Rational Soul therefore is compared to a lighted Candle in the midst of a Man's body, and confequently is a light in Man. But it appears from what has been faid in the foregoing Chapter, that none of thefe, viz. neither the bodily Eye, nor the Sun, nor the Rational Soul, is what our Adverfaries mean by the Universal Light with

in.

And as for thofe other Texts, in which 'tis faid that Man hath light, or light in him, they do only import his being enlightned, or enjoying light. For that to have light, does in Scripture-phrafe fometimes fignify to be enlightened or to enjoy light, appears from If. 50. 10. that walketh in darknefs, and hath no light; in which words to have no light, is the fame thing as to walk in darkness; and confequently to have light, is not to be in the dark, but enlightned, or to enjoy light. It appears alfo from the Words of our Savior already mention'd, If any man walk in the day, he stumbleth not, because he feeth the light of this World. But if a man walk in the night, he stumbleth, because there is no light in him, John 11.9, 10. For 'tis evident, that a man's having light in him, is his feeing the light, that is, his being enlightned therewith, or enjoying it. And accordingly, when Ifaiah faies, ch. 8. v. 2c. To the law and to the testimony: if they speak not according to this Word, it is because there is no light in them; he means, they are not enlighthed, or do not enjoy light. Now, if thofe Texts, where. in Man is faid to be enlightned, do afford us no proof of what the Quakers mean by the Universal Light within; then neither do thofe Texts, wherein Man is faid to have light, or to have light in him, prove the fame,

3. When

3. When Man is faid to be light, that phrafe alfo imports his being enlightned. Thus, Eph. 5. 8. for ye were sometimes darkness, but now are ye light in the Lord, that is, ye were fometimes in darkness, but now are light in (or rather by) the Lord. And if Man's being faid to be enlightned by God is, as I have fhewn, no proof of the Quakers pretended Univerfal Light within; then neither is his being light in, or by, the Lord, a proof thereof.

Thirdly, Thofe Texts wherein God, Chrift, or the Spirit, is faid to be in Man, do afford us no proof of it. For those phrafes do import no more than the favorable Prefence of God, Chrift or the Spirit, to protect, affift, and blefs Men. And this may certainly be done, altho' there be no fuch thing as what the Quakers mean by their Univerfal Light within. Nay, tho' thofe phrafes did import more than the favorable Prefence of God, Christ or the Spirit, to protect, affifty and blefs Men; yet they will never prove what our Adverfaries call the Univerfal Light within. For whatsoever be meant thereby, God, Chrift, or the Spirit may be in Man, altho' there be no Univerfal Light within. Nor can any perfon argue thus, God, Chrift, or the Spirit is in Man; and therefore there is a certain principle or substance, in which God, as Father, Son, and Spirit dwells.

From what has been faid it appears, that those words in particular of the Apoftle, which is Chrift in you, the hope of glory, Col. 1. 27. do by no means prove the pretended Universal Light within. Tho' indeed the Original ought to be tranflated thus, which is Chrift (c) among you, the hope of glory; for fo the word & ufually fignifies, K 4

when

when it governs a word betokening Multitude, as does; and accordingly 'tis tranflated in the very next words going before, To whom God would make known, what is the riches of the glory of this mystery (c) among the Gentiles, which (mystery) is Chrift among you, the hope of glory.

Fourthly, As for all thofe other Texts, which our Adverfaries alledge to prove their pretended Univerfal Light within, I fhall fhew that they make nothing for it, by a particular Examination of them in the following Chapter.

I.

CHA P. XII.

Diverse Texts explained.

1. Hey alledge Gen. 6.3. And the Lord said, TH My fpirit fhall not alwaies ftrive with man. But will it follow from thence, that there is a certain substance or principle, in which God, as Father, Son, and Spirit dwells? or is not the Spirit able to strive with Man, unless there be an imaginary Univerfal Light within to affift him?

2. They alledge Eph.5.13. For all things that are reproved, are manifeft by the light: for whatsoever. doth make manifeft, is light. I fhall not inquire, whether these words. are rightly tranflated; because, altho' we allow the prefent Tranflation of them to be never fo exact, they cannot favor the Doctrine of our Adverfaries. For I have already thewn, that Doctrine, particularly that of the Gofpel, is called Light. This then being premifed,

let

let us confider the Context, which I fhall illuftrate with a fhort Paraphrafe.

v. 6. Let no man deceive you with vain words: for because of these things which I mention'd in the 3d and 4th Verfes, viz. Fornication, &c. cometh the wrath of God upon the children of difobedience, or (as the Margin reads) unbelief, that is, the Heathens amongst whom ye live.

V.7. Be not ye therefore partakers with them in their evil deeds.

v.8. For ye were indeed sometimes darkness, that is, ye were before your Converfion in a state of ignorance, and did not know your duty: but now are ye light (or enlightened) in (or by) the Lord. Walk therefore as becometh those who are children of light, or enlightened and taught their duty by the Miniftry of the Gospel.

V.9. (For the fruit of the Spirit is in all goodness, and righteousness, and truth; and ye ought to praEtife accordingly.)

V. 10. Proving what is acceptable unto the Lord. V. II. And have no fellowship with the unfruitful works of darkness, fuch actions as the unconverted Heathens do; but rather reprove them.

V. 12. For fo vile are they, and fo deteftably filthy, that it is a shame even to speak of those things which are done of them in fecret, in the Worship of their Deities.

V. 13. But all things that are reproved, are made manifeft by the light of the Gofpel, which is im parted to you. For whatsoever doth make manifeft, is like unto light which difcovers all things, and confequently called Light.

V. 14. Wherefore he faith, Awake, thou that fleepeft, and arife from the dead, and Chrift shall give thee light by caufing his Doctrine to be made known to thee,

And

And now are not these words a notable proof of what our Adverfaries call the Univerfal Light within? Surely no Man can imagin, that because the Gofpel is called Light; therefore there muft of neceffity be a certain principle or fubftance in which God, as Father, Son, and Spirit, dwells.

If it be objected, that that Light by which all things that are made manifeft are reproved, must be the Ephefians, who are faid to be light in the Lord, v. 8. and are commanded to reprove the unfruitful Works of Darkness, v. 11. I anfwer, that I fhall not, because I need not, oppofe this interpretation. For if it be admitted, 'tis manifeft, that the Light here mentioned cannot be that Univerfal Light within, which our Adversaries would prove from hence.

3. They tell us, that God left not himself without witnefs, Acts 14.17. and this Witness, fay they, is the Univerfal Light within. But let us read the Context. Which (intention of offering Sacrifice unto them) when the Apostles Barnabas and Saul heard of, they rent their cloaths, and ran in among the people, crying out, and faying, Sirs, why do ye thefe things? We also are Men of like paffions with you, and preach unto you, that ye should turn from thefe Vanities unto the living God, which made heaven, and earth, and the fea, and all things that are therein; who in times paft fuffered all Nations to walk in their own waies. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful feasons, filling our hearts with food and gladness. 'Tis faid that God left not himself without witnefs; but how? why in that be did good, and gave us rain, &c. By vouchfafing thefe Mercies to Mankind, God daily proved that there was an infinitely wife and gracious Being