
           J.
           N's
           latter
           Position
           (
           viz.
           )
           that
           none
           are
           actually
           enlightned
           by
           it
           at
           all
           times
           ,
           to
           which
           end
           he
           makes
           his
           last
           quotation
           ,
           which
           though
           it
           proves
           not
           what
           he
           says
           ,
           and
           is
           off
           from
           the
           point
           in
           question
           ;
           viz.
           that
           all
           are
           actually
           enlightned
           by
           it
           at
           some
           times
           ;
           I
           have
           considered
           this
           matter
           ,
           and
           apprehend
           it
           may
           be
           resolved
           into
           this
           distinction
           ,
           viz.
           The
           different
           estates
           or
           attainments
           of
           such
           as
           are
           illuminated
           ,
           and
           converted
           ,
           some
           whereof
           may
           arrive
           to
           such
           a
           degree
           of
           habitual
           union
           ,
           and
           inhabitation
           in
           the
           Light
           as
           to
           go
           no
           more
           forth
           ,
           but
           continue
           and
           abide
           in
           their
           heavenly
           capacity
           ,
           the
           divine
           Influence
           ,
           secretly
           and
           hiddenly
           attending
           
           their
           Souls
           ,
           in
           the
           necessary
           concerns
           of
           this
           Life
           ,
           as
           in
           eating
           ,
           drinking
           ,
           plowing
           ,
           sowing
           ,
           or
           the
           like
           ,
           these
           cannot
           be
           said
           at
           any
           time
           not
           to
           be
           actually
           enlightned
           ,
           because
           of
           their
           spiritual
           habit
           ;
           though
           they
           may
           be
           ,
           and
           are
           oft-times
           without
           the
           renewed
           opperations
           and
           fresh
           visitations
           of
           this
           divine
           Light
           ,
           and
           Seed
           of
           God
           ,
           upon
           their
           Souls
           ;
           which
           man
           cannot
           move
           ,
           nor
           stir
           up
           when
           he
           please
           ;
           but
           it
           moves
           ,
           blows
           and
           strives
           with
           man
           as
           the
           Lord
           seeth
           meet
           ,
           and
           man
           must
           wait
           for
           it
           ;
           This
           is
           true
           ,
           as
           applyed
           to
           a
           state
           of
           weakness
           ,
           and
           sence
           of
           misery
           ,
           as
           well
           as
           growth
           ,
           in
           the
           first
           ;
           of
           which
           states
           R.
           B.
           doth
           here
           make
           use
           of
           it
           ,
           bringing
           in
           the
           comparison
           of
           the
           Lake
           of
           Bethesda
           ,
           and
           the
           Angel
           at
           certain
           times
           moving
           upon
           the
           Waters
           ;
           whence
           J.
           N.
           infers
           this
           conclusion
           (
           viz.
           )
           because
           R.
           B.
           says
           ,
           that
           man
           though
           he
           hath
           some
           sence
           of
           his
           misery
           ,
           cannot
           when
           he
           please
           stir
           up
           that
           Light
           and
           Grace
           by
           which
           he
           must
           be
           saved
           ;
           but
           must
           wait
           for
           it
           ,
           therefore
           no
           man
           ,
           though
           never
           so
           a
           close
           a
           follower
           of
           the
           Light
           ,
           is
           under
           the
           Illumination
           of
           it
           at
           all
           times
           ;
           I
           think
           this
           Inference
           is
           very
           wide
           ,
           and
           far
           from
           a
           direct
           and
           natural
           consequence
           of
           R.
           B's
           words
           and
           sence
           ,
           because
           by
           the
           Instance
           he
           makes
           use
           of
           ,
           viz.
           a
           Man
           that
           hath
           some
           sence
           of
           his
           misery
           ,
           He
           implys
           some
           previous
           degree
           of
           actual
           Illumination
           in
           that
           subject
           ,
           by
           which
           he
           attained
           to
           that
           sence
           ,
           and
           much
           more
           is
           it
           implyed
           in
           a
           state
           of
           waiting
           ;
           for
           how
           is
           it
           possible
           for
           any
           man
           to
           attain
           to
           a
           sence
           of
           his
           misery
           ,
           that
           was
           dead
           in
           Sins
           and
           Trespasses
           ,
           much
           more
           to
           a
           condition
           of
           waiting
           for
           deliverance
           ,
           without
           he
           should
           first
           be
           quickened
           ,
           and
           be
           made
           to
           experience
           some
           degree
           of
           the
           actual
           Illumination
           of
           the
           Divine
           Light
           ;
           by
           which
           it
           is
           manifest
           ,
           that
           R.
           B.
           here
           was
           not
           treating
           of
           a
           subject
           ,
           altogether
           destitute
           of
           actual
           Illumination
           ;
           consequently
           that
           Light
           and
           Grace
           ,
           which
           he
           says
           ,
           man
           cannot
           stir
           up
           when
           he
           pleases
           ,
           but
           must
           wait
           for
           ,
           by
           which
           he
           must
           be
           saved
           ;
           He
           intends
           not
           barely
           that
           degree
           of
           actual
           Illumination
           ,
           which
           was
           and
           is
           necessary
           to
           give
           man
           a
           sight
           and
           sence
           of
           his
           misery
           ;
           but
           an
           increase
           thereof
           by
           a
           fresh
           visitation
           of
           the
           Divine
           Light
           ,
           Seed
           and
           Grace
           ,
           whereby
           his
           Heart
           may
           be
           tendered
           and
           deliverance
           witnessed
           .
        
         
           
           But
           J.
           N.
           still
           queries
           ,
           
             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
             connexion
             .
          
           Answer
           ,
        
         
           Because
           man
           cannot
           have
           the
           capacity
           ,
           but
           in
           and
           by
           the
           Act
           ,
           which
           Act
           is
           as
           the
           Light
           to
           the
           Eye
           ,
           &
           the
           capacity
           as
           the
           Eye
           to
           the
           Light
           ;
           how
           should
           a
           dark
           man
           see
           the
           Sun
           ?
           unless
           the
           Sun
           by
           the
           powerful
           act
           of
           its
           light
           ,
           first
           procure
           him
           sight
           ?
           what
           capacity
           of
           seeing
           has
           a
           blind
           man
           ;
           surely
           none
           ;
           can
           that
           then
           be
           properly
           said
           to
           be
           distinct
           ,
           which
           is
           not
           in
           being
           ?
           And
           how
           can
           that
           be
           said
           to
           proceed
           from
           different
           Causes
           ,
           where
           the
           cause
           is
           but
           one
           ,
           and
           the
           other
           but
           an
           effect
           ,
           when
           created
           ?
           But
           why
           does
           J.
           N.
           
           say
           ,
           
             That
             according
             to
             the
          
           Quakers
           ,
           
             there
             is
             not
             a
             necessary
             connexion
             between
             the
             capacity
             of
             Illumination
             ,
             and
             the
             Act
          
           ;
           seeing
           I
           make
           it
           as
           necessary
           as
           Light
           to
           the
           Eye
           in
           order
           to
           seeing
           ;
           where
           I
           say
           that
           the
           Capacity
           or
           possibility
           is
           not
           ,
           nor
           can
           be
           in
           man
           ,
           abstract
           or
           divided
           from
           the
           actual
           illuminating
           Power
           and
           Spirit
           ,
           no
           more
           then
           seeing
           if
           Light
           be
           seperate
           from
           the
           Eye
           :
           But
           J.
           N.
           alters
           my
           sence
           by
           adding
           to
           my
           words
           ,
           both
           in
           my
           Exception
           ,
           and
           his
           Answer
           by
           adding
           the
           word
           (
           Not
           )
           So
           that
           he
           makes
           me
           to
           say
           if
           the
           Light
           be
           not
           seperate
           from
           the
           Eye
           ,
           and
           thence
           it
           is
           I
           suppose
           ,
           he
           concludes
           expresly
           contrary
           to
           my
           assertion
           ,
           viz.
           that
           according
           to
           the
           Quakers
           there
           is
           no
           necessary
           connexion
           ,
           which
           is
           unfair
           and
           unjust
           :
           But
           J.
           N.
           apprehending
           no
           necessary
           connexion
           ,
           
           makes
           the
           former
           ,
           viz.
           
             The
             capacity
             of
             Illumination
             ,
             to
             depend
             upon
             the
             inbeing
             (
             onely
             )
             of
             the
             divine
             Light
             ;
             and
             the
             latter
             (
             viz.
             )
             the
             Act
             upon
             the
             Souls
             introversion
             of
             its
             self
             to
             it
             ,
             without
             which
             she
             will
             not
             be
             enlightned
             by
             that
             Light
             which
             she
             bears
          
           ;
           which
           are
           his
           express
           words
           ;
           To
           which
           I
           Reply
           ,
           first
           ,
           to
           his
           making
           the
           capacity
           to
           depend
           upon
           the
           inbeing
           only
           ,
           &c.
           
           That
           as
           it
           is
           opposed
           to
           Act
           ,
           it
           is
           exclusive
           of
           the
           operation
           of
           the
           Light
           ,
           suitable
           to
           the
           subject
           and
           end
           ;
           Christ
           who
           is
           this
           divine
           Light
           is
           so
           ,
           viz.
           operative
           in
           all
           things
           ;
           and
           shall
           he
           not
           be
           so
           in
           man
           ;
           God
           forbid
           ;
           what
           Doctrine
           is
           this
           ?
           that
           excludes
           lost
           man
           from
           the
           means
           of
           Salvation
           ;
           will
           not
           the
           Vision
           of
           the
           Prophet
           Ezekiel
           ,
           concerning
           the
           dry
           Bones
           in
           the
           open
           Valley
           confute
           him
           ?
           Ezek.
           37.5
           .
           
             Thus
             saith
             the
             Lord
             God
             unto
             these
             dry
             Bones
             ,
             behold
             I
             will
             cause
             Breath
             to
             emer
             into
             you
             ,
             and
             ye
             shall
             live
          
           :
           Was
           it
           not
           impossible
           for
           these
           dry
           Bones
           to
           have
           come
           together
           ,
           but
           by
           the
           operation
           of
           the
           Word
           of
           the
           Lord
           ;
           or
           how
           could
           these
           dry
           have
           lived
           ,
           if
           God
           had
           not
           caused
           Breath
           to
           have
           entred
           into
           them
           .
        
