Produced by Emmanuel Ackerman and the Online Distributed
Proofreading Team at http://www.pgdp.net (This book was
produced from images made available by the HathiTrust
Digital Library, Google and the University of Michigan
Library.)
AN
APOLOGY
FOR THE
True Christian Divinity,
BEING AN
EXPLANATION and VINDICATION
OF THE
PRINCIPLES and DOCTRINES
Of the PEOPLE called
_QUAKERS_.
Written in LATIN and ENGLISH
By _ROBERT BARCLAY_,
And since translated into HIGH DUTCH, LOW DUTCH, FRENCH,
and SPANISH, for the Information of Strangers.
The EIGHTH EDITION in _ENGLISH_.
_BIRMINGHAM_;
Printed by JOHN BASKERVILLE,
and sold by the Booksellers of LONDON and WESTMINSTER.
M DCC LXV.
TABLE OF CONTENTS
INTRODUCTION
To Charles II King of Great Britain.
_R. B._ Unto the Friendly Reader wisheth Salvation.
THESES THEOLOGICÆ. To the Clergy. i.
PROPOSITION I. 1
Concerning the true FOUNDATION OF KNOWLEDGE.
PROPOSITION II. 4
Of IMMEDIATE REVELATION.
PROPOSITION III. 48
Concerning the SCRIPTURES.
PROPOSITION IV. 73
Concerning the Condition of MAN in the FALL.
PROPOSITIONS V. & VI. 86
Concerning the UNIVERSAL REDEMPTION by CHRIST.
Concerning the SAVING and SPIRITUAL LIGHT, wherewith every Man is
enlightened.
PROPOSITION VII. 164
Concerning JUSTIFICATION.
PROPOSITION VIII. 204
Concerning PERFECTION.
PROPOSITION IX. 224
Concerning PERSEVERANCE, and the Possibility of FALLING from GRACE.
PROPOSITION X. 231
Concerning the MINISTRY.
PROPOSITION XI. 296
Concerning WORSHIP.
PROPOSITION XII. 355
Concerning BAPTISM.
PROPOSITION XIII. 388
Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of
CHRIST.
PROPOSITION XIV. 425
Concerning the POWER of the CIVIL MAGISTRATE in Matters Purely
RELIGIOUS, and pertaining to the CONSCIENCE.
PROPOSITION XV. 449
Concerning SALUTATIONS and RECREATIONS _&c._
THE CONCLUSION. 502
INDEX
_A TABLE of the AUTHORS cited in this BOOK._
_A TABLE of the CHIEF THINGS._
ERRATA.
TRANSCRIBER’S NOTE.
TO
_CHARLES_ II.
KING
OF
GREAT BRITAIN,
And the _Dominions_ thereunto belonging:
_ROBERT BARCLAY_,
_A Servant of JESUS CHRIST, called of GOD to the Dispensation of the
_Gospel_ now again revealed, and, after a long and dark Night of
_Apostasy_, commanded to be preached to all NATIONS, _wisheth
Health and Salvation.
As the Condition of Kings and Princes puts Them in a Station more
obvious to the View and Observation of the World than that of other
Men, of whom, as _Cicero_ observes, neither any Word or Action can be
obscure; so are those Kings, during whose Appearance upon the Stage of
this World it pleaseth the GREAT KING of _Kings_ singularly to make
known unto Men the wonderful Steps of His _unsearchable Providence_,
more signally observed, and their Lives and Actions more diligently
remarked, and enquired into by Posterity; especially if those Things be
such as not only relate to the outward Transactions of this World, but
also are signalized by the Manifestation or Revelation of the Knowledge
of God in Matters spiritual and religious. These are the Things that
rendered the Lives of _Cyrus_, _Augustus Cæsar_, and _Constantine_ the
Great, in former Times, and of _Charles_ the Fifth, and some other
modern Princes in these last Ages, so considerable.
But among all the Transactions which it hath pleased God to permit,
for the Glory of His Power, and the Manifestation of His Wisdom
and Providence, no Age furnisheth us with Things so _strange_ and
_marvellous_, whether with Respect to Matters civil or religious, as
these that have fallen out within the Compass of Thy Time; who, though
Thou be not yet arrived at the Fiftieth Year of thy Age, hast yet
been a Witness of stranger Things than many Ages before produced. So
that whether we respect those various Troubles wherein Thou foundest
Thyself engaged while scarce got out of Thy Infancy; the many different
Afflictions, wherewith Men of Thy Circumstances are often unacquainted;
the strange and unparalleled Fortune that befel Thy Father; Thy own
narrow Escape, and Banishment following thereupon, with the great
Improbability of Thy ever returning, at least without very much Pains
and tedious Combatings; or finally, the Incapacity Thou wert under to
accomplish such a Design; considering the Strength of those that had
possessed themselves of Thy Throne, and the Terror they had inflicted
upon foreign States; and yet that, after all this, Thou shouldest be
restored without Stroke of Sword, the Help or Assistance of foreign
States, or the Contrivance and Work of human Policy; all these do
sufficiently declare that it is the _Lord’s Doing_, which, as it is
marvellous in our Eyes, so it will justly be a Matter of Wonder and
Astonishment to Generations to come; and may sufficiently serve, if
rightly observed, to confute and confound that _Atheism_ wherewith this
Age doth so much abound.
