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of inhabitation. Because this inhabitation, as it is generally taken, imports Union, or the Manner of Chrift's being in the Saints, as it is written, I will dwell in them, and walk in them, 2 Cor. 6. 16, But in regard Chrift is in all men, as in a feed; yea, and that he never is, nor can be feparate from that holy pure feed and light, which is in all men; therefore may it be faid in a larger fenfe, that he is in all, even as we obferved before.
As for the manner of the light's operation in those that receive it, and do not refift it, Mr. Barclay (m) faies, the working is of the grace, and not of the man; and it's a paffiveness, rather than an act : tho' afterwards, as a man is wrought upon, there is a will raifed in him, by which he comes to be a co-worker with the Grace.- So that the first step is not by man's working, but by his not contrary working. And we believe, that as man is wholly unable of himself to work with the grace, neither can he move one step out of the Natural condition, until the grace lay hold upon him: fo it is poffible to him to be paffive, and not to reff it. So we say, the grace of God works in and upon man's nature; which tho' of it felf wholly corrupted, and defiled, and prone to evil, yet is capable to be wrought upon by the Grace of God.
I must add, that (n) a man cannot at any time, when he pleafeth, or hath some fenfe of his misery, ftir up that light and grace, fo as to procure to himfelf tenderness of heart: but he must wait for it, which comes upon all at certain times and feafons, wherein it works powerfully upon the foul, mightily tenders it and breaks it. At which time, if a man refift not, but clofe with it, he comes to know Salvation by it. For (0) God moves in love to mankind in his feed in his
(m) Ibid. p. 339. (n) Ibid. p. 338. (0) Ibid. p. 339.
heart at fome fingular times, fetting his fins in order before him, and ferionfly inviting him to repentance, offering to him remiffion of fins and falvation, which if a man accept of he may be saved. And thus (p) it is by this inward gift, grace, and light, that both thofe that have the Gospel preached unto them, come to have Jefus brought forth in them, and to have the Saving and fanctifyed use of all outward helps and advantages; and alfo by this fame light, that all may come to be faved; and that God calls, invites, and ftrives with all in a day, and faveth many, to whom he hath not feen meet to convey this outward knowledge.
But then, as 'tis poffible for a man not to refift the Light working in him, fo (q) it is also poffible for him to refift it. And (r) in those, in whom it is refifted, it both may and doth became their condemnation. And (s) then it cea feth to be a light to fhew them the way; but leaves the fenfe of their unfaithfulness as a fting in their Confcience, which is a terror and darkness unto them and upon them, in which they cannot know where to go, neither can work any ways profitably in order to their Salvation. (t) Moreover, they in whofe hearts it hath wrought in part to purify and fanctify them in order to their farther perfection, may by their disobedience fall from
Thus the light (u) may by the stubbornness and wickedness of a man's Will be quenched, bruised, wounded, preffed down, fain, and crucifyed. For (x) by fuch (unrighteous) actions it is hurt, wounded, and flain, and refiles or flees from them, even as
(p) Ibid. p. 363. (q) Ibid. p. 339.
(r) Apol. prop. 9. (t) Apol. prop. 9.
the flesh of men flees from that, which is of a contrary nature to it. Now, because it is never feparated from God nor Chrift, but where-ever it is, God and Chrift are as wrapped up therein: therefore and in that refpect, as it is refifted, God is said to be refifted; and where it is born down, God is faid to be preffed as a Cart under fheaves, and Chrift is faid to be flain and crucified; and (y) put to open shame in and among them. And those as thus refift and refufe him, he becomes their Condemnation. 'Tis true, (2) Chrift died outwardly but once, but inwardly he dieth in a spiritual and mystical fenfe, as often as any crucify him to themselves by their unfaithfulness and difobedience. I must add, that (a) the sufferings of Chrift in men are voluntary, and yet without fin; as his fufferings at Jerufalem were voluntary and without fin. For as he joined not with them who outwardly crucifyed him, in any active way to concur with them or countenance them: so nor doth he inwardly join with men to countenance or concur with them, when they crucify him by their fins.
In a word therefore, (b) as the grace and light in all is fufficient to fave all, and of its own nature would fave all: fo it ftrives and wrestles with all for to fave them. He that refifts its strivings, is the cause of his own condemnation: he that refifts it not, it be comes his falvation. Only it must be observed, 1. that (c) as we truly affirm, that God willeth no man to periff, and therefore hath given to all grace fufficient for falvation; fo we do not deny, but that in a Special manner be worketh in fome, in whom grace fo prevaileth, that they neceffarily obtain Salvation;
(y) Ibid. p. 331. (z) Quakerifm confirmed, fect. 4. p. 628. (a) Ibid. (b) Apol. prop. 5, 6, P. 339. (c) Ibid. p. 341.
In the laft place, I think it neceffary to shew, what our Adverfaries, teach concerning the Satiffaction of Chrift. Mr. Barclay (e) faies, We firmly believe, it was necessary that Chrift should come, į that by his Death and Sufferings he might offer up himself a facrifice to God for our fins; And (f) we believe, that the remiffion of fins which any partake of, is only in and by the Virtue of that most fatisfactory Sacrifice, and not otherwife. Wherefore, tho' the Light is by them fuppofed to be (what we may call) the immediate efficient caufe of Man's Regeneration, Sanctification, Juftification, Salvation, and Union with God; yet they believe the Sacrifice of our Savior, (g) thro' whose = Obedience and Sufferings the Light is purchased, (b) that thereby this birth (by which we become regenerate, fanctifyed, juftifyed, faved, and united to God) might be brought forth in us; I fay, they believe the Sacrifice of Christ to be (what we may call the meritorious Caufe thereof. But then it must be observed, that Mr. Barclay (i) saies also, As for the fatisfaction of Christ without us, we own it against the Socinians, and that it was full and compleat in its kind: yet not fo as to exclude the real Worth of the Work and Sufferings
neither doth God fuffer them to refift.
(d) fuch an increafe and ftability in the truth may in this life be attained, from which there cannot be a total apoftafy.
1 of Chrift in us, nor his prefent interceffion. They do therefore attribute a real Worth, i. to the Work of the Light striving in them, and bring
(d) Apol. prop.9. P. 398. (e) Apol. prop. 5,6. p. 335. (f) Ibid. (g) Ibid. (h) Ibid. p. 353. (i) Quakerim confirmed, fect. 4. p.628.
ing forth Righteousness, &c. 2. to the Sufferings of Chrift in them. For he being (as has been fhewn) united to fuch as refift not the Light, is faid to fuffer, when any Evil is inflicted on them. 3. to the Interceffion of Chrift, that is, to his ye fights interceffion within them, by ftirring and moving, hab them to pray unto God. For my Author, in the very next words, diftinguishes this interceffion of our Savior from his interceffion without us in hea
And thus have I given the Reader a brief Account of what the Quakers mean by the Univerfal Light within, and of what they teach concerning it.
That there is no fuch Univerfal Light within, as the Quakers pretend.
Shall now fhew, that there is no fuch Unis verfal Light within, as the Quakers pretend. Only, to prevent cavilling, I think it neceffary to premife, that I do by no means fay, that there is no fuch thing as a Light in, or within, Man. For I fhall afterwards produce diverse Texts of Scripture, in which 'tis plainly affirmed, that there is a Light in, or within, Man. But I fay, that there is no fuch thing as what the Quakers mean by their pretended Univerfal Light within; and what that is, does abundantly appear from what has been faid in the foregoing Chapter.
I must add, that fome perfons have endevored to explain the Manner of Human Understanding, by fuppofing, that the (Ay) Word of God,