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to diffent from them.

For we cannot allow that there is fuch a Light as they pretend, and which they fuppofe to be the immediate efficient cause of what they call the Work of Christ in us; and confequently it's Operations can have no measure of Goodnefs, because they are not. But would they by the Work of Christ in us mean the influences of the Holy Spirit which Chrift has beftowed upon us, we readily afcribe to it a real worth, that is, fuch a meafure of goodness as makes e it acceptably to God. The fame may be faid of the Interceffion of Christ in us, if they meant thereby nothing more than his Spirits affifting us to pray acceptably unto God. But fince they mean the Light's ftirring, moving, and enabling us to pray. by particular impulfes; 'tis plain fuch an Interceffion cannot have fuch a measure of goodness as makes it acceptable to God, because it is a mere figment. And as for what they call the Sufferings of Christ in us, they can have no measure of Goodnefs; because there are no fuch Sufferings of Chrift in us, upon the account of the pretended Light's being in us. But if by the Sufferings of Christ in us they understood the Sufferings of his Members, which are no otherwise his than as they are inflicted or permitted by his Providence, and fubmitted to for his fake, born by the Affiftance of his Grace, and by fuch perfons as are, both Externally by Water-baptifm, and Internally by the Communication of the Spirit, united to him; I fay, if they meant fuch Sufferings as thefe, without foifting in their fond conceits of their pretended Light; we most readily afcribe to them a real worth, or fuch a measure of Goodnefs as makes them acceptable to God.




Of the Rule of Faith.

HE next Controverfy which I fhall endevor to determin, is concerning the Rule of


By Faith in this Controverfy I understand, not a bare Belief of the Chriftian Doctrine, but fuch a Belief as is fruitful in good Works. To this Mr. Penn (a) agrees, faying, By Faith we understand an affent of the Mind in fuch manner to the Difcoveries made of God thereto, as to refign up to God, and have dependence upon him, as the great Creator and Savior of his People, which is infeparable from good Works. And accordingly, what I call a Rule of Faith, is what Mr. Penn (b) calls a Rule of Faith and Life, and Mr. Barclay (c) a Rule of Faith and Manners. Wherefore that Standard and Measure according to which we are obliged to believe and act, is our Rule of Faith.

Now that the Scriptures are a A Rule of Faith, our Adverfaries themselves do grant. But then Mr. Penn (d) obferves, that A Rule, and THE Rule, are not one and the fame thing. And accor dingly, tho' our Adverfaries do acknowledge, that the Scriptures are A Rule of Faith, that is, a fecondary and fubordinate Rule of Faith; yet they deny them to be THE Rule of Faith, that is, the primary and adequate Rule thereof. Thus Mr.

(a) Chriftian Quaker Part. 1. append. p. 136. (b) Ibid. (c) Apol. prop.3. P. 398. (d) Christian Quaker. Part s. append. p. 147.

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Barclay (e) faies, the Scriptures may be esteemed a Secondary Rule, fubordinate to the Spirit, which he (f) tells us, is the primary and adequate Rule of Faith and Manners. Whereas I fhali prove, that the Scriptures are, not only A Rule, but THE Rule; that is, 1. the only, 2. an adequate Rule of Faith.

I. I fhall prove, that the Scriptures are the only Rule of Faith. For that Rule of Faith, befides which there is no other, is the only Rule of Faith. Now that the Scriptures are that Rule, befides which there is no other, will appear if the following particulars be confidered.

First, I have already obferved, that Mr. Barclay affirms the Spirit to be the primary and adequate Rule of Faith. But according to Mr. Penn the pretended Light within is the General Rule of Faith. For Mr. Penn exprefly faies, that (g) the Light was and is most properly the General Rule; and he affirms the fame (b) elsewhere.

Now I fhall not difpute, whether Mr. Barclay's primary and adequate Rule of Faith, be the fame with Mr. Penn's general Rule of Faith. 'Tis fufficient to obferve, that befides the Holy Scriptures, which both of 'em do allow to be a Rule of Faith, Mr. Penn pretends that the Light within, and Mr. Barclay that the Spirit, is alfo the Rule of Faith.

Nor fhall I difpute, whether Mr. Penn, who afferts that the Light within is the general Rule of Faith, does in any Meafure differ from, or contradict Mr. Barclay, who afferts that the Spirit is

(e) Apol. prop. 3. p. 296. (f) Ibid. p. 298. (e) Quan kerim a new Nick-name for old Chriftianity, ch. 5. p. 54. Lond. (b) Chriftian Quaker, part1. append. p.136.



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the primary and adequate Rule of Faith. 'Twill be fufficient to prove, that whether their opinions do clafh or no, yet both of 'em are in the Wrong, for afferting that there is another Rule befides the Holy Scriptures. Because I fhall fhew, that neither the Light within, nor the Spirit, is a Rule of Faith.

As for what our Adverfaries mean by the Light within, I have largely fhewn, that there is no fuch thing. And how then can it be a Rule of Faith? 'Tis impoffible for that, which is not, to be the Measure and Standard of Man's Belief and PraЯice.

And as for the Spirit, I muft obferve in the first place, that the Word Spirit does in the language of our Adverfaries fometimes fignify the Light within. Thus Mr. Barclay (i) faies, God hath communicated and given unto every Man a Measure of the Light of his own Son, a Measure of Grace, a Measure of the Spirit, &c. in which words the Light and the Spirit do plainly denote the fame thing. Mr. Penn alfo faies, (k) The very Light and Spirit of Chrift is and ought to be our Rule; in which words the Spirit and Light are used as Synonymous Terms. And (to add no more Quotations) the fame Author, treating profeffedly of the general Rule of Faith and Life, and having in that very Difcourfe frequently afferted that the Light or Spirit is the general Rule of Faith and Life, exprefly declares, that (1) the Spirit and Light are one, tho' two Names. How confiftent this laft paffage is with Mr. Barclay's Teaching, that the Light is not God, but his

(i) Apol: prop. 5; 6. p. 336. (k) Quakerism a new Nickname, ch. 5. p. 58. (1) Christian Quaker, part. 1. append. P. 151.

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Inftrument, I think it concerns Mr. Penn to confider. But I fhall pass it over. Now, if when our Adverfaries affirm, that the Spirit is the Rule of Faith, they do by the Spirit mean the Light within; then I have already fhewn their Miftake. But as for Mr. Barclay, whatever he means in fome Places, I think it abundantly evident to any one that is converfant in his Writings, that when he faies, the Spirit is the Rule of Faith, he does by the Spirit generally mean that Holy Spirit of God, who is God, that is, the Third Perfon in the Trinity. I fhall therefore fhew, that this Spirit, or the Spirit understood in this Sense, is not a Rule of Faith.

For (as Mr. Barclay fpeaks and diftinguishes) the Spirit of God, or God, may be confidered, either fimply, or as manifefting himself in Divine immediale Revelations. Now that the Spirit, or God, fimply confidered, that is, confidered as not manifefting himself in Divine immediate Revelations, cannot be a Rule of Faith, Mr. Barclay freely grants, faying, (m) God, (not fimply considered, but) as manifefting himself in divine immediate Revelations in the hearts of his Children, is the primary and adequate Rule of Chriftians. For I was never fo abfurd, as to call God fimply confidered, or the Spirit of God in abftracto (not as imprinting Truths to be believed and obeyed in Men's hearts, not contrary, but according to Scripture, for he cannot contradict himself) the Rule of Chriftians. Nor can God, as manifefting himself in divine immediate Revelations, be a Rule of Faith. For when we fay, that God manifefts himself, we mean, that he

(m) Apol. Vindic. Sect. 4. p. 752.

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