As the Vindication of the _Liberty of Conscience_ (which Thy Father, by
giving Way to the importunate Clamours of the _Clergy_, the Answering
and Fulfilling of whose unrighteous Wills has often proved hurtful
and pernicious to Princes, sought in some Part to restrain) was a
great Occasion of those Troubles and Revolutions; so the Pretence of
_Conscience_ was that which carried it on, and brought it to that Pitch
it came to. And though no Doubt some that were engaged in that Work
designed good Things, at least in the Beginning, albeit always wrong
in the Manner they took to accomplish it, _viz._ by carnal Weapons;
yet so soon as they had tasted the Sweets of the Possessions of them
they had turned out, they quickly began to do those Things themselves
for which they had accused others. For their Hands were found full of
Oppression, and _they hated the Reproof of Instruction, which is the
Way of Life_; and they evilly intreated the Messengers of the Lord, and
caused his Prophets to be beaten and imprisoned, and persecuted his
People, whom he had called and gathered out from among them, whom he
had made to beat their _Swords into Plow-shares, and their Spears into
Pruning-hooks_, and not to learn _carnal War_ any more: But he raised
them up, and armed them with _spiritual Weapons_, even with his own
Spirit and Power, whereby they testified in the Streets and High-ways,
and publick Markets and Synagogues, against the _Pride_, _Vanity_,
_Lusts_, and _Hypocrisy_ of that Generation, who were righteous in
their own Eyes; though often cruelly intreated therefore: And they
faithfully prophesied and foretold them of their judgment and Downfal,
which came upon them; as by several Warnings and Epistles, delivered
to _Oliver_ and _Richard Cromwell_, the _Parliament_, and other then
_Powers_, yet upon Record, doth appear.
And after it pleased God to restore Thee, what Oppressions, what
Banishments, and evil Intreatings they have met with, by Men pretending
Thy Authority, and cloaking their Mischief with Thy Name, is known to
most Men in this Island; especially in _England_, where there is scarce
a Prison that hath not been filled with them, nor a Judge before whom
they have not been haled; _though they could never yet be found guilty_
of any Thing that might deserve that Usage. Therefore the Sense of
their Innocency did no Doubt greatly contribute to move thee, three
Years ago, to cause some Hundreds of them to be set at Liberty: For
indeed their Sufferings are singular, and obviously distinguishable
from all the rest of such as live under Thee in these two Respects.
First, _In that among all the Plots contrived by others against Thee,
since Thy Return into _Britain_, there was never any, owned of that
People, found or known to be guilty, _(though many of them have been
taken and imprisoned upon such Kind of Jealousies)_ but were always
found innocent and harmless, _as became the Followers of Christ_ not
coveting after, nor contending for the Kingdoms of this World, but
subject to every Ordinance of Man, for Conscience Sake_.
Secondly, _In that in the hottest Times of Persecution, and the most
violent Prosecution of those Laws made against Meetings, _being
clothed with Innocency_, they have boldly stood to their Testimony for
God, without creeping into Holes or Corners, or once hiding themselves,
_as all other Dissenters have done_; but daily met, according to their
Custom, in the publick Places appointed for that End; _so that none
of Thy Officers can say of them_, That they have surprized them in
a Corner, overtaken them in a private Conventicle, or catched them
lurking in their secret Chambers; nor needed they to send out Spies to
get them, whom they were sure daily to find in their open Assemblies,
testifying for God and His Truth_.
By which those who have an Eye to see, may observe their Christian
Patience and Courage, Constancy and Suffering joined in one, more than
in any other People that differ from them, or oppose them. And yet, in
the midst of those Troubles, Thou canst bear Witness, that as on the
one Part, they never sought to detract from Thee, or to render Thee
and Thy Government odious to the People, by nameless and scandalous
Pamphlets and Libels; so on the other Hand they have not spared to
admonish, exhort, and reprove Thee; and have faithfully discharged
their Consciences towards Thee, without flattering Words, as ever the
true Prophets in ancient Times used to do to those Kings and Princes,
under whose Power Violence and Oppression was acted.
And although it is evident by Experience to be most agreeable both
to divine Truth, and human Policy, to allow every one to serve God
according to their Consciences; nevertheless those other Sects, who
for the most Part durst not peep out in the Times of Persecution,
while these innocent People stood bold and faithful, do now combine
in a joint Confederacy, notwithstanding all the Former Janglings and
Contentions among themselves, to render us odious; seeking unjustly to
wrest our Doctrine and Words, as if they were both inconsistent with
Christianity and civil Society; so that to effectuate this their Work
of Malice against us, they have not been ashamed to take the Help, and
commend the Labours, of some invidious _Socinians_ against us. So do
_Herod_ and _Pontius Pilate_ agree to crucify Christ.
But our Practice, known to Thee by good Experience to be more
consistent with Christianity and civil Society, and the Peace and
Welfare of this Island, than that of those who thus accuse us, doth
sufficiently guard us against this Calumny; and we may indeed appeal to
the Testimony of Thy Conscience, as a Witness for us in the Face of the
Nations.
These Things moved me to present the World with a brief, but true
Account of this People’s Principles, in some short _Theological
Propositions_; which, according to the Will of God, proving successful,
beyond my Expectation, to the Satisfaction of several, and to the
exciting in many a Desire of being farther informed concerning us, as
being every where evil spoken of; and likewise meeting with publick
Opposition by some, as such will always do, so long as the _Devil rules
in the Children of Disobedience_; I was thereby farther engaged, in
the Liberty of the Lord, to present to the World this _Apology_ of the
Truth held by those People: Which, because of Thy Interest in them,
and theirs in Thee, as having first appeared, and mostly increased, in
these Nations under Thy Rule, I make bold to present unto Thee.
