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that is, the second Person in the Trinity, is immediately united to, and intimately present with, the Soul of Man; and that whatever Truth a Man fees and knows, is seen and known by his Contemplation of that Archetypal Truth, the Ideal World, the exhibitive Understanding of God. If this Opinion be true, then the second Person in the Trinity does formally enlighten the Understanding of Man, and may be called a Light within him. But then the Doctrine of these Philo. fophers is so far from being the same with that of the Quakers, that 'tis a flat contradiction to it in two respects. For, 1. these Philosophers affirm, that the second Person in the Trinity, that is, God himself, is the Light within : whereas I have fhewn, that what the Quakers mean by the Unie versal Light within, is a certain Principle or Substance, in which God, as Father, Son, and Spirit, dwells; and consequently 'tis not God himself, and particularly 'tis not God the Son, or the sea cond Person in the Trinity. 2. These Philosophers affirm, that the second Person in the Trinity is immediately united to the Soul of Man: whereas the Quakers affirm, as has been already thewn, that Man, and consequently the Soul of Man, is not immediately united to the (tóy @) Word of God, or second Person in the Trinity, but to what they call the Universal Light within, which they fup. pose to be different from, tho' immediately united to, the Word of God, or second Person in the Trinity; and that Man, and consequently the Soul of Man, is united to God, and consequently to the Word of God, or fecond Person in the Trinity, only mediately, viz. by virtue of the pretended Univerfal Light's being within him, which Universal Light is by them supposed to be the Medinm or Bond of Union between God and Man.

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These things being premised, I shall now shew, that there is no such Universal Light within, as the Quakers pretend.

Perhaps it may be thought possible to charge the Doctrine of the Quakers concerning the Universal Light within, with some such absurdities or inconósistencies, as are an effe&ual Confutation of it. But I shall wave this method of proceeding, and deal with our Adversaries after a very different

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

As for Experience, 'tis impossible that that should prove the Being of this pretended Univer. sal Light within, otherwife than by the supposed operations and effects of it. Now there are no operations or effe&ts afcribed to this Universal Light within, even by our Adversaries themselves, but such, as (if true) may be wrought by God's gracious Spirit. And consequently, thosc operations or effects which are really experienced, do not prove the Being of this pretended Universal Light within, becausc they may be wrought without it. Wherefore the only proof of the Being

of this pretended Universal Light within must be sought for in the holy Scriptures. , I shall therePore fhèw, that the holy Scriptures do not afford us any proof of it, by examining whatsoever has been alledged for that purpose.

First, Those Texts, wherein either God or Christ is said to enlighten Men, or to be a Light to them, do afford us no proof of it. That this may be very evident, I shall endevor to shew what is meant by those phrases in holy Scripture.

We are all sufficiently agreed in our Notion of what is properly called Light. For (that I may not trouble either the Reader or my self with any Philosophical Niceties concerning it) it is confess fed on all hands, that what we properly call Light, is that brightness or shining, in or by which our bodily Eyes do fee corporeal Objects. Thus in or by the Light of the Sun, for instance, we beat hold that infinite Variety of Men, Beasts, Birds, Plants, &c. which adorn this lower World. And 'tis notorious, that the Word Light is frequently used in this sense by the Sacred Writers.

'Tis Light therefore, which discovers what is visible to us.

But it has also diverse other properties. For, as daily experience convinces us, it yields us innumerable and invaluable Comforts. The Wise man faies, the light of the eyes rejoiceth ihe heart, Prov. 15.30. and again, Truly the Light is sweet, and a pleasant thing it is for the eyes

bea 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 diverse things are compared to, and consequently called, Light in the Scriptures. Particularly Knowledge and Understanding are cala K

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led Light. Because thereby we discover and perceive those things, which would otherwise be hidden from us. Thus Dan. 5. 11. in the daies of thy father, light, and understanding, and wisdom like the Wisdom of the Gods, was found in him. Joy also, comfort, and happiness are called Light. Thus Esth. 8. 16. The Jews had light and gladness, a feast and a good day. And holy David faies, Psal.18.28. Thou also shalt light my candle; the Lord my Godfball make my darkness to be light; that is, thou wilt deliver me from my present 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 also saies to the Jewish Nation, I/. 58. 10. Then Mall thy light rise in obfcurity, and thy darke nefs be as the noon-day, that is, thou shalt rejoice, and God shall bless and protect thee. For he explains it by saying in the next words, And the Lord shall guide thee continually, and satisfy thy foul in drought, and make fat thy bones, and thon Malt be like a watered garden, and like a spring of water, whose waters fail not. And, to alledge no more examples, the Psalmist saies, O send 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 observed, 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 such bodies as give, yield, or send forth Light. Thus also 'tis said, that the Keeper of the Prison called for a light, A&s 16. 29. that is, for a Candle to give light. And accordingly, because

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Knowledge and Understanding, Joy, Comfort and Happiness, Favor and Protection, are compared to, and consequently called Light ; therefore that which creates, causes, or affords Knowledge or Understanding, Joy, Comfort or Happiness, Fa. vor or Protection, is also called Light in Scripture. Thus a Teacher is called a Light. For the Apostle faies, And (thou) art confident, that thou thy self art a guide of the blind, a light of them which are in darkness, an instructer of the foolis, a teacher of babes, Rom. 2. 19, 20. Do&rine also, teaching or instruction, particularly that of the Gospel, is called Light. Thus St. John faies, the darkness is past, 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 instruct them in the Gospel; and when our Savior saies, 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 notwithstanding had rather be ignorant thereof, because their deeds being evil are reproved thereby. God also, who is the Fountain of Joy, Comfort and Happiness, Favor and Protection, is for that reason frequently called a Light. Thus Pfal. 27. 1. The Lord is my Light and my Salvation ; whom then Shall I fear? And, the Lord shall be thine everlastinglight, and the daies of thy mourning Mall be ended, Il. 00. 20. And, when I fit in darkness, the Lord shall be a light unto me, Micah 7.8.

Now whenfoever God or Christ is in Scripture said to enlighten Men, or to be a light to them, the phrase does alwaies import his creating, causing or affording Knowledge or Understanding, Joy, Come

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