Quotes by Robert Barclay

nor use those flattering Words, commonly called_ [COMPLIMENTS.] [Sidenote: Hat and Knee.] II. _That it is not lawful for Christians to kneel, or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them._ [Sidenote: Apparel.] III. _That it is not lawful for Christians to use Superfluities in Apparel, as are of no Use, save for Ornament and Vanity._ [Sidenote: Gaming.] IV. _That it is not lawful to use Games, Sports, Plays, nor among other Things Comedies among Christians, under the Notion of Recreations, which do not agree with Christian Silence, Gravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, vain Talking, _&c._ is not Christian Liberty, nor harmless Mirth._ [Sidenote: Swearing.] V. _That it is not lawful for Christians to swear at all under the Gospel, not only not vainly, and in their common Discourse, which was also forbidden under the _Mosaical_ Law, but even not in Judgment before the Magistrate._ [Sidenote: Fighting.] VI. _That it is not lawful for Christians to resist Evil, or to war or fight in any Case._ [Sidenote: _Degrees of Dignity and Precedency allowed._] Before I enter upon a particular Disquisition of these Things, I shall first premise some general Considerations, to prevent all Mistakes; and next add some general Considerations, which equally respect all of them. I would not have any judge, That hereby we intend to destroy the _mutual Relation_ that either is betwixt _Prince_ and _People_, _Master_ and _Servants_, _Parents_ and _Children_; nay, not at all: We shall evidence, That our Principle in these Things hath no such Tendency, and that these natural Relations are rather better established, than any Ways hurt by it. Next, Let not any judge, That from our Opinion in these Things, any Necessity of _levelling_ will follow, or that all Men must have Things in _common_. Our Principle leaves every Man to enjoy that peaceably, which either his own Industry, or his Parents, have purchased to him; only he is thereby instructed to use it aright, both for his own Good, and that of his Brethren; and all to the Glory of God: In which also his Acts are to be _voluntary_, and no Ways _constrained_.

But blessed for ever are they, that having truly had a Sense of their own Unworthiness and Sinfulness, and having seen all their own Endeavours and Performances fruitless and vain, and beheld their own Emptiness, and the Vanity of their vain Hopes, Faith and Confidence, while they remained inwardly struck, pursued, and condemned by _God’s holy Witness in their Hearts_, and so having applied themselves thereto, and suffered his _Grace_ to work in them, are become _changed_ and _renewed_ in the Spirit of their Minds, passed from _Death_ to _Life_, and know _Jesus_ arisen in them, _working both the Will and the Deed_; and so having _put on the Lord Jesus Christ_, in Effect are clothed with him, and partake of his Righteousness and Nature; such can draw near to the Lord with Boldness, and know their Acceptance _in_ and _by_ him; _in whom_, and in as many as are found in him, _the Father is well pleased_. PROPOSITION VIII. Concerning PERFECTION. _In whom this pure and holy _Birth_ is fully brought forth, the Body of Death and Sin comes to be crucified and removed, and their Hearts united and subjected to the _Truth_; so as not to obey any Suggestions or Temptations 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 always in some Part a Possibility of sinning, where the Mind doth not most diligently and watchfully attend unto the Lord._ §. I. Since we have placed _Justification_ in the Revelation of _Jesus Christ_ formed and brought forth in the Heart, there working his Works of Righteousness, and bringing forth the Fruits of the Spirit, the Question is, How far he may prevail in us while we are in this Life, or we over our Souls Enemies, in and by his Strength? Those that plead for _Justification_ wholly without them, merely by imputative Righteousness, denying the Necessity of being clothed with real and inward Righteousness, do consequently affirm, [Sidenote: _These are the Words of the _Westminster_ larger _Catechism.] “That it is impossible for a Man, even the best of Men, to be free of Sin in this Life, which, _they say_, no Man ever was; but on the contrary, that none can, neither of himself, nor by any Grace received in this Life (_O wicked Saying against the Power of God’s Grace_) keep the Commandments of God perfectly; but that every Man doth break the Commandments in Thought, Word, and Deed:” Whence they also affirm, as was a little before observed, “That the very best Actions of the Saints, their Prayers, their Worships, are impure and polluted.” [Sidenote: _Whether it is possible to keep the_ Commandments of God?

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.

