An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

§. II.

II. The new Birth.Secondly, That we attribute it wholly to Man, as he is born again, renewed in his Mind, raised by Christ, knowing Christ alive, reigning and ruling in him, and guiding and leading him by his Spirit, and revealing in him the Law of the Spirit of Life; which not only manifests and reproves Sin, but also gives Power to come out of it.

III. Growth in Perfection.Thirdly, That by this we understand not such a Perfection as may not daily admit of a Growth, and consequently mean not as if we were to be as pure, holy, and perfect as God in his divine Attributes of Wisdom, Knowledge, and Purity; but only a Perfection proportionable and answerable to Man’s Measure, whereby we are kept from transgressing the Law of God, and enabled to answer what he requires of us; He that improved his Two Talents was nothing less acceptable than he with the five.even as he that improved his two Talents so as to make four of them, perfected his Work, and was so accepted of his Lord as to be called a good and faithful Servant, nothing less than he that made his five ten. Even as a little Gold is perfect Gold in its Kind, as well as a great Mass, and a Child hath a perfect Body as well as a Man, though it daily grow more and more. Thus Christ is said, Luke ii. 52. to have increased in Wisdom and Stature, and in Favour with God and Man; though before that Time he had never sinned, and was no Doubt perfect, in a true and proper Sense.

IV. Wiles of the Enemy.Fourthly, Though a Man may witness this for a Season, and therefore all ought to press after it; yet we do not affirm but those that have attained it in a Measure may, by the Wiles and Temptations of the Enemy, fall into Iniquity, and lose it sometimes, if they be not watchful, and do not diligently attend to that of God in the Heart. And we doubt not but many good and holy Men, who have arrived to everlasting Life, have had divers Ebbings and Flowings of this Kind; Every Sin weakens a Man in his spiritual Condition, but doth not destroy him altogether.for though every Sin weakens a Man in his spiritual Condition, yet it doth not so as to destroy him altogether, or render him uncapable of rising again.

V. Righteousness became natural.Lastly, Though I affirm, that after a Man hath arrived at such a State, in which he may be able not to sin, yet he may sin: Nevertheless, I will not affirm that a State is not attainable in this Life, in which to do Righteousness may be so natural to the regenerate Soul, that in the Stability of that Condition he cannot sin. Others may speak more certainly of this State, if they have arrived at it. With respect to myself, I speak modestly, because I ingenuously confess that I have not yet attained it; but I cannot deny that there is such a State, as it seems to be so clearly asserted by the Apostle, 1 John iii. 9. He that is born of God sinneth not, neither can he, because the Seed of God remaineth in him.

Part II.Sect. 1. The Controversy being thus stated, which will serve to obviate Objections, I shall proceed, First, to shew the Absurdity of that Doctrine that pleads for Sin for Term of Life, even in the Saints.

Sect. 2.Secondly, To prove this Doctrine of Perfection from many pregnant Testimonies of the Holy Scripture.

Sect. 3.And, Lastly, To answer the Arguments and Objections of our Opposers.