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

§. XXVI.

Obj. 1.If it be said, That these Children are the Children of believing Parents:

Answ.What then? They will not say that they transmit Grace to their Children. Do they not affirm, That the Children of believing Parents are guilty of original Sin, and deserve Death as well as others? How prove they that that makes up the Loss of all explicit Knowledge?

Obj. 2.If they say, Deaf People may be made sensible of the Gospel by Signs:

Answ.All the Signs cannot give them any explicit Knowledge of the History of the Death, Sufferings, and Resurrection of Christ. For what Signs can inform a deaf Man, That the Son of God took on him Man’s Nature, was born of a Virgin, and suffered under Pontius Pilate?

Obj. 3.And if they should further allege, That they are within the Bosom of the visible Church, and Partakers of the Sacraments:

Answ.All that gives no Certainty of Salvation; for, as the Protestants confess, they confer not Grace ex opere operato. And will they not acknowledge, that many are in the Bosom of the Church, who are visibly no Members of it? But if this Charity be extended towards such who are where the Gospel is preached, so that they may be judged capable of Salvation, because they are under a simple Impossibility of distinctly knowing the Means of Salvation; what Reason can be alleged why the like Charity may not be had to such, as though they can hear, yet are under a simple Impossibility of hearing, because it is not spoken unto them? A Chinese or Indian excusable for not knowing the History of the Death of Christ, &c.Is not a Man in China, or in India, as much to be excused for not knowing a Thing which he never heard of, as a deaf Man here, who cannot hear? For as the deaf Man is not to be blamed, because God hath been pleased to suffer him to lie under this Infirmity; so is the Chinese or the Indian as excusable, because God hath with-held from him the Opportunity of hearing. He that cannot hear a Thing, as being necessarily absent, and he that cannot hear it, as being naturally deaf, are to be placed in the same Category.

Answ. 2.Secondly, This manifestly appears by that Saying of Peter, Acts x. 34. Of a Truth I perceive that God is no Respecter of Persons; but in every Nation, he that feareth him, and worketh Righteousness, is accepted of him. Peter was before liable to that Mistake that the rest of the Jews were in; judging that all were unclean, except themselves, and that no Man could be saved, except they were proselyted to their Religion, and circumcised. But God shewed Peter otherwise in a Vision, and taught him to call nothing common or unclean; God regarded the Prayers of Cornelius, a Stranger to the Law.and therefore, seeing that God regarded the Prayers of Cornelius, who was a Stranger to the Law, and to Jesus Christ as to the outward, yet Peter saw that God had accepted him; and he is said to fear God before he had this outward Knowledge: Therefore Peter concludes that every one in every Nation, without respect of Persons, that feareth God and worketh Righteousness, is accepted of him. So he makes the Fear of God and the working of Righteousness, and not an outward historical Knowledge, the Qualification: They then that have this, wherever they be, they are saved. Now we have already proved, that to every Man that Grace is given, whereby he may live godlily and righteously; and we see, that by this Grace Cornelius did so, and was accepted, and his Prayers came up for a Memorial before God before he had this outward Knowledge. From what Scripture did Job learn his excellent Knowledge?Also, Was not Job a perfect and upright Man, that feared God, and eschewed Evil? Who taught Job this? How knew Job Adam’s Fall? And from what Scripture learned he that excellent Knowledge he had, and that Faith, by which he knew his Redeemer lived? (For many make him as old as Moses). Was not this by an inward Grace in the Heart? Was it not that inward Grace that taught Job to eschew Evil, and to fear God? And was it not by the Workings thereof that he became a just and upright Man? How doth he reprove the Wickedness of Men, Chap. xxiv? And after he hath numbered up their Wickedness, doth he not condemn them, Ver. 13. for rebelling against this Light, for not knowing the Way thereof, nor abiding in the Paths thereof? It appears then Job believed that Men had a Light, and that because they rebelled against it, therefore they knew not its Ways, and abode not in its Paths; even as the Pharisees, who had the Scriptures, are said to err, not knowing the Scriptures. Job’s Friends; their excellent Sayings.And also Job’s Friends, though in some Things wrong; yet who taught them all those excellent Sayings and Knowledge which they had? Did not God give it them, in order to save them? or was it merely to condemn them? Who taught Elihu, That the Inspiration of the Almighty giveth Understanding; that the Spirit of God made him, and the Breath of the Almighty gave him Life? And did not the Lord accept a Sacrifice for them? And who dare say that they are damned? But further, the Apostle puts this Controversy out of Doubt; for, if we may believe his plain Assertions, he tells us, Rom. ii. That the Heathens did the Things contained in the Law. From whence I thus argue;

Arg.In every Nation he that feareth God, and worketh Righteousness, is accepted:

But many of the Heathens feared God, and wrought Righteousness:

Therefore they were accepted.