But if they can find any under our Name in any of those Evils common among themselves (as who can imagine but among so many Thousands there will be some Chaff, since of twelve Apostles one was found to be a Devil) O how will they insult, and make more Noise of the Escape of one _Quaker_, than of an hundred among themselves! §. II. But there are some singular Things, which most of all our Adversaries plead for the Lawfulness of, and allow themselves in, as no Ways inconsistent with the _Christian Religion_, which we have found to be no Ways lawful unto us, and have been commanded of the Lord to lay them aside; though the doing thereof hath occasioned no small Sufferings and Buffetings, and hath procured us much Hatred and Malice from the World. And because the Nature of these Things is such, that they do upon the very Sight distinguish us, and make us known, so that we cannot hide ourselves from any, without proving unfaithful to our Testimony; our Trials and Exercises have herethrough proved the more numerous and difficult, as will after appear. These I have laboured briefly to comprehend in this Proposition; but they may more largely be exhibited in these six following Propositions. * * * * * [Sidenote: Flattering Titles.] I. _That it is not lawful to give to Men such flattering Titles, as Your Holiness, Your Majesty, Your Eminency, Your Excellency, Your Grace, Your Lordship, Your Honour, _&c._ nor use those flattering Words, commonly called_ [COMPLIMENTS.] [Sidenote: Hat and Knee.] II. _That it is not lawful for Christians to kneel, or prostrate themselves to any Man, or to bow the Body, or to uncover the Head to them._ [Sidenote: Apparel.] III. _That it is not lawful for Christians to use Superfluities in Apparel, as are of no Use, save for Ornament and Vanity._ [Sidenote: Gaming.] IV. _That it is not lawful to use Games, Sports, Plays, nor among other Things Comedies among Christians, under the Notion of Recreations, which do not agree with Christian Silence, Gravity, and Sobriety: For Laughing, Sporting, Gaming, Mocking, Jesting, vain Talking, _&c._ is not Christian Liberty, nor harmless Mirth._ [Sidenote: Swearing.] V. _That it is not lawful for Christians to swear at all under the Gospel, not only not vainly, and in their common Discourse, which was also forbidden under the _Mosaical_ Law, but even not in Judgment before the Magistrate._ [Sidenote: Fighting.] VI. _That it is not lawful for Christians to resist Evil, or to war or fight in any Case.

By _Conscience_ then, as in the Explanation of the _fifth_ and _sixth Propositions_ I have observed, is to be understood, _That Persuasion of the Mind which arises from the Understanding’s being possessed with the Belief of the Truth or Falsity of any Thing_; which though it may be false or evil upon the Matter, yet if a Man should go against his Persuasion or Conscience, he would commit a Sin; because what a Man doth contrary to his Faith, though his Faith be wrong, is no Ways acceptable to God. Hence the Apostle saith, [136]_Whatsoever is not of Faith, is Sin_; _and he that doubteth is damned if he eat_; though the Thing might have been lawful to another; and that this Doubting to eat some Kind of _Meats_ (since all the Creatures of God are good, and for the Use of Man, _if received with Thanksgiving_) might be a Superstition, or at least a Weakness, which were better removed. Hence _Ames. de Cas. Cons._ saith, _The Conscience, although erring, doth evermore bind, so as that he sinneth who doth contrary to his Conscience,[137] because he doth contrary to the Will of God, although not materially and truly, yet formally and interpretatively_. [136] Rom. 14. 23. [137] _i. e._ As he supposeth. So the Question is _First_, _Whether the Civil Magistrate hath Power to force Men in Things religious to do contrary to their Conscience; and if they will not, to punish them in their Goods, Liberties, and Lives?_ This we hold in the Negative. But _Secondly_, As we would have the _Magistrate_ to avoid this Extreme of incroaching upon Men’s Consciences, so on the other Hand we are far from joining with or strengthening such _Libertines_ as would stretch the Liberty of their Consciences to the Prejudice of their _Neighbours_, or to the Ruin of _Human Society_. We understand therefore by _Matters of Conscience_ such as _immediately_ relate betwixt _God_ and _Man_, or _Men_ and _Men_, that are under the same _Persuasion_, as to meet together and worship God in that Way which they judge is most acceptable unto him, and not to incroach upon, or seek to force their Neighbours, otherwise than by Reason, or such other Means as Christ and his Apostles used, _viz._ Preaching and instructing such as will hear and receive it; but not at all for Men, under the Notion of Conscience, to do any Thing contrary to the moral and perpetual Statutes generally acknowledged by all _Christians_; in which Case the _Magistrate_ may very lawfully use his Authority; as on those, who, under a Pretence of _Conscience_, make it a Principle to kill and destroy all the Wicked, _id est_, all that differ from them, that they, to wit, the _Saints_, may rule, and who therefore seek to make all Things _common_, and would force their Neighbours to share their Estates with them, and many such wild Notions, as is reported of the _Anabaptists_ of _Munster_; which evidently appears to proceed from Pride and Covetousness, and not from Purity or Conscience; and therefore I have sufficiently guarded against that in the latter Part of the _Proposition_.

