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that is, the fecond Perfon in the Trinity, is immediately united to, and intimately prefent with, the Soul of Man; and that whatever Truth a Man fees and knows, is feen and known by his Contemplation of that Archetypal Truth, the Ideal World, the exhibitive Understanding of God. If this Opinion be true, then the fécond Perfon in the Trinity does formally enlighten the Underftanding of Man, and may be called a Light within him. But then the Doctrine of these Philofophers is fo far from being the fame with that of the Quakers, that 'tis a flat contradiction to it in two refpects. For, 1. thefe Philofophers affirm, that the second Perfon in the Trinity, that is, God' himself, is the Light within: whereas I have fhewn, that what the Quakers mean by the Univerfal Light within, is a certain Principle or Subftance, in which God, as Father, Son, and Spirit, dwells; and confequently 'tis not God himself, and particularly 'tis not God the Son, or the fe cond Perfon in the Trinity. 2. These Philofo phers affirm, that the fecond Perfon in the Trinity is immediately united to the Soul of Man: whereas the Quakers affirm, as has been already fhewn, that Man, and confequently the Soul of Man, is not immediately united to the (Ay) Word of God, or fecond Perfon in the Trinity, but to what they call the Universal Light within, which they fuppofe to be different from, tho' immediately united to, the Word of God, or fecond Perfon in the Trinity; and that Man, and confequently the Soul of Man, is united to God, and consequently to the Word of God, or fecond Perfon in the Trinity, only mediately, viz. by virtue of the pretended Univerfal Light's being within him, which Univerfal Light is by them fuppofed to be the Medium or Bond of Union between God and Man. Thefe

These things being premised, I fhall now fhew; that there is no fuch Univerfal Light within, as the Quakers pretend.

Perhaps it may be thought poffible to charge the Doctrine of the Quakers concerning the Universal Light within, with fome fuch abfurdities or incon fiftencies, as are an effectual Confutation of it. But I fhall wave this method of proceeding, and deal with our Adverfaries after a very different


'Tis plain, that if there be no proof, that there is fuch an Univerfal Light within, as they pretend; then their Doctrine of an Univerfal Light within is groundless, falfe, and a mere delufion. Tis plain alfo, that if there be any proof, that there is fuch an Univerfal Light within, as they pretend'; it must be fetched, either from Scripture, or from Expe rience. Wherefore I fhall fhew, that neither Scripture nor Experience does afford us any proof, that there is such an Universal Light within, as the Quakers pretend; and confequently, that the Doctrine of the Quakers concerning their pretended Univerfal Light within is groundless, falfe, and a mere Delufion.

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As for Experience; 'tis impoffible that that fhould prove the Being of this pretended Univerfal Light within, otherwife than by the fuppofed operations and effects of it. Now there are no operations or effects afcribed to this Univerfal Light within, even by our Adverfaries themselves, but fuch, as (if true) may be wrought by God's gracious Spirit. And confequently, thofe operations or effects which are really experienced, do not prove the Being of this pretended Univerfal Light within, becaufe they may be wrought without it. Wherefore the only proof of the Being. of


of this pretended Univerfal Light within must be fought for in the holy Scriptures. I fhall therefore fhew, that the holy Scriptures do not afford us any proof of it, by examining whatsoever has been alledged for that purpose.

First, Thofe Texts, wherein either God or Chrift is faid to enlighten Men, or to be a Light to them, do afford us no proof of it. That this may be very evident, I fhall endevor to fhew what is meant by those phrafes in holy Scripture.

We are all fufficiently agreed in our Notion of what is properly called Light. For (that I may not trouble either the Reader or my felf with any Philofophical Niceties concerning it) it is confef fed on all hands, that what we properly call Light, is that brightness or fhining, in or by which our bodily Eyes do fee corporeal Objects. Thus in or by the Light of the Sun, for inftance, we bea hold that infinite Variety of Men, Beafts, Birds, Plants, c. which adorn this lower World. And 'tis notorious, that the Word Light is frequently ufed in this fenfe by the Sacred Writers.