Thou knowest, and hast experienced _their Faithfulness towards their
God, their Patience in Suffering, their Peaceableness towards the King,
their Honesty, Plainness and Integrity in their faithful Warnings and
Testimonies to Thee_; and if Thou wilt allow Thyself so much Time as to
read this, Thou mayest find _how consonant their Principles are both to
Scripture, Truth, and right Reason_. The Simplicity of their Behaviour,
the Generality of their Condition, as being poor Men and illiterate;
the Manner of their Procedure, being without the Wisdom and Policy of
this World, hath made many conclude them Fools and Mad-men, and neglect
them, as not being capable of Reason. But though it be to them as their
Crown, thus to be esteemed of the Wise, the Great, and Learned of this
World, and tho’ they rejoice to be accounted Fools for Christ’s Sake;
yet of late some, even such who in the World’s Account are esteemed
both Wise and Learned, begin to judge otherwise of them, and find, that
they hold forth Things very agreeable both to Scripture, Reason, and
true Learning.
As it is inconsistent with the Truth I bear, so it is far from me to
use this Epistle as an _Engine_ to _flatter_ Thee, the usual Design of
such Works; and therefore I can neither Dedicate it to Thee, nor crave
Thy Patronage, as if thereby I might have more Confidence to present
it to the World, or be more hopeful of its Success. To God alone I
owe what I have, and that more immediately in Matters spiritual; and
therefore to Him alone, and to the Service of His Truth, I dedicate
whatever Work He brings forth in me; to whom only the Praise and Honour
appertain, whose Truth needs not the Patronage of worldly Princes; His
Arm and Power being that alone by which it is propagated, established
and confirmed. But I found it upon my Spirit to take Occasion to
present this Book unto Thee; that as Thou hast been often warned by
several of that People, who are Inhabitants of _England_; so Thou
may’st not want a seasonable Advertisement from a Member of Thy
ancient Kingdom of _Scotland_; and that Thou may’st know, which I hope
Thou wilt have no Reason to be troubled at, that God is raising up
and increasing that People in this Nation. And the Nations shall also
hereby know, that the _Truth_ we profess is not a Work of Darkness, nor
propagated by Stealth; and that we are not ashamed of the _Gospel of
Christ_, because we know it to be _the Power of God unto Salvation_;
and that we are no Ways so inconsistent with Government, nor such
Disturbers of the Peace, as our Enemies, by traducing us, have sought
to make the World believe we are: For which to Thee I dare appeal, as a
Witness of our Peaceableness and Christian Patience.
Generations to come shall not more admire that singular Step of Divine
Providence, in Restoring Thee to Thy Throne, without outward Bloodshed,
than they shall admire the Increase and Progress of this _Truth_,
without all outward Help, and against so great Opposition; which shall
be none of the least Things rendering Thy _Memory_ remarkable. God hath
done great Things for Thee; He hath sufficiently shewn Thee, that it
is _by Him Princes rule_, and that _He can pull down and set up at His
Pleasure_. He hath often faithfully warned Thee by His Servants, since
He restored Thee to Thy _Royal Dignity_, that Thy Heart might not wax
wanton against Him, to forget His Mercies and Providences towards Thee;
whereby He might permit Thee to be soothed up, and lulled asleep in Thy
Sins, by the Flattering of _Court-parasites_, who, by their Fawning,
are the _Ruin_ of many _Princes_.
There is no King in the World, who can so experimentally testify
of God’s Providence and Goodness; neither is there any, who rules
so many free People, so many true Christians: Which Thing renders
Thy Government more Honourable, Thyself more Considerable, than the
Accession of many Nations, filled with slavish and superstitious Souls.
Thou hast tasted of Prosperity and Adversity; Thou knowest what it is
to be banished Thy native Country, to be over-ruled, as well as to
rule, and sit upon the Throne; and being _oppressed_, Thou hast Reason
to know how _hateful_ the _Oppressor_ is both to God and Man: If after
all these Warnings and Advertisements, Thou dost not turn unto the
Lord with all Thy Heart, but forget Him, who remembered Thee in Thy
Distress, and give up Thyself to follow Lust and Vanity; surely great
will be Thy Condemnation.
Against which Snare, as well as the Temptation of those, that may or do
feed Thee, and prompt Thee to Evil, the most excellent and prevalent
Remedy will be, to apply Thyself to that _Light of Christ_, which
_shineth in Thy Conscience_, which neither can, nor will flatter Thee,
nor suffer Thee to be at Ease in Thy Sins; but doth and will deal
plainly and faithfully with Thee, as those that are Followers thereof
have also done.
_GOD Almighty, who hath so signally hitherto visited Thee with His
Love, so touch and reach Thy Heart, ere the Day of Thy Visitation
be expired, that Thou mayest effectually Turn to Him, so as to
improve Thy Place and Station for His Name._ So wisheth, so prayeth,
Thy Faithful Friend and Subject,
ROBERT BARCLAY.
_From _Ury_, in my native Country of _Scotland_, the 25th of the Month
called _November_, in the Year_ MDCLXXV.
_R. B._
_R. B._ Unto the Friendly Reader wisheth Salvation.
