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ftice, and Honesty, and those things which relate to our Neighbors. And lastly, Godly; which comprehends Piety, Faithfulness, and Devotion, which are the Duties relating to God. So then there is nothing required of man, or needful to man, which this grace (viz. the light) teacheth not. 3. that it endevors to make us avoid the one, and practise the other. For (faies (n) he) it of its own nature draws, invites, and inclines to God.

They affirm alfo, that no Worship is acceptable to God, but that which Men are moved by this light to offer unto him. For Mr. Barclay (x) faies, that all true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to places, times, nor perfons. For tho' we be to worship him alwaies, and that we are continually to fear before him: yet as to the outward fignification thereof in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the shining and fecret infpiration of the Spirit of God in our hearts; which God heareth and accepteth of, and is never wanting to move us thereunto, when need is, of which be himself is the alone proper judge. All other Worfhip then, both praises, prayers, or preachings, which man fets about in his own will, and at his own appointment, which he can both begin and end at his pleafure, do or leave undone, as himself feeth meet, whether they be a prescribed Form, as a Liturgy, &c, or prayers conceived extempore by the Natural Strength and faculty of the Mind, they are all but Superftitions, will-warship, and abominable Idolatry in the fight of God.

(u) Ibid. p. 333. (x) Apol. prop. 11. P.440.

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They affirm alfo, that none are commiffioned by God to preach the Gospel, but thofe only who are moved thereunto by this fuppofed light; which motion, they fay, is the only Valid Call and Ordination to the Work of the Ministry. For Mr. Barclay (y) faies, that by the strength and power thereof (viz. of the light) every true Minister of the Gospel is ordained, prepared, and Supplied in the Work of the Miniftry: and by the leading, moving, and drawing hereof ought every Evangelift and Chriftian Paftor to be led and ordered in his labor and work of the Gospel, both as to the place where, as to the perfons to whom, and as to the time wherein he is to minifter. Moreover, who have this authority, may and ought to preach the Gospel, tho' without Human Commiffion or Literature: as on the other hand, who want the authority of this Divine gift, however learned or authorized by the Commiffion of Men and Churches, are to be efteemed but as Deceivers, and not true Minifters of the Gospel.

Now if Men do obey the Motions, or comply with the Strivings of the light within them; then does the light, in the judgment of our Adverfaries, regenerate, fanctify, juftify, and fave them.

1. It regenerates them. For (z) as many as refift not this light, but receive the fame, it becomes in them a boly, pure, and spiritual birth, bringing forth holiness, righteousness, purity, and all those other bleffed fruits which are acceptable to God. (a) From the light that real, Spiritual, inward birth in believers arifes, called the New Creature, the New man in the heart. It is in and by this inward and fubftantial feed in our hearts, as it comes to receive nourishment,

(y) Apol. prop. 10. p. 403, (a) Apol. prop, 5, 6. P. 334.

(%) Apol. prop. 7. P. 364.


and to have a birth and Geniture in us, that we come to have thofe Spiritual fenfes raised, by which we are made capable of tafting, smelling, feeing, and handling the things of God.

2. It fanctifies them. For (b) as when a medicine begins to work, the body may in fome respect be called healthful, and in fome respect unhealthful; fo we ac knowledge, as this Divine medicine receives place in man's heart, it may denominate him in some part holy and good, tho' there remains yet a Corrupted unmortified part, or fame part of the evil humors unpurged out. For where two contrary accidents are in one fubject, as health and fickness in a body, the subject receives its denomination from the accident which prevails most. So many men are called Saints, good and boly Men, and that truly, when this holy feed hath wrought in them in a good measure, and bath fomewhat leavened them into its nature, tho' they may be yer liable to many infirmities and weaknesses, yea, and to fome iniquities. But then, as for thofe (c) in whom this pure and holy Birth is fully brought forth, the body of death and fin comes to be crucified and removed, and their hearts united and subjected unto the truth, fo as not to obey any suggestions or temptations of the Evil one, to be free from actual finning and tranfgreffing of the Law of God, and in that reSpect perfect. Yet doth this perfection ftill admit of a growth, and there remaineth alwaies in fome part a poffibility of finning, where the mind doth not moft diligently and watchfully attend unto the Lord.

3. It juftifies them. For (d) by this holy Birth, to wit, Jefus Chrift formed within us, and working his works in us, as we are fanctified, fo are we juftified in the fight of God.

(6) Ibid. P. 335prop.7. P. 364

(c) Apol. prop. S. p. 387. (4) Apol,


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4. It faves them. For (e) Chrift doth in his Wif dom fave us after this manner, that is, after the fame manner as he justifies us, viz. by being formed in us, and working his Works in us. Again, (f) the light, as it is received, and not refifted, works the Salvation of all, even of those who are ignorant of the death and fufferings of Chrift, and of Adam's fall, both by bringing them to a fenfe of their own mifery, and to be sharers in the fuffers ings of Chrift inwardly, and by making them par takers of his refurrection, in becoming holy, pure, and righteous, and recovered out of their fins. By which alfo are faved they that have the knowledge of Chrift outwardly; in that it opens their understanding rightly to use and apply the things delivered in the Scriptures, and to receive the faving use of them. So that (g) by the operation of this light and feed, fome (viz. all fuch as did not, or do not refift it) have been, and may yet be faved, to whom the Gospel is not outwardly preached, nor the Hiftory of Christ outwardly known. (h) For we affirm, that as all men partake of the fruit of Adam's fall, in that by reafon of that evil feed, which thro' him is communicated unto them, they are prone and inclined unto evil; tho' thousand's of thousands be ignorant of Adam's fall, neither ever knew of the eating of the forbidden fruit: so also many may come to feel the influence of this holy and divine feed and light, and be turned from evil to good (and confequently, in the judgment of our Adverfaries, become regenerate, fanctifyed, justifyed, and faved) by it; tho they knew nothing of Chrift's coming in the flesh, thro whose obedience and fufferings it is purchased unto them. (i) But if it be

(e) Ibid. (f) Apol, prop. 5,6. P. 331. (g) Ibid. p. 356. (h) Ibid. p. 335. (i) Ibid. p. 358.

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objected (which is the great Objection) that there is no name under heaven, by which Salvation is known, but by the Name Jefus, therefore they, not knowing this, cannot be faved; I answer, tho' they know it not outwardly, yet if they know it inwardly by feeling the virtue and power of it, the name Jefus indeed, which fignifies a Savior, to free them from fin and iniquity in their hearts, they are faved by it. I confefs, there is no other name to be faved by; but Salvation lieth not in the literal, but in the experimental knowledge. Albeit thofe that have the literal knowledge, are not faved by it, without this real experi mental knowledge; yet thofe that have the real knowledge, may be faved without the external.

Our Adverfaries do alfo affirm, that Men are united to God by the light. For Mr. Barclay (k) faies, that this feed is a medium betwixt God and us; and our union with God is but mediate thro' this; whereas the Union of God with this is immediate. Therefore none of us are either Chrift or God: but God and Chrift are in us. But then they reftrain this Union with God to fuch perfons only a have obeyed the motions of the light, and complyed with its strivings, and in whom Chrift is formed, and brings forth the fruits of righteoufnefs, &c. that is, they restrain it to fuch perfons as are become regenerate, fanctified, juftified and faved by the light. For my Author (1) faies, We are far from ever having faid, that Chrift is thus formed in all men, or in the wicked. For that is a great attainment, which the Apostle travailed, that it might be brought forth in the Galatians. Neither is Chrift in all men by way of Union; or indeed, to speak strictly, by way

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