         
           As
           to
           the
           latter
           ,
           viz.
           That
           the
           Act
           of
           Illumination
           depends
           upon
           the
           Soul's
           introversion
           of
           its
           self
           ,
           &c.
           
           This
           is
           to
           make
           the
           Act
           of
           Seeing
           to
           prevent
           the
           Light
           by
           which
           it
           does
           and
           only
           can
           see
           ,
           and
           the
           Act
           of
           Motion
           previous
           to
           the
           Act
           of
           Life
           ;
           for
           the
           Act
           of
           Illumination
           is
           considered
           ,
           as
           causing
           Breath
           to
           enter
           into
           the
           Soul
           ,
           and
           introversion
           the
           Souls
           motion
           ;
           as
           an
           effect
           of
           some
           degree
           of
           Life
           ,
           in
           order
           to
           obtain
           more
           Life
           :
           The
           contrary
           to
           this
           is
           to
           make
           void
           the
           end
           ,
           and
           divide
           the
           Light
           from
           its
           Act
           of
           shining
           ,
           which
           cannot
           be
           ;
           how
           can
           the
           inbeing
           (
           only
           )
           of
           the
           Divine
           Light
           in
           this
           sence
           ,
           reach
           to
           the
           Soul
           ,
           without
           the
           Act
           of
           its
           Illumination
           ;
           and
           how
           can
           the
           Soul
           before
           she
           experiences
           this
           ,
           be
           in
           any
           measure
           enlightned
           ;
           and
           if
           she
           be
           not
           in
           some
           measure
           enlightned
           ,
           how
           should
           she
           attain
           to
           the
           capacity
           of
           introverting
           her self
           to
           the
           Divine
           Light
           ?
           what
           I
           have
           here
           said
           shall
           suffice
           for
           a
           Answer
           to
           his
           two
           following
           Pages
           ,
           wherein
           he
           pursues
           his
           Argument
           upon
           his
           former
           mistaken
           Consequence
           ,
           and
           then
           descends
           into
           a
           Physical
           discourse
           of
           the
           Act
           of
           Seeing
           ,
           with
           which
           I
           think
           not
           my self
           concerned
           further
           ,
           then
           as
           having
           made
           use
           of
           it
           as
           a
           Similitude
           .
        
         
         
           
           The
           next
           thing
           J.
           N.
           takes
           notice
           of
           is
           the
           Contradiction
           I
           assign
           upon
           him
           which
           I
           have
           done
           in
           the
           following
           Words
           ,
           that
           thou
           mayst
           not
           want
           occasion
           to
           traduce
           the
           Quakers
           ,
           thou
           hast
           so
           much
           over-done
           it
           in
           this
           Section
           ,
           as
           to
           contradict
           thy self
           in
           the
           5
           th
           ,
           as
           for
           instance
           ,
        
         
           
           
             To
             be
             actually
             enlightned
          
           ,
           according
           to
           thy
           Principle
           ,
           
             is
             no
             special
             priviledge
             ,
             but
             the
             common
             and
             universal
             benefit
             of
             all
             men
             ,
             yea
             of
             all
             the
             intelligent
             Creation
             ;
             who
             all
             see
             and
             understand
             in
             this
             Light
             ;
             without
             which
             there
             would
             be
             neither
             Truth
             nor
             Vnderstanding
             .
          
        
         
           
           On
           the
           contrary
           thou
           sayst
           ,
           
             Thy
             Light
             does
             not
             formally
             enlighten
             or
             instruct
             thee
             ,
             but
             when
             thou
             attends
             to
             and
             consults
             it
             ,
             and
             read
             what
             was
             written
             in
             those
             divine
             Ideal
             Characters
             .
          
           See
           what
           contradictions
           thy
           strained
           Notions
           runs
           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
           .
        
         
           Upon
           this
           J.
           N.
           tells
           me
           ,
           
             I
             have
             so
             lately
             spoiled
             my
             Credit
             with
             him
             in
             this
             point
             ,
             that
             he
             shall
             not
             be
             very
             forward
             to
             take
             my
             Word
             for
             a
             Contradiction
             again
             .
          
           A
           pretty
           turn
           off
           ,
           if
           it
           would
           do
           ,
           but
           suspecting
           it
           ;
           he
           hath
           used
           a
           great
           deal
           of
           artifice
           to
           cover
           ,
           &
           hide
           this
           Contradiction
           ;
           and
           all
           to
           no
           purpose
           ,
           so
           long
           as
           the
           two
           old
           pieces
           remain
           ,
           it
           will
           be
           seen
           where
           the
           Crack
           was
           ;
           and
           there
           is
           no
           way
           to
           prevent
           that
           ,
           but
           by
           new
           moulding
           the
           Lump
           ;
           but
           that
           is
           too
           much
           Self-denyal
           I
           doubt
           for
           my
           Adversary
           to
           comply
           with
           ;
           for
           then
           he
           shall
           be
           taken
           
             pro
             confesso
          
           ;
           wherefore
           we
           must
           examine
           it
           a
           little
           further
           ,
           That
           it
           is
           a
           contradiction
           
             in
             Terminis
          
           ,
           I
           think
           no
           body
           that
           has
           common
           sence
           will
           deny
           ;
           And
           that
           it
           may
           appear
           to
           be
           no
           mistake
           of
           his
           sence
           ;
           And
           to
           shew
           that
           his
           urging
           the
           consideration
           ,
           and
           colating
           together
           the
           two
           different
           occasions
           ,
           upon
           which
           these
           two
           seemingly
           opposite
           passages
           as
           he
           terms
           them
           ,
           were
           delivered
           ,
           is
           only
           to
           triffle
           and
           shuffle
           with
           his
           Reader
           ;
           I
           shall
           make
           use
           of
           one
           or
           two
           quotations
           more
           out
           of
           his
           Reflect
           .
           &c.
           pag.
           71.
           
           Sect.
           5th
           and
           6th
           ,
           where
           he
           says
           ,
           
             The
             Divine
             Logos
             enlightens
             in
             a
             double
             respect
             ,
             either
             Fundamentally
             ,
             or
             Potentially
             ,
             by
             putting
             us
             into
             a
             capacity
             of
             Illumination
             ,
             by
             his
             intimate
             union
             and
             presence
             with
             us
             ,
             or
             else
             effectually
             or
             actually
             when
             we
             attend
             to
             this
             Divine
             Light
             ,
             which
             is
             always
             present
             to
             us
             ,
             though
             we
             are
             not
             so
             to
             it
             ;
             in
             the
             former
             sence
             he
             enlightens
             every
             man
             ;
             in
             the
             latter
             only
             those
             who
             duly
             consult
             him
             ,
             and
             attend
             to
             him
             .
          
           Again
           ,
           Sect.
           6.
           
           
             That
             the
             Divine
             Logos
             is
             an
             enlightner
             in
             the
             same
             proportion
             ;
             He
             is
             a
             Redeemer
             ,
             How
             is
             it
             that
             ,
             he
             tells
             us
             ;
             he
             Redeems
             us
             either
             by
             putting
             us
             in
             a
             salvable
             ,
             or
             Reconcileable
             state
             ,
             which
             is
             a
             Redemption
             universal
             ,
             or
             Inconditionate
             ,
             and
             anticedent
             ;
             or
             by
             actually
             reconciling
             or
             saving
             us
             ;
             which
             depends
             upon
             and
             is
             consequent
             to
             certain
             conditions
             ;
             and
             is
             conferred
             only
             upon
             those
             who
             are
             quallified
             accordingly
             .
          
        
         
           By
           these
           two
           last
           quotations
           it
           is
           very
           manifest
           ,
           that
           J
           N's
           Doctrine
           teaches
           that
           none
           are
           effectually
           ,
           and
           actually
           enlightned
           ,
           but
           such
           who
           quallifie
           
           themselves
           by
           duly
           consulting
           the
           Light
           ,
           no
           more
           then
           they
           are
           effectually
           and
           actually
           Redeemed
           ,
           without
           performing
           the
           conditions
           antecedent
           ,
           by
           which
           they
           are
           actually
           reconciled
           and
           saved
           ;
           (
           where
           by
           the
           way
           it
           is
           to
           be
           noted
           ,
           effectually
           and
           actually
           is
           to
           be
           understood
           in
           the
           same
           !
           formal
           sence
           as
           fundamentally
           and
           potentially
           are
           ,
           viz.
           
             ex
             parte
             objecti
          
           :
           )
           This
           is
           plain
           ,
           and
           must
           be
           granted
           to
           be
           J.
           N's
           sence
           ,
           without
           relation
           to
           the
           occasion
           of
           his
           Postcript
           ,
           or
           opposition
           to
           the
           Quakers
           belief
           of
           the
           Light
           within
           ;
           which
           for
           ought
           I
           know
           has
           been
           the
           very
           cause
           of
           his
           confusion
           ,
           and
           contradiction
           of
           himself
           ,
           so
           extreamly
           as
           he
           has
           about
           it
           ;
           in
           the
           first
           of
           those
           two
           quotations
           he
           says
           ,
           The
           Divine
           Light
           is
           always
           present
           to
           us
           ,
           though
           we
           are
           not
           so
           to
           it
           ,
           and
           yet
           makes
           this
           presence
           to
           be
           an
           inbeing
           (
           only
           )
           exclusive
           of
           actual
           Illumination
           ,
           which
           inbeing
           according
           to
           him
           is
           like
           hot
           Embers
           covered
           under
           Ashes
           without
           affecting
           the
           subject
           ,
           and
           so
           all
           may
           be
           said
           to
           be
           present
           to
           the
           divine
           Light
           ;
           for
           in
           him
           we
           live
           ,
           move
           ,
           and
           have
           our
           being
           :
           And
           though
           he
           pretends
           an
           evasion
           from
           the
           Contradiction
           assigned
           between
           his
           4
           th
           and
           5
           