_Forasmuch as that, which above all Things I propose to myself, is
to declare and defend the _Truth_; for the Service whereof I have
given up and devoted myself, and all that is mine; therefore there is
nothing which for its Sake (by the Help and Assistance of God) I may
not attempt. And in this Confidence, I did sometime ago publish certain
Propositions of Divinity, comprehending briefly the chief Principles
and Doctrines of _Truth_; which appearing not unprofitable to some, and
being beyond my Expectation well received by many, though also opposed
by some envious Ones, did so far prevail, as in some Part to remove
that false and monstrous Opinion, which lying Fame, and the Malice of
our Adversaries, had implanted in the Minds of some, concerning us and
our Doctrines._
_In this Respect it seemed to me not fit to spare my Pains and Labour;
and therefore, being actuated by the same Divine Spirit, and the
like Intention of propagating the Truth, by which I published the
Propositions themselves, I judged it meet to explain them somewhat more
largely at this Time, and defend them by certain Arguments._
_Perhaps my Method of Writing may seem not only different, but even
contrary, to that which is commonly used by the Men called _Divines_,
with which I am not concerned: Inasmuch as I confess myself to
be not only no Imitator and Admirer of the _School-men_, but an
Opposer and Despiser of them as such, by whose Labour I judge the
_Christian Religion_ to be so far from being bettered, that it is
rather destroyed. Neither have I sought to accommodate this my Work
to itching Ears, who desire rather to comprehend in their Heads the
sublime Notions of Truth, than to embrace it in their Hearts: For
what I have written comes more from my Heart than from my Head; what
I have heard with the Ears of my Soul, and seen with my inward Eyes,
and my Hands have handled of the _Word of Life_, and what hath been
inwardly manifested to me of the Things of God, that do I declare; not
so much regarding the Eloquence and Excellency of Speech, as desiring
to demonstrate the Efficacy and Operation of Truth; and if I err
sometimes in the former, it is no great Matter; for I act not here the
_Grammarian_, or the _Orator_, but the _Christian_; and therefore in
this I have followed the certain Rule of the _Divine Light_, and of
the_ Holy Scriptures.
_And to make an End; What I have written, is written not to feed
the _Wisdom_ and _Knowledge_, or rather _vain Pride of this World_,
but to starve and oppose it, as the little Preface prefixed to the
_Propositions_ doth shew; which, with the Title of them, is as
followeth._
_THESES THEOLOGICÆ._
TO THE
CLERGY,
OF WHAT SORT SOEVER,
Unto whose Hands these may come;
BUT MORE PARTICULARLY
To the DOCTORS, PROFESSORS, and STUDENTS of Divinity, in the
Universities and Schools of _Great Britain_, whether Prelatical,
Presbyterian, or any other;
_ROBERT BARCLAY_,
A Servant of the LORD GOD, and one of those who in Derision
are called QUAKERS, wisheth unfeigned Repentance, unto the
Acknowledgment of the Truth.
FRIENDS,
_Unto You these following Propositions are offered; in which, they
being read and considered in the Fear of the Lord, you may perceive
that simple, naked Truth, which Man by his Wisdom hath rendered so
obscure and mysterious, that the World is even burthened with the
great and voluminous Tractates which are made about it, and by their
vain Jangling and Commentaries, by which it is rendered a Hundred-fold
more dark and intricate than of itself it is: Which great Learning
(so accounted of) to wit, your _School-divinity_ (which taketh up
almost a Man’s whole Life-time to learn) brings not a Whit nearer
to God, neither makes any Man less wicked, or more righteous than
he was. Therefore hath God laid aside the Wise and Learned, and the
Disputers of this World; and hath chosen a few despicable and unlearned
Instruments (as to Letter-learning) as he did Fishermen of old, to
publish his pure and naked _Truth_, and to free it of those Mists and
Fogs wherewith the _Clergy_ hath clouded it, that the People might
admire and maintain them. And among several others, whom God hath
chosen to make known these Things (seeing I also have received, in
Measure, Grace to be a Dispenser of the same Gospel) it seemed good
unto me, according to my Duty, to offer unto you these _Propositions_;
which though short, yet are weighty, comprehending much, and declaring
what the true Ground of Knowledge is, even of that Knowledge which
leads to _Life Eternal_; which is here witnessed of, and the Testimony
thereof left unto the _Light of Christ_ in all your Consciences._
Farewel.
_R. B._
The First Proposition.
Concerning the true FOUNDATION of KNOWLEDGE.
Seeing the Height of all Happiness is placed in the true Knowledge of
God ([1]_This is Life eternal, to know thee the only true God, and
Jesus Christ whom thou hast sent_) the true and right understanding of
this Foundation and Ground of Knowledge is that which is most necessary
to be known and believed in the first Place.
[1] John 17. 3.
The Second Proposition.
Concerning IMMEDIATE REVELATION.
Seeing [2]_no Man knoweth the Father but the Son, and he to whom the
Son revealeth him_; and seeing _the Revelation of the Son is in and
by the Spirit_; therefore the Testimony of the Spirit is that alone
by which the true Knowledge of God hath been, is, and can be only
revealed; who as, by the moving of his own Spirit, he converted the
_Chaos_ of this World into that wonderful Order wherein it was in the
Beginning, and created Man a living Soul, to rule and govern it, so
by the Revelation of the same Spirit he hath manifested himself all
along unto the Sons of Men, both Patriarchs, Prophets and Apostles;
which Revelations of God by the Spirit, whether by outward Voices and
Appearances, Dreams, or inward _objective Manifestations in the Heart_,
were of old the _formal Object_ of their Faith, and remain yet so to
be; _since the Object of the Saints’ Faith is the same in all Ages_,
though set forth under divers Administrations. Moreover, these divine
inward Revelations, which we make absolutely necessary for the building
up of true Faith, neither do nor can ever contradict the outward
Testimony of the Scriptures, or right and sound Reason. Yet from hence
it will not follow, that these divine Revelations are to be subjected
to the Examination, either of the outward Testimony of the Scriptures,
or of the natural Reason of Man, as to a more noble or certain Rule or
Touchstone: For this divine Revelation, and inward Illumination, is
that which is evident and clear of itself; forcing, by its own Evidence
and Clearness, the well-disposed Understanding to assent, irresistibly
moving the same thereunto; even as the common Principles of natural
_Truths_ move and incline the Mind to a natural Assent: As, That _the
Whole is greater than its Part_; That _two contradictory Sayings cannot
be both true, nor both false_: Which is also manifest, according to
our Adversaries Principle, who (supposing the Possibility of inward
divine Revelations) will nevertheless confess with us, that neither
Scripture nor sound Reason will contradict it: And yet it will not
follow, according to them, that the Scripture, or sound Reason, should
be subjected to the Examination of the divine Revelations in the Heart.
