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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30896	Robert Barclay's apology for the true Christian divinity vindicated from John Brown's examination and pretended confutation thereof in his book called Quakerisme the pathway to paganisme in which vindication I.B. his many gross perversions and abuses are discovered, and his furious and violent railings and revilings soberly rebuked / by R.B. Whereunto is added a Christian and friendly expostulation with Robert Macquare, touching his postscript to the said book of J.B. / written to him by Lillias Skein ...	Barclay, Robert, 1648-1690.; Skein, Lillias. An epostulatory epistle directed to Robert Macquare.	1679 (1679)	Wing B724; ESTC R25264	202,030	218

not actually doing some work looks liker the objection of a man sleeping who knows not what he saith than of one awake for by the same way it might be said that Faith is not necessary since men do no more actually believe than do good works when they are sleeping My argument deduced from Heb. 12 14. Matth. 7 21. Iohn 13 17. 1 Cor. 7 19. Revel 22 14. he sayes proves the necessity of Works unto final Salvation but not to Iustification and if it do so it doth the business unles he will say that full and perfect justification is not sufficient to Salvation My answer to their first objection he observs but replies not to the second answering what they urge from Rom. 3 20. by the deeds of the Law there shall no flesh be justified which I shew is to be understood of works don and not by the Grace of God he answers that such are no good works at all But may not a man do some of the works which even the Moral Law commands such as not to committ murder theft or adultery without the Grace of God Hath not he confessed as much of some Heathens whom he judgeth not to have had the Grace of God and will he say these works are not materially good albeit not formally with a respect to any advantage as to Salvation they receive by them And though it should be confessed that all is not always requisite to be antecedent to justification which falls-out to be antecedent to Salvation yet the question is Whether there be any thing absolutly requisit to be antecedent to salvation which is not also absolutly requisit to be antecedent to justification If not then if works be absolutly necessary or so far as they are absolutly necessary to Salvation they must also be so to justification If he say other ways then as I observed before full and perfect justification according to him must not be esteemed sufficient to Salvation Pag 322. n. 42. He comes to prove the best works even those wrought by the Spirit in the Saints to be impure which before also he had affirmed pag. 307 there he would infer we say the same of good works because I affirm that works done by man's own strength are polluted but it will not thence follow we believe Works done by the Grace of God to be such But for this impurity of good works he marks Psal. 143 2. 130 3. Iob 9 16. none of which speak one word of good works thus understood then he mentions Esai 64 6 all our righteousness is as filthy rags but silently passeth over how I shew their own Authors as Calvin and Musculus c. affirm this not to be understood of Evangelical righteousness and himself overturns what he urges from this affirming that we ought not to call the work of the Spirit of God in his People filthy rags but if they were so they might be so called and yet he overturns it further by confessing some works wrought by the Apostles were undefiled then all the works wrought by the Spirit in the Saints can not be said to be impure which is their assertion And the instance of clean water passing through an unclean pipe doth not hold which is their great probation He will not contend with what I say about the word Merit neither hath he much against my conclusion in this matter yet that he may end this chapter like himself he concludeth it with a gross lye and railing saying I affirm a man may be regenerated without the least help of the Grace of God which as I wholly abhorr so there can not be a greater falshood alledged upon me Section Ninth Wherein his Fourteenth Chapter Of PERFECTION is considered ¶ 1. I come now to his XIV Chapter Of Perfection where after he has repeated my eighth Proposition he reckons it confidence in me to accuse their answer in their larger Catechism of speaking against the power of Divine Grace which saith that man is not able by any Grace of God received in this life to keep the commands of God But in stead of justifying this assertion he saith they are not ashamed of it then he recurreth a little to his Author Hicks according to his custom and falls a railing where among other great charges he accuseth the Quakers of Reproaching Revileing Calumnies Scolding and the like also pag. 329. speaking of bridling the tongue But he of all men should have been silent in this who is such a Railer in the Superlative degree that some of his own faith who have bad enough thoughts of the Quakers have said that he not only equals them but exceeds them in railing of his Railing in this chapter the Reader may further observe pag. 332. 