             th
             Articles
          
           ,
           and
           Propositions
           with
           respect
           to
           the
           different
           occasion
           .
           I
           answer
           ,
           no
           difference
           in
           the
           occasion
           can
           or
           ought
           to
           oblige
           to
           a
           contradiction
           of
           his
           own
           Thesis
           ,
           or
           Principle
           ;
           unless
           by
           means
           of
           a
           defect
           in
           its
           self
           ,
           and
           then
           it
           is
           better
           honestly
           to
           confess
           and
           mend
           it
           ,
           then
           seek
           to
           hide
           and
           cover
           it
           ;
           here
           he
           may
           very
           well
           resume
           the
           plea
           to
           himself
           ,
           which
           he
           made
           for
           the
           Quakers
           ;
           that
           is
           ,
           to
           be
           always
           so
           strictly
           attentive
           of
           the
           Consequence
           of
           what
           one
           lays
           down
           ,
           as
           never
           to
           say
           any
           thing
           inconsistant
           with
           ones
           Principle
           ,
           is
           a
           happiness
           that
           men
           of
           more
           Logical
           Heads
           then
           the
           Quakers
           are
           generally
           presumed
           to
           be
           ,
           would
           give
           a
           great
           deal
           to
           be
           sure
           of
           :
           He
           has
           verified
           this
           saying
           in
           himself
           ,
           and
           I
           am
           willing
           he
           should
           have
           the
           advantage
           of
           his
           plea
           ;
           only
           't
           is
           fit
           he
           should
           know
           the
           want
           of
           it
           ,
           otherwise
           't
           will
           do
           him
           little
           good
           :
           Will
           his
           pretention
           of
           occasion
           for
           opposing
           his
           Notion
           ,
           to
           what
           he
           had
           formed
           to
           be
           the
           Quakers
           ,
           as
           to
           the
           confinement
           of
           the
           Light
           to
           certain
           men
           ,
           justifie
           his
           assertion
           in
           his
           4
           th
           Article
           ,
           that
           to
           be
           actually
           enlightned
           is
           no
           special
           priviledge
           ,
           but
           the
           common
           and
           universal
           benefit
           of
           all
           men
           ,
           yea
           of
           all
           the
           intelligent
           Creation
           ;
           and
           at
           the
           same
           time
           in
           his
           5
           th
           Article
           ,
           having
           the
           like
           occasion
           to
           oppose
           himself
           against
           another
           pretended
           Notion
           of
           the
           Quakers
           ;
           making
           the
           Light
           to
           be
           some
           determinated
           formed
           dictate
           ,
           or
           proposition
           ,
           &c.
           will
           it
           I
           say
           justifie
           him
           in
           a
           direct
           contradictory
           assertion
           ,
           viz.
           That
           his
           Light
           does
           not
           formally
           enlighten
           him
           ,
           but
           when
           he
           attends
           to
           it
           and
           consults
           it
           ,
           and
           read
           what
           is
           written
           in
           those
           divine
           Ideal
           Characters
           ;
           This
           is
           a
           sort
           of
           Legerdemain
           in
           arguing
           or
           writing
           ;
           I
           think
           most
           unallowable
           ;
           but
           in
           which
           sence
           shall
           we
           take
           his
           Notion
           ;
           I
           conclude
           it
           must
           be
           in
           the
           latter
           ,
           from
           the
           two
           collateral
           quotations
           which
           are
           very
           possitively
           exprest
           ,
           well
           then
           I
           must
           thence
           withal
           conclude
           ,
           J.
           N.
           hath
           not
           only
           wronged
           ,
           and
           misrepresented
           the
           Quakers
           ,
           
           as
           to
           the
           confinement
           of
           the
           Light
           to
           certain
           men
           ;
           but
           hath
           faulted
           himself
           and
           his
           own
           Notion
           ,
           through
           the
           Inconsistancy
           of
           his
           Assertions
           ;
           for
           he
           hath
           not
           only
           unduly
           blamed
           the
           Quakers
           ,
           but
           hath
           improved
           it
           so
           far
           ,
           as
           to
           form
           an
           argument
           upon
           it
           ,
           pag.
           78.
           for
           confineing
           the
           Light
           ,
           as
           to
           the
           Act
           of
           Illumination
           to
           the
           Regenerate
           ,
           according
           as
           he
           represents
           them
           ;
           whereas
           it
           is
           not
           the
           Quakers
           Doctrine
           ,
           but
           his
           own
           he
           militates
           against
           ,
           which
           I
           undertake
           to
           manifest
           ,
           by
           reversing
           his
           own
           Argument
           upon
           him
           ,
           by
           a
           double
           Proposition
           on
           his
           own
           Words
           .
        
         
           He
           that
           says
           the
           Divine
           Light
           ,
           doth
           effectually
           and
           actually
           enlighten
           those
           (
           only
           )
           who
           duly
           consult
           and
           attend
           to
           it
           ,
           excludes
           all
           others
           from
           being
           effectually
           ,
           or
           actually
           enlightned
           ,
           or
           instructed
           by
           it
           .
        
         
           He
           that
           excludes
           all
           those
           from
           being
           formally
           ,
           effectually
           or
           actually
           enlightned
           ,
           or
           iustructed
           by
           the
           Divine
           Light
           ;
           who
           does
           not
           duly
           attend
           to
           it
           and
           consult
           it
           ,
           does
           confine
           the
           Divine
           Light
           ,
           as
           to
           the
           Act
           of
           Illumination
           to
           the
           Regenerate
           .
           —
           But
           J.
           N.
           does
           so
           exclude
           all
           those
           from
           being
           formally
           ,
           effectually
           and
           actually
           enlightned
           or
           instructed
           by
           the
           Divine
           Light
           ,
           who
           does
           not
           duly
           consult
           to
           it
           ,
           and
           attend
           to
           it
           .
        
         
           Therefore
           J.
           N.
           does
           confine
           the
           divine
           Light
           as
           to
           the
           Act
           of
           Illumination
           to
           the
           Regenerate
           .
        
         
           He
           that
           makes
           the
           Divine
           Light
           to
           be
           an
           enlightner
           in
           the
           same
           proportion
           ,
           he
           is
           a
           Redeemer
           ,
           and
           this
           proportion
           to
           be
           either
           Potential
           ,
           Universal
           or
           Inconditionate
           ,
           or
           effectual
           and
           actual
           ,
           as
           depending
           upon
           certain
           Conditions
           and
           Quallifications
           :
           And
           he
           that
           excludes
           all
           who
           have
           not
           these
           certain
           Conditions
           and
           Qualifications
           ,
           from
           being
           effectually
           and
           actually
           enlightned
           ,
           and
           redeemed
           ,
           confines
           the
           Light
           as
           to
           the
           Act
           of
           its
           Illumination
           ,
           and
           Redemption
           ,
           to
           the
           persons
           so
           qualified
           which
           are
           the
           Reconciled
           and
           Regenerate
           .
        
         
           But
           J.
           N.
           does
           so
           make
           the
           Divine
           Light
           ,
           to
           be
           an
           enlightner
           in
           the
           same
           proportion
           as
           he
           is
           a
           Redeemer
           ,
           &c.
           
           And
           he
           does
           exclude
           all
           who
           have
           not
           these
           certain
           Conditions
           ,
           and
           Qualifications
           ,
           &c.
           from
           being
           effectually
           and
           actually
           enlightned
           ,
           and
           Redeemed
           .
        
         
           Therefore
           J.
           N.
           does
           confine
           the
           Divine
           Light
           as
           to
           the
           Act
           of
           Illumination
           ,
           to
           the
           Regenerate
           .
        
         
           Here
           he
           hath
           given
           me
           occasion
           again
           to
           say
           ,
           he
           had
           better
           have
           let
           the
           Quakers
           Principles
           alone
           ,
           till
           he
           had
           considered
           it
           and
           his
           own
           better
           ,
           and
           accordingly
           represented
           them
           :
           But
           he
           has
           another
           Turn
           for
           it
           ,
           and
           what
           is
           it
           ?
           why
           thus
           ,
           in
           his
           own
           words
           ,
           
             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
             .
          
           
           Here
           he
           is
           off
           the
           Hinges
           ,
           and
           makes
           his
           Light
           as
           to
           the
           Act
           of
           its
           universal
           Illumination
           ,
           to
           be
           that
           which
           distinguisheth
           us
           from
           other
           Animals
           ;
           by
           which
           we
           know
           the
           whole
           is
           more
           then
           the
           part
           ,
           and
           the
           like
           ,
           and
           consequently
           as
           such
           is
           not
           properly
           termed
           Grace
           ,
           for
           certainly
           as
           himself
           confesses
           ,
           
             a
             Man
             may
             understand
             without
             Grace
          
           :
           But
           by
           his
           leave
           I
           must
           tell
           him
           ,
           
           this
           is
           still
           a
           pittiful
           &
           dis-ingenious
           shuffling
           for
           his
           Assertions
           in
           three
           several
           places
           are
           possitively
           exclusive
           of
           actual
           Illumination
           to
           all
           ,
           but
           such
           as
           consult
           it
           and
           attend
           to
           it
           :
           Now
           if
           notwithstanding
           this
           Restriction
           ,
           and
           Limitation
           ,
           he
           supplies
           there
           are
           none
           but
           what
           do
           consult
           it
           and
           attend
           to
           it
           ,
           his
           Limitation
           is
           frivolous
           ,
           and
           impertinent
           ;
           And
           if
           he
           says
           one
           thing
           ,
           and
           supposes
           another
           ,
           and
           should
           continue
           in
           this
           practice
           ;
           whatever
           his
           learned
           world
           thinks
           of
           him
           ,
           in
           time
           it
           will
           not
           be
           much
           regarded
           what
           he
           either
           says
           or
           supposes
           ;
           I
           am
           sure
           he
           has
           declared
           ,
           that
           the
           Divine
           Light
           is
           an
           enlightner
           ,
           in
           the
           same
           proportion
           he
           is
           a
           Redeemer
           ;
           and
           that
           he
           makes
           to
           be
           a
           Reconciled
           and
           saved
           estate
           ,
           dependig
           upon
           and
           consequent
           to
           certain
           Conditions
           and
           Qualifications
           ;
           and
           in
           that
           respect
           makes
           actual
           Illumination
           to
           be
           parralel
           with
           it
           ;
           and
           not
           otherwise
           :
           Now
           he
           may
           with
           as
           much
           Reason
           and
           truth
           ,
           suppose
           and
           assert
           ,
           that
           all
           are
           actually
           Redeemed
           ,
           because
           they
           can
           read
           ,
           profess
           and
           talk
           of
           it
           ,
           as
           he
           may
           ,
           that
           all
           are
           actually
           enlightned
           by
           the
           Divine
           Light
           ,
           because
           they
           have
           the
           excercise
           of
           their
           Rational
           faculty
           .
           But
           to
           examine
           the
           matter
           a
           little
           farther
           ,
           Let
           his
           5
           
             th
             Proposition
          
           be
           considered
           ,
           and
           we
           shall
           find
           it
           stated
           in
           his
           own
           Person
           ;
           viz.
           