[2] Mat. 11. 27.
The Third Proposition.
Concerning the SCRIPTURES.
From these Revelations of the Spirit of God to the Saints, have
proceeded the Scriptures of Truth, which contain, 1. A faithful
historical Account of the Actings of God’s People in divers Ages,
with many singular and remarkable Providences attending them. 2. A
prophetical Account of several Things, whereof some are already past,
and some yet to come. 3. A full and ample Account of all the chief
Principles of the Doctrine of Christ, held forth in divers precious
Declarations, Exhortations and Sentences, which, by the moving of God’s
Spirit, were at several Times, and upon sundry Occasions, spoken and
written unto some Churches and their Pastors: Nevertheless, because
they are only a Declaration of the _Fountain_, and not the _Fountain_
itself, therefore they are not to be esteemed the principal Ground of
all Truth and Knowledge, nor yet the _adequate primary Rule_ of _Faith
and Manners_. Nevertheless, as that which giveth a true and faithful
Testimony of the first Foundation, they are and may be esteemed a
_secondary Rule, subordinate_ to the _Spirit_, from which they have all
their Excellency and Certainty; for as by the inward Testimony of the
Spirit we do alone truly know them; so they testify, that [3]the Spirit
is that Guide by which the Saints are led into _all Truth_: Therefore,
according to the Scriptures, the Spirit is the first and principal
Leader. And seeing we do therefore receive and believe the Scriptures,
because they proceeded from the Spirit; therefore also the Spirit is
more originally and principally the Rule, according to that received
Maxim in the Schools, _Propter quod unumquodque est tale, illud ipsum
est magis tale_. Englished thus: _That for which a Thing is such, that
Thing itself is more such_.
[3] John 16. 13.; Rom. 8. 14.
The Fourth Proposition.
Concerning the Condition of MAN in the FALL.
[4]All _Adam_’s Posterity (or Mankind) both _Jews_ and _Gentiles_,
as to the first _Adam_ or earthly Man is fallen, degenerated, and
dead, deprived of the Sensation or Feeling of this inward Testimony
or _Seed of God_, and is subject unto the Power, Nature, and Seed of
the Serpent, which he sows in Men’s Hearts, while they abide in this
natural and corrupted State; from whence it comes, that not their Words
and Deeds only, but all their Imaginations are evil perpetually in
the Sight of God, as proceeding from this depraved and wicked Seed.
Man therefore, as he is in this State, can know nothing aright; yea,
his Thoughts and Conceptions concerning God and Things spiritual,
until he be disjoined from this evil Seed, and united to the _Divine
Light_, are unprofitable both to himself and others: Hence are rejected
the _Socinian_ and _Pelagian_ Errors, in exalting a natural Light;
as also of the _Papists_, and most _Protestants_, who affirm, _That
Man, without the true Grace of God, may be a true Minister of the
Gospel_. Nevertheless, this Seed is not imputed to Infants, until by
Transgression they actually join themselves therewith; [5]for they are
by Nature the Children of Wrath, who walk according to the Power of the
Prince of the Air.
[4] Rom. 5. 12. 15.
[5] Eph. 2. 1.
The Fifth and Sixth Propositions.
Concerning the Universal Redemption by Christ, and also the Saving and
Spiritual Light, wherewith every Man is enlightened.
The Fifth Proposition.
[6]_God, _out of his infinite Love_, who delighteth not in the
Death of a Sinner, but that all should live and be saved, hath so
loved the World, that he hath given his only Son a Light, that
whosoever believeth in him should be saved; who enlighteneth every
Man that cometh into the World, and maketh manifest all Things that
are reproveable, and teacheth all Temperance, Righteousness, and
Godliness_: And this Light enlighteneth the Hearts of all in a Day,[7]
in order to Salvation, if not resisted: Nor is it less universal than
the Seed of Sin; being the Purchase of his Death, who _tasted Death for
every Man; for [8]as in _Adam_ all die, even so in _Christ_ shall all
be made alive_.
[6] Ezek. 18. 23.; Isa. 49. 6.; John 3. 16. & 1. 9.; Tit. 2. 11.; Eph.
5. 13.; Heb. 2. 9.
[7] _Pro Tempore_, for a Time.
[8] 1 Cor. 15. 22.
The Sixth Proposition.
