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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30895	An apology for the true Christian divinity, as the same is held forth, and preached by the people, called, in scorn, Quakers being a full explanation and vindication of their principles and doctrines, by many arguments, deduced from Scripture and right reason, and the testimony of famous authors, both ancient and modern, with a full answer to the strongest objections usually made against them, presented to the King / written and published in Latine, for the information of strangers, by Robert Barclay ; and now put into our own language, for the benefit of his country-men.; Theologiae verè Christianae apologia. English	Barclay, Robert, 1648-1690.	1678 (1678)	Wing B721; ESTC R1740	415,337	436

And seeing he is both a most Righteous and Merciful God it cannot at all stand neither with his justice nor mercy to bid such men repent or believe to whom it is impossible § VII Moreover if we regard the Testimony of the Scripture in this matter where there is not one Scripture which I know of that affirmeth Christ not to dye for all there are divers that positively and expresly assert he did as 1 Tim. 2.1 3 4 6. I exhort therefore that first of all Supplications Prayers Intercessions and giving of thanks be made for all men c. for this is good and acceptable in the sight of God our Saviour who will have all men to be saved and to come to the knowledg of the Truth who gave himself a ransome for all to be testified in due time Except we will have the Apostle here to assert quite another thing then he intended there can be nothing more plain to confirm what we have asserted And this Scripture doth well answer to that manner of arguing which we have hitherto used For first the Apostle here recommends them to pray for all men And to obviate such an objection as if they had said with our Adversaries Christ prayed not for the World neither willeth he us to pray for all because he willeth not that all should be saved but hath ordained many to be damned that he might shew forth his Justice in them He obviates I say such an Objection telling them that it is good and acceptable in the sight of God who will have all men to be saved I desire to know what can be more expresly affirmed or can any two Propositions be stated in terms more contradictory than these two God willeth not some to be saved and God willeth all men to be saved or God will have no man Perish If we believe the last as the Apostle hath affirmed the first must be destroyed seeing of contradictory Propositions the one being placed the other is destroyed Whence to conclude he gives us a reason of his willingness that all men should be saved in these words who gave himself a ransom for all as if he would have said since Christ died for all since he gave himself a ransom for all therefore he will have all men to be saved This Christ himself gives as the reason of God's love to the World in these words John 3.16 God so loved the World that he gave his Only begotten Son that whosoever believeth in him should not perish but have everlasting Life Compared with 1 John 4.9 This whosoever is an indefinit term from which no man is excluded From all which then I thus argue Arg. For whomsoever it is Lawful to pray to them Salvation is possible But it 's lawful to pray for every individual man in the whole World Thereforc Salvation is possible unto them I prove the major proposition thus No man is bound to pray for that which is impossible to be attained But every man is bound and commanded to pray for all men Therefore it is not impossible to be obtained I prove also this Proposition further thus No man is bound to pray but in Faith But he that prayeth for that which he judges simply impossible to be obtained cannot pray in Faith Therefore c. Again That which God willeth is not impossible But God willeth all men to be saved Therefore it is not impossible And Lastly These for whom our Saviour gave himself a ransom to such Salvation is possible But our Saviour gave himself a ransom for all Therefore Salvation is possible unto them § VIII This is very positively affirmed Heb. 2.9 in these words But we see Jesus who was made a little lower than the Angels for the suffering of Death crowned with Glory and Honour that he by the Grace of God might taste Death for every man He that will but open his eyes may see this Truth here asserted if he tasted Death for every man than certainly there is no man for whom he did not tast death then there is no man who may be made a sharer of the benifit of it for he came not to condemn the World but that the World through him might be saved John 3.17 He came not to judg the World but to save the World John 12.47 Whereas according to the Doctrine of our Adversaries he behoved to come to condemn the World and judg it and not that it might be saved by him or to save it for if he never came to bring Salvation to a greater part of mankind but that his coming though it could never do them good yet shall augment their condemnation from thence it necessarily follows that he came not of intention to save but to judg and condemn the greater part of the World contrary to his own express Testimony and as the Apostle Paul in the words above cited doth assert affirmatively that God willeth the Salvation of all so doth the Apostle Peter assert negatively that he willeth not the perishing of any 2 Pet. 3.9 The Lord is not slack concerning his promise as some men count slackness but is long