345-349 Here as in his former chapter to enervat the perfection asserted by me he brings forth his old and often repeated Calumny as if I asserted this perfection to proceed meerly from the Light of Nature affirming the Light pleaded for by me p. 327. to be such as never came from the Grace of God to be flesh blindness enmity to God natural sensual c. affirming that I say Man is regenerated sanctified justified though not one ray of Divine Illumination hath shined into his Soul nor one act of Grace has reached either his intellect will or affection to cause this change the like p. 331. all which is most abominably false and never either believed or asserted by me and therefore all he concludes upon this malitious assertion falls to the ground and needs no further answer Next he bestows much pains p. 328 329. to shew from the Hebrew and Greek word that perfection is sometimes understood of sincerity and integrity and Perfection in these respects he thus defines in regeneration the whole man is changed so that he is now born a new creatur sanctified wholly in mind heart spirit affections Conscience memory and body though but in a small measur or degree and again yeelding impartial obedience through the Grace of God unto all God's precepts waving none But if he will stand by what he here asserts I will desire no more albeit he falsly say in the following page that all this will not satisfie us for I would desire the next time he would reconcile this with breaking the commands daily in thought word and deed To prove this he insists in contradiction to what he said before p. 330. n. 7. and his proofs are 1. because in Christ's house there are diverse syzes and degrees of persons as babes or little children young men old men and this is not denied but the thing he should have proved is that none of those degrees can be without daily breaking God's commands His second proof is yet more rare Christians are exhorted to grow in Grace to put-off the old man which is corrupt to put-on the New Man to mortifie their members Very good but is to break the commands daily in thought word and deed the way to grow

for speaking falsly the end of Oaths is obtained and that without breaking Christ's command Thus according to his own concession since the verity may be had as wel without an oath none should be urged to take an oath But let us see what after a citation out of their Confession of faith he saith to answer Matth. 5 34. and James 5 12. which saith so expressly Swear not at all to this he saith that Christ is only interpreting the Law and not adding any thing to it and that it only relates to ordinary discourse but for proof of this he has nothing but an heap of words asserting the thing To all which till he bring some Scriptur proof there needs no answer but oppose Christ and James words Swear not at all it is not said except ye be called before a Judge let him prove this exception by Scriptur next time and therefore till he do so his affirming over and over again that Christ for bad no more than was forbidden in the Law pag. 525. is to no purpose The Law forbadidle swearing and oaths in communication but Christ's resumption shews throughout that chapter some more to be urged to any that understand plain words and will not shut their eyes That its being said Deut. 6 13. Thou shalt swear by his Name is urged as an explication or comprehensive part of Moral worship I deny and remains for him to prove or that it was more than a command to the Iews to swear by the true God that they might not swear by idols and till he prove this arguments founded upon it need no further answer As for what he addeth n 8. to prove Swearing not to be of the Devil because commanded of God and afterwards concluding that my urging against it as being of the Devil is pregnant of blasphemy because it would infer some of the ceremonial Laws of God to have their rise not from the will of God but from the work of the Devil he sheweth here more malice than strength of reason Was not the command Deut. 24 v. 1. Let him write for her a bill of divorcement a part of the ceremonial Law and yet Christ saith Matth. 19 7. that Moses did this because of the hardness of their hearts and is not hardness of heart which gave a rise to this command of the work of the Devil Let him then make the application and then answer the empty bluster he has made of blasphemy And doth not what Christ saith of this matter of Divorce Matth. 