             My
             Light
             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
             .
          
           Would
           J.
           N.
           have
           us
           understand
           him
           ,
           that
           this
           enlightning
           and
           instructing
           ,
           which
           require
           his
           attention
           and
           consulting
           ,
           &c.
           had
           relation
           to
           his
           rational
           faculty
           ,
           to
           render
           him
           a
           rational
           and
           intelligent
           Being
           ;
           surely
           he
           did
           not
           intend
           so
           then
           ,
           for
           this
           double
           Reason
           ,
           viz.
           that
           before
           he
           did
           consult
           and
           attend
           to
           the
           Light
           ,
           it
           would
           follow
           he
           could
           not
           be
           a
           Rational
           and
           intelligent
           Being
           ;
           and
           should
           cease
           to
           continue
           so
           any
           longer
           then
           while
           he
           continued
           his
           attention
           and
           consulting
           ;
           which
           is
           to
           make
           his
           actual
           Illumination
           ,
           and
           consequently
           the
           means
           by
           which
           it
           is
           procured
           ,
           equally
           necessary
           at
           all
           times
           ;
           well
           then
           ,
           why
           must
           we
           understand
           his
           actual
           Illumination
           of
           all
           in
           this
           sence
           now
           ,
           since
           the
           same
           consequence
           will
           lye
           but
           to
           serve
           a
           turn
           :
           But
           take
           it
           either
           way
           ,
           it
           brings
           him
           under
           a
           Delemma
           ;
           for
           if
           his
           Light
           ,
           and
           its
           Act
           of
           Illumination
           ,
           be
           universally
           extensive
           only
           in
           a
           degree
           necessary
           to
           render
           men
           rational
           ,
           and
           intelligent
           Beings
           ;
           supposing
           in
           that
           degree
           all
           consult
           it
           ;
           Then
           in
           that
           degree
           it
           is
           not
           Grace
           :
           But
           if
           he
           makes
           his
           Light
           to
           be
           Grace
           ,
           and
           the
           Act
           of
           its
           Illumination
           universally
           extensive
           (
           only
           )
           to
           such
           as
           attend
           to
           it
           and
           consult
           it
           ,
           and
           then
           supposes
           all
           do
           in
           some
           measure
           attend
           to
           it
           and
           consult
           it
           ;
           and
           that
           consequently
           all
           are
           enlightned
           .
           
           He
           places
           the
           stress
           of
           his
           Consequence
           ,
           upon
           a
           Presumption
           and
           Supposition
           unallowable
           ,
           because
           untrue
           ;
           for
           all
           do
           not
           attend
           to
           and
           consult
           the
           divine
           Light
           ,
           as
           so
           considered
           ;
           but
           most
           Resist
           it
           ,
           and
           Rebel
           against
           the
           Light
           ,
           who
           knows
           not
           the
           Paths
           thereof
           :
           Thus
           J.
           N's
           Supposition
           failing
           ,
           his
           Consequence
           sinks
           with
           it
           ;
           and
           his
           Proposition
           in
           the
           former
           quotations
           being
           divested
           ,
           and
           cleared
           from
           these
           Evasions
           on
           either
           hand
           ,
           they
           remain
           as
           they
           were
           ;
           and
           do
           and
           will
           inevitably
           imply
           a
           confinement
           of
           the
           Divine
           Light
           ,
           as
           to
           the
           Act
           of
           Illumination
           ,
           to
           such
           as
           attend
           to
           it
           and
           consult
           it
           ,
           which
           excludes
           the
           wicked
           ,
           and
           must
           be
           understood
           to
           be
           the
           good
           ,
           or
           Regenerate
           ;
           consequently
           what
           he
           would
           fasten
           on
           the
           Quakers
           ,
           lites
           on
           himself
           ;
           and
           the
           contradiction
           I
           assigned
           upon
           him
           is
           made
           good
           .
        
         
           Thus
           upon
           the
           whole
           matter
           whilst
           I
           grant
           he
           makes
           his
           Light
           to
           be
           no
           special
           priviledge
           ,
           but
           the
           common
           and
           universal
           benefit
           of
           all
           men
           ,
           yea
           of
           all
           the
           intelligent
           Creation
           ,
           according
           to
           his
           4
           
             th
             Article
          
           ;
           I
           plainly
           shew
           he
           makes
           this
           universal
           benefit
           to
           be
           ,
           
           in
           his
           own
           words
           ,
           a
           mans
           Natural
           and
           Ordinary
           way
           of
           understanding
           ;
           and
           what
           is
           that
           ,
           but
           the
           exercise
           of
           the
           Rational
           Faculty
           of
           his
           Soul
           ;
           or
           in
           a
           word
           his
           Natural
           Reason
           ;
           so
           that
           in
           the
           conclusion
           it
           amounts
           to
           no
           more
           then
           as
           is
           before
           observed
           ,
           viz.
           That
           according
           to
           him
           ,
           it
           is
           universal
           as
           to
           the
           Act
           of
           its
           Illumination
           in
           this
           sence
           only
           ,
           viz.
           of
           Reason
           ,
           and
           not
           Grace
           ;
           whence
           it
           is
           he
           supposes
           all
           men
           do
           in
           some
           measure
           ,
           attend
           to
           and
           consult
           the
           Divine
           Light
           ,
           as
           necessary
           to
           render
           them
           rational
           and
           intelligent
           Beings
           ;
           as
           though
           Men
           ceased
           to
           be
           any
           longer
           Rational
           and
           Intelligent
           Beings
           ,
           then
           whilst
           they
           consulted
           and
           attended
           the
           Divine
           Light
           ,
           which
           I
           deny
           ;
           for
           then
           Adam
           with
           all
           his
           Posterity
           in
           the
           fall
           ,
           would
           have
           ceased
           to
           be
           Men
           ;
           seeing
           nothing
           differs
           Man
           in
           that
           state
           from
           the
           Beast
           ,
           but
           his
           rational
           property
           ;
           and
           it
           cannot
           be
           supposed
           ,
           that
           when
           Adam
           had
           consulted
           with
           the
           Serpent's
           Spirit
           that
           had
           entred
           Eve
           ,
           and
           was
           subdued
           by
           it
           ,
           under
           Sin
           and
           Transgression
           ;
           and
           so
           dyed
           ,
           as
           to
           his
           Spiritual
           Life
           ,
           that
           notwithstanding
           while
           in
           that
           estate
           ;
           He
           did
           or
           could
           consult
           with
           ,
           and
           attend
           to
           the
           Divine
           Light
           ,
           with
           respect
           to
           his
           Rational
           Life
           ;
           but
           the
           contrary
           ,
           viz.
           That
           he
           was
           therein
           also
           enslaved
           ,
           and
           captivated
           by
           the
           Serpent's
           power
           and
           wisdom
           .
        
         
           Thus
           J.
           N.
           supposes
           what
           is
           not
           at
           all
           to
           be
           supposed
           ,
           viz.
           that
           all
           men
           does
           in
           some
           measure
           attend
           to
           and
           consult
           the
           divine
           Light
           ,
           would
           to
           God
           they
           did
           ;
           but
           it
           is
           most
           certain
           they
           do
           not
           ,
           witnessed
           by
           the
           Apostle
           
             Paul
             ,
             Rom.
          
           3.10
           ,
           11
           ,
           12.
           describing
           the
           condition
           of
           Man
           in
           the
           Fall
           ,
           
             There
             is
             none
             Righteous
             no
             not
             one
             ;
             There
             is
             none
             that
             understandeth
             ,
             there
             is
             none
             that
             seeketh
             after
             God
             ;
             They
             are
             all
             gone
             out
             of
             the
             way
             ,
             they
             are
             altogether
             become
             unprofitable
             ,
             there
             is
             none
             that
             doth
             good
             ,
             no
             not
             one
             .
          
           Surely
           then
           it
           must
           be
           confessed
           ,
           that
           in
           this
           state
           none
           does
           attend
           to
           and
           consult
           the
           divine
           
           Light
           :
           The
           Imagination
           of
           the
           thoughts
           of
           mans
           heart
           being
           only
           Evil
           and
           that
           continually
           .
        
         
           I
           think
           now
           we
           are
           at
           the
           bottom
           of
           J.
           N's
           Notion
           of
           the
           Light
           ,
           being
           a
           mans
           Natural
           and
           Ordinary
           way
           of
           understanding
           ;
           and
           see
           what
           it
           amounts
           to
           ,
           and
           that
           he
           might
           not
           be
           understood
           by
           his
           5
           
             th
             Article
          
           ,
           to
           deny
           or
           contradict
           what
           he
           asserted
           in
           his
           4
           th
           ,
           viz.
           That
           all
           are
           actually
           enlightned
           .
           He
           is
           content
           to
           have
           his
           Light
           understood
           in
           a
           restricted
           sence
           ,
           viz.
           not
           as
           an
           extraordinary
           accession
           to
           the
           Natural
           Light
           ,
           pag.
           (
           60.
           )
           but
           Natural
           Light
           ,
           or
           that
           by
           which
           man
           is
           rendred
           a
           Rational
           and
           Intelligent
           Being●
           not
           as
           saving
           Grace
           ,
           in
           the
           whole
           kind
           of
           it
           ,
           pag.
           (
           91.
           )
           but
           as
           an
           ordinary
           requisite
           to
           human
           understanding
           ,
           that
           is
           to
           qualifie
           Man
           to
           be
           a
           reasonable
           Creature
           :
           This
           is
           a
           just
           and
           true
           account
           of
           his
           sence
           and
           expressions
           ,
           let
           it
           go
           as
           far
           as
           it
           will
           ;
           But
           if
           this
           be
           all
           he
           intends
           by
           his
           Light
           ;
           It
           is
           manifest
           ,
           that
           whilst
           he
           professes
           it
           to
           be
           the
           Divine
           Logos
           ;
           He
           debases
           and
           not
           exalts
           it
           ;
           for
           as
           so
           it
           is
           ,
           Christ
           Jesus
           ,
           who
           is
           full
           of
           Grace
           and
           full
           of
           Truth
           ;
           otherwise
           I
           see
           no
           reason
           to
           call
           it
           Grace
           at
           all
           ;
           for
           Grace
           is
           distinguished
           from
           Nature
           ;
           and
           the
           understanding
           men
           have
           by
           nature
           ,
           meaning
           human
           nature
           ,
           is
           not
           the
           same
           they
           have
           by
           Grace
           ;
           for
           a
           man
           may
           have
           the
           one
           ,
           and
           not
           the
           other
           .
        
         
           
           In
           the
           conclusion
           J.
           N.
           says
           ,
           
             So
             long
             as
             I
             make
             all
             men
             in
             some
             measure
             to
             consult
             it
             ,
             though
             I
             do
             withal
             say
             that
             they
             are
             enlightned
             by
             it
             (
             only
             )
             when
             they
             do
             consult
             it
             ;
             I
             do
             not
             thereby
             deny
             ,
             that
             all
             are
             actually
             enlightned
             by
             it
             .
          
           I
           have
           shewed
           already
           why
           this
           will
           not
           cover
           him
           ;
           for
           I
           have
           not
           only
           denyed
           ,
           that
           all
           men
           do
           in
           some
           measure
           consult
           the
           Divine
           Light
           ,
           but
           have
           proved
           it
           out
           ●●
           Rom.
           3.
           from
           the
           state
           of
           man
           in
           the
           degeneracy
           ;
           therefore
           if
           none
           are
           a●●●ally
           enlightned
           by
           it
           ,
           but
           when
           they
           consult
           it
           ;
           then
           be
           sure
           all
           are
           not
           actually
           enlightned
           by
           it
           ,
           according
           to
           his
           Principle
           ,
           because
           there
           are
           many
           that
           do
           not
           attend
           to
           it
           and
           consult
           it
           .
           But
           according
           to
           the
           Quakers
           Principle
           of
           the
           Light
           ,
           which
           they
           believe
           to
           be
           Grace
           and
           Truth
           come
           by
           Christ
           Jesus
           ,
           universally
           extended
           to
           all
           mankind
           ;
           the
           true
           Light
           that
           lighteth
           every
           man
           that
           cometh
           into
           the
           World
           ,
           in
           the
           Day
           and
           time
           of
           his
           Visitation
           ,
           wherein
           he
           may
           be
           saved
           ;
           It
           is
           manifest
           they
           believe
           all
           are
           in
           some
           measure
           actually
           enlightned
           by
           it
           ;
           insomuch
           that
           considering
           man
           in
           his
           fallen
           and
           degerate
           ,
           and
           dead
           estate
           ;
           it
           was
           impossible
           for
           him
           to
           live
           ,
           and
           return
           to
           God
           ,
           till
           first
           quickened
           ,
           and
           enlightned
           by
           him
           ;
           I
           hope
           by
           this
           I
           have
           sufficiently
           manifested
           J.
           N's
           contradiction
           ;
           and
           that
           all
           things
           are
           not
           uniform
           and
           consistant
           as
           he
           would
           have
           them
           thought
           to
           be
           .
        
         
           The
           next
           thing
           I
           have
           to
           take
           notice
           of
           ,
           is
           J.
           N's
           answer
           to
           my
           objection
           upon
           his
           5
           
             th
             Article
          
           ;
           He
           tells
           me
           
             he
             cannot
             but
             admire
             at
             the
             singular
             happiness
             of
             my
             Fancy
             ,
             in
             making
             his
             fifth
             Article
             to
             be
             the
             same
             in
             substance
             with
             the
             first
             .
          
           But
           I
           have
           more
           cause
           to
           admire
           his
           dis-ingenuity
           in
           stating
           it
           a
           
           new
           ,
           with
           additional
           words
           ,
           no
           where
           exprest
           in
           the
           said
           5
           
             th
             Article
          
           ,
           to
           which
           he
           assigns
           it
           ;
           which
           having
           obtruded
           ,
           he
           makes
           use
           of
           them
           not
           only
           to
           Invalidate
           my
           Charge
           ,
           but
           to
           subject
           me
           under
           an
           opposition
           to
           sound
           and
           approved
           Doctrine
           ,
           delivered
           by
           R.
           B.
           and
           G.
           K.
           as
           likewise
           to
           a
           contradiction
           of
           my self
           ,
           as
           by
           what
           follows
           may
           appear
           .
        
         
           But
           first
           let
           it
           be
           considered
           why
           he
           admires
           my
           Fancy
           ,
           it
           is
           this
           ,
           in
           his
           first
           Article
           he
           represents
           the
           Quakers
           to
           make
           the
           Light
           within
           
             a
             divine
             communication
             and
             manifestation
             (
             only
             ;
             )
          
           This
           I
           have
           shewed
           elsewhere
           to
           be
           the
           effect
           ,
           of
           some
           cause
           ;
           and
           not
           the
           cause
           or
           principle
           the
           Light
           its
           self
           ;
           therefore
           not
           the
           Quakers
           Faith
           ,
           but
           J.
           N's
           presumption
           ;
           In
           his
           5
           
             th
             Article
          
           he
           makes
           them
           to
           understand
           by
           this
           Light
           within
           ,
           some
           determinate
           formid
           dictate
           or
           proposition
           ;
           expresly
           and
           possitively
           directing
           and
           instructing
           them
           to
           do
           so
           or
           so
           :
           Now
           this
           determinate
           formid
           dictate
           or
           proposition
           ,
           &c.
           is
           not
           the
           Light
           it self
           ,
           but
           the
           effect
           of
           the
           Light
           ,
           whether
           it
           be
           outwardly
           written
           ,
           as
           are
           the
           holy
           Scriptures
           ;
           or
           inwardly
           written
           in
           the
           Mind
           or
           Understanding
           ;
           both
           which
           may
           ,
           and
           do
           remain
           when
           the
           Divine
           Light
           ,
           the
           blessed
           Author
           thereof
           is
           clouded
           as
           to
           man
           ,
           and
           obscured
           ;
           this
           is
           generally
           experienced
           ,
           more
           especially
           in
           the
           Hearts
           of
           the
           Wicked
           and
           Rebellious
           :
           And
           so
           it
           differs
           from
           being
           only
           a
           divine
           communication
           and
           manifestation
           .
           Thus
           the
           Quakers
           distinguish
           concerning
           the
           Divine
           Light
           ;
           That
           it
           is
           the
           Author
           of
           their
           divine
           knowledge
           ,
           and
           not
           the
           knowledge
           it self
           strictly
           speaking
           ;
           Upon
           which
           reason
           and
           consideration
           ,
           I
           have
           opposed
           the
           Quakers
           belief
           of
           the
           Light
           to
           his
           definition
           of
           it
           ,
           viz.
           I
           say
           that
           it
           is
           God's
           divine
           Oracle
           of
           Wisdom
           in
           the
           Soul
           ;
           the
           former
           ,
           dictator
           and
           determiner
           of
           heavenly
           Propositions
           there
           ;
           as
           the
           Original
           cause
           of
           the
           Knowledge
           and
           love
           of
           Truth
           ,
           which
           are
           its
           proper
           effects
           .
        
         
           Next
           ,
           that
           I
           may
           shew
           how
           unfairly
           J.
           N.
           deals
           ,
           in
           obtruding
           additional
           words
           to
           his
           5
           
             th
             Article
          
           ,
           to
           render
           me
           as
           before
           ,
           in
           opposition
           to
           my
           Friends
           ,
           and
           contradictory
           to
           my self
           ;
           let
           it
           be
           considered
           that
           he
           asserts
           ,
           that
           in
           this
           5
           
             th
             Article
          
           it
           is
           said
           ,
           
             That
             the
          
           Quakers
           
             by
             their
             Light
             within
             ,
             
             (
             that
             is
             a
             directive
             )
             understands
             some
             determinate
             formid
             dictate
             or
             proposition
             ,
             expresly
             and
             positively
             directing
             ,
             and
             instructing
             them
             to
             do
             so
             or
             so
          
           :
           Now
           these
           words
           (
           
             That
             is
             a
             directive
          
           )
           is
           not
           in
           his
           said
           Article
           ,
           nor
           in
           any
           other
           of
           his
           Articles
           ,
           by
           the
           help
           of
           which
           words
           ,
           he
           varies
           from
           the
           point
           in
           question
           ,
           and
           transfers
           the
           subject
           ,
           from
           making
           the
           Light
           it self
           to
           be
           some
           determinate
           ,
           formid
           dictate
           or
           proposition
           ,
           &c.
           to
           make
           the
           direction
           of
           the
           Light
           ;
           or
           the
           Light
           as
           directive
           ;
           which
           is
           all
           one
           to
           consist
           in
           dictates
           ,
           or
           propositions
           ,
           ready
           formed
           ,
           and
           presented
           to
           the
           view
           of
           the
           Soul
           ,
           whereby
           she
           is
           formally
           taught
           and
           instructed
           ;
           by
           which
           it
           is
           manifest
           ,
           he
           hath
           subtilly
           changed
           and
           altered
           the
           subject
           ;
           therefore
           he
           injuriously
           applys
           his
           Consequence
           ,
           in
           these
           following
           words
           ,
           
           
             But
             now
          
           ,
           says
           J.
           N.
           
             are
             these
             two
             the
             same
             ?
             if
             they
             are
             ,
             so
             are
             a
             Square
             and
             a
             Circle
             ,
             Mr.
          
           Vickris
           
             and
             my self
             ,
             Quakerism
             and
             Primitive
             Christianity
             .
          
        
         
           This
           is
           a
           sort
           of
           Arguing
           to
           be
           allowed
           in
           one
           that
           would
           be
           thought
           a
           Philosopher
           ;
           pursuant
           to
           this
           J.
           N.
           again
           alters
           the
           words
           ,
           and
           sence
           of
           my
           Query
           ,
           designedly
           no
           doubt
           ,
           to
           render
           me
           as
           he
           hath
           done
           ,
           inconsistant
           with
           my self
           ,
           and
           my
           Friends
           ;
           His
           words
           are
           these
           ,
           
           
             But
             he
             demands
             of
             me
             where
             I
             learnt
             this
             Account
             of
             the
          
           Quakers
           
             Faith
             and
             Doctrine
             of
             the
             Light
             within
             ,
          
           viz.
           
             That
             they
             represent
             its
             direction
             ,
             by
             a
             determinate
             formid
             dictate
             or
             proposition
             .
          
           These
           last
           words
           or
           last
           sentance
           is
           none
           of
           mine
           ,
           but
           his
           own
           ;
           And
           obtruded
           upon
           me
           ,
           nor
           do
           they
           at
           all
           explain
           my
           question
           ,
           but
           contain
           new
           and
           different
           matter
           ;
           my
           question
           relates
           to
           his
           making
           the
           Quakers
           to
           understand
           their
           Light
           within
           in
           its
           self
           ,
           to
           be
           some
           determinate
           ,
           formid
           dictate
           or
           proposition
           ;
           and
           not
           the
           direction
           of
           the
           Light
           ;
           in
           which
           latter
           sence
           he
           states
           the
           question
           in
           my
           Name
           ;
           and
           then
           makes
           his
           answer
           ,
           quoting
           divers
           passages
           out
           of
           R.
           B's
           Apollogy
           ,
           and
           G.
           K's
           
             Way
             to
             the
             City
             of
             God
          
           ;
           and
           at
           last
           my
           own
           words
           to
           ,
           
           to
           no
           other
           purpose
           but
           to
           fence
           against
           what
           he
           wrongfully
           says
           I
           query
           ;
           and
           not
           what
           I
           really
           query
           my self
           :
           And
           so
           I
           having
           discovered
           his
           foundation
           herein
           to
           be
           presumptive
           and
           false
           ,
           his
           whole
           superstracture
           falls
           to
           the
           ground
           ,
           and
           makes
           nothing
           against
           me
           ;
           but
           discovers
           his
           own
           weakness
           and
           unfairness
           :
           If
           after
           all
           this
           he
           sees
           not
           a
           difference
           betwixt
           making
           the
           Divine
           Light
           within
           ,
           the
           Oracle
           of
           divine
           Wisdom
           in
           the
           Soul
           ,
           the
           former
           ,
           dictator
           and
           determiner
           of
           heavenly
           propositions
           there
           ,
           and
           the
           dictates
           and
           propositions
           themselves
           when
           so
           formed
           ;
           I
           may
           safely
           say
           he
           is
           not
           fit
           to
           be
           esteemed
           a
           Philosopher
           ;
           but
           I
           presume
           he
           does
           ,
           and
           therefore
           think
           the
           worse
           of
           him
           ,
           for
           his
           dis-ingenious
           treatment
           upon
           the
           point
           .
        
         
           In
           his
           5
           
             th
             Article
          
           I
           observe
           that
           J.
           N.
           says
           ,
           
             That
             my
             Light
             is
             only
             the
             essential
             Truth
             of
             God
             ,
             which
             indeed
             is
             always
             present
             to
             my
             Vnderstanding
             ,
             and
             intimately
             united
             wi●hi●
             ;
             but
             does
             not
             formally
             enlighten
             or
             instruct
             me
             ,
             but
             when
             I
             attend
             to
             it
             ,
             and
             consult
             it
             ;
             and
             read
             what
             is
             written
             in
             those
             Ideal
             Characters
             .
          
        
         
           To
           which
           I
           answer
           ,
           To
           say
           that
           the
           Light
           (
           supposing
           it
           to
           be
           what
           really
           it
           is
           ,
           viz.
           a
           distinct
           Principle
           from
           the
           Soul
           )
           is
           always
           present
           to
           the
           understanding
           ,
           which
           implys
           its
           operation
           upon
           the
           natural
           capacity
           ,
           or
           organ
           ,
           the
           ordinary
           means
           of
           knowing
           ;
           I
           conceive
           is
           more
           then
           can
           be
           safely
           or
           experimentally
           said
           ;
           because
           the
           Organ
           may
           be
           hurt
           ,
           and
           the
           understanding
           in
           that
           sence
           interrupted
           ;
           and
           consequently
           no
           fit
           Medium
           ,
           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
           ;
           yet
           present
           with
           the
           Light
           in
           its
           spiritual
           way
           of
           understanding
           .
           
           This
           he
           says
           has
           no
           force
           against
           him
           ,
           but
           I
           presume
           it
           has
           ;
           and
           he
           gives
           this
           Reason
           ,
           That
           tho'
           he
           supposes
           the
           Light
           
           always
           present
           to
           the
           understanding
           ,
           the
           bare
           presence
           of
           the
           Light
           does
           not
           infer
           its
           actual
           operation
           on
           the
           Soul
           ,
           which
           he
           apprehends
           is
           the
           Quakers
           Principle
           ;
           but
           denys
           it
           to
           be
           his
           ;
           but
           to
           illustrate
           this
           matter
           ,
           and
           to
           make
           this
           mistake
           appear
           ,
           we
           must
           distinguish
           betwixt
           the
           Soul
           ,
           and
           the
           natural
           Understanding
           ;
           I
           grant
           if
           J.
           N.
           had
           said
           my
           Light
           is
           always
           present
           to
           my
           Soul
           ,
           it
           would
           not
           thence
           infer
           its
           actual
           operation
           always
           on
           his
           understanding
           ;
           but
           forasmuch
           as
           he
           says
           ,
           
             my
             Light
             is
             always
             present
             to
             my
             Vnderstanding
             ,
             and
             intimately
             united
             with
             it
          
           ;
           it
           does
           necessarily
           imply
           its
           operation
           always
           on
           his
           Soul
           ,
           because
           the
           Understanding
           is
           not
           capable
           of
           its
           reception
           and
           presence
           ;
           but
           as
           it
           is
           manifested
           by
           the
           Soul
           ,
           through
           the
           operation
           of
           the
           Light
           in
           it
           ,
           and
           through
           it
           ,
           as
           in
           a
           glass
           ;
           consequently
           the
           Divine
           Light
           cannot
           be
           always
           present
           to
           the
           Understanding
           ,
           and
           intimately
           united
           with
           it
           ,
           but
           it
           must
           first
           excite
           its
           self
           ,
           and
           operate
           in
           the
           Soul.
           Thus
           I
           have
           proved
           his
           assertion
           ,
           in
           his
           5
           
             th
             Article
          
           ,
           plainly
           and
           necessarily
           to
           imply
           what
           he
           disowns
           ;
           since
           ,
           viz.
           That
           the
           presence
           of
           the
           divine
           Light
           in
           the
           Understanding
           does
           infer
           its
           actual
           operation
           on
           the
           Soul
           ;
           and
           if
           it
           be
           as
           he
           says
           ,
           always
           present
           in
           the
           understanding
           ;
           then
           't
           is
           always
           actual
           in
           the
           Soul
           ,
           which
           brings
           him
           confessedly
           guilty
           of
           Contradiction
           ;
           and
           I
           profess
           I
           see
           not
           how
           he
           can
           escape
           it
           :
           But
           now
           as
           to
           the
           Contradiction
           ,
           Confusion
           and
           Inconsistancy
           he
           would
           fasten
           upon
           me
           ,
           in
           which
           he
           is
           so
           confident
           ,
           that
           if
           it
           be
           not
           ,
           he
           will
           never
           pretend
           to
           judge
           of
           a
           Contradiction
           again
           ;
           He
           grounds
           it
           upon
           my
           saying
           ,
           that
           this
           divine
           Light
           is
           always
           in
           some
           degree
           and
           measure
           present
           in
           the
           Soul
           ,
           the
           Quakers
           believe
           ;
           This
           he
           says
           plainly
           contradicts
           what
           I
           said
           before
           ,
           that
           the
           Light
           does
           not
           always
           operate
           upon
           the
           Understanding
           .
           Now
           though
           I
           say
           the
           Light
           is
           always
           present
           ,
           &c.
           in
           the
           Soul
           ;
           I
           do
           not
           say
           ,
           neither
           does
           it
           follow
           ,
           that
           the
           presence
           does
           necessarily
           infer
           its
           operation
           upon
           the
           understanding
           at
           all
           times
           ,
           Neither
           is
           that
           the
           Quakers
           Principle
           ,
           Nor
           do
           I
           say
           any
           where
           ,
           as
           my
           Adversary
           does
           ;
           it
           is
           always
           present
           to
           the
           understanding
           ;
           for
           that
           would
           be
           equally
           untrue
           ,
           and
           unsound
           with
           himself
           ;
           consequently
           ,
           I
           say
           not
           that
           it
           always
           operates
           therein
           ;
           as
           
             Iohn
             Norris
          
           does
           represent
           me
           to
           contradict
           my self
           ;
           seeing
           in
           my
           Objections
           to
           him
           I
           make
           it
           unsafe
           so
           to
           say
           ,
           
           for
           the
           Reasons
           I
           have
           therein
           given
           ;
           but
           assert
           the
           contrary
           ,
           viz.
           That
           the
           Soul
           may
           be
           absent
           from
           the
           Natural
           Understanding
           ,
           by
           the
           interposition
           of
           Spiritual
           as
           well
           as
           Natural
           Causes
           ,
           yet
           present
           with
           the
           Light
           in
           its
           spiritual
           way
           of
           understanding
           .
        
         
           Thus
           J.
           N.
           abuses
           my
           Words
           and
           Sence
           ,
           where
           I
           say
           this
           divine
           Light
           is
           always
           in
           some
           degree
           and
           measure
           present
           in
           the
           Soul
           ;
           he
           says
           it
           contradicts
           what
           I
           laid
           down
           before
           ,
           viz.
           That
           the
           Light
           ●oes
           not
           always
           operate
           upon
           the
           Understanding
           ,
           &c.
           
           I
           never
           said
           before
           it
           did
           ,
           I
           only
           opposed
           his
           Notion
           as
           not
           safe
           ,
           viz.
           That
           the
           Light
           was
           always
           present
           with
           his
           Understanding
           ,
           and
           intimately
           united
           with
           it
           ;
           objecting
           that
           this
           necessarily
           implyed
           its
           actual
           operation
           upon
           the
           understanding
           ;
           which
           to
           say
           as
           I
           do
           ,
           the
           Light
           is
           always
           in
           some
           degree
           
           and
           measure
           present
           in
           the
           Soul
           ,
           does
           not
           so
           imply
           ,
           nor
           necessarily
           infer
           its
           actual
           operation
           therein
           ,
           at
           all
           times
           :
           Therefore
           his
           Consequence
           on
           me
           vanishes
           ;
           and
           his
           own
           Assertion
           ,
           viz.
           
             That
             his
             Light
             is
             always
             present
             to
             his
             Vnderstanding
             ,
             and
             intimately
             united
             with
             it
             ,
             and
             yet
             that
             it
             does
             not
             formally
             enlighten
             or
             instruct
             it
             ,
             but
             when
             attended
             to
             and
             consulted
          
           ;
           carries
           a
           Contradiction
           in
           it self
           ;
           besides
           I
           shew
           how
           he
           mistakes
           the
           nature
           of
           intimate
           Union
           ,
           which
           he
           places
           in
           the
           Understanding
           ;
           whilst
           it
           is
           in
           the
           dark
           ,
           and
           void
           of
           actual
           Illumination
           ,
           or
           attending
           to
           ,
           and
           consulting
           the
           divine
           Light
           ;
           consequently
           without
           partaking
           of
           its
           Nature
           and
           Influences
           ;
           which
           as
           I
           said
           is
           the
           Reason
           and
           manner
           of
           its
           union
           ,
           whence
           I
           conclude
           in
           opposition
           to
           his
           Notion
           of
           intimate
           Union
           ;
           That
           if
           the
           Understanding
           be
           not
           enlightned
           ,
           and
           instructed
           ,
           but
           when
           it
           attends
           to
           ,
           and
           consults
           the
           divine
           Light
           ,
           then
           surely
           it
           cannot
           be
           intimately
           united
           unto
           the
           Divine
           Light
           until
           it
           has
           so
           done
           ;
           for
           till
           then
           according
           to
           him
           ,
           the
           understanding
           must
           be
           altogether
           in
           darkness
           ;
           and
           what
           fellowship
           or
           union
           hath
           Light
           with
           Darkness
           ,
           or
           Christ
           with
           Belial
           .
        
         
           The
           next
           thing
           J.
           N.
           objects
           to
           is
           ,
           
             That
             those
             Texts
             of
             Scripture
          
           ,
           which
           he
           says
           
             I
             insist
             upon
             to
             prove
             our
             Illumination
             is
             not
             by
             attention
             ,
          
           
           
             because
             the
             Grace
             of
             God
             prevents
             mans
             turning
             to
             him
             ;
             is
             short
             of
             what
             I
             deduce
             in
             many
             words
             .
          
        
         
           Answer
           ;
           I
           no
           where
           say
           that
           we
           are
           in
           no
           wise
           Illuminated
           by
           attention
           ;
           neither
           does
           it
           follow
           from
           the
           Grace
           of
           God
           ;
           preventing
           or
           coming
           before
           mans
           turning
           to
           him
           ;
           that
           man
           is
           not
           more
           illuminated
           by
           his
           turning
           ,
           and
           attention
           ;
           all
           that
           I
           say
           is
           that
           these
           and
           many
           other
           Texts
           abundantly
           prove
           ;
           that
           God
           quickens
           and
           enlightens
           man
           ,
           before
           man
           can
           turn
           unto
           him
           ,
           Iohn
           5.21
           .
           and
           Ephes.
           2.1
           ,
           4
           ,
           5.
           
           
             You
             hath
             be
             quickened
             who
             were
             dead
             in
             Trespasses
             and
             Sins
             :
             But
             God
             who
             is
             rich
             in
             Mercy
             ,
             for
             his
             great
             Love
             ,
             wherewith
             he
             hath
             loved
             us
             ,
             even
             when
             we
             were
             dead
             ,
             hath
             quickned
             us
             together
             in
             Christ
             ;
             by
             Grace
             ye
             are
             saved
             ,
          
           2
           Cor.
           4.6
           .
           
             God
             who
             commanded
             Light
             to
             shine
             out
             of
             Darkness
             ,
             hath
             shined
             in
             our
             Hearts
             ,
             to
             give
             us
             the
             Light
             of
             the
             knowledge
             of
             of
             the
             glory
             of
             God
             in
             the
             face
             of
             Iesus
             Christ
             ,
          
           Pet.
           4.6
           .
           
             For
             this
             cause
             was
             the
             Gospel
             preached
             also
             to
             them
             that
             are
             dead
             ,
             that
             the●
             might
             be
             Iudged
             according
             to
             men
             in
             the
             Flesh
             ,
             b●t
             live
             according
             to
             God
             in
             the
             Spirit
             .
          
        
         
           J.
           N.
           objects
           ,
           
             That
             there
             is
             no
             force
             in
             the
             Argument
             ;
             for
             that
             the
             word
             Turning
             is
             equi●ocal
             ,
          
           
           
             &
             may
             signifie
             either
             the
             Moral
             conversion
             of
             the
             will
             to
             Holiness
             ,
             and
             Righteousness
             ,
             which
             is
             the
             Fruit
             of
             true
             Illum●nation
             ;
             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
             enlighten
             ,
             before
             man
             can
             turn
             to
             him
             ;
             that
             is
             a
             man
             is
             first
             enlightned
             before
             he
             is
             converted
             ;
             But
             if
             the
             latter
             ,
             I
             deny
             that
             God
             does
             enlighten
             man
             ,
             before
             man
             turns
             to
             him
             ;
             Nor
             does
             the
             Text
             cited
             by
             him
             prove
             it
             .
          
           Thus.
           far
           J.
           N.
           
        
         
           This
           last
           Conclusion
           is
           possitive
           ,
           and
           plainly
           denotes
           the
           difference
           betwixt
           us
           ,
           from
           whence
           he
           makes
           this
           Doctrine
           to
           Result
           ;
           viz.
           Man
           must
           first
           convert
           himself
           to
           the
           Divine
           Light
           ,
           and
           attend
           to
           it
           ,
           before
           he
           can
           be
           enlightned
           by
           it
           .
           To
           which
           I
           answer
           ,
           Man
           as
           considered
           in
           the
           fallen
           state
           of
           the
           first
           Adan
           ,
           is
           degenerated
           ,
           blind
           and
           dead
           ,
           in
           that
           estate
           unable
           of
           himself
           to
           do
           any
           thing
           acceptable
           to
           God
           ;
           neither
           can
           he
           enter
           into
           the
           way
           of
           Holiness
           ,
           or
           convert
           himself
           unto
           the
           divine
           Light
           ,
           and
           attend
           to
           it
           ,
           till
           he
           be
           first
           quickened
           ,
           and
           have
           the
           Eyes
           of
           his
           Understanding
           some
           way
           opened
           ,
           by
           the
           Light
           ,
           and
           Spirit
           of
           Truth
           :
           and
           feel
           some
           secret
           touches
           of
           divine
           Influence
           &
           Virtue
           ,
           from
           the
           Light
           ,
           to
           enable
           him
           to
           convert
           ,
           and
           turn
           his
           mind
           unto
           it
           ;
           for
           how
           can
           a
           Man
           enter
           into
           a
           Way
           ,
           while
           he
           is
           blind
           and
           knows
           nothing
           thereof
           ;
           so
           that
           the
           Soul
           's
           converting
           it self
           ,
           is
           through
           the
           Lord's
           converting
           it
           ;
           by
           quickening
           and
           enlightening
           it
           in
           some
           measure
           ,
           to
           see
           ,
           and
           feel
           him
           in
           his
           divine
           and
           gracious
           visits
           ,
           and
           touches
           of
           the
           Soul
           ;
           whereby
           it
           suffers
           it self
           to
           be
           turned
           to
           the
           Lord
           ,
           according
           to
           these
           words
           in
           the
           Scripture
           ,
           Ier.
           31.18
           .
           
             Turn
             thou
             me
             ,
             and
             I
             shall
             be
             turned
          
           :
           And
           this
           J.
           N.
           does
           in
           effect
           grant
           me
           ;
           where
           he
           says
           on
           this
           wise●
           
             Nor
             is
             it
             any
             derogation
             to
             the
             Grace
             of
             God
             ,
             to
             s●y
             ,
             that
             Attention
             is
             a
             praerequisite
             condition
             to
             farther
             Illumination
             ,
             because
             it
             is
             by
             the
             Grace
             of
             God
             ;
             Man
             is
             first
             moved
             ,
             and
             enabled
             to
             attend
             ;
             So
             that
             attention
             being
             the
             application
             of
             the
             Eye
             of
             the
             Mind
             ;
             It
             is
             plain
             that
             the
             Eye
             must
             be
             first
             
             opened
             ,
             before
             it
             can
             be
             applied
             ,
             in
             order
             to
             a
             further
             Illumination
             .
          
           So
           that
           if
           J.
           N.
           makes
           it
           the
           Light
           of
           Attention
           ,
           it
           is
           all
           one
           ;
           I
           shall
           not
           differ
           with
           him
           about
           Terms
           ,
           since
           we
           agree
           that
           it
           is
           necessary
           to
           attend
           to
           the
           Divine
           Light
           ,
           in
           order
           as
           I
           said
           before
           to
           experience
           more
           of
           its
           Illumination
           ;
           and
           that
           the
           Divine
           Light
           doth
           first
           engage
           ,
           and
           encite
           man
           to
           this
           attention
           ;
           whether
           he
           will
           allow
           this
           ability
           of
           attention
           to
           proceed
           from
           any
           degree
           of
           actual
           Illumination
           ,
           or
           not
           ,
           I
           shall
           not
           much
           concern
           my self
           ;
           being
           satisfied
           in
           the
           Reason
           ,
           Nature
           ,
           and
           order
           of
           things
           it
           must
           be
           so
           .
        
         
           Lastly
           ,
           I
           charge
           him
           in
           his
           6
           
             th
             Article
          
           with
           great
           and
           general
           Reflections
           on
           the
           Quakers
           ,
           without
           offering
           any
           Proof
           ,
           or
           Reducing
           them
           to
           a
           perticular
           Charge
           ,
           in
           saying
           ,
           
             They
             do
             not
             offer
             any
             Rational
             or
             Intelligable
             account
             of
             their
             Light
             within
             ,
             neither
             as
             to
             the
             Thing
             ,
             nor
             as
             to
             Mode
          
           ;
           which
           is
           not
           true
           ;
           This
           villifies
           the
           Quakers
           ,
           but
           proves
           nothing
           against
           them●
           his
           own
           quotations
           out
           of
           their
           Writings
           ,
           laying
           aside
           his
           unjust
           Inferences
           ,
           disproves
           him
           in
           this
           perticular
           .
           Again
           he
           says
           ,
           
             They
             Cant
             about
             some
             loose
             and
             general
             Expressions
             about
             the
             Light
          
           ;
           Here
           he
           derides
           the
           Holy
           Ghost's
           Stile
           ,
           and
           Language
           in
           the
           Quakers
           mouthes●
           which
           savours
           of
           Prophaneness
           ;
           which
           he
           says
           they
           confirm
           with
           the
           Authority
           of
           S.
           