suffering to us-ward not willing that any should perish but that all should come to repentance And this is Correspondent to that of the Prophet Ezekiel 33.11 As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turn from his way and live If it be safe to believe God and trust in him we must not think that he intends to cheat us by all these expressions through his Servants but that he was in good earnest and that this will and desire of his hath not taken effect the blame is on our parts as shall be after spoken of which could not be if so be we never were in any capacity of Salvation or that Christ had never died for us but left us under an impossibility of Salvation what means all those earnest invitations all those serious expostulations all those regreting contemplations wherewith the Holy Scriptures are full as Why will ye dye O House of Israel Why will ye not come unto me that ye might have Life I have waited to be gracious unto you I have sought to gather you I have knocked at the door of your Hearts Is not your destructions of your selves I have called all the day long If men who are so invited be under no capacity of being saved if Salvation be impossible unto them shall we suppose God in this to be no other but like the Author of a Romance or the Master of a Comedy who amuses and raises the various Affections and Passions of his Spectators by divers and strange Accidents sometimes leading them into Hope and sometimes into Despair all those actions in effect being but a pure Illusion while he hath appointed what the conclusion of all shall be Thirdly this Doctrine is abundantly confirmed by that of the Apostle 1 John 2.1 2. And if any man sin we

The Second Proposition Concerning Immediate Revelation Seeing 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 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 remaineth 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 found 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 it self forceing 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 natural assent Such as are these that the whole is greater than the part that two contradictory sayings cannot be both true or 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 found Reason will contradict it and yet it will not follow according to them that the Scripture or found Reason should be subjected to the examination of the Divine Revelations in the Heart 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 pretious 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 it self 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 testifie that 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 principle 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 it self is more such The Fourth Proposition Concerning the Condition of Man in the fall 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 mens 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 disjoyned 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 the Papists and most of 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 joyn themselves therewith for they are by Nature the children of Wrath who walk according to the Power of the Prince of the Air The Fifth and Sixth Proposition Concerning the Vniversal Redemption by Christ and also the Saving and Spiritual Light wherewith every Man is enlightened The Fifth Proposition 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 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 as in Adam all die even so in Christ all shall be made alive 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 knowledg of the History is wanting be made partakers of the Divine Mystery if they receive and resist not that Grace a manifestation whereof is given

saith is in his sinning and then as if he purposed expresly to shut out such an opinion he assures us the Son shall not bear the Fathers Iniquity From which I thus argue If the Son bear not the Iniquity of his Father or of his immediate Parents far less shall he bear the iniquity of Adam But the Son shall not bear the Iniquity of his Father Therefore c. § V. Having thus far shewn how absurd this Opinion is I shall briefly examine the reasons its Authors bring for it First They say Adam was a publick Person Obj. and therefore all men sinned in him as being in his loins And for this they alledg that of Rom. 5.12 Wherefore as by one man sin entered into the world and death by sin and so Death passed upon all men for that all have sinned c. These last words say they may be translated in whom all have sinned To this I answer That Adam is a publick person is not denyed and that through him there is a seed of sin propagated to all men Answ. which in its own nature is sinsiul and inclines men to iniquity yet will it not follow from thence that Infants who joyn not with this Seed are guilty As for these words in the Romans the reason of the guilt there alledged is for that all have sinned Now no man is said to sin unless he actually sin in his own person for the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may very well relate to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the nearest antecedent so that they hold forth how that Adam by his sin gave an entrance to sin in the world and so death entred by sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. upon which viz. occasion or in which viz. death all others have sinned that is actually in their own person to wit all that were capable of sinning of which number that infants could not be the Apostle clearly