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QUERY VI. Since they deny the Soul of Man to be the immediate Principle of any Religious Actions,
and allert this distinct Substance
within us to be the Principle of 'em, R. Barclay's Apon (a) (which they call the Light Head of worship within) buw evidently do they kere
by subvert the scriptural Notion of Regeneration and Spiritual Worship? They subvert the scriptural Notion of Regeneration : For, according to Ġ. (I suppose he means) R. Barclay, Regeneration is the growing up of this new Subitance in (b)
us, that is as distinct from our Souls See Barclay's apo- as our Souls are from our Bodies (b). logy on the Light But the scriptural Regeneration im
plies a renewing Change wrought by the Holy Spirit in our own Souls themselves, whereby our own Understandings are savingly enlightned, our own Wills are renewed, and our own Affections raised and elevated to the Things above; and, in a word, our own Souls renewed to the Inage and Like97ess of God. So the spiritual Worship, which the Scriptures require, consists in those honourable adoring Thoughts of GOD, and those devout Inclinations and Affections towards hini; which, by the -Afiftance of the Holy Spirit, are excited in our own Minds and Hearts, by our Conteniplation of his Works, and written Word. But the spiritual Worship of the Quakers requires a Cellation of all the Acts of our own Souls, (which they condemn as Will-Worship) and is performed ly the Light within, as the imme
diate Priiiciple, (c)'i. e. by a Sib(c) See Barclay's Apo- ftance entirely diflinct from our own See Barclay's Apo- "Souls, and which our Souls are but logy: Prop. 11.
the passive Instruments of.
Now, if this difline Subftance be GOD;. then, according to them, GOD'in us worships himself. And to asert this is both Blasphemy and Nonsense. If this Substance be a Creature, then the Notion of spiritual Worship is, that another Being in us, and that as diftinct from our Souls as our Souls from our Bodies) worships GOT for us. And þore can the Acts of another Creature render' us, who are but Passive in the whole Matter, either acceptabile to GÖD, or rewardable by him? Or how can we, dccording to this Notion be properly said to worship GOD at all? And, Query, Whether all this be not borrowed from the sensless Mystical Divinity of Popish Writers ?
R E P L 1
Shall premise, that in the former Section, our
allert the Divine Light to be the immediate Principle by which WE PRAY to GOD: 'Mark, 'tis WE PRAY; then, to render is guilty of both Blafphemy and' Nonsense, by a malicious and manifett Perverlion, the next Line changes We into God's own uncreated Elence, as if both were Synonomous,
Thuffling this Quéry on the Back of the former, Can I GOD's own uncreated Elence be the Principle in ys
that prays to and praises Himself? If so, then 'tis not
WE that pray; and if it be WE that pray, as R. | Barclay afferts, then ’tis not GOD's uncreated ESSencé i Surely, because R. Barclay afferts, Ņo Man can perform true and Spiritual Worship, without the lecret Inspiration of the Spirit of GOD in our Hearts ;
none will be fo absurd as to infer, that such pray to * GOD by Proxy, and blasphemoully make ĠOD's
own uncreated Elence that Proxy. Such perverse Abe surdities, without further Censure, I leave to the Animadversion of the Unprejudiced and Judicious, and proceed.
Seeing I find in this Section, R. Barclay principally ftruck at, who needs no other Apology than his own to defend himself, I shall reply in his own Words, and out of the fame Book.
Concerning Regeneration and Justification,
“ I do boldly affirm, and that not only from a
« Notional Knowledge, but from Apology, Prop. 7.
“ a real inward experimental Feel“ ing of the Thing, that the imme
“ diate, nearest, or formal Cause (if we must, in Condescendence to fome, use this « Word) of a Man's Justification in the Sight of
GOD is the Revelation of JESUS CHRIST « in the Soul, changing, altering, and renewing the « Mind; by whom, even the Author of this in« ward Work thus form’d and reveald, we are truly * justified and accepted in the Sight of GOD: For «'tis, as we are thus covered and clothed with Him, * in whom the Father is always well pleased, that * WE may draw near to GOD, and stand with * Confidence before his Throne.
And speaking concerning Titus, Chap. 3. 5. he says, “ The Washing of Regeneration being that inc ward Power and Virtue, whereby the Soul is cleaii“ fed and clothed with the Righteousness of Chrift, fi fo as to be made fit to appear before GOD.
“ We say the Grace of GOD works in and upon “ Man's Nature, which, though of « it self wholly corrupted and defi- Ibil. Prop. 6. “ led, and prone to Evil, yet is ca« pable to be wrought upon by the “ Grace of GOD; even as Iron, though a hard and “ folid Metal of it felf, may be warm'd and fofined u by the Heat of the Fire, and Wax melted by the “ Sun. And as Iron and Wax, when removed from " the Fire and Sun, returneth to its former Condi« tion of Coldness and Hardness, so Man's Heart, 16 as it refifts or retires from the Grace of GOD, re“ turns to its former Condition again.
« We understand by Grace, as a Qualification to a " Minister, not the mere Measure of “ Light, as it is given to reprove and Page 305. Pr. 16. “ call him to Righteousness; but we “ understand Grace, as it hath converteit the Soul, " and operateth powerfully in it, as hereafter, con• cerning the Work of Ministers, will further ap
pear : So we understand not. Men fimply, as ha“ ving Grace in them as a Seed (which we indeed « affirm All have in a Measure) but.we understand “ Men that are Gracious, leaven'd by it into the Na“ ture thereof, so as thereby to bring forth those “ good Fruits of a blameless Conversation, and of * Justice, Holiness, Patience, and Temperance.
Hence 'tis plain, that Regeneration, in the Opinion of R. Barclay, and of every Orthodox Christian, is a Change of Soul or Mind, wrought by the Grace and good Spirit of GOD, and no Change of the Spirit of GOD, or of the Divine Light, as our Querift would perversly infinuatc. And thus the Balis of his Queries in this Section being removed, they fall to the Ground as false and groundless,
Prop: It, Sect. I," I come to speak of Worship, or
* of those Acts, whether private or publick, ge“ neral or particular, whereby Man renders to “ GOD that part of his Duty which relates im«mediately to Him (Mark, he says, Man ren
ders. to ĠOD, not GOD to himself.) Sect. 6. " Every one puts that forth, which the
"LORD puts into their Hearts. (Here the
« LORD is Director, not Depiltý, or Proxy.). Sect. 9. " GOD is not wanting to move in his Chil.
“ dren to bring forth Words of Exhortation or
« Prayer, when it is needful, Sect. 10. " Though the Scholar were never so ear
“ neft to learn the Science, yet would the Master “ have reason to reprove him as untoward and « indocile, if he would always be medling of “ himself, and still speaking, and not wait in Si« lence patiently to hear his Master instructing
and teaching him, who ought not to open his “ Mouth, until, by his Master, he were comman“ ded, and allowed so to do, (in all these the “LO'R D is Teacher, Director, Mafter, and In
ftraetor ; but the Soul prays and worships accorid« ingly) and as, by the Grace of GOD, there are 5 any. Objects presented to his Mind concerning 5. GOD, or Things relating to Religion, his Soul inay
be exercised in them without Hurt, and to the great Profit, both of himself and others, be.
cause those Things have their Rise not froin his ç own Will, but from GOD's Spirit; and therefore, “ as in the Arisings and Movings of this, his Mind Er is still to be exercised in Thinking
and Meditating, & fo also in the more obvious Acts of Preaching