According to which Principle (or _Hypothesis_) all the Objections
against the Universality of Christ’s Death are easily solved; neither
is it needful to recur to the Ministry of Angels, and those other
miraculous Means, which, they say, God makes use of, to manifest the
Doctrine and History of Christ’s Passion, unto such who (living in
those Places of the World where the outward Preaching of the Gospel
is unknown) have well improved the first and common Grace; for hence
it well follows, that as some of the old Philosophers might have been
saved, so also may now some (who by Providence are cast into those
remote Parts of the World, where the Knowledge of the History is
wanting) be made Partakers of the Divine Mystery, if they receive and
resist not that Grace, [9]a _Manifestation whereof is given to every
Man to profit withal_. This certain Doctrine then being received (_to
wit_) that there is an Evangelical and Saving Light and Grace in all,
the Universality of the Love and Mercy of God towards Mankind (both
in the Death of his beloved Son, the Lord Jesus Christ, and in the
Manifestation of the Light in the Heart) is established and confirmed
against all the Objections of such as deny it. Therefore [10]_Christ
hath tasted Death for every Man_; not only _for all Kinds of Men_, as
some vainly talk, but _for every one, of all Kinds_; the Benefit of
whose Offering is not only extended to such, who have the distinct
outward Knowledge of his Death and Sufferings, as the same is declared
in the Scriptures, but even unto those who are necessarily excluded
from the Benefit of this Knowledge by some inevitable Accident; which
Knowledge we willingly confess to be very profitable and comfortable,
but not absolutely needful unto such, from whom God himself hath
with-held it; yet they may be made Partakers of the Mystery of his
Death (though ignorant of the History) if they suffer his Seed and
Light (enlightening their Hearts) to take Place (in which Light,
Communion with the Father and Son is enjoyed) so as of wicked Men to
become holy, and Lovers of that Power, by whose inward and secret
Touches they feel themselves turned from the Evil to the Good, and
learn _to do to others as they would be done by_; in which Christ
himself affirms all to be included. As they then have falsely and
erroneously taught, who have denied Christ to have died for all Men;
so neither have they sufficiently taught the Truth, who affirming him
to have died for all, have added the absolute Necessity of the outward
Knowledge thereof, in order to the obtaining its saving Effect; among
whom the _Remonstrants_ of _Holland_ have been chiefly wanting, and
many other Assertors of _Universal Redemption_, in that they have not
placed the Extent of this Salvation in that Divine and Evangelical
Principle of Light and Life, wherewith Christ hath enlightened every
Man that comes into the World, which is excellently and evidently held
forth in these Scriptures, _Gen._ vi. 3. _Deut._ xxx. 14. _John_ i. 7,
8, 9. _Rom._ x. 8. _Tit._ ii. 11.
[9] 1 Cor. 12. 7.
[10] Heb. 2. 9.
The Seventh Proposition.
Concerning JUSTIFICATION.
As many as resist not this Light, but receive the same, in them is
produced an holy, pure, and spiritual Birth, bringing forth Holiness,
Righteousness, Purity, and all these other blessed Fruits which are
acceptable to God; by which Holy Birth (to wit, _Jesus Christ_ formed
within us, and Working his Works in us) as we are sanctified, so are
we justified in the Sight of God, according to the Apostle’s Words,
[11]_But ye are washed, but ye are sanctified, but ye are justified, in
the Name of the Lord Jesus, and by the Spirit of our God_. Therefore
it is not by our Works wrought in our Will, nor yet by good Works,
considered as of themselves, but by Christ, who is both the Gift and
the Giver, and the Cause producing the Effects in us; who, as he
hath reconciled us while we were Enemies, doth also in his Wisdom
save us, and justify us after this Manner, as saith the same Apostle
elsewhere, [12]_According to his Mercy he saved us, by the washing of
Regeneration, and the renewing of the Holy Ghost_.
[11] 1 Cor. 6. 11.
[12] Tit. 3. 5.
The Eighth Proposition.
Concerning PERFECTION.
[13]In whom this holy and pure Birth is fully brought forth, the Body
of Death and Sin comes to be crucified and removed, and their Hearts
united and subjected unto the Truth, so as not to obey any Suggestion
or Temptation of the Evil One, but to be free from actual sinning,
and transgressing of the Law of God, and in that Respect perfect. Yet
doth this Perfection still admit of a Growth; and there remaineth a
Possibility of sinning, where the Mind doth not most diligently and
watchfully attend unto the Lord.
[13] Rom. 6. 14.; _Id._ 8. 13.; _Id._ 6. 2. 18.; 1 John 3. 6.
The Ninth Proposition.
Concerning PERSEVERANCE, and the Possibility of FALLING from GRACE.
Although this Gift, and inward Grace of God, be sufficient to work out
Salvation, yet in those in whom it is resisted it both may and doth
become their Condemnation. Moreover, in whom it hath wrought in Part,
to purify and sanctify them, in order to their further Perfection, by
Disobedience such may fall from it, and turn it to Wantonness, making
Shipwreck of Faith; and [14]_after having tasted of the Heavenly Gift,
and been made Partakers of the Holy Ghost, again fall away_. Yet such
an Increase and Stability in the Truth may in this Life be attained,
from which there cannot be a total Apostasy.
[14] 1 Tim. 1. 6.; Heb. 6. 4, 5, 6.
The Tenth Proposition.
Concerning the MINISTRY.
As by this Gift, or Light of God, all true Knowledge in Things
Spiritual is received and revealed; so by the same, as it is manifested
and received in the Heart, by the Strength and Power thereof, every
true Minister of the Gospel is ordained, prepared and supplied in the
Work of the Ministry: And by the leading, moving, and drawing hereof,
ought every Evangelist and Christian Pastor to be led and ordered in
his Labour and Work of the Gospel, both as to the Place where, as
to the Persons to whom, and as to the Times when he is to minister.
Moreover, those who have this Authority may and ought to preach the
Gospel, though without human Commission or Literature; as on the
other Hand, those who want the Authority of this Divine Gift, however
learned or authorized by the Commissions of Men and Churches, are to
be esteemed but as Deceivers, and not true _Ministers of the Gospel_.
Also, who have received this holy and unspotted Gift, [15]_as they
have freely received, so are they freely to give_, without Hire or
Bargaining, far less to use it as a Trade to get Money by it: Yet if
God hath called any from their Employments, or Trades, by which they
acquire their Livelihood, it may be lawful for such (according to
the Liberty which they feel given them in the Lord) to receive such
Temporals (to wit, what may be needful to them for Meat and Clothing)
as are freely given them by those to whom they have communicated
Spirituals.