5 v. 31 32. shew Christ commanded more there than was commanded under the Law He confesseth pag. 529. that God can not be said properly to swear albeit somethings being ascribed to God makes them not unlawfull to us yet any things being ascribed to God makes it not lawfull to us when Christ commands the contrary That Christ ' saying Verily Verily is more than yea and nay I deny and it remains for him to prove it That the Apostles asseverations are Oaths he affirms in like manner but proves it not His thinking we in being willing to do as much as the Apostle did do strain at a gnat and swallow a camel is but an evidence of his railing genius as it doth of his malice in catching what follows that the question is not What Paul or Peter did but What their and our Lord for that is not said by me as believing they did swear or that their words were Oaths But the giving not granting it had been so to shew it would not prove this thing now lawfull and that Peter and Paul both had their failings though not in that himself will not deny which is enough to shew their practice in all things is not to be our rule His 531 page needeth no answer being but his own affirmations and conjecturs in stead of answers these may be considered when he proves them That Paul swore any way we deny and neither Abraham's nor Iacob's practice nor yet that of Angels will warrand us to imitat them when Christ has commanded the contrary and albeit he acknowledge the testimony of Pythagoras Socrates and Plato doth shame many Christians for their swearing yet he can not omitt here his ordinary reflexion at our Religion as Paganish He confesseth that many of the Fathers were against swearing and indeed none any ways versed in Antiquity can deny this to have been the general faith of the primitive Church Section Seventeenth Wherein his XXXI Chapter of Civil Honour and XXXII called A View of the Conclusion is considered ¶ 1. AS he enters upon this chapter of Civil Honour he accuseth me as being effronted and shameless for saying All our adversarys plead for the lawfulness of superfluity of Apparel and Plays and to make this appear the more probable he would seem to be much against these things and wisheth there were less of them But all will not do nor hide him in this matter for he will not deny the lawfulness of Laces and Ribbands the man will not offend the good Ladys to whose bountifulness they are so much obliged so as simply to deny their superfluitys And how can he since it is become a practice of some eminent Presbyterian Ministers which they have learned from their friends the Popish Priests and Iesuitish Emissarys not only to go up and down with their sword and pistols to evidence they are men of Blood and brethren in Politiks but also in their laced bands and cravats perriwigs and gilded belts to make them look like Monsieurs But if he think that I wrong any of our adversaries in this let him tell me which of them dogmatically hold it as a general principle that superfluity of Cloaths and the use of Plays in general is unlawfull whatever some particulars may do whereof I made an exception As for any their laying-aside these vanitys out of pride I do not justify it for him to insinuat that as to us is but his bare malitious assertion After that pag. 534. he has told his Reader he comes to treat of that which is peculiar to the Quakers he gives him a large list of strange Heretiks as among others Heracleonites Carpocratians Gnosimachians enough to fright ignorant folk telling that what the Devil could not effectuat by all these he thinketh now to accomplish by the miserable Quakers It seems the man must be one of the Devil's counselours that he is so wel acquainted with his purposes but I shall not covet this his preferment nor seek to imitat the language he has learned of that Court which he bestows in the following page to rage at us as rude and uncivil and such as deny to give the least signification of civil honour to Equals or Superiours which is false And then by a strange figur he will seem no less known in God's Counsel than he before would appear in the Devil 's and therefore magisterially concludes that God has given us up to the unmaning of our selvs who have

asketh me if my argument from 2 Pet. 3 9. the Lord is long-suffering to us ward not willing that any should perish but that all should come unto repentance do hold What will I do with those that out-live the day of their Visitation is the Lord willing to give them repentance I answer No and yet no overturning of my argument for in respect all had a day of visitation wherein they might have repented God may be said to be long-suffering and not to have been willing any should have perished c. But this can not be said if none ever had such a day or season as they affirm He would insinuat as if this made all to depend upon Free-Will but how frivolous this calumny is will after appear and whereas both in this and the following page he rants at an high rate as if I did fight against God's Omnipotency saying God will be God whether I will or not and that Christ must turn a petitioner and supplicat Lord Free-Will exclaiming O cursed Religion the man doth but shew his malitiousness and weakness For if God's Omnipotency because he doth whatsoever he will be urged to prove that men can not resist his will and that therefore whatsoever men do even the wickedest actions are willed by God then violence is offered to the will of the creaturs and the liberty and contingency of second causes are necessarily taken away which yet is expressly denied by the Westminst Confess chap. 3. Nor will all his distinctions far less affirmations solve this that Peter