An Abstract of
Barclay's Apology (1678)
by Dan M. Jensen
1
About Barclay's
Apology
The Apology does examine thoroughly most of
what was at issue between the Quakers and the major denominations. Most denominations held that Christian
prophecy ceased about the second century.
In [George] Fox's view Quakerism was a fresh blossoming of the apostolic
church as it existed before the apostasy that lasted nearly 1400 years, and
revelation continues.
[Against the more popular "literal
interpretation" of Scripture] Quakers made at least a 200-year leap into
the future in their view of scripture and its interpretation. [Against] Luther's "scripture
alone" and Catholic "tradition alone", Barclay said that it is
the Holy Spirit to which all Christians ultimately appeal for guidance. Quakers alone based the Church's operation
and all religious concepts on the work of the Spirit. Every man everywhere, not merely
"all...men" in Christendom, was enlightened by a saving and
spiritual Light.
Barclay was pessimistic regarding what he called
'natural' man's present condition, but optimistic in respect to man's capacity
for regeneration and union with God even in this life. Justification through the righteousness of
Christ might well be the name for the Quaker version of Lutheran doctrine.
When it came to ministry, the lay-clerical dichotomy
was ignored by the Quakers. They
observed that laity and clergy are unscriptural. Quakerism also had a "specialized ministry"
which was surely unique in concept, and which began with high praise for the
ministry of illiterate men. The Quaker
position on the sacraments [is] no outward baptism and communion.
Tenderness of conscience toward all aspects of life
and all of humanity frequently gave Quakers earlier awareness of problems and
"concern" to do something about them.
[E.g. To the reassertion of aristocratic privileges, Quakers offered a
stiff-necked but non-violent resistance.]
The fury which Quaker behavior could unleash was never greater than when
the clergy tried to enforce the collection of tithes. The Quaker attack on religious institution
seemed tantamount to attacking the Bible, while [the defense] of the Quakers,
no matter how much the Bible was quoted in their support, seemed the arrogant
and blasphemous assertion of individual opinion. There was much dialogue with Barclay's
Apology, both before and after his death.
The most famous posthumous dialogue was with John Wesley, the founder of
Methodism.
Proposition 1-- The True Foundation of Knowledge
Since the height of all happiness is the true
knowledge of God (Bible Cit. John 17.3), it is primary and essential that this
foundation of knowledge be properly understood and believed.
Anyone who desires to learn an art or science first
looks for the ways which that knowledge may be obtained. As important as this is for natural and
earthly matters, how much more important it is for spiritual matters. One first proposes to know God when one's conscience
brings about a sense of one's own unworthiness.
The earnest desires that one has to be redeemed from one's present
troubles makes one tender in heart and ready to receive any impression.
If one centers oneself on certain principles then,
through respect for certain persons or one's natural disposition, one becomes
hardy, and a false peace and a certain confidence are created. How much more difficult it is to bring one to
the right way, if one has missed one's
road at the beginning of one's journey and was mistaken in the first
guideposts. The remedy is worse than the
disease. It is then harder to straighten
them out than it was while their soul remained a blank.
Actually it has served the devil's purpose better to
convince people of wrong notions of God than it is to prevent them from
acknowledging God altogether. Indeed,
atheism itself has been fostered by these ideas, intertwined [as they are] with
guesses and the uncertain judgments of people. They have fostered the idea in
many people that there is no God at all.
This and much more demonstrate how dangerous it is to be wrong in
this first step. [As] Epictetus
[says:] "Know that the main
foundation of piety is this, to have right opinions and understandings about
God."
Proposition 2 -- Inward and Unmediated Revelation
(Bible Cit. 11.27) Since the revelation of the Son is
in and by the Spirit, therefore it is only through the testimony of the Spirit
that the true knowledge of God has been, is, and can be revealed. It was by the motions of God's own Spirit
that God created; it was by the revelation of the same Spirit that God has
manifested God's self to patriarchs, prophets, and apostles.
These revelations of God by the Spirit, whether by
outward voices and appearances, dreams, or [revelation] in the heart, were
formerly the main purpose of faith.
These divine inward revelations are considered by us to be absolutely
necessary for the building up of true faith.
But this does not mean that they can, or ever do, contradict the outward
testimony of the scriptures, or sound and proper judgment.
Nevertheless, it does not follow that these divine
[inward] revelations should be subjected either to the outward testimony of the
scriptures, or human reason, as more positive or more noble rules or
touchstones. These divine revelations and
inward illuminations possess their own clarity and serve as their own evidence; they move the
well-disposed mind in the direction of assent the same way that common
principles of natural truths move the mind toward agreement.
Many Christians who are wholly unacquainted with the
motions and actions of God's Spirit upon their will consider inward and
unmediated revelation unnecessary. The
majority of Christians, even many great
doctors, ministers, teachers, and bishops of Christianity are apostatized and a
stranger to it. Even though nothing is more plainly asserted in scripture,
there is nothing that receives so little attention or is more rejected by all
kinds of Christians than unmeditated and divine revelation. Those who say they
do [follow it are proclaimed] heretics.
In order to clarify this proposition, it is necessary
to distinguish between the certain know-ledge of God (the saving heart knowledge), and the
uncertain, intellectual knowledge. [The
later] can be obtained in many ways, but
true knowledge can be obtained only by God's Spirit shining in upon the heart,
and opening the understanding.
[The fact that] this truth [is beyond dispute] has
been acknowledged by some of the finest and most famous Christians of all ages.
(Names underlined in bold by summarizer.)
Augustine: But only He
that created and redeemed and called you . . . must speak to you within else
vain is all our noise and words.
Clement of Alexandria
Tertullian: . . . the Lord
sent the Paraclete [Spirit] since human
mediocrity was unable to take in all things at once, [so that
its] discipline should . . . be directed and ordained and carried
on to perfection . . .
Jerome: For the law is spiritual and a revelation is
needed to enable us to comprehend it.
Athanasius: . . . our Savior . . .daily: draws us to
piety, persuades
us to be virtuous, teaches immortality, excites us to desire
of
heavenly things, reveals knowledge of the Father, . . . and
shows himself to every
one.
Gregory
the Great: Unless the same Spirit
is present in the heart
of the hearer, the doctor's discourse is in vain.
Cyril
of Alexandria
Holy Spirit, in the same way that those who taste honey know
that it is sweet, because that is its characteristic quality.
Bernard: (On Psalm 84) . . . This is the three-fold
vice with which all
sorts of religious men are more or less dangerously affected,
because they do not listen diligently with the ears of the heart, to
what the Spirit of truth,
who flatters no one, says inwardly.
Martin
Luther: No man can rightly know God, or understand
the
word of God, unless he receives it immediately from the Holy
Spirit, . . . and unless he finds it in himself by experience. . . it is
by this
experience that the Holy Spirit teaches. . . outside of this
school nothing is taught but mere talk.
Philip
Melancthon: Those who hear only
an outward and bodily
voice, hear the creature; but God is a Spirit, and is neither
. . .
known, nor heard, but by the Spirit . . . The knowledge which
produces this is the warm influence of
God's Spirit upon the
heart, & the comfort of his light shining upon their
understanding.
Dr.
John Smith: [Contemporary (17th century )writer] To seek our
divinity merely in books and writing is to seek the living
among
the dead; . . .[here] God's Truth is . . . not so much enshrined as
entombed. The best and truest knowledge of God is . . .
that
which is kindled within by a heavenly warmth in our
hearts.
There is little profit in the mere
knowledge of Christ; instead
it is because Christ gives Christ's Spirit, the Spirit that
searcheth
the deep things of God to good men.
Calvin: But they contend that it is a matter of rash
presumption . . .
to claim an undoubted knowledge of God's will. Now I would
concede the point to them only if
we took upon ourselves to
subject God's plan to
our slender understanding. . . if it is
a
dreadful sacrilege to accuse the revelation by the Spirit .
. .of
falsehood, uncertainty, or ambiguity, how do we transgress in
declaring
its certainty.
But they cry aloud that it is also
great temerity on our part
that we thus dare to glory in the Spirit of Christ. . . Even though
these men do not keep us from
calling upon God, they withdraw
the Spirit, by
whose leading we ought to have been duly called
upon . . .
These men devise a Christianity that does not
require Christ’s
Spirit . . .
perchance they will answer that they do not deny we
ought to be endowed with the Spirit; but that it is a matter
of
modesty and humility not to be sure of it. . . it is a token of the
most miserable blindness to charge with arrogance Christians
who dare to glory in the . . . Holy Spirit. .
. they declare by their
own example how . . . "My [Christ's] Spirit was unknown to
the
world. Christ is recognized only by
those among whom Christ
abides."
Christianity has become an art, acquired by human
knowledge Men have assumed the name of Christian [and] even masters of
Christianity by certain artificial tricks, even though they are strangers to
the spirit and life of Jesus. They ought
not to be considered Christians. On the
other hand, there are those who are ignorant of learned Christianity, but who
have been brought to salvation by the unmediated revelation of God. It is not, however a question of what may be
profitable or helpful, but what is absolutely necessary. Where true inward knowledge of God exists
through God's Spirit, everything essential is there.
The words of scripture make it very plain that there
is no knowledge of the Father except by the Son. [Bible Cit. Mat 11.27; John
14.6] For the infinite and most wise God
who is the foundation, root, and spring of all our actions, has wrought all
things by God's eternal Word and Son [Bible Cits. John 1.1-4; Eph. 3.9; Col.