[15] Mat. 10. 8.
The Eleventh Proposition.
Concerning WORSHIP.
All true and acceptable Worship to God is offered in the _inward_ and
_immediate_ moving and drawing of his own Spirit, which is neither
limited to Places, Times, or Persons; for though we be to worship
him always, in that we are to fear before him, yet as to the outward
Signification thereof in Prayers, Praises, or Preachings, we ought
not to do it where and when we will, but where and when we are moved
thereunto by the secret Inspirations of his Spirit in our Hearts,
which God heareth and accepteth of, and is never wanting to move us
thereunto, when Need is, of which he himself is the alone proper Judge.
[16]All other Worship then, both Praises, Prayers and Preachings, which
Man sets about in his own Will, and at his own Appointment, which he
can both begin and end at his Pleasure, do or leave undone as himself
sees meet, whether they be a prescribed Form, as a Liturgy, or Prayers
conceived extemporarily, by the natural Strength and Faculty of the
Mind, they are all but Superstitions, Will-worship, and abominable
Idolatry in the Sight of God; which are to be denied, rejected, and
separated from, in this Day of his spiritual Arising: [17]However it
might have pleased him (who winked at the Times of Ignorance, with
Respect to the Simplicity and Integrity of some, and of his own
innocent Seed, which lay as it were buried in the Hearts of Men, under
the Mass of Superstition) to blow upon the dead and dry Bones, and to
raise some Breathings, and answer them, and that until the Day should
more clearly dawn and break forth.
[16] Ezek. 13., Mat. 10. 20., Acts 2. 4. & 18. 5.
[17] John 3. 6. & 4. 21., Jude 19., Acts 17. 23.
The Twelfth Proposition.
Concerning BAPTISM.
As there is [18]_one Lord_ and _one Faith_, so there is _one Baptism;
which is not the putting away the Filth of the Flesh, but the Answer of
a good Conscience before God, by the Resurrection of Jesus Christ_. And
this Baptism is a pure and spiritual Thing, to wit, the _Baptism_ of
the _Spirit_ and _Fire_, by which we are _buried with him_, that being
washed and purged from our Sins, we may _walk in Newness of Life_;
[19]of which the Baptism of _John_ was a Figure, which was commanded
for a Time, and not to continue for ever. As to the Baptism of Infants,
it is a mere human Tradition, for which neither Precept nor Practice is
to be found in all the Scripture.
[18] Eph. 4. 5.; 1 Pet. 3. 21.; Rom. 6. 4.; Gal. 3. 27.; Col. 2. 12.;
John 3. 30.
[19] 1 Cor. 1. 17.
The Thirteenth Proposition.
Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of
CHRIST.
The [20]_Communion_ of the Body and Blood of Christ is _inward_ and
_spiritual_, which is the Participation of his Flesh and Blood, by
which the _inward Man_ is [21]daily nourished in the Hearts of those in
whom Christ dwells; of which Things the _breaking of Bread_ by Christ
with his Disciples was a _Figure_, which they even used in the Church
for a Time, who had received the Substance, for the Cause of the Weak;
even as [22]_abstaining from Things strangled, and from Blood_; the
[23]_washing one another’s Feet_, and the [24]_anointing of the Sick
with Oil_; all which are commanded with no less Authority and Solemnity
than the Former; yet seeing they are but the Shadows of better Things,
they cease in such as have obtained the Substance.
[20] 1 Cor. 10. 16, 17.
[21] John 6. 32, 33, 35.; 1 Cor. 5. 8.
[22] Acts 15. 20.
[23] John 13. 14.
[24] James 5. 14.
The Fourteenth Proposition.
Concerning the POWER of the CIVIL MAGISTRATE in Matters purely
RELIGIOUS, and pertaining to the CONSCIENCE.
Since God hath assumed to himself the Power and Dominion of the
Conscience, who alone can rightly instruct and govern it therefore
[25]it is not lawful for any whatsoever, by Virtue of any Authority or
Principality they bear in the Government of this World, to force the
Consciences of others; and therefore all Killing, Banishing, Fining,
Imprisoning, and other such Things, which Men are afflicted with, for
the alone Exercise of their Conscience, or Difference in Worship or
Opinion, proceedeth from the Spirit of _Cain_, the Murderer, and is
contrary to the Truth; provided always, that no Man, under the Pretence
of Conscience, prejudice his Neighbour in his Life or Estate; or do any
Thing destructive to, or inconsistent with Human Society; in which Case
the Law is for the Transgressor, and Justice to be administered upon
all, without Respect of Persons.
[25] Luke 9. 55, 56.; Mat. 7. 12. 29.; Tit. 3. 10.
The Fifteenth Proposition.
Concerning SALUTATIONS and RECREATIONS, _&c._
[26]Seeing the chief End of all Religion is to redeem Man from the
Spirit and vain Conversation of this World, and to lead into inward
Communion with God, before whom, if we fear always, we are accounted
happy; therefore all the vain Customs and Habits thereof, both in
Word and Deed, are to be rejected and forsaken by those who come to
this Fear; such as the taking off the Hat to a Man, the Bowings and
Cringings of the Body, and such other Salutations of that Kind, with
all the foolish and superstitious Formalities attending them; all which
Man has invented in his degenerate State, to feed his Pride in the vain
Pomp and Glory of this World; as also the unprofitable Plays, frivolous
Recreations, Sportings and Gamings, which are invented to pass away
the precious Time, and divert the Mind from the Witness of God in the
Heart, and from the living Sense of his Fear, and from that evangelical
Spirit wherewith Christians ought to be leavened, and which leads into
Sobriety, Gravity, and Godly Fear; in which, as we abide, the Blessing
of the Lord is felt to attend us in those Actions in which we are
necessarily engaged, in order to the taking Care for the Sustenance of
the outward Man.