shews by the following verse Sin is not imputed where there is no Law and since as is above proved there is no Law to Infants they cannot be here included Their second Objection is from Psal. 51.5 Obj. Behold I was shapen in Iniquity and in sin did my mother conceive me Hence they say it appears that Infants from their Conception are guilty How they infer this consequence for my part I see not The iniquity and sin here Answ. appears to be far more ascribable to the Parents than to the Child It is said indeed In sin did my mother conceive me not my mother did conceive me a sinner Besides that so interpreted contradicts expresly the Scripture before mentioned in making Children guilty of the sins of their immediate Parents for of Adam there is not here any mention contrary to the plain words the Son shall not bear the Fathers iniquity Obj. Thirdly They object that the wages of sin is death and that seeing Children are subject to Diseases and Death therefore they must be guilty of sin Answ. I answer That these things are a consequence of the fall and of Adams sin is confessed but that infers necessarily a guilt in all others that are subject to them is denyed For though the whole outward Creation suffered a decay by Adam's fall which groans under vanity according to which it is said in Job that the Heavens are not clean in the sight of God yet will it not from thence follow that the Herbs Earth and Trees are sinners Next Death though a consequent of the fall incident to mans earthly Nature is not the wages of sin in the Saints but rather sleep by which they pass from death to life which is so far from being troublesome and painful to them as all real punishments for sin are that the Apostle counts it gain To me saith he to die is gain Psal. 1.21 Obj. Some are so foolish as to make an objection farther saying That if Adam 's sin be not imputed to those who actually have not sinned then it would follow that all Infants are saved But we are willing that this supposed absurdity should be the consequence of our Doctrine rather than that which it seems our adversaries reckon not absurd though the undoubted and unavoidable consequence of theirs viz. that Many Infants eternally perish not for any sin of their own but only for Adams iniquity where we are willing to let the controversie sist commending both to the illuminated understanding of the Christian Reader This error of our adversaries is both denied and refuted by Zwinglius that eminent Founder of the Protestant Churches of Zwitzerland in his Book De Baptismo for which he is anathematized by the Council of Trent in the fifth Session We shall only add this information that we confess then that a seed of sin is transmitted to all men from Adam although imputed to none until by sinning they actually joyn with it in which seed he gave occasion to all to sin and it is the orignal of all evil actions and thoughts in mens hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the 5. of the Romans i. e. in which death all have sinned For this seed of sin is frequently called Death in the Scripture and the body of death seeing indeed it is a death to the Life of Righteousness and Holiness Therefore its seed and its product is called the old man the old Adam in which all sin is for which cause we use this name to express this sin and not that of original sin of which phrase the Scripture makes no mention and under which invented and unscriptural Barbarism this notion of imputed sin to Infants took place among Christians The Fifth and Sixth Propositions Concerning the Vniversal Redemption by Christ and also the saving and Spiritual Light wherewith every man is inlightned The Fifth Proposition 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 shall be saved John 3.16 Who inlighteneth every man that cometh into the World John 1.9 And maketh manifest all things that are reprovable Eph. 5.12 And teacheth all Temperance Righteousness and Godliness And this light lighteneth the hearts of all in a day in order to Salvation and this is it which reproves the Sin of all Individuals and would work out the Salvation of all 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 as in Adam all dye even so in Christ all shall be made alive 1 Cor. 15.22 The Sixth Proposition According to which Principle or hypothesis all the objections against the Universality of Christs Death are easily solved neither is it needful to recur to the Ministry of Angels and those other miraculous means which they say God useth to manifest the Doctrine and

their Doctrine 158 159. concerning the possibility of not sinning 172 173. the possibility of falling from Grace 176. many of them did not only contradict one another but themselves also 211. concerning Baptism and the sign of the Cross 301. concern-in an Oath 372. Feet concerning the washing of one anothers feet 317 318 319. Franequer 222. Freely the Gospel ought to be preached freely 180 221 222. G Games see Playes Gifted Brethren 198. GOD how he hath alwaies manifested himself 3. unless he speak within the Preacher makes a rustling to no purpose 5 6. None can know him aright unless he receive it of the Holy Ghost 5 6 7. God is to be sought within 7. he is known by sensation and not by meer speculation and syllogistic demonstrations 6 7. he is the Fountain Root and Beginning of all good works and he hath made all things by his eternal Word 10. God speaking is the object of Faith 15. among all he hath his own chosen ones 5. he delights not in the death of the wicked see Redemption He hath manifested his love in sending his Son 132 149 150. see Justification he rewards the good works of his Children 157 158. whether it be possible to keep his Commandments 159 160. he is the Lord and the Only Judge of the Conscience 331 333. he will have a free exercise 339. Gospel see Redemption the truths of it are as lies in the mouths of profane and carnal men 12 23 24. the nature of it is explained 25 26. it is distinguished from the Law and is more excellent than it 26 42. see Covenant Law whether any ought to Preach it in this or that place is not found in Scripture 42 200. its works are distinguished from the works of the Law 152. how it is to be propagated and of its propagation 334. the worship of it is inward 289 290. it is an inward Power 107 108. Grace the Grace of God can be lost through disobedeince 174 c. Saving Grace see Redemption which is required in the calling and qualifying of a Minister see Minister In some it worketh in a special and prevalent manner that they necessarily obtain Salvation 96 97. Your Grace see Titles H Hai Ebn Yokdan 126. Hands laying on of Hands 199 327. Head of uncovering the head in salutations 350 352 361 362 363 364 365 388 389. Heart the heart is deceitful and wicked 45 59 60 61. Heathens albeit they were ignorant of the history yet they were sensible of the loss by the Fall 124. some Heathens would not swear 378. heathenish Ceremonies were brought into the Christian Religion 301. Henry IV. King of France 341. Heresies whence they proceeded 244. Hereticks 336. High see Priest History of Christ see Quakers Redemption Holy of Holys the High-priest entred into it once a year 14 15. but now all of us at all times have access unto God 27. Holiness your Holiness see Titles Honor see Titles Hypocrite 336 340. I Jacob 241. James the Apostle there were of old divers Opinions concerning his Epistle 40. Idolatry 232 245. whence it proceeded 277. Jesting see Plays Games Jesuits see Sect Ignatian Jesus see Christ what it is to be saved and to be assembled in his Name 119 120 132 238. Jews among them there may be Members of the Church 182 183. their error concerning the outward succession of Abraham 190. their worship is outward 290. Illiterate see Mechanicks Indulgences 130. Infants see Sin Iniquities spiritual iniquities or wickedness 244. Inquisition 340. Inspiration where that doth not teach words without do make a noise to no purpose 5 6. John the Apostle concerning his second and third Epistles and the Revelation there were sometime divers Opinions 40. John the Baptist did not Miracles 198. John Hus is said to have Prophecyed 57. John Knox in what respect he was called the Apostle of Scotland 217. Judas fell from his Apostleship 191. who was his Vicar 293. his Ministry was not purely Evangelical 205. he was called immediately of Christ and who are inferior to him and plead for him as Patron of their Ministry 205 206. Justification the doctrin thereof is and hath been greatly vitiate among the Papists and wherein they place it 129 149 131 132. Luther and the Protestants with good reason opposed this doctrin tho many of them ran soon into another extreme and wherein they place it and that they agree in one 131 132 136. it comes from the love of God 133 149 150. to justifie signifies to make really just not to repute just which many Protestants are forc'd also to acknowledg 135 136 141 142 to 147. the revelation of Christ formed in the heart is the formal cause of justification not works to speak properly which are only an effect and so also many Protestants have said 128 130 131 132 134 135 141 146 147 148 149. We are justified in works and how 128 135 136 149 to 160. this is so far from being a Popish doctrin that Bellarmin and others oppos'd it 129 135 156 157. K Kingdom of God 256 327 334. Knowledg the height of man's happiness is plac'd in the true knowledg of God 1. error in the entrance of this knowledg is dangerous 1 2 superstition Idolatry and thence Atheism hath proceeded from the false and feigned Opinions concerning God and the knowledg of him 3. the uncertain knowledg of God is divers waies attained but the true and certain only by the inward and immediate revelation of the Holy Spirit 3 4 5. it hath been brought out of use and by what devices 8 9. there is no knowledg of the Father but by the Son nor of the Son but by the Spirit 3 9 10 11 12. the knowledg of Christ which is not by the revelation of his Spirit in the heart is no more the knowledg of Christ than the pratling of a Parret which hath been taught a few words may be said to be the voice of a man 12 13. L Laicks 214 218 219. Laity 219 321. Lake of Bethsaida 94. Law the Law is distinguished from the Gospel 26 290. the difference thereof 26 167 168. see Gospel under the Law the people were not in any doubt who should be Priests and Ministers 188. see Minister of the Law Worship Learning what true learning is 205 206. Letter the letter killeth quickeneth not 168. Light the innate Light is explained by Cicero 125 126. Light of Nature the errors of the Socinians and Pelagians who exalt this Light are rejected 57 58 Saving Light see Redemption is Universal it is in all 83 84. it is a Spiritual and heavenly Principle 86 87. it is a Substance not an accident 88 89. it is Supernatural and Sufficient 104 107. it is the Gospel Preached in every creature 107 108. it is the Word nigh in the mouth and in the heart 109 110. it is the ingrafted Word able to save the Soul 114. testimonies of Augustin and Buchanan concerning this Light 127. it is not any part of