There are many clear scriptural statements that the
saving, certain, and necessary knowledge of God can only be acquired by the
Spirit [Bible Cits. Rev. 3.20; Gal.1.16; Mat. 28.20; I Cor. 2.9-12]. Since the
revelation of Jesus Christ, and the true and saving knowledge of Christ are
spiritual, therefore they can
be
known and discerned only by the Spirit of God.
Thus it is insinuated that even though the things of the gospel are
true, they are as lies if they are not uttered in and by that principle in such
matters.
It is by the Spirit that God has always revealed God's
self to God's children [Bible Cit. Gen. 1.2]
God has spoken to God's children in no other way. Furthermore, none was excluded from the
unmediated fellowship who earnestly sought after it and waited for it. [Bible Cit. Num. 11. 25-29; Neh 9.20, 30; Ps.
51.11; Ps. 139.7; Isa. 48.16].
It is these revelations which were the main purpose of
faith in ancient times [Bible Cit. Heb.
11.1]. The object of this faith is to
obtain the promise, word, or testimony of God, as it is spoken in the mind. In the case of Noah, the only thing on which
he could base his faith was what God had said to him. Yet, his faith in God contradicted the whole
world and saved him.
The source of Abraham's faith was nothing other than
inward and unmediated revelation. God
sometimes made God's self known by external voices or appearances. What made them give credence to these
visions? Nothing else but the secret
testimony of God's Spirit in their hearts, assuring them that these voices,
dreams, and vision were of and from God. It is the secret persuasion of God's Spirit in
the heart that must be recognized as the principal origin of their faith. Many
passages of holy scriptures do not say how God's word was delivered or
received. There is no reason to conclude
that this was done by an outward voice speaking to a bodily ear, rather than an
inward voice speaking to the ear of the soul.
Not only was direct revelation the essential purpose
of faith in ancient times, but it continues to be so today. The purpose of faith is the same in all ages,
although the way in which it has been administered or applied has varied. If the faith of the ancients did not agree in
substance with that of today, it would have been incongruous to have
illustrated faith by the example of the ancients. Nor do we believe that because Christ
appeared in the past, we cannot also know Christ to be present with us by the
Spirit.
Those who currently deny this proposition grant that
God is to be known by God's Spirit, but they deny that revelation is unmediated
or inward. They find it instead in and through the scriptures. What is to be proved here is that Christians
are now to be led inwardly and unmediatedly by the Spirit of God in the same
manner as the saints of old.
First, there is the promise of Christ [Bible Cits.
John 14.16-17, 26; 16.12-13]. Christians
are to be led by the Spirit in the same manner as the early Christians; second,
this Spirit dwells with you, and in you; third is "he will teach you
everything, and will call to mind all that I have told you." This Spirit, a manifestation of which is
given to every man, cannot be scripture, for there are a hundred instances
where it would be absurd to substitute that word. To state that this Spirit is inward, needs no
interpretation or commentary. This
indwelling of the Spirit is asserted in the scripture as clearly as anything
can be [Bible Cits. Rom.
Those who acknowledge themselves ignorant and a
stranger to the inward existence of the Spirit of Christ, no matter how much
they may be skilled in the holy scriptures, they are not yet a Christian, [and
have] not even embraced the Christian religion.
Take away the Spirit and Christianity is no more Christianity than a
corpse is a man. Without the Spirit, the
Christian faith could no more subsist than this planet could continue to exist
without the sun.
All true Christians in all ages have attributed their
strength and life to the Spirit [Bible Cits. John 6.63; Acts 2.4; 6.10; Rom.
8.1, 4, 9, 10, 13, 15, 16, 26]. It is by this Spirit that wisdom and knowledge,
and faith, and miracles, and tongues, and prophecies are obtained. It is by this Spirit that we are all baptized
into the one body. Those who maintain
that the indwelling and leading of Christ's spirit has ceased must also suppose
that Christianity has ceased, since it cannot subsist without Christ.
Since Christ has provided such a good instructor, why
is it necessary to lean on the traditions and declaration with which so many
Christians have burdened themselves?
From Christ's words, it follows that Christians will always be led
inwardly and unmediatedly by the Spirit of God dwelling in them, and that this
is a perpetual ordinance both to the Church in all ages and to every individual
member. Every true Christian is
partially redeemed from the carnal mind and is the temple of the Holy Spirit,
therefore the Spirit of God dwells and abides in every true Christian.
Since the Spirit of God dwells in every true
Christian, the Spirit of God leads, instructs and teaches every true Christian
whatever they need to know. There are
some who hold that the Spirit enlightens their understanding of the truth to be
found in the scriptures. They deny that
the Spirit ever presents these truths directly to the mind, but insist that The
Spirit operates in a way of which the individual is unaware.
The Spirit is not limited to enlightening our
understanding [through scripture]. There
are many truths which are not to be found in scripture even though their
knowledge is badly needed. And anything
which will teach me all things, and is given to me for that purpose,
undoubtedly presents to my mind the things that it teaches. The limitless nature and promise of the New
Covenant is that the Spirit of God is upon them and that the words of God will
be put in their mouths.
This was to be a direct experience. No mention was
made of any medium. The righteous man is
taught by the Spirit—directly objectively, and continually [Bible Cits.
Jer31.33; Heb. 10.11] This is what
distinguishes the gospel from the law.
Previously the law was outward, written on stone tablets, but now it is
inward, written in the heart. Aquinas
resolves that the new law, or gospel, is an implanted law written on the tablet
of the heart.
[Some] acknowledge that under the law many conversed
directly with God, but claim that now it has ceased. Accordingly, we are in a much worse condition;
we must guess and divine from scripture, even though it is difficult to find
two who will agree on the meaning of a single verse. But Jesus Christ has promised us better
things, even though many are unwise enough not to believe Christ. All of us, at all times, have access to
Christ as often as we draw near to Christ with pure hearts. The inward anointing which teaches all things
is the most positive bulwark there is against anyone who would mislead them. Anyone
who has it requires no human teacher.
The most common objection, that these revelations are
not reliable, represents a failure to distinguish between the divine and human
aspect of revelation. Merely because
some pretend to be led by the Spirit into things that are not good, it does not
follow that the guidance of the Spirit is uncertain or should not be
followed. Mistakes result from human
defects, weaknesses, or wickedness and not from any defect in the Holy Spirit. Divine, inward revelations do not and cannot
contradict the testimony of scripture, nor are they contrary to sound
reason. It is unjustifiable to say that
because seductive spirits crept into the ancient church it is not good, or it
is unreliable to follow the anointing which taught all things and which is
truth and no lie.
[Barclay points out the disputes between the Roman and
Greek church, and between the Lutherans and the Calvinists, all based on the
same scripture] Is this any
justification for saying that scripture is not a good or a positive rule of
faith? Don't nearly all controversies
come about because both parties feel that they are following correct
reasoning? Heretics have been burnt and
blood has been shed by those who said that reason persuaded them, tradition
allowed them, or the scriptures commanded them to do so. It is a poor argument indeed to despise and
reject any principle because some who have pretended to be led by it have
committed evil.
It has been well said that the Spirit cannot
contradict either the testimony of scripture or correct reasoning; it does not
follow that these divine revelations must be subjected either to the outward
testimony of scripture or correct reasoning.
They are evident by themselves and irresistibly gain assent by their own
obviousness and clarity. It is
inappropriate to think that the Spirit of God is less self-evident in the mind
of humans than natural principles [Bible Cit. I John 4.13; 5.6].
Whenever Christians of any kind give the ultimate
reason that any principle is accepted as the rule of faith and considered
worthy of belief, they turn to the Spirit.
The Roman Catholics emphasize the judgment of the church and tradition;
the Protestants consider the scriptures the foundation and rule of their
faith. [Both assert that] the Spirit is
both the primary and final rule of faith.
It is strange that some consider the Spirit the foundation of their
faith, and on the other hand they consider it too dangerous and uncertain to
follow. In doing so, they shut
themselves out of the holy fellowship with God.
It is not because
the experience of the Spirit has ceased to be the privilege of every Christian,
but because Christians now are more so by name than by nature.
By forsaking iniquity you first become acquainted with
the heavenly voice in your heart. The
new person will be raised in a spiritual birth and will feel, see, taste,
handle, and smell things of the Spirit.
Until then, the knowledge of things spiritual is merely a historical
faith. The most intelligent natural
human cannot understand the mysteries of God's kingdom as well as the least
child who tastes them inwardly and objectively by the Spirit. Wait then for the small revelation of the
pure light and the question "How do you know you are actuated by the
Spirit of God?" will appear no less ridiculous than asking one how they
know that the sun shines at noonday.
Proposition 3 -- The Scriptures
From the revelations of the Spirit of God to the
faithful have come the scriptures of truth containing: a faithful historical
account of God's people; a prophetic account of things already past and others
yet to come; a full and adequate account of all of the chief principles of
Christ, spoken or written by God's Spirit to certain churches and their
pastors.
Because the scriptures are only a declaration of the
source, and not the source itself, they are not to be considered the principal
foundation of all truth and knowledge; not even as the adequate primary rule of
all faith and practice. They are and may
be regarded as a secondary rule subordinate to the Spirit. We are receptive to
the scriptures because of the Spirit; the Spirit is the primary and principal
rule of faith.