[26] Eph. 5. 11.; 1 Pet. 1. 14.; John 5. 44.; Jer. 10. 3.; Acts 10.
26.; Mat. 15. 13.; Col. 2. 8.
AN
APOLOGY
FOR THE
True Christian Divinity.
PROPOSITION I.
Concerning the true FOUNDATION of KNOWLEDGE.
_Seeing the Height of all Happiness is placed in the true Knowledge
of God_, [27](This is Life Eternal, to know thee the only true
God, and Jesus Christ whom thou hast sent) _the true and right
understanding of this Foundation and Ground of Knowledge is that
which is most necessary to be known and believed in the first
Place_.
[27] _John 17. 3._
He that desireth to acquire any Art or Science, seeketh first those
Means by which that Art or Science is obtained: If we ought to do so in
Things Natural and Earthly, how much more then in Spiritual? In this
Affair then should our Inquiry be the more diligent, because he that
Errs in the Entrance, is not so easily brought back again into the
Right Way; he that misseth his Road from the Beginning of his Journey,
and is deceived in his first Marks, at his first setting forth, the
greater his Mistake is, the more difficult will be his Entrance into
the Right Way.
[Sidenote: _The Way to the true Knowledge of God._] Thus when a Man
first proposeth to himself the Knowledge of God, from a Sense of his
own Unworthiness, and from the great Weariness of his Mind, occasioned
by the secret Checks of his Conscience, and the tender yet real Glances
of God’s _Light_ upon his Heart; the earnest Desires he has to be
redeemed from his present Trouble, and the fervent Breathings he has to
be eased of his disordered Passions and Lusts, and to find Quietness
and Peace in the certain Knowledge of God, and in the Assurance of his
Love and Good-will towards him, make his Heart tender, and ready to
receive any Impression; and so (not having then a distinct Discerning)
through Forwardness embraceth any Thing that brings present Ease. If
either through the Reverence he bears to certain Persons, or from the
secret Inclination to what doth comply with his natural Disposition, he
fall upon any Principles or Means by which he apprehends he may come
to know God, and so doth center himself, it will be hard to remove him
thence again, how wrong soever they may be: For the first Anguish being
over, he becomes more hardy; and the Enemy being near, creates a false
Peace, and a certain Confidence, which is strengthened by the Mind’s
Unwillingness to enter again into new Doubtfulness, or the former
Anxiety of a Search.
[Sidenote: _Jewish Doctors and Pharisees resist Christ._] This is
sufficiently verified in the Example of the _Pharisees_ and _Jewish
Doctors_, who most of all resisted _Christ_, disdaining to be esteemed
Ignorant; for this vain Opinion they had of their Knowledge, hindered
them from the true Knowledge; and the mean People, who were not so
much pre-occupied with former Principles, nor conceited of their own
Knowledge, did easily believe. Wherefore the _Pharisees_ upbraid them,
saying, [28]_Have any of the Rulers or Pharisees believed on him?
But this People, which know not the Law, are accursed._ This is also
abundantly proved by the Experience of all such, as being secretly
touched with the Call of God’s Grace unto them, do apply themselves to
false Teachers, where the Remedy proves worse than the Disease; because
instead of knowing God, or the Things relating to their Salvation
aright, they drink in wrong Opinions of him; from which it is harder to
be disintangled, than while the Soul remains a Blank, or _Tabula rasa_.
For they that conceit themselves Wise, are worse to deal with than they
that are sensible of their Ignorance. Nor hath it been less the Device
of the Devil, the great Enemy of Mankind, to persuade Men into wrong
Notions of God, than to keep them altogether from acknowledging him;
the latter taking with few, because odious; but the other having been
the constant Ruin of the World: For there hath scarce been a Nation
found, but hath had some Notions or other of Religion; so that not from
their denying any Deity, but from their Mistakes and Misapprehensions
of it, hath proceeded all the Idolatry and Superstition of the World;
yea, hence even Atheism itself hath proceeded: For these many and
various Opinions of God and Religion, being so much mixed with the
Guessings and uncertain Judgments of Men, have begotten in many the
Opinion, That there is no God at all. This, and much more that might
be said, may shew how dangerous it is to miss in this first Step: _All
that come not in by the right Door, are _accounted_ as Thieves and
Robbers._
[28] John 7. 48, 49.
[Sidenote: _Epictetus._] Again, How needful and desirable that
Knowledge is, which brings _Life Eternal_, _Epictetus_ sheweth, saying
excellently well, _Cap. 38._ [Greek: isthi hoti to Kyriôtaton: ισθι ὁτι
το Κυριωτατον], &c. _Know that the main Foundation of Piety is this, To
have_ [Greek: orthas hypolêpseis: ορθας ὑποληψεις], _right Opinions and
Apprehensions of God_.
This therefore I judged necessary, as a first Principle, in the first
Place, to affirm; and I suppose will not need much farther Explanation
or Defence, as being generally acknowledged by all (and in these
Things that are without Controversy I love to be brief) as that which
will easily commend itself to every Man’s Reason and Conscience; and
therefore I shall proceed to the next Proposition; which, though it
be nothing less certain, yet by the Malice of Satan, and Ignorance of
many, comes far more under Debate.
PROPOSITION II.
Of IMMEDIATE REVELATION.