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

The first are, Such as Abraham’s bowing himself to the Children of Heth, and Lot to the two Angels, &c.

But the Practice of these Patriarchs, related as Matter of Fact, is not to be a Rule to Christians now; neither are we to imitate them in every Practice, which has not a particular Reproof added to it: For we find not Abraham reproved for taking Hagar, &c. And indeed to say all Things were lawful for us which they practised, would produce great Inconveniences obvious enough to all. The Custom of the Nations no Rule to Christians.And as to the Customs of the Nations, it is a very ill Argument for a Christian’s Practice: We should have a better Rule to walk by than the Custom of the Gentiles; the Apostles desire us not to be [158]conformed to this World, &c. We see how little they have to say for themselves in this Matter. Let it be observed then, Whether our Reasons for laying aside these Things be not considerable and weighty enough to uphold us in so doing.

[158] Rom. 12. 2.

First, We say, That God, who is the Creator of Man, and he to whom he oweth the Dedication both of Soul and Body, is over all to be worshipped and adored, and that not only by the Spirit, but also with the Prostration of Body. Now, Kneeling, Bowing, and Uncovering of the Head, is the alone outward Signification of our Adoration towards God, and therefore it is not lawful to give it unto Man. Bowing is adoring, and is only due to God.He that kneeleth, or prostrates himself to Man, what doth he more to God? He that boweth, and uncovereth his Head to the Creature, what hath he reserved to the Creator? Now the Apostle shews us, That the Uncovering of the Head is that which God requires of us in our worshipping of him, 1 Cor. xi. 14. But if we make our Address to Men in the same Manner, where lieth the Difference? Not in the outward Signification, but merely in the Intention; which opens a Door for the Popish Veneration of Images, which hereby is necessarily excluded.

Secondly, Men being alike by Creation (though their being stated under their several Relations requires from them mutual Services according to those respective Relations) owe not Worship one to another, but all equally are to return it to God: Because it is to him, and his Name alone, that every Knee must bow, and before whose Throne the four-and-twenty Elders prostrate themselves. Therefore for Men to take this one from another, is to rob God of his Glory: Since all the Duties of Relations may be performed one to another without these Kind of Bowings, which therefore are no essential Part of our Duty to Man, but to God. All Men, by an inward instinct, in all Nations have been led to prostrate and bow themselves to God. And it is plain that this Bowing to Men took Place from a slavish Fear possessing some, which led them to set up others as Gods; when also an ambitious proud Spirit got up in those others, to usurp the Place of God over their Brethren.

Thirdly, We see that Peter refused it from Cornelius, saying, He was a Man. Are then the Popes more, or more excellent than Peter, who suffer Men daily to fall down at their Feet, and kiss them? Peter and the Angel refused Bowing.This Reproof of Peter to Cornelius doth abundantly shew, that such Manners were not to be admitted among Christians. Yea, we see, that the Angel twice refused this Kind of Bowing from John, Rev. xix. 10. and xxii. 9. for this Reason, Because I am thy Fellow-servant, and of thy Brethren; abundantly intimating that it is not lawful for Fellow-servants thus to prostrate themselves one to another: And in this Respect all Men are Fellow-servants.

Object.If it be said, John intended here a Religious Worship, and not a Civil;

Answ.I answer, This is to say, not to prove: Neither can we suppose John, at that Time of the Day, so ill-instructed as not to know it was unlawful to worship Angels; only it should seem, because of those great and mysterious Things revealed to him by that Angel, he was willing to signify some more than ordinary Testimony of Respect, for which he was reproved. These Things being thus considered, it is remitted to the Judgment of such as are desirous to be found Christians indeed, whether we are worthy of Blame for waving it to Men. Let those then that will blame us consider whether they might not as well accuse Mordecai of Incivility, who was no less singular than we in this Matter. To forbear Bowing to Men is no Incivility, nor Pride, nor Rudeness.And forasmuch as they accuse us herein of Rudeness and Pride, though the Testimony of our Consciences in the Sight of God be a sufficient Guard against such Calumnies, yet there are of us known to be Men of such Education, as forbear not these Things for want of that they call good Breeding; and we should be very void of Reason, to purchase that Pride at so dear a Rate, as many have done the Exercise of their Conscience in this Matter; many of us having been sorely beaten and buffeted, yea, and several Months imprisoned, for no other Reason but because we could not so satisfy the proud unreasonable Humours of proud Men, as to uncover our Heads, and bow our Bodies. Nor doth our innocent Practice, in standing still, though upright, not putting off our Hats, any more than our Shoes, the one being the Covering of our Heads, as well as the other of our Feet, shew so much Rudeness, as their beating and knocking us, &c. because we cannot Bow to them, contrary to our Consciences: Which certainly shews less Meekness and Humility upon their Part, than it doth of Rudeness or Pride upon ours. Now suppose it were our Weakness, and we really under a Mistake in this Thing, since it is not alleged to be the Breach of any Christian Precept, are we not to be indulged, as the Apostle commanded should be done to such as scrupled to eat Flesh? And doth not persecuting and reviling us upon this Account shew them to be more like unto proud Haman, than the Disciples or Followers of the meek, self-denying Jesus? And this I can say boldly, in the Sight of God, from my own Experience, and that of many Thousands more, that however small or foolish this may seem, yet we behoved to choose Death rather than do it, and that for Conscience Sake: And that in its being so contrary to our natural Spirits, there are many of us, to whom the Forsaking of these Bowings and Ceremonies was as Death itself; which we could never have left, if we could have enjoyed our Peace with God in the Use of them. Though it be far from us to judge all those to whom God hath not shewn the Evil of them, under the like Hazard; yet nevertheless we doubt not but to such as would prove faithful Witnesses to Christ’s Divine Light in their Consciences, God will also shew the Evil of these Things.

§. VII.

Secondly, When Men are not content to make a true Use of the Creation, whether the Things be fine or coarse, and do not satisfy themselves with what Need and Conveniency call for, but add thereunto Things merely superfluous, such as is the Use of Ribbands and Lace, and much more of that Kind of Stuff, as painting the Face, and plaiting the Hair, which are the Fruits of the fallen, lustful, and corrupt Nature, and not of the New Creation, as all will acknowledge. And though sober Men among all Sorts will say, That it were better these Things were not, yet will they not reckon them unlawful, and therefore do admit the Use of them among their Church-members: But we do account them altogether unlawful, and unsuitable to Christians, and that for these Reasons: