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of inhabitation. Because this inbabitation, as it is generally taken, imports Union, or the Manner of Christ'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 Christ is in all men, as in a feed; pea, and that he never is, nor can be separate from that holy pure feed and light, which is in all men; therefore may it be said in a larger sense, that he is in all, even as we observed before.

As for the manner of the light's operation in those that receive it, and do not resist it, Mr. Barclay (m) faies, the working is of the grace, and not of the man; and it's a passiveness, rather than an act : tho' afterwards, as a man is wronght upon, there is a will raised 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, thats 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: so it is possible to him to be passive, and not to refiht it. So we say, the grace of God works in and upon man's nature ; which thoof it self wholly corrupted, and defiled, and prone to evil, yet is can pable to be wrought upon by the Grace of God.

I must add, that (n) a man cannot at any time, when he pleaseth, or bath some sense of his misery, ftir up that light and grace, so as to procure to himself tenderness of heart : but he must wait for it, which comes upon all at certain times and seasons, wherein it works powerfully upon the foul, mightily tenders it and breaks it. At which time, if a man refift not, bui close with it, he comes to know Salvation by it. For () God moves in love to mankind in his feed in his

(m) Ibid. p. 339.

(n) ibid. p. 338. (o) Ibid. p. 339:

heart

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heart at some fingular times, fetting his fins in order before him, and seriously inviting him to repentance, offering to him remision of fans and salvation, which if a man accept of he may be saved. And thus (p) it is by this inward gift, grace, and light, that both those that have the Gospel preached unto them, come to have Jesus brought forth in them, and to have the Saving and fanctifyed use of all ontward helps and advantages; and also by this same light, that all come to be saved; and that God calls, invites, and ftrives with all in a day, and saveth many, to whom he hath not seen meet to convey this ontward knowledge.

But then, as 'tis possible for a man not to re

fist the Light working in him, so (9) it is also - possible 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 pew them the way ; but leaves the sense of their une faithfulness as a fting in their conscience, 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. (1) Moreover, they in whose bearts 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, pressed down, fain, and crucifyed. For (ac) by such (unrighteous) actions it is hurt, wounded, and fair, and refiles or flees from them, even as

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(p) Ibid. p. 363.

(9) Ibid. p. 339. P. 398.

(s) Apol. prop. 5; 6. P. 347 P. 398

(u) Apol. prop. 5; 6. P. 333.

(1) Apol. prop. 9 (t) Apol. prop. 9.

(x) Ibid.

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the flesh of men flees from that, which is of a contrary nature to it. Now, because it is never separated from God nor Christ, but where-ever it is, God and Christ are as wrapped up therein: therefore and in that respect, as it is refifted, God is said to be refifted; and where it is born down, God is said to be pressed as a Cart under leaves, and Christ is said to be rain and crucified; and (y) put to open fame in and among them. And those as thus rejist and refuse him, he becomes their Condemnation. 'Tis true, (z) Christ died outwardly.but once, but inwardly be dieth in a spiritual and mystical sense, as often as any, crucify him to themselves by their unfaithfulness and disobedience. I must add, that (a) the sufferings of Christ in men are voluntary, and yet without fin; as his sufferings at Jerusalem 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: fo 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 in all is sufficient to save all, and of its own nature would save all: so it strives and wrestles with all for to save them. He that refifts its strivings, is the cause of his own condemnation : be that refifts it not, it becomes bis salvation. Only it must be observed, 1. that (c) as we truly affirm, that God willeth no man to perify, and therefore hath given to all grace sufficient for salvation; so we do not deny, but that in a special manner be worketh in some, in whom grace so prevaileth, that they necessarily obtain Salvation;

and light

(y) Ibid. p. 331. (z) Quakerism confirmed, fect.4. p. 628. (a) Ibid.

(b) Apol. prop.5,6, p. 339. (c) Ibid. p.341.

seither

2. That

may

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neither doth God suffer them to refift.

d) such an increase and stability in the truth this life be attained, from which there cannot be a total apostasy:

In the last place, I think it necessary to Thew, what our Adversaries, teach concerning the Satisfaction of Christ. Mr. Barclay (e) faies, We firmly believe, it was necessary that Christ mould come, that by his Death and Sufferings he might offer up himself a sacrifice 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 fam risfactory Sacrifice, and not otherwise. Wherefore, tho' the Light is by them supposed to be ( what we may call) the immediate efficient cause of Man's Regeneration, Sanctification, Justification, Salvation, and Union with God; yet they believe the Sacrifice of our Savior, (g) throwhose Obedience and Sufferings the Light is purchased, (b) that thereby this birth (by which we become regenerate, fan&tifyed, justifyed, saved, and united to God) might be brought forth in us; I say, they believe the Sacrifice of Christ to be ( what we may call) the meritorious Cause thereof. But then it must be observed, that Mr. Barclay (i) faies also, As for the satisfaction of Christ with ont 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 of Christ in us, nor his present intercession. 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. (b) Ibid. p. 353. (i) Quakerism confirmed, fect. 4. p.628.

ing forth Righteousness, &c. 2. to the Sufferings of Christ in them. For he being (as has been fhewn) united to such as resist not the Light, is faid to suffer, when any Evil is inflicted on them.

3. to the Intercession of Christ, that is, to his ye-fights interceflion within them, by, stirring and moving stehabs them to pray unto God. For my. Author, in the iling

very next words, distinguishes this intercession of our Savior from his intercession without us in beats

ven.

And thus have I given the Reader a brief Aca count of what the Onakers mean by the Univers sal Light within, and of what they teach concern

Ing it.

+ H A P.XI. That there is no such Universal Light

within, as the Quakers pretend. Shall now shew, that there is no fuch Unis

verfal Light within, as the Quakers pretend. Only, to prevent cavilling, I think it necessary to premise, that I do by no means say, that there is no such thing as a Light in, or within ; Man. For I shall afterwards produce diverse Texts of Scripture, in which 'tis plainly affirmed, that there is a Light in, or within, Man. But I say, that there is no such thing as what the Quakers mean by their pretended Universal Light within ; and what that is, does abundantly appear from what has been said in the foregoing Chapter.

I must add, that some persons have endevored to explain the Manner of Human Understanding, by supposing, that the (tórya) Word of God,

that

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