speaketh only of the Elect because he mentioneth them elsewhere unless he prove all here to be restricted is but a begging of the question ¶ 8. Pag. 210. n. 65. He quarreleth my bringing some testimonies of Antiquity agreeing with what I say which he termeth a fouling of fingers with humane writings saying himself layeth not so much weight upon the authority of men in this matter and yet afterwards he cites some as making for his purpose He may know I as little build upon the testimony of the Antients as he can for the bottoming of faith and yet to shew their agreement with us and against them is a good check to their shameless objection of Novelty considering how the same is objected to them as strongly and with no less reason by their Mother the Church of Rome whom when pinched by us they begin to run to for the ground of their Church Ministery and Maintainance That ever I said the Quakers whom he terms to be of yesterday have only found the Truth is false albeit I say they have a more clear and full discovery of it But one would think notwithstanding his pretending he lays little weight upon the Authority of Antiquity in this matter that it is not so else why doth he so often in this matter upbraid us with the heresie of Pelagius as contradicting the sense of the antient Church and their Doctors Who are those whose testimony he cals the authority of men in this matter Section Seventh Wherein his IX Chapter Of Vniversal Salvation Possible his X. Of Vniversal Grace and Light XI Of the necessity of this Light to Salvation and his XII Of the Salvation of Heathens without hearing the Gospel are considered ¶ 1. HE beginneth his 9 chapter Of Universal Salvation Possible according to his custom with railing accusing me of ignorance folly pride and pedantry but he thinks it not worth his pains to spend words to discover it yet he gives a main reason for all to wit I suppose our opinions were never known in the world before we were raised up to declare them Which being a manifest untruth and never said by me the Reader may thence judge of the grounds he has for this his Railing however he supposeth they are but old errors cloathed with new notions and which himself has sufficiently enough enervated in his former chapter of Reprobation and Vniversal Redemption which being the basis of them is by him if he may be admitted judge in his own cause already overturned And then he thinks it was impertinency to say that Quakers can by sensible experience be confirmed in their doctrin and so brings to an end his first two paragraphs His next work is to play the Commentator and to tell his Reader my meaning which to be sure is to pervert it as he doth in this chapter throughout affirming it to be my belief that every man has power and ability moral to lay hold of Salvation and that there is not requisit thereunto any new grant of Grace and Divine help to quicken the man he has a stock from his Mothers womb which is sufficient this he cals the proper and native face of my doctrine and this he puteth down as my opinion and charges me with it p. 214. And 218. he saith it further without any concurrence of Divine Grace Pag 220. he saith I conclude Man has power to believe and obey the Gospel without the Spirit of God as also the like p. 221. twice And p. 222. he saith I conclude that the wicked have power of themselvs without the Spirit of Regeneration and Grace to do what is commanded in reference to Life eternal and further p. 223 224 226. he affirmeth the like of me which is utterly false and was never believed nor asserted by me and it 's observable that in all these places where he thus charges me he doth not so much as once poynt to any one page in my Apology and not only so but not so much as from the words or writings of any other Quaker borrowed from some of his usual Authors which is his most frequent refuge And therefore the Reader may judge what he builds upon his false supposition or batters against it fals to the ground without further refutation After he has branded this brat of his own begeting p. 214. with Pelagianism Jesuitism Arminianism and Socinianism thence accusing the boldness and confidence of the Quakers and of my self in particular in terming it a new discovery of ours he endeth this page with a fit of Railing and beginneth in his next to wonder how the Heathens can be said to have a day of Visitation since nothing can be called a day of Visitation in reference to Salvation but what is in and through the preaching of the Gospel But this wonder is built upon his supposition that the preaching of the Gospel is no where but where there is an outward administration of it wherein his mistake will come hereafter to be manifested into which mistake he fals in the next page and elsewhere in this chapter where I shall pass it over untill I come to speak of it in its proper place In this page 215. he thinketh that since I affirm their doctrin makes God unjust as denying to some the means of Salvation that which I affirm may be likewise so charged because some may think God is not just in not granting to all an equally