We consider the scriptures undoubtedly the finest
writings in the world. We agree with the
Protestants that the scriptures' authority does not depend on approval by any
church. But we cannot derive authority
from the virtue and power that is in the writings themselves, [but] from the
Spirit from which they came. It is the
Spirit of God which must give us the belief in the scriptures which will
satisfy our consciences, as some Protestant theologians admit. [Calvin, the first public confession of the
French churches, the confession of faith of the Holland churches are cited as
examples].
The theologians at Westminster could not ignore the
testimony of the Spirit, although they have not expressed it as clearly,
distinctly, or honestly as those who preceded them. It is necessary to seek the certitude of the
scriptures in the Spirit, and nowhere else.
Infinite arguments and endless contentions of those who seek their
authority elsewhere are the best proof that this is so. Christ's sheep discern Christ's voice by the
Spirit; if that privilege were taken away, we would be prey to all manner of
false teachers.
We acknowledge that the scriptures are holy writings
which possess more than earthly beauty, and are very necessary for the church
of Christ. In spite of this, we cannot
call the scriptures the principal source of all truth and knowledge. The principal source of truth must be the
Truth itself. When we trace what some
have said or written to the word of God, we can go no further, for the wisdom
of God is unsearchable. The Spirit and not
the scriptures is the foundation and the basis of truth and knowledge.
The very nature of the gospel makes it impossible for
the scriptures to be the chief and only rule of Christians. The gospel is an inward powerful thing; it
gives life, for it consists not so much in word as in virtue. It is an inward grace, not an outward law
that is to be the rule and guide for Christians. The letter of scriptures is a dead thing and
a mere declaration of good things, rather than the things themselves.
There are many things with which the individual
Christian may be concerned for which there is no particular rule in the
scriptures. For example, there is no
doubt that some are called for a particular service, and it would constitute a
considerable sin if they did not answer their call, but there is nothing in the
scriptures that will tell us which persons they are. Isn't it the testimony of the Spirit in one's
conscience that one has to assure one's self?
The general rules that are found in scripture can shed no light on
this. They give you excellent advice but
it is not very specific.
Every member has their own place in the Body of
Christ. Something which is good for
someone else to do may be sinful for me.
Surely a master with many servants would assign them particular
stations. But what rule of scripture
shows me that I should speak rather than teach? There is none at all!
On the most important point of all—whether one is
being true to one's faith and an heir to salvation—the scripture can give one
no assurance and they cannot provide any rules.
The scriptures, which urge us so earnestly to seek this assurance, do
not claim to be a sufficient rule of faith.
They ascribe everything to the Spirit.
Finally, nothing can be the only or chief rule which
does not universally reach every individual who needs it. Many who are handicapped, or even children
are excluded from the benefits of scriptures.
This would be inconsistent with both the justice and the mercy of
God. There must be some rule or means of
knowledge provided for them. [And] how many good but illiterate people belong
to the church of God. Illiteracy is
inconvenient; we can hardly consider it sinful.
[Also], most readers have to depend upon the honesty and faithfulness of
the translators.
Even those
who are skilled in the original tongues are dependent upon the honesty and
faithfulness of the transcribers, since the original copies no longer exist.
There is uncertainty, disagreement, and controversy over the Greek and Hebrew
copies of the Old Testament. All these
things and many more [cause] doubts, hesitation, and unsolvable
difficulties. We conclude that Jesus
Christ did not leave [us] dependent upon anything which included so many
uncertainties. Jesus gave [us] his
Spirit as their principal guide.
The clarity
of the Spirit is in contrast to the difficulties which occur in connection with
the scriptures. Some of my friends, who
cannot even read their own language, when pressed by certain citations, have
boldly asserted that God never said so, that [the citations] disagreed with the
manifestation of the truth in their own hearts.
I seriously examined these passages [and] found that they contained
errors and corruptions by the translators.
I [do not] intend to render the scriptures completely uncertain or
useless. We only plead for the Spirit to
receive the place which the scriptures assign to it.
Although
God leads us chiefly by God's Spirit, sometimes God conveys God's comfort by a
word written or spoken at an opportune time.
God teaches God's people; nothing is made more clear than the fact that
under the new covenant no human teacher is needed. Teachers, pastors, and the scriptures are
primarily for the development of greater maturity in the faith of those who
believe. But human teachers are by no
means to have preference over the [direct] teaching of God under the new
covenant.
In the
scriptures God has deemed it proper to give us a looking glass in which we can
see the conditions and experiences of ancient believers. There we find that our experience is
analogous to theirs. The Scriptures find
a respondent spark in us, and we discern the stamp of God's Spirit. We know
this from the inward acquaintance we have with the same Spirit in our
hearts. Only the spiritual person can
make proper use of the scripture, not the natural man. It is by the labor of scholars who intermix
heathenish stuff [with scripture] that the scriptures are rendered so
meaningless for the average person.
We have
already demonstrated how useful the scripture are to the Church of God when
they are administered by the Holy Spirit. Since they are written by the dictates of the
Holy Spirit and the errors are not bad enough to obscure the essentials of the
Christian faith, we consider them the only proper judge of controversies. We never claim the Spirit's leading as a
cover for anything that is evil. The
motions of the Spirit can never contradict one another, although they sometimes
appear to so.
Our
adversaries today exalt the scriptures and look upon them as the only and
principal rule and way of life. The cause of this people's ignorance and
unbelief is not their lack of respect for the scriptures, [but that] they
refuse to come to the Spirit of which the scriptures testify.
[Bible Cit. Acts 17.11] The Jews of Berea were commended for
searching the scriptures. What they were
searching for was to determine whether the birth, life, works, and sufferings
of Christ fulfilled the prophecies. They
received the message first with great eagerness, and then searched the
scriptures; it was the fact that they first hearkened to the word abiding in
them which opened their understanding.
And what of
the Gentiles? God directed them to something of God in themselves so that they
might seek him there. God did not
proceed to proselytize them first to the Jewish faith with its law and
prophets; God took a shorter route. There is a universal rule for the Jews and
Gentiles. Secondary rules may vary
according to the purpose and the people for whom they are intended.
The greatest objection is that those ruled by
the Spirit may add new scriptures with equal authority to the old. We firmly believe that there is no other
doctrine or gospel to be preached other than that which was delivered by the
apostles. We distinguish between a
revelation of a new gospel and new doctrines, and new insight into the
established gospel doctrines. We utterly
deny the former, but we plead for the latter.
However, I see no need for believing that the scriptures are a filled
canon. It cannot be proved by scripture
that precisely so many books constitute the canon. Therefore it is not a necessary article of
faith.
If it
should please God to deliver to any of the books lost [over] time which are
mentioned in the scripture, I do not see any reason why they should not be
placed with the rest of the scriptures.
What displeases me is to affirm first that the scriptures are the only
and principal rule of faith, and then make an article of faith of a matter on
which the scriptures can shed no light.
[Barclay
casts serious doubts on the Protestants proving by scripture the authenticity
of the Epistle of James. He finds the
argument "because it doesn't contradict the rest" to be a very weak
one.] It is unavoidable to say either
that we know it is authentic by the same Spirit from which it was written, or
else to step back to Rome, tradition, and the infallible Church.
[Bible Cit. Rev. 22.13; Prov. 30.6; Deut.
4.2]. Even if we extend the prohibition
found in Revelation to other matters than the particular prophecy which is
found in that book, it can only be applied to a new gospel or to new doctrines
or to the mixing of human words with the divine. It would not apply to new insights into old
truths, as we have said before.
Proposition 4-- The Condition of Man in the Fall
All of humankind are in a fallen, demoralized, and
deadened state. They are deprived of
sensing or feeling the inward testimony or seed of God. They are subject instead to the seed of the
serpent, sown in human hearts while they remain in this natural and corrupted
state. Even one's thoughts of God and
spiritual matters are unprofitable to oneself and others until one has been
disjoined from this evil seed and has been united to the Divine light.
We reject
the errors of Roman Catholics and of most Protestants who maintain that the
true grace of God is not necessary for one to be a true minister of the
gospel. However we do not impute the
evil seed to infants until they have actually been joined to it by their own
transgressions. [Bible Cit.: Eph. 2.3-5].
There are
those who exalt natural light, or the natural capability of humans, to such an
extent that they consider humans capable by their own will of following good
and making real progress towards heaven.
As to the condition of humans since the fall, everyone agrees that they
have suffered great losses, [both in] material things, and in the true
fellowship and communion they had with God.
We may safely ascribe a mystical significance to the paradise it
describes and consider it to be really the spiritual communion and fellowship
with God.
Thus, even
though we do not subscribe to the idea that all are guilty because of Adam's
guilt, neither do we claim any natural good for all. How can humans inherit any good from Adam
when Adam had no good to pass on to us? Whatever any real good any human does
proceeds not from the natural human, but from the seed of God in them [Bible
Cit. Gen. 6.5; 8.21; Jer. 17.9; Rom. 3.10-18] This excludes the possibility of
any good as a result of any human's natural thought. Paul shows how lost and useless they are, and
is clearly speaking of humankind in general.
The natural
human is incapable of receiving the things of God. Paul says that the thoughts of God are
comprehended by the Spirit of God, not rationally discerned. He [also] declares that animal property and
rational quality are part of a human's natural state and that "the
spiritual human judges all things."
This cannot be [said] about anyone merely because they are rational, for
some of the greatest reasoners were often enemies to the kingdom of God
Children
are not evil by imputation, but only when they have actually transgressed [Bible Cit. Eph. 2.1]. The reasons given for being "children of
wrath" are following and obeying; not anything which does not involve
action. It is strange that anyone can
entertain such an absurd opinion [i.e. that children are evil by reason of
Adam's transgression] which is so cruel and so contrary to the nature of God's
mercy. Most Protestants who hold this
view think that salvation [is] guaranteed for them and their children; they have no compunction about sending all
others to hell. Roman Catholics are a
little more merciful; unbaptized children are sent to a certain limbo. No such views are authorized in the scriptures.