'Tis Light therefore, which discovers what is vifible to us. But it has alfo diverfe other properties. For, as daily experience convinces us, it yields us innumerable and invaluable Comforts. The Wife man faies, the light of the eyes rejoiceth the heart, Prov. 15.30. and again, Truly the Light is fweet, and a pleasant thing it is for the eyes to be hold the Sun, Ecclef. 11.7. Light is the most beautiful and glorious thing in the World. It cherishes, and invigorates every thing; and in a word, 'tis that which makes our very Lives easy to us.

Upon these accounts diverfe things are compared to, and consequently called, Light in the Scriptures. Particularly Knowledge and Understanding are cal



led Light. Because thereby we difcover and perceive those things, which would otherwife be hidden from us. Thus Dan. 5. 11. in the daies of thy father, light, and understanding, and wisdom like the Wifdom of the Gods, was found in him. Joy alfo, comfort, and happiness are called Light. Thus Efth. 8. 16. The Jews had light and gladness, a feaft and a good day. And holy David faies, Pfal.18.28. Thon alfo fhalt light my candle; the Lord my God fhall make my darkness to be light; that is, thou wilt deliver me from my prefent afflicted condition, and bestow comfort and happiness upon me. Favor also and Protection are called Light. Thus Prov.16.15. in the light of the King's Countenance there is life, and his favor is as a cloud of the latter rain. The Prophet alfo faies to the Jewish Nation, If. 58. 10. Then fhall thy light rife in obfcurity, and thy darknefs be as the noon-day, that is, thou shalt rejoice, and God fhall blefs and protect thee. For he explains it by faying in the next words, And the Lord Shall guide thee continually, and fatisfy thy foul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water, whofe waters fail not. And, to alledge no more examples, the Pfalmift faies, O fend out thy light and thy truth, that they may lead me, and bring me unto thy holy hill, and to thy dwelling, Pfal. 43.3.

But then it must be obferved, that that which gives, yields, or fends forth Light, is also commonly called Light in Scripture. Thus Gen. 1. 16. the Sun and Moon are called Lights; whereas the Sun and the Moon are not what we properly call Light, but fuch bodies as give, yield, or fend forth Light. Thus alfo 'tis faid, that the Keeper of the Prifon called for a light, A&s 16. 29. that is, for a Candle to give light. And accordingly, becaufe


Knowledge and Understanding, Joy, Comfort and Happiness, Favor and Protection, are compared to, and confequently called Light; therefore that which creates, caufes, or affords Knowledge or Understanding, Joy, Comfort or Happiness, Favor or Protection, is alfo called Light in Scripture. Thus a Teacher is called a Light. For the Apoftle faies, And (thou) art confident, that thou thy felf art a guide of the blind, a light of them which are in darkness, an instructer of the foolish, a teacher of babes, Rom. 2. 19, 20. Doctrine alfo, teaching or inftruction, particularly that of the Gospel, is called Light. Thus St. John faies, the darkness is paft, and the true light now fbineth, 1 John 2.8. that is, the Time of Ignorance is past, and the Doctrine of the Gospel is made known. And to give light to them that fit in darkness, Luke 1. 79. is to inftruct them in the Gofpel; and when our Savior faies, that light is come into the World, and men loved darkness rather than light, because their deeds were evil, John 3. 19. he means, that the Gofpel is published to Mankind, who notwithftanding had rather be ignorant thereof, because their deeds being evil are reproved thereby. God alfo, who is the Fountain of Joy, Comfort and Happiness, Favor and Protection, is for that reafon frequently called a Light. Thus Pfal. 27.1. The Lord is my Light and my Salvation; whom then 1 Shall I fear? And, the Lord fhall be thine everlastinglight, and the daies of thy mourning fhall be ended, If. 6o. 20. And, when I fit in darkness, the Lord fhall be a light unto me, Micah 7. 8.

Now whenfoever God or Chrift is in Scripture faid to enlighten Men, or to be a light to them, the phrafe does alwaies import his creating, caufing or affording Knowledge or Understanding, Joy, Com

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