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 for that Doctrine which these Propositions chiefly strike at, to wit, _absolute Reprobation_, according to which some are not afraid to assert, “That God, by an Eternal and Immutable Decree, hath Predestinated to _Eternal Damnation_ the far greater Part of Mankind, not considered as made, much less as fallen, without any Respect to their Disobedience or Sin, but only for the demonstrating of the Glory of his Justice; and that for the bringing this about, he hath appointed these miserable Souls necessarily to walk in their wicked Ways, that so his Justice may lay hold on them: And that God doth therefore not only suffer them to be liable to this Misery in many Parts of the World, by with-holding from them the Preaching of the Gospel and the Knowledge of Christ, but even in those Places where the Gospel is preached, and Salvation by Christ is offered; whom though he publickly invite them, yet he justly condemns for Disobedience, albeit he hath with-held from them all Grace by which they could have laid hold of the Gospel, _viz._ Because he hath, by a secret Will unknown to all Men, ordained and decreed (without any Respect had to their Obedience or Sin) that they shall not obey, and that the Offer of the Gospel shall never prove effectual for their Salvation, but only serve to aggravate and occasion their greater Condemnation.” I say, as to this horrible and blasphemous Doctrine, our Cause is common with many others, who have both wisely and learnedly, according to Scripture, Reason, and Antiquity, refuted it. Seeing then that so much is said already and so well against this Doctrine, that little can be superadded, except what hath been said already, I shall be short in this Respect; yet, because it lies so in Opposition to my Way, I cannot let it altogether pass. §. I. [Sidenote: _This Doctrine a Novelty._] First, We may safely call this Doctrine a Novelty, seeing in the first four hundred Years after Christ there is no Mention made of it: For as it is contrary to the Scriptures Testimony, and to the Tenor of the Gospel, so all the ancient Writers, Teachers, and Doctors of the Church pass it over with a profound Silence. [Sidenote: _The Rise of it._] The first Foundations of it were laid in the later Writings of _Augustine_, who, in his Heat against _Pelagius_, let fall some Expressions which some have unhappily gleaned up, to the establishing of this Error; thereby contradicting the Truth, and sufficiently gainsaying many others, and many more and frequent Expressions of the same _Augustine_.

[135]_Since God hath assumed to himself the Power and Dominion of the _Conscience_, who alone can rightly instruct and govern it, therefore it is not lawful for any whosoever, 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 are inflicted upon Men 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; providing 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_ is to be administered upon all, without Respect of Persons._ [135] Luke 9. 55, 56. Matt. 7. 12, 13. 29. Tit. 3. 10. §. I. Liberty of _Conscience_ from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled, that I shall need to be but brief in it; yet it is to be lamented that few have walked answerably to this Principle, each pleading it for themselves, but scarce allowing it to others, as hereafter I shall have Occasion more at length to observe. It will be fit in the first Place, for clearing of Mistakes, to say something of the _State_ of the _Controversy_, that what follows may be the more clearly understood. [Sidenote: _What Conscience is._] By _Conscience_ then, as in the Explanation of the _fifth_ and _sixth Propositions_ I have observed, is to be understood, _That Persuasion of the Mind which arises from the Understanding’s being possessed with the Belief of the Truth or Falsity of any Thing_; which though it may be false or evil upon the Matter, yet if a Man should go against his Persuasion or Conscience, he would commit a Sin; because what a Man doth contrary to his Faith, though his Faith be wrong, is no Ways acceptable to God. Hence the Apostle saith, [136]_Whatsoever is not of Faith, is Sin_; _and he that doubteth is damned if he eat_; though the Thing might have been lawful to another; and that this Doubting to eat some Kind of _Meats_ (since all the Creatures of God are good, and for the Use of Man, _if received with Thanksgiving_) might be a Superstition, or at least a Weakness, which were better removed.