Propositions 5 and 6--
The Universal Redemption by Christ, and also the Saving and Spiritual
Light by Which Every One is Enlightened.
5: God's only Son is the real light which
enlightens every one (John 1.9). And makes everything visible; and teaches all
temperance, righteousness, and godliness; and enlightens the hearts of all to
prepare them for salvation. It is this which reproves the sin of every
individual and if it were not resisted would effect the salvation of all. This
light is no less universal than the seed of sin.
6: In this hypothesis, all of the objections to
the universaltiy of Christ's saving death are easily resolved. Just as many of the ancient philosophers may
have been saved, so may some of those today in the remote parts of the world
where the knowledge of the historical Jesus is lacking, be made partakers of
the divine mystery. There is an
evangelical and saving light in everyone, and the love and mercy of God toward humankind were
universal. Christ has tasted death for
everyone of every kind.
We
willingly admit that [historical] knowledge is very beneficial and inspiring,
but not absolutely necessary for those from whom God has withheld it. If they allow God's seed to enlighten their
hearts, they may become partakers of it.
In this light, available to all, communion is enjoyed with the Father
and with the Son. [The] wicked can, by
inward and hidden touches [be] turned from evil to good.
It is false
and erroneous to teach denial of the fact that Christ died for all, and yet
require outward knowledge of this fact as a prerequisite to salvation. Those who assert this have not taken full
account of the scriptures in which our doctrine is very well supported and
clearly explained.
Having
considered the human's fallen, corrupted and demoralized condition, it is only
fitting to ask how one may be freed from this depraved condition. We share this cause in common with others who
have rejected the blasphemous doctrine of predestination whereby God has
consigned most of humankind to eternal damnation without consideration of
disobedience or sin.
The
doctrine of predestination is a novelty, for no mention was made of it for the
first 400 years after Christ, [after which] it is to be found in the later
writings of Augustine, when he was eager to refute the Pelagius. The doctrine was developed by the [Dominican]
monks and was later taken up by John Calvin.
We could overlook the silence of the early Church Fathers if it had any
basis in the words of Christ, and were it not a great injustice to God, to
Jesus Christ, to the gospel, and to all humankind.
It is
grossly unfair to God, because it makes God the author of sin, and of all
things this is most contrary to God's nature.
Yet some of its most eminent advocates have expressed this consequence
so clearly that they leave no doubt.
[Calvin is apparently quoted by Barclay, although the original editor
implies that it is an accurate paraphrase from several parts of Institutes. Also quoted are: Theodore Beza; Jerome
Zanchius; Paraeus; Peter Martyr (?); Ulrich Zwingli; Piscator (Fisher the
Jesuit?)] These quotations not only make God the author of sin, but more unjust
than the most unjust of humans, because it makes God delight in the death of
sinners.
It is
grossly unfair to Christ our Mediator and to the efficacy and excellence of
Christ's gospel. It renders Christ's
mediation ineffectual, as if Christ had not removed the wrath of God or
purchased the love of God for all humankind.
It makes a mockery and a delusion of the preaching of the gospel if any
of those to whom it is preached are excluded by an irrevocable decree from
deriving any benefit from it. It makes
preaching and repentance useless and all gospel promises and threats
irrelevant. It distorts the coming of
Christ and Christ's sacrifice into a testimony of God's wrath to the
world. According to this doctrine which
condemns the major part of the world, God never loved the world, but hated it
greatly in God's Son to be crucified in it.
It is
highly unfair to humankind, for it puts human beings in a far worse condition
than the devils in hell. By this
doctrine not only are all means of salvation withheld, but is impossible to
attain it. Their consciences smite the
unenlightened enough to convince them of their sin, but there is no way they
can be helped to salvation. Their
condemnation is made greater and their torments are made more violent and
intolerable. This [illustration of the
erroneous conclusions drawn by predestination] ought to dispose of this false
doctrine.
The
doctrine of universal redemption is [what] makes Christ's preaching truly the
gospel. If these tidings had just been
for a few it would have been more appropriate to consider them bad news of
great sorrow to most people. Through Jesus
Christ, those who repent may reach common salvation. It would be inconsistent with the mercy and
justice of God for God to bid anyone to repent and believe in God if it were
impossible for one to do so.
There isn't
a single passage of scripture which states that Christ did not die for all;
there are many passages which say that Christ did [Bible Cit.: I Tim 2.1,3-6; Heb. 2.9; John
3.17; II Pet. 3.9; Ezek. 33.11]. The scriptures
are filled with earnest invitations [Bible Cit.: I John 2.1-2;] Psalm 17.14; Isa. 13.11;
Mat. 18.7; John 7.7; 8.26; 12.19; 14.17; 15.18-19; 17.14; 18.20; I Cor. 1.21; 2.12; 6.2; Gal. 6.14;
Jas. 1.27; II Pet. 2.20; I John 2.15; 3.1; 4.4-5. The early church fathers begged the pagans to
partake of the benefits of Christ, showing them a door opened for them all to
be saved through Jesus Christ [Prosper of Aquitaine and St. John Chrysostom
quoted].
A new
interpretation of the gospel has been developed by which all the scruples,
doubts, hesitation and objections that have been mentioned are easily and
clearly answered and the justice and mercy of God are exhibited, established,
and confirmed. First, God has
given a certain day or time of visitation to everyone of whatever country, or
place, during [which] it is possible for them to be saved, and to partake of
the fruit of Christ's death.
The day of
visitation is not the entire lifetime of a person. For some it may be the very hour of death; it
may come early in life or later, as God's wisdom sees fit. God gave Cain a
warning, in time for God to accept his remission if he acted as God wanted him
to. This was his day of visitation [Bible Cit.Gen. 4.6-7]. God offered this day
visitation even to the ancient world. Thus, we see that it is not the outward
knowledge that saves, but the inward.
Those who were aware of their inclination toward sin and also of the
inward power and salvation which come from Christ were saved whether it was
before or after Christ's appearance [Barclay cites the patriarchs, Moses,
David, and the prophets as people who worked mainly or completely from
revelation] By mistaking the prophecies
concerning Christ, the Pharisees were able to crucify Christ as a blasphemer
rather than receive Christ as the Messiah.
[Bible Cit.
Acts 10. 34-35] Peter saw that God
accepted Cornelius, that he feared God before he heard the gospel, and from
that Peter concluded that God is impartial and that everyone in every nation
who fears God and lives righteously is accepted by God. Job was also a righteous man who feared God
and eschewed evil. Who taught him to do
this [before scripture was avail-able to him]?
Job must have believed that men did have a light and that because they
rebelled against it they did not know its ways or abide in its paths. Paul says very plainly in Rom. 2.14 that some
Gentiles who do not have the law "do by nature what the law
requires." Everyone then, who is
justified can partake of the honor, glory, and peace which everyone who does
good receives.
It is by
this inward gift, grace, and light, that those who have the gospel preached to
them, have Jesus brought forth in them and receive the saving and sanctified
use of all external aids and advantages.
It is also by this light that everyone may be saved. It is for these reasons we cannot stop proclaiming
the day of the Lord that has risen in our hearts. We proclaim Christ so that others may come to
experience the same thing themselves.
What
remains to be proved is that some have been saved by the operation of this
light and seed who have not known the story of Christ or heard the gospel
preached [Bible Cit. Tit. 2.11].
Salvation extends even to the pagan, for Christ was
given as a light to all nations so that Christ's "salvation may reach to
the ends of the earth."
Sometimes
an objection is based on the quotation which states that there is no name under
heaven by which salvation is known, except by the name Jesus. I confess that there is no other name by
which to be saved. But salvation does
not lie in the literal knowledge of that name, but in the experience of what it
signifies. Those who merely know Jesus'
name, without any real experience of its meaning are not saved by it. Many have been cured without knowing who made
the medicine, what it was made of and how it was made. This may also be true of spiritual matters.
Some
maintain that deaf-mutes and children are without sin. But if the means of grace are extended to
handicapped persons because they are incapable of knowing the means by which
they are saved, why isn't this excuse also valid for someone in China or India
who has never heard of Jesus by an accident of geography rather than because of
physical infirmity?
You can see
from this how it is the inward work, rather than the outward history and
scriptural testimony, that conveys true knowledge. Pagan philosophers were aware of Adam's loss,
and the remedy for evil, even though they had never heard of him [Philosophers
Plato, Pythagoras, Plotinius, and Seneca are cited]. This was not only the judgment of the apostle
but also of the primitive Christians Justin Martyr, Clement of Alexandria, and
Augustine. The Arab Hai Eben Yokdan
affirmed "That the best and most certain knowledge of God is not that
which is attained by premises premised, and conclusions deduced; but that which
is enjoyed by the conjunction of the mind of humans with the supreme intellect,
[when] the mind is gathered into a profound stillness."
Many
outlive the day of visitation; God then causes them to be hardened for their
unbelief. It is evident from Christ's lamentations over Jerusalem that the
wicked are cut off from salvation once their day of visitation has expired
[Bible Cit. Matt. 23.37]. Now that the
day has passed they cannot possibly see the things that were good for
them. It is after these very genuine
offers of mercy and salvation have been rejected that a person's heart is
hardened and not before.
Once the
day of visitation has been rejected, men and women receive the judgment of
obdurateness [Mat 13.14; Mark 4.12; Luke 8.10; John 12.40] God would have liked
them to see, but they closed their eyes, so they were justly hardened. Sometimes God causes one [such person] to
be a scourge against another [such person].
Those scripture which are abused to make it appear that God incites and
compels one to sin properly apply to such people.
Secondly, for the purposes of salvation, God has
communicated and given a measure of the light of God's own Son, a measure of
grace, a measure of the Spirit, the seed
of the kingdom to everyone. This seed,
light, or grace is a real spiritual substance which the soul of humans can feel
and be aware of. [This] measure of light
and seed is not the essence of God. God
is a most pure and uncomplicated being, devoid of all composition or division,
who can't be hurt.
We speak of
the seed or light as a spiritual, celestial, and invisible principle in which
God dwells as Father, Son, and Spirit. A divine, supernatural, light or seed is
in all in which God and Christ dwell and from which they are never separated.
Thus Christ is not in all by being united with them, nor, strictly speaking,
does Christ dwell in them in the sense of making them Christ's habitation. Christ is in all as a holy, pure seed and
light from which Christ cannot be separated.
Since this light
is the light of Jesus Christ, there is no doubt that it is a supernatural light
and that it is sufficient for salvation.
Christ is quoted as referring to Christ's self as the light. The light in which they were commanded to
believe has to be the inward spiritual light which shines in their hearts
during the day of their visitation. We affirm that Christ dwells in us, but not
without a mediator, mediated, [present and represented] in the seed. We do not in any way equate ourselves with
the Lord Jesus Christ.
With God's
assistance, it will be demonstrated by some simple, clear scriptural testimony
that God has given a measure of supernatural light and grace to everyone
sufficient for salvation [Bible Cit. John 1.4, 5, 9 ("Quaker text"),
I John 1.7]. But God also gives a
special measure of God's grace to some people so that they must be saved [The
Virgin Mary and the Apostle Paul are cited as examples]. The answer in the parable of the talents is
that he who had only two talents had acted as acceptably as the one who had
five, because he had used them for his master's profit. In the same way, an equal portion of grace is
not given to everyone. Everyone receives enough and requires no more; God does
not wish anyone to perish.
How helpful
Jesus' saving grace is can be seen from the fact that it embraces humankind's
entire duty. It leads one to renounce
godless ways and worldly desires and then to live a life of temperance, which
pertains to one's self, righteousness, which pertains to our neighbor, and
godliness, comprising the duties relating to God. Nevertheless, there are those who claim that
God's grace referred to in Titus 2.11 merely provides such things as the heat
and outward fire of the sun while others say that the "all" refers
merely to all kinds of men. Isn't it a
bit a uncharitable to claim that even though they could have been
saved-- none were?
Thirdly,
God, by this light and seed, invites, calls exhorts, and strives with everyone,
in order to save them by allowing them to share inwardly in the sufferings of
Christ. We direct all to look upon
Christ whom they have pierced, who lies slain and buried in them, that Christ
may rise and have dominion over all in their heart. Where the seed is received in the heart and
allowed to bring forth its natural and proper effect, Christ is resurrected and
takes shape as the new person which scriptures speak of. As this seed or light is received and
accepted in the heart, Christ takes form and is brought forth. To bring about this acceptance is a great
achievement.
Christ has purchased for us this holy seed
which can bring forth this rebirth in us.
It is in this tiny seed, hidden in the earthly part of a heart, that
life and salvation are enveloped. As the
inward and substantial seed in our hearts is nourished, we become capable of
tasting, smelling, seeing, and handling the things of God. Just as the seed of
sin do not make a good and holy one impious, neither does the seed of
righteousness in evil people and the possibility of being trans-formed make
them good or holy. We participate in
Christ's resurrection by becoming holy, pure, and righteous and by recovering
from our sins.
But this
light can also be resisted and rejected both by the ignorant and by those who
have outward knowledge of Christ. [As in
the story of the talents some] "hide their talent in the earth" by
burying it in the unrighteous part of their hearts. Instead of allowing it to
bring forth fruit, they choke it with the sensual cares of life, or the fear of
reproach. This light and seed witnesses against and reproves every unrighteous
action. It is hurt, wounded and slain by
such actions, and Christ is said to be crucified again and put to shame among humans.
So few know
Christ brought forth in them because they pay little attention to this light,
seed, and grace. They will not attribute
the saving power to the seed within.
Some want the cause of salvation to be reason, others a natural conscience,
and some attribute it to a residual part of God's image. It is the humbleness of the inward
manifestation which makes the wise, the rational, and the learned overlook
it.
They are
looking for something on which they could exercise their subtleness, their reason, and their learning
as well as the freedom of their own wills, so they can continue to live
comfortably with their sins. But all of
their rationalizing cannot silence it, and the most self-satisfied cannot stop
its voice from crying out and reproving them from within. We rejoice that those of us who had any wisdom
and learning have been required to lay it down in order to learn of Jesus. It
would be better to be stripped and naked, to consider learning as dross and
drug, and to become a fool for Christ's sake, in order to know Christ's
teaching in your heart. Through the
operation of the cross of Christ in our hearts we have denied our own wisdom
and forfeited our own will in many things.
For
many centuries the world has had much dry, fruitless, and barren knowledge of
Christ. It has fed on the husk and neglected
the kernel. It is this that has led some
astray and caused them to contend among themselves over outward observances and to seek Christ
in this or that external thing, such as: the bread and wine of outward
communion; scriptures or books; various societies, pilgrimages or tokens. Some take refuge in an external barren faith;
they think that all will be well if they merely believe firmly enough that
Christ died for their sins. Meanwhile in the appearance of Christ in their
hearts, Christ lies crucified and slain and is resisted and contradicted daily.
When humans
refuse to believe in it and reject it, then it ceases to be light that will
show them the way. They do retain a sense of having been unfaithful to it, and
it is a sting to their consciences. To
those who resist and refuse Christ, Christ becomes their condemnation. [In] the operation of this seed or light in
the heart, the initial step is not the work of humans, [they must see] that
they do not work against it. If one
resists or if one departs from the grace of God, one's heart can return to its
former condition.
Among other
consequences of this doctrine, the grace of God is exalted above all else [as]
the source of the whole conversion of the soul.
It does not exalt the light of nature or the freedom of the will of the
natural human. We do not consider the
divine principle as a part of human nature. It is something separate and
distinct from the human soul and from all of the soul's faculties. We can set
nothing in motion by ourselves until stimulated, elevated, and actuated by
God's Spirit.
Humans can
apprehend and know spiritual things with their brains, but that is not the
proper organ by which we know God. It cannot advance humans toward salvation,
but instead it hinders them. Their condemnation is entirely their own doing in
every respect. Indeed, the great cause
of the apostasy has been the fact that humans have tried to fathom the things
of God solely by this natural and rational principle overlooking the seed of
God that was in their heart.
The light
is further distinguished from the human's natural conscience, because
conscience may be defiled and corrupted.
But the light may never be corrupted or defiled. Conscience, on the other hand, is the faculty
by which one becomes conscious of having trespassed when one does something
contrary to what one should do. One's
conscience will still trouble one when one goes against one's belief, even if
it is erroneous. Conscience follows
judgment, rather than informing it.
Conscience is a wonderful thing when it is properly informed and
enlightened by the light of Christ, which corrects the errors of both judgment
and conscience.
It is to
the light of Christ in their consciences that we direct people and not to their
natural consciences. It is by this
light, seed, or grace that God brings about the salvation of all. This light is
not a natural faculty of human minds; the light and seed of God in the human is
uncontrollable. God moves this seed in
the heart of mankind only at particular times, to show someone their sins, and
offering them remission and salvation. Whether those who are saved have had
Christ and the gospel preached to them or whether they have never heard the
gospel, it is still by the working of Christ's grace and light in their hearts
that they are brought to salvation. This
is something which one cannot bring upon himself, no matter how great are their
pains or industry.
Nevertheless
we do not maintain that human were given reason for no purpose or use to themselves. We look upon reason as fit to order and rule
humans in the things of nature. Reason
enlightened by divine and pure light may also be useful to humans even in
spiritual things if it is kept subservient to the Spirit, and the true light is
followed and obeyed.
The divine
preacher has sounded the message in the ears and the hearts of all men. The word of Christ is powerful. It is like a two-edged sword which cuts away
iniquity and separates the precious from the vile [Bible Cit. Heb. 4.12-13]. [A] new creature results from the work of
this light and grace in the heart, from the word which is sharp and piercing
and able to save the soul. If the heart does not resist, it is warmed and
softened by the virtue and power of this word of God and takes on a heavenly
impression and a celestial image.
We
willingly state that outward knowledge is very comforting to those who are
influenced and led by the inward seed and light. [But] those who never get
beyond the mere outward knowledge of Christ will never inherit the kingdom of
heaven. We further believe that the remission of sins is only by virtue of
Christ's complete atonement and nothing else.
It is by Christ's obedience that the free gift of justification has come
to all.
Just as we
affirm that everyone is inclined toward evil because Adam partook of the
forbidden fruit, everyone is equally turned from evil toward good by the
influence of this holy and divine seed and light, even though they knew nothing
of Christ's coming in the flesh. This doctrine commends the cer-tainty of the
Christian faith to the unbeliever, since it demonstrates its own truth. They have not only been promised a certain
peace but they have also communicated it.
God is merciful to them when God reproves them for evil and encourages
them to good.
Augustine
says: What is that which shines through me and strikes my heart without injury
and I both shudder and burn? It is
Wisdom itself that shines through me, clearing my cloudiness, which again
overwhelms me in the darkness and amount of my punishment." George Buchanan says: "When God formed humans, God not only
gave humans eyes for their bodies, by which they might shun those things that
are harmful for them, God also has set before their minds, as it were, a
certain light by which humans may discern the things which are vile from things
which are honest. I truly judge it to be
divine. And of this all the books of the
holy scriptures which pertain to practice are nothing more an
explanation."
We believe
that everything that was recorded in the holy scriptures actually happened,
[and] that this doctrine agrees with the whole tenor of the gospel and the
ministry of Christ. It magnifies and
commends the merits and death Christ; salvation is near at hand. Properly speaking, the gospel is the inward
power and life which preaches the glad tidings in the hearts of all men, offering them salvation, and
attempting to redeem them from their iniquities. The duty to believe them lies with anyone to
whom it pleases God to reveal them.
[But] belief by itself would not inform anyone of what is holy, just, or
righteous. Nor would it tell me what the
will of God is, or how I should do what is acceptable to God. God has shown us what is good.
This is the
universal evangelical principle. In it
and by it the salvation of Christ is shown to every one, whether Jew or
Gentile, Scythian, or Barbarian, of whatever country or kindred. This is why God has raised faithful witnesses
and evangelists in our age to preach again Christ's everlasting gospel. It is their task to help all become aware of
the light within themselves and to know Christ in them, whether they are
divines, or infidels, or pagans.
[The Quintessential Quaker Challenge]
Many
consider us fools and madmen. But we do not ply them with academic and learned
arguments, but command them to lay aside their wisdom in the name and the power
and the authority of the Lord. We urge
them to descend from that proud realm of ethereal brain knowledge; to stop the
most eloquent of speeches, however pleasing to the ear. Then, to be silent and quiet, like one who is
waiting for the dust to settle. For then
they will be able to heed the light of Christ in their own consciences.
Proposition 7-- Justification
For those who do not resist the light, but receive it,
it becomes a holy, pure, and spiritual birth in them. It produces blessed fruits that are
acceptable to God. Jesus Christ is
formed in us by this holy birth and by it Christ does work in us. By it we are sanctified and we are justified
in the sight of God. It is not by works
produced by our own wills, or by good works themselves, but by Christ, who is
not only the gift and the giver, but the cause which produces
these effects in us, while we were still enemies.
After
discussing grace, it is appropriate to take up justification. However, if attention had really been paid to
what it is that justifies, there would have been less clamor about the varying
doctrines of justification.
"Condign merit" [divine
reward for worthy acts, supernaturally inspired, and done with grace] was
undoubtedly a very common doctrine of the Roman church, especially before
Luther. Yet Luther's opposition [to
justification by good works] had considerable grounds if we examine the effects
of this doctrine on the majority of their members. If he had not gone to the opposite extreme,
his work might have stood up better.
Catholics
do not consider justification to be in works truly and morally good, but only
in [those] the pope chooses. This first
becomes apparent in Catholic sacraments; if one merely partakes of them, one
obtains remission of sins, even though one is still a sinner at heart. For example, it does not matter [in doing
penance] that one does not have true contrition; attrition (fearing punishment)
is sufficient. It can be seen that
justification comes from without ([i.e.] from the sacrament and the authority
of the priest) and not from within ([i.e.] inward change by God's grace).
This is
even more important in the matter of indulgences (remission of sins for years
to come) [which] depends on particular prayers, relics, and churches. The pope being the great treasurer of the
magazine of Christ's merits, can dispense them under certain conditions. Mass is made a chief instrument of justification,
for in it Christ is offered daily as a sacrifice for the sins of the living and
the dead. From all this and more, it is
apparent that Catholics place their justification in the mere performance of
certain ceremonies.
Protestants
went to another extreme; they denied that good works were necessary for
justification and advocated faith alone as sufficient for remission of sins and
for justification. In this way the
Protestants have left themselves open to the Catholic charge that those who
neglect good works are enemies of holiness if they consider themselves
justified while committing great sins.
Those who
take a close look at both arguments will find that they differ more in
particulars than in general principles, since they both come to the same
conclusion. Catholics are justified in
the sacraments and [other] performances.
Inward renewal of mind or inward knowledge of Christ are not necessary. Protestants are justified in faith, not by
having righteousness infused into them,
but by having their sins pardoned.
Hence neither Catholic nor Protestant bases justification on any inward
renewing of the mind, or by virtue of any spiritual birth, or by formation of
Christ in them.
Our interpretation [of justification] has been
according to spiritual testimony and differs from that of those who oppose
it. First, No act of our own will
oblige God to justify us. Justification
arises from God's love for us. Second, Christ made peace through the blood of
Christ's cross in order to reconcile us to Christ's self. Third, Christ alone is the mediator
who has pro-cured remission of sin for us.
We need this Savior to remove the wrath of God incurred by these
offenses. Christ offers reconciliation
[and justification] to us. It cannot be
expected or obtained in any other way. Fourth,
this justification is the formation of Christ within us, from which good
works follow naturally. We bear witness
to the perfect redemption within us. The
inward birth brings forth righteousness and holiness. We become united with Christ, and by this
nearness, we come to have a sense of Christ sufferings, and to suffer with
Christ's seed.
Thus, we
consider redemption a two-fold state.
One receives the capacity to be saved from the first aspect [which is]
the acts of obedience and righteousness performed by Christ. God is reconciled unto us in Christ. Because
of Christ's death God is forbearing toward humankind. The apostle [Paul] speaks
of the extent and efficacy of Christ's death, showing that remission of past sins
is obtained by it and by faith in it.
This is [the way we get] justification.
By the second aspect [the formation of Christ within], the inward birth
which brings Jesus forth in the heart, this capacity to be saved is brought
into action; it is how justification is acted out [the formation of Christ within through Grace
is the formal or basic cause of justification].
Christ's obedience becomes ours, Christ's righteousness ours, Christ's
death and suffering ours.
We do not
exclude works from our concept of justification; but they are merely an effect,
[and not the cause of]
justification. Works which
proceed naturally from spiritual rebirth and the inward formation of Christ are
as pure and as holy as the root from which they come. They are an indispensable part of
justification. Although they are not
meritorious, and in no way obligate God, it is contrary to God's nature to deny
God's own, and God could not do anything but accept and reward them. It is contrary to the scriptural testimony to
deny this. Many have been made to feel too secure and have believed that they
could be justified without good works.
The
obedience and death of Christ procures the grace for us by whose inward working
Christ comes to be inwardly formed.
Christ actually began this work on behalf of everyone in the days of
Christ's flesh and indeed even long before that. The obedience and death of Christ are the
means by which the soul obtains remission of sins; the soul is made to conform
to Christ and hence becomes justified.
As long as anyone remains impure and unjust, justification is potential
and grace is merely offered.
Our
reconciliation and justification are perfected by seeing our error and
repenting. [Otherwise] the apostles were
sent forth to preach repentance and the remission of sin in vain if Christ
perfected redemption [with Christ's death].
Christ's being "made one with the sinfulness of humans," must
be understood as Christ's suffering for our sins so that we might partake of
the grace which Christ purchased.
The only
sound solution to this is that Christ's death obtained remission of sins for
those who receive the grace, light, and power, and will apply God's grace. None continue to be God's children and be
justified unless they patiently persist in righteousness and good
behavior. Genuine rather than imputed
[automatic] righteousness was what the apostle [Paul] meant. Any of Christ's speeches or sermons make it
clear that Christ never wanted anyone to rely on such a belief [as] imputed
righteousness; it is never found in the Bible
Justification
should be understood as meaning to be made truly righteous. Christ revealed and formed in the soul is the
way in which we are truly justified and accepted in the sight of God. It is by this inward life of Jesus that we
are saved. Justification and salvation
are synonymous so far as the source by which they are obtained is
concerned. As often as we turn to Christ
with genuine repentance, we partake of
the fullness of Christ's merits. Those
who find Christ raised and ruling in
them [as] Christ is received inwardly, have a true ground for the hope and
belief that they are justified.
"Faith
apart from works is dead." If only those who do the will of the Father
can enter the Kingdom, and if only those who who base their action on the
sayings of Christ are considered wise builders, then works are absolutely
necessary for salvation and justification.
[But] there is a great difference between the works of the law and those
of grace or of the gospel. Works of the
law are performed by a human's own will; they share a humans own imperfection
and are excluded.
The works
of the Spirit of grace in the heart, on the other hand, are wrought in
conformity to the inward and spiritual law, not in a human's will or by their
power and ability. It is the faith which
works by love that avails, and it is the new creature who results that is
absolutely necessary. For faith which
works by love cannot exist without works.
Some say
that works of any kind can not have a part in justification because nothing
which is impure can be useful. But on
the contrary, some of the works of the faithful are said to "prevail with
God," and to be "acceptable to God." Even though a human may not be perfect in
every respect, that does not prevent good and perfect works from being brought
forth in them by the Spirit of Christ.
The Spirit of God cannot be tainted, and it is the God's Spirit that is
the immediate author of the works which prevail in justification.
But,
nevertheless, the idea that a human deserves anything from God because of their
works is furthest from our thinking or beliefs.
However, we cannot deny that God does give recompense and reward God's
children for their good works out of God's own free goodwill. And let no one be so bold as to mock God and
assume that one is justified and accepted in the sight of God by virtue of
Christ's death and suffering if one remains unsanctified and unjustified in
one's own heart. Their hope will prove
to that of the hypocrite and they will perish.
Proposition
8-- Maturity
One in whom this pure and holy birth occurs in all its
fullness, finds that death and sin are crucified and removed, and the heart
becomes united and obedient to truth.
One is no longer able to obey any temptations toward evil, but is freed
from sin, and in that respect perfect.
Yet there is still room for spiritual growth, and some possibility of
sinning remains.
Those who claim that justification is an external
matter say "That it is impossible for a man, even the best of men, to be
free of sin in this life, and that none can keep the commandments perfectly. We freely acknowledge that the actions of
anyone are imperfect as long as they are their first state, unconverted and
unregengerate. This is not true of those
in whom Christ come to be formed. It is
impossible for one in their natural state, however wise or knowing he may be,
whatever conceptions or literal knowledge of Christ he may be endowed with. Perfection is attributed only to the reborn
who have been raised by Christ and renewed in their mind .
This is not
a perfection that has no room for daily growth.
It is a perfection that is proportional to one's requirements, like a
child's body is perfect although it grows more and more each day into an
adult's perfect body. Those who have
attained a measure of perfection must be diligent in their attention to that of
God in their heart. Even though one may
reach the state where he is capable of resisting sin but sins anyhow,
nevertheless a state can be attained in this life in which it becomes so
natural to act righteously that a condition of stability is achieved in which
sin is impossible.
It is
inconsistent with the wisdom of God and with his glorious power and majesty to
maintain that it is impossible for those who are faithful to be free of sin in
this life; undoubtedly God will sanctify and purify them. For God does not delight in evil, but abhors
transgression. God is light, and in a measure every sin is darkness. What greater stain could there be upon God's
wisdom than a failure to provide a way by which God's children could perfectly
serve and worship God.
It is bad
enough to ascribe such injustice to God as to have God condemn the wicked by
not providing any means for them to be good.
It is even more irrational and inconsistent to say that God does not
afford the means to please God. The
imperfection of Christians comes either from God or from themselves. If it is their own doing, it must be because
they fall short of using the power of obedience that was given them. In that case they were capable of achieving
God's will with God's aid.
Our
opponents maintain that we should seek power from God to redeem us from sin,
and yet they believe they will never receive such power. Faithful ones find that God's grace is
sufficient for them, and they know how to overcome evil by God's power and
spirit. This doctrine of the
impossibility of perfection is highly unjust to Jesus Christ. "Christ appeared, as you know, to do
away with sins, and there is no sin in Christ.
No one therefore who dwells in Christ is sinner; the sinner has not seen
him and does not know Christ." It
would be gross blasphemy to assert that Christ wants anything for his servants
except thorough purity. Certainly if
Christ's coming served it's purpose, the members of his church are not always
sinning in thought, word, and deed.
Such a
doctrine renders the work of the ministry, the preaching of the word, the
writing of scripture, and the prayers of devout men altogether useless and
ineffectual. This doctrine is also
contrary to common sense. Surely if
everyone sins daily in thought and deed and all of their righteous action are
polluted and mixed with sin, then everyone is more unrighteous than
righteous. Since it is a maxim naturally
engraved in every one's heart that no one is bound to do anything impossible,
it must be possible for us to follow Christ's commands.
Even more
to the point is the fact that the achievement of perfection is the purpose for
which we receive the gospel. Perfection
is possible where the gospel and the inward law of the Spirit are received and
known. If one pays attention to the
inward light, or the "law written on the heart," this will not only
show them their sins but how to overcome them.
Only a
notion of Christianity may be obtained under the [external] law. [Imagining a righteousness brought about
entirely by external actions has made some] imagine that it is possible to be
acceptable to God even though they consider it impossible to ever obey Christ
commands. Thus finding themselves
wounded, they struggle for a conformity to an external law which they can never
attain, rather than apply themselves inwardly to that which can heal.
If you wish
to know the perfection and freedom from sin that are possible for you, turn
your mind to the light of Christ and Christ's spiritual law in your heart and
allow its reproofs. Allow this judgment
in you to become victorious, and thus come to partake of the fellowship of
Christ's suffering. Then that life that
was once alive in you to this world and its love and lusts will die and a new
life will be raised. Then you will be a
Christian indeed, and not in name only as too many are. Perfection of freedom from sin is possible.
The scriptures testify that many have achieved it--some before the law (Gen.
5.22, 24; Gen. 6.9), some under the law (Job 1.8; Luke 1.6), and many more under the gospel (Eph. 2.4-6; Heb
12.23-24; Phil 3.14; Rev. 3.12; 14.1-5).
Proposition 9-- Perseverance in the Faith and the
Possibility of Falling from Grace
Even though
this gift of the inward grace of God is sufficient to bring about salvation,
yet for those who resist it, it becomes their condemnation. Moreover, those whose hearts have been partly
purified and sanctified by this grace may fall away again after they have
tasted the heavenly gift and have partaken of the Holy Spirit. It is possible to achieve such an increase
and stability in the truth in this life that total apostasy is impossible.
The doctrine of election and reprobation is built upon
a false premise. It states that the
grace necessary for salvation is not given to everyone, but only to an elect
few who cannot lose it. [They say] that
making shipwreck of faith is meant to apply only to apparent faith and not true
faith. It is equally erroneous to maintain the impossibility of falling from
grace. Equally erroneous is to deny the
possibility of achieving sufficient stability in the truth to make total and final
apostasy impossible. The truth lies somewhere in between.
It is good
for everyone to be humble and not overconfident. For diligence and watchfulness are
indispensable for all mortals as long as they breathe. The apostle Paul's supposition that he might
become a castaway was his inducement for being watchful. And yet the same apostle has no hesitation in
asserting elsewhere that he had conquered sin and the enemies of the soul by
sensing and feeling God's holy power; that he must have attained a condition
from which he knew that he would not fall away.
It is clear that such a condition can be attained because we are
exhorted to it.
God's
complete and positive assurance is ready for everyone. Once that has been given, there is no
possibility of missing what God has assured.
The scriptures abound with declarations that such assurance is
attainable in this life, for everyone, and for particular individuals. Paul
declared that he had attained that condition not only in Romans 8.38-39, but
also in II Tim. 4.7.
Both of old
and of late there have been those who have turned the grace of God into
wantonness, and have fallen from their faith and integrity. Thus we can
conclude that such falling away is possible.
We have also seen that there have been those, both of old and of late ,
who have received assurance that they would inherit eternal life. They received this assurance before they
departed, and it was the Spirit of God that testified that they were
saved. Since it none other than the
Spirit of God which gave this testimony, obviously such an estate is possible
in this life. For the Spirit who cannot
lie gave this witness.
Proposition 10 -- The Ministry
(Condensed)
It is by the strength and power of
the light or gift of God, as they are made manifest and received in the heart,
that every true minister of the gospel is ordained, prepared, and equipped for
the work of the ministry. Those who have
this authority ought to preach the gospel even though they are without human
commission or are illiterate. [Those who
do not have] the authority of the divine gift no matter how learned should be
considered deceivers and not true ministers of the gospel. Those who have received this holy gift have
received it without charge and should give it without charge. But if called away from their regular
employment, they should receive food and clothing that is freely and cordially
given as far as they are led to receive.
It would
seem a little odd to speak of the various offices of the church without first
saying something about church in general.
The Church signifies an assembly or gathering of many into one
place. It is nothing other than society
or gathering of those whom God has called out of the world to walk in God's
light and life. Aside from this Church
there can be no salvation, because this Church understands all who have become
obedient to the holy light and testimony of God in their heart, regardless of
nation, kindred, or tongue.
There are
members of this catholic Church not only among
all the several sorts of Christians, but also among pagans Turks, and
Jews. They are men and women of
integrity and simplicity of heart. In
this respect, the Church has existed in all generations. The church also
signifies a certain number of persons
who have been gathered by God's Spirit and by the testimony of some of his
servants who were provided for that purpose.
This visible fellowship has become in many respects like one family and
household.
The inward calling of God by God's light in
the heart is necessary for membership in the Church catholic. The outward
profession of belief in Jesus Christ and in the scriptures is necessary for
membership in a particular gathered church , but not for membership in the
Church catholic. It is fallacious to
claim that those who have made this outward profession may be members of the
true Church of Christ even though they are inwardly unholy.
Soon after
they had been gathered in the apostles' days, the inward life of the particular
churches of Christ began to decay. After the princes of the earth took up the
profession of Christ, being a Christian became a means to preferment. Teachers and pastors became the companions of
princes; they became puffed up and drunk
with the vain pomp and glory of this world.
Thus the virtue, the life, the substance, and the essence of the
Christian religion came to be lost, and nothing remained but a shadow and an
image.
The
Protestants have reformed some of the grossest abuses, but they have only
lopped off the branches, and retain the same root from which theses abuses have
come. The life, power, and virtue found
in the true primitive church and her pastors are lost among them; they have
become apostasized from that life and power.
They have denied the power of God and have been enemies to it since they
have only the form of godliness. Not
only are their foundations, calling, qualifications, and maintenance of the
ministry different from those of the primitive church, the whole discipline of
the ministry is contrary to it. This
tends to shut out a spiritual ministry and to introduce and establish a
worldly one.
A minister
comes to be one by the inward power and virtue of the Spirit of God. By the same power the Word reaches the hearts
of his hearers and persuades them to approve of and be subject to God. Under the [Old Testament] law, a certain
tribe was set apart for the priesthood.
Under the new covenant the ministry ought to be more spiritual, the way
more certain and the access to the Lord more easy. [Now] we must venture to choose pastors
without any guarantee of assent from the will of God. [Protestants] say that the answer to all of
this is the succession of the church [apostolic succession].
Many of the
first Protestants mentioned disowned and despised the call by succession. Now they clothe themselves with the call
their forefathers had as pastors of the Roman church. Deriving their ministry through Rome has led
the Protestants into many absurd pitfalls. First, they have to acknowledge the
Roman church as being a true church.
Second, they have to acknowledge that the priests and bishops of the
Roman church are essentially true ministers and pastors of the Church of
Christ. Thirdly, it would follow that they are still true pastors and
teachers.
[True]
ministry is not restricted to succession like an earthly inheritance. Jesus selected those who were joined to his
own pure and righteous seed, and he hasn't the slightest regard for any merely
external succession. It is the spiritual
things that take place in the individual heart that are the life of
Christianity. When this life no longer
exists a person ceases to be a Christian, and all the power, virtue, and
authority also ceases. When all of the
members of a church lose the life of Christianity and it no longer rules in
their hearts, the Church ceases to exist in that place. The empty and feigned succession [of Roman
Catholic and Protestants] not only works against Christ's manifest purpose and
intention in the gathering and calling of his Church, but makes him [appear]
even blinder and less prudent than ordinary men are in conveying inheritances.
Thus the
authority, power, and inheritance are not attached to persons who merely bear
the name or the mere shell or shadow of Christianity. The promised inheritance
belongs to Christ and as many as are united to Christ by purity and
holiness. And the bond is the seed in
which the authority is inherent and by which the inward renovation and
regeneration of their minds takes place.
This
pretended succession is also contrary to the scriptural definitions of the
nature of the Church of Christ and of the true members of the church. It is made very clear that outward
respectability is not regarded more highly by the Lord than inward holiness. Mere outward profession and name are not
enough to constitute a true church. Most
Protestants allow for the call of the spirit in a time of great apostasy, like
that of the pre-Reformation Church.
[Those called] will have only such authorization as the people give by
joining with them and accepting their ministry as they teach and instruct
them. However, when a church has been
reformed, only an ordinary orderly call is necessary.
But the
same unmediated assistance of the spirit that is present in a gathering church
is necessary for ministers in a gathered one.
It is by the inward and unmediated operation of Christ's spirit that
Christ promised to lead Christ's children into all truth and teach them all
things. To maintain that direct leading
by God's Spirit is an extraordinary thing, but [something] they are no longer
to wait for or expect is a major cause of the growing apostasy in many of the
gathered churches. It is the greatest
single reason for the abundance of dry, sterile, lifeless, and spiritless
ministry which leavens people into the same lifelessness, and which is
spreading over even the Protestant nations.
Protestants have said that if we have direct call, we ought to confirm
it by miracles. Since the Protestants
[did not need to confirm their stance by miracles, neither do we.]
The English
Independents deny succession and say that any group of people who agree on the
principles of truth as they find them declared in the scriptures may constitute
a church among themselves without any outside authority. They may chose their own pastor, but scriptures
merely declare what things are true but they do not call particular
persons. To resolve this it is necessary
to have recourse to the inward and direct testimony of the Spirit.
From all of
this we firmly conclude that it is necessary for men to be extraordinarily
called and awakened by the Spirit of God.
Their call is verified in the hearts of their brethren and the power
passing through them which daily and inwardly reinforces them in the most holy
faith. It is this which constitutes the
true substance of a call to the ministry.
We consider
the grace of God absolutely indispensable for a minister regardless of whether
one is to be a "good" minister or merely a lawful one. It is by the Spirit that we are baptized into
the body and without which we cannot be true members. Certainly no one should be allowed to work or
labor in the body [of Christ] without the Spirit. The work would be ineffectual without this
grace and Spirit. It is apparent from
the qualifications which the apostle specifies for a minister that grace is
most necessary.
We do not
regard them as having grace in embryo.
All have this to some degree. But
we understand them to be gracious, leavened by grace into its very nature. Ministers of the gospel must be inwardly free
of blemishes in their souls and spirits.
Inward instruction of the Spirit is necessary for the ministry. We learn how to overcome evil and its
temptations by following the Lord, walking in the Lord's light, and waiting
daily for the direct revelation of wisdom and knowledge. Thus we store these heavenly and divine
lessons among the good treasures of the heart.
This is the good learning which we think is necessary for a true minister.
There were
good reasons [to learn languages], such as maintaining interchange and
promoting understanding among many nations through these common languages. But this does not make knowledge of
languages a necessary qualification for a minister. It is far less necessary than the grace of
God, and Spirit can compensate for a lack of linguistic knowledge; a poor
illiterate person can say when he hears the scriptures read: "This is
true."
Not only is
logic and philosophy little needed by a true minister, but if a true minister
has had it, it would be safest if he forgot and lost it; it is more likely to
make a skeptic than a Christian, let alone a minister of Christ; Truth proceeds
from an honest heart. When it is
forthrightly spoken by the virtue and Spirit of God it will have more influence
and take effect sooner and more forcefully than a thousand demonstrations of
logic. [Ethics], the other part of
philosophy, is not necessary for Christians who have the rules of the holy
scriptures and the gift of the Holy Spirit.
The third
and principal part of the traditional training of a minister is scholastic
theology-- some scriptural notions of truth intermixed with pagan terms and
maxims. Man in his fallen state
multiplies a thousand difficult and unnecessary questions through endless
contentions and debates. Those who are
most skilled in it wear out their days and spend their precious time
considering the innumerable questions they have devised. A good man of upright
heart [on the other hand] may learn more in half an hour, and be more certain
of it by waiting upon God, and God's Spirit in the heart, than by reading a
thousand volumes. The simplicity,
plainness, and brevity of the scriptures themselves ought to be sufficient
reproof for this kind of study.
This type of theology was the devil which
started the apostasy and it has had dangerous consequences. Truth became
buried in a vale of darkness; people were completely shut off from true
knowledge. Theology is continued under
the guise of being necessary for a minister.
[They] labor over and interpret the scriptures in earthly wisdom rather
than in the life and Spirit which belonged to those who wrote them. All of this is done so that the trained
minister can acquire a knack of taking a verse of scripture and adding his own
barren notions and conceptions to it. He
also adds what he has stolen from books, and for this purpose he has many. A Sabbath-day, hour-long discourse is called
"preaching the word."
But the
gift, grace, and Spirit of God which teaches, opens, and instructs is neglected
and its outcome, which is to preach a word at the time when it is appropriate,
is in disuse. If there has ever been a
time since the days of the apostles when God proposed to show his power by
using weak instruments to batter down earthly and pagan wisdom, and to restore
again the ancient simplicity of truth, this is it. I can declare from actual experience that my
heart has often been filled with contrition and tenderness by the virtuous life
that develops form the powerful ministry of unschooled men.
The Holy
Spirit, being the Spirit of order, and not of confusion, leads us and as many
as follow it into such a becoming and decent order as is appropriate for the
church of God. Some want a chief bishop
or pope to be first in the church and an overall prince. Others constitute
their pastors' subordination not in
persons but in powers, in consistory or session, then presbytery, then the
provincial, and then the national synod or assembly.
In
opposition to all this mass of formality and the innumerable, orders, rules and
forms of church and forms of church government, we maintain that the substance
is the principal thing to be sought. It
is the power, virtue, and Spirit that are to be known and waited for. Christ and the apostles never intended to set
up orders which had only shadow and form and were without this Spirit and
heavenly gift. In a true church of
Christ, it is the Spirit of God that is the orderer, ruler, and governor, not
only in general, but in each particular matter.
Those whom the Spirit sets apart for the ministry are thus ordained by
God and admitted to the ministry.
The
ministry is not monopolized by a certain group of men, set aside as clergy,
while the rest are despised as laymen.
The objection is raised that no distinction at all is made between
ministers and others and that this is contrary to 1 Cor 12:29. It is apparent that this diversity of names
is not to distinguish separate office, but to denote the various and different
ways in which the Spirit functions. For
prophecy in the sense of foretelling things to come is indeed a distinct gift
but not a distinct office. Our opponents
do not give it a place among their several orders; they will not deny that it
can be and has been given by God not only to some pastors and teachers, but
that it has also been bestowed on some of the laity.
Some
acts belong to all, but more particularly to a few. That is the way it is with instructing,
teaching, and exhorting, which are the special responsibility of those who have
been particularly called to the work of the ministry. Yet the privilege is not exclusively theirs,
but is common to the others. The same
may be said about evangelists, for whoever preaches the gospel is really an
evangelist. Finally, according to
etymology, the word apostle means "one who is sent." To the extent that all true ministers are sent
by God, it can also be said that they are apostles.
We consider everyone to be ministers, pastors,
and teachers, and to constitute a single office. However, we do believe that some have a more
particular call to the work of the ministry and therefore they are especially
equipped for that work by the Lord. In
addition to those who are called to the ministry, there are also elders, mature
in the experience of the blessed work of truth in their hearts. Their work is to watch over and privately
admonish, and to take care of widows, the poor, and the fatherless.
What we are opposed to is the distinction
between clergy and laity which allows only those who have been educated at
schools for that purpose to be admitted to the ministry. Furthermore the scholar who is trained in the