           Iohn's
           Gospel
           ;
           I
           say
           ,
           if
           they
           so
           confirm
           them
           ,
           it
           argues
           they
           argee
           to
           what
           is
           there
           taught
           ;
           (
           it
           is
           there●ore
           so
           much
           the
           worse
           in
           
             I.
             N.
          
           to
           account
           them
           loose
           and
           canting
           )
           Though
           he
           says
           the
           Quakers
           understand
           neither
           one
           nor
           the
           other
           ;
           which
           I
           tell
           him
           is
           an
           evil
           Presumption
           ,
           concerning
           many
           thousands
           he
           knows
           not
           :
           But
           what
           does
           
             I.
             N.
          
           say
           to
           all
           this
           ;
           He
           tells
           me
           
             ●e
             doubts
             not
             but
             he
             shall
             be
             able
             to
             make
             his
             Words
             good
             ,
             by
             shewing
             the
          
           Quakers
           
             notion
             of
             the
             Light
             to
             be
             indeed
             Vnprincipled
             ,
             and
             Vnphilosophical
             .
          
           Unprincipled
           I
           am
           sure
           he
           never
           can
           ,
           If
           he
           means
           by
           Unphilosophical
           ,
           that
           they
           deliver
           their
           Faith
           and
           Doctrine
           of
           the
           Light
           ,
           in
           Scripture
           Terms
           ,
           and
           confirm
           them
           according
           to
           the
           Authority
           of
           St.
           
           Iohn's
           Gospel
           ;
           and
           not
           according
           to
           his
           new
           way
           of
           explaining
           his
           Notion
           ;
           viz.
           Omniformity
           of
           the
           Ideal
           world●
           or
           the
           like
           ;
           I
           must
           tell
           him
           plainly
           ,
           whatever
           esteem
           he
           has
           for
           them
           ;
           we
           affect
           the
           good
           Apostolical
           Terms
           ,
           and
           Language
           taught
           us
           in
           the
           Holy
           Scriptures
           ,
           and
           given
           forth
           by
           the
           Inspiration
           of
           the
           Holy
           Ghost
           ,
           much
           better
           ;
           And
           though
           
             I.
             N.
          
           is
           pleased
           to
           make
           a
           pleasant
           Fancy
           about
           the
           Word
           Confirm
           ,
           as
           though
           I
           claimed
           more
           by
           it
           ,
           then
           what
           he
           thinks
           fit
           to
           allow
           us
           ;
           Let
           him
           intend
           more
           or
           less
           what
           he
           will
           ,
           that
           he
           makes
           use
           of
           the
           Word
           in
           the
           same
           sence
           I
           have
           taken
           it
           ;
           is
           manifest
           ,
           pag.
           (
           60.
           )
           and
           I
           am
           sure
           the
           Quakers
           Expressions
           about
           the
           Light
           ,
           are
           agreeable
           to
           what
           is
           taught
           in
           
           Iohn's
           Gospel
           :
           His
           general
           Charge
           of
           the
           Qua●ers
           Notion
           of
           the
           Light
           as
           Unprincipled
           ,
           and
           Unphilosophical
           ,
           being
           as
           
             I.
             N.
          
           says
           such
           as
           concerns
           the
           intire
           Body
           of
           their
           Hypothesis
           ,
           concerning
           the
           Light.
           
        
         
           And
           so
           I
           shall
           content
           my self
           at
           present
           ,
           in
           having
           thus
           largely
           treated
           of
           the
           Quakers
           Principle
           of
           the
           Divine
           Light
           within
           ,
           and
           shewed
           it
           to
           be
           Christ
           Jesus
           the
           heavenly
           Man
           ,
           or
           Lord
           from
           Heaven
           ,
           the
           only
           begotten
           of
           the
           Father
           ,
           full
           of
           Grace
           ,
           and
           full
           of
           Truth
           ,
           in
           opposition
           to
           any
           Created
           or
           Material
           Substance
           whatsoever
           ,
           most
           Injuriously
           charged
           upon
           the
           Quakers
           ,
           as
           deduceable
           from
           their
           Writings
           ;
           which
           is
           an
           old
           
             Scotch
             ,
             Presbyterian
          
           Calumny
           ,
           newly
           taken
           up
           by
           
             I.
             N.
          
           whose
           gross
           treatment
           of
           the
           Quakers
           ,
           in
           perverting
           and
           misapplying
           their
           Words
           and
           Sence
           ,
           is
           herein
           largely
           discovered
           ;
           whereby
           my
           Charge
           against
           him
           in
           my
           Just
           Reprehension
           is
           not
           only
           vindicated
           ,
           but
           the
           like
           Abuses
           in
           his
           Appendix
           ,
           being
           exactly
           of
           a
           piece
           with
           this
           which
           I
           have
           now
           answered
           ,
           may
           be
           the
           easier
           seen
           through
           and
           discerned
           ,
           to
           which
           end
           I
           recommend
           what
           I
           have
           written
           to
           the
           Consciences
           of
           the
           sober
           Readers
           ,
           and
           Conclude
           with
           desire
           that
           like
           Noble
           Berea●s
           ,
           they
           may
           search
           and
           try
           whether
           things
           are
           so
           or
           no.
           
        
         
           THE
           END
           .
        
         
      
    
     
       
         Notes, typically marginal, from the original text
         
           Notes for div A64913-e170
           
             Pag.
             45.
             and
             46.
             
          
        
         
           Notes for div A64913-e1050
           
             Pag.
             (
             7.
             )
          
           
             Pag.
             (
             8.
             )
          
           
             Pag.
             (
             105.
             )
          
           
             Coll.
             5th
             Sunday
             after
             Easter
             .
          
           
             Coll.
             Mund.
             in
             the
             Whitsun-week
             .
          
           
             Coll.
             19
             Sund.
             after
             Trinity
             .
          
           
             Epist.
             20
             Sund.
             after
             Trinity
             .
          
           
             Pag.
             (
             13.
             )
          
           
             
               
                 A
                 Man
                 of
                 this
                 sullen
                 Tribe
                 ,
                 whose
                 visible
                 Mark
                 and
                 Character
                 is
                 Rusticity
                 .
              
               
                 Below
                 the
                 Breeding
                 even
                 of
                 a
                 Waterman
                 .
              
               
                 That
                 he
                 has
                 exchanged
                 his
                 cold
                 Quaking
                 Fit
                 for
                 a
                 hot
                 one
                 .
              
               
                 That
                 the
                 Light
                 within
                 is
                 turned
                 into
                 a
                 Flame
                 .
              
               
                 A
                 Bitter
                 foul
                 mouthed
                 Sect
                 ;
                 
                   speaking
                   of
                   the
                   Quakers
                
                 .
              
               
                 A
                 Blasphemous
                 piece
                 of
                 Arrogance
                 .
              
               
                 Malicious
                 spightful
                 abusive
                 Scurrility
                 .
              
               
                 Barbarous
                 Treatment
                 ,
                 dregs
                 of
                 his
                 Venom
                 ,
                 Cholar
                 ,
                 Filth
                 ,
                 ridding
                 his
                 foul
                 Stomach
                 ,
              
               
                 With
                 more
                 to
                 the
                 same
                 effect
                 .
              
            
          
           
             Pag.
             (
             19.
             )
          
           
             Pag.
             (
             25.
             )
          
           
             Pag.
             (
             26.
             )
          
           
             Pag.
             (
             27.
             )
             ●
             
          
           
             pag.
             (
             29.
             )
          
           
             pag.
             (
             110.
             )
          
           
             Postsc
             .
             (
             184.
             )
          
           
             pag
             (
             32.
             )
          
           
             pag.
             (
             36.
             )
          
           
             (
             pag.
             37.
             )
          
           
             (
             Pag.
             40.
             )
          
           
             Pag.
             (
             40.
             )
          
           
             Pag.
             130
             ,
             131.
             
          
           
             Pag.
             35.
             
          
           
             Page
             40.
             
          
           
             
               Way
               cast
               up
            
             ,
             Pag.
             (
             97.
             )
          
           
             pag.
             43.
             
          
           
             pag.
             45.
             
          
           
             (
             Pag.
             46.
             )
          
           
             Pag.
             (
             47
             ,
             48.
             )
          
           
             
               Apoll.
               pag.
            
             337.
             
          
           
             
               Apoll.
               pag.
            
             346.
             
          
           
             Pag.
             48.
             
          
           
             pag.
             (
             49.
             )
          
           
             pag.
             (
             50.
             )
          
           
             (
             pag.
             53
             )
          
           
             pag.
             59.
             
          
           
             pag.
             (
             61.
             )
          
           
             pag.
             (
             63.
             )
          
           
             pag.
             (
             64.
             )
          
           
             
               Apol.
               pag.
            
             393.
             
          
           
             pag.
             (
             67.
             )
          
           
             pag.
             (
             68.
             )
          
           
             pag.
             (
             69.
             )
          
           
             pag.
             (
             72.
             )
          
           
             pag.
             78.79
             .
          
           
             pag.
             (
             80.
             )
          
           
             pag.
             (
             82.
             )
          
           
             pag.
             82.
             
          
           
             pag.
             (
             83.
             )
          
           
             pag.
             (
             84.
             )
          
           
             pag.
             (
             84.
             )
          
           
             pag.
             (
             84.
             )
          
           
             pag.
             85.
             
          
           
             pag.
             46.
             
          
           
             pag.
             86.
             
          
           
             pag.
             (
             86.
             )
          
           
             pag.
             (
             87.
             )
          
           
             pag.
             (
             87.
             )
          
           
             pag.
             88.
             
          
           
             pag.
             (
             90.
             )
          
           
             
               Post●
               .
               Sect.
            
             4.
             
          
           
             
               Post●
               .
               Sect.
            
             (
             5.
             )
          
           
             pag.
             91.
             
          
           
             pag.
             (
             47.
             )
          
           
             pag.
             23.
             
          
           
             pag.
             (
             91.
             )
          
           
             pag.
             (
             96.
             )
          
           
             pag.
             (
             96.
             )
          
           
             pag.
             (
             97.98
             .
             )
          
           
             pag.
             (
             100.
             )
          
           
             pag.
             100
             ,
             &
             101.
             
          
           
             pag.
             (
             101.
             )
          
           
             pag.
             102.