The Minor is proved from the Example of Cornelius: But I shall further prove it thus;

He that doth the Things contained in the Law, feareth God, and worketh Righteousness:

But the Heathens did the Things contained in the Law:

Therefore they feared God, and wrought Righteousness.

Can there be any Thing more clear? For if to do the Things contained in the Law, be not to fear God, and work Righteousness, then what can be said to do so, seeing the Apostle calls the Law Spiritual, Holy, Just, and Good? But this appears manifestly by another Medium, taken out of the same Chapter, Ver. 13. So that nothing can be more clear: The Words are, The Doers of the Law shall be justified. From which I thus argue, without adding any Word of my own;

Arg.The Doers of the Law shall be justified:

But the Gentiles do the Things contained in the Law:

The Gentiles justified doing the Law.All that know but a Conclusion, do easily see what follows from these express Words of the Apostle. And indeed, he through that whole Chapter labours, as if he were contending now with our Adversaries, to confirm this Doctrine, Ver. 9, 10, 11. Tribulation and Anguish upon every Soul of Man that doth Evil, to the Jew first, and also to the Gentile: For there is no Respect of Persons with God. Where the Apostle clearly homologates, or confesses to the Sentence of Peter before-mentioned; and shews that Jew and Gentile, or as he himself explains in the following Verses, both they that have an outward Law and they that have none, when they do Good shall be justified. And to put us out of all Doubt, in the very following Verses he tells, That the Doers of the Law are justified; and that the Gentiles did the Law. So that except we think he spake not what he intended, we may safely conclude, that such Gentiles were justified, and did partake of that Honour, Glory, and Peace, which comes upon every one that doth Good; even the Gentiles, that are without the Law, when they work Good; seeing with God there is no Respect of Persons. So as we see, that it is not the having the outward Knowledge that doth save, without the inward; so neither doth the Want of it, to such to whom God hath made it impossible, who have the inward, bring Condemnation. And many that have wanted the Outward, have had a Knowledge of this inwardly, by Virtue of that inward Grace and Light given to every Man, working in them, by which they forsook Iniquity, and became just and holy, as is above proved; Many wanting the History, were sensible of the Loss by Adam, and Salvation come by Christ in themselves.who, though they knew not the History of Adam’s Fall, yet were sensible in themselves of the Loss that came by it, feeling their Inclinations to sin, and the Body of Sin in them: And though they knew not the Coming of Christ, yet were sensible of that inward Power and Salvation which came by him, even before as well as since his Appearance in the Flesh. For I question whether these Men can prove, that all the Patriarchs and Fathers before Moses had a distinct Knowledge either of the one or the other, or that they knew the History of the Tree of Knowledge of Good and Evil, and of Adam’s eating the forbidden Fruit; far less that Christ should be born of a Virgin, should be crucified, and treated in the Manner he was. For it is justly to be believed, that what Moses wrote of Adam, and of the first Times, was not by Tradition, but by Revelation; How little the Jews knew Christ, mistaking the Prophets.yea, we see that not only after the Writing of Moses, but even of David and all the Prophets, who prophesied so much of Christ, how little the Jews, that were expecting and wishing for the Messiah, could thereby discern him when he came, that they crucified him as a Blasphemer, not as a Messiah, by mistaking the Prophecies concerning him; for Peter saith expresly, Acts iii. 17. to the Jews, That both they and their Rulers did it through Ignorance. And Paul saith, 1 Cor. ii. 8. That had they known it, they would not have crucified the Lord of Glory. Yea, Mary herself, to whom the Angel had spoken, and who had laid up all the miraculous Things accompanying his Birth in her Heart, she did not understand how, when he disputed with the Doctors in the Temple, that he was about his Father’s Business. And the Apostles that had believed him, conversed daily with him, and saw his Miracles, could not understand, neither believe those Things which related to his Death, Sufferings, and Resurrection, but were in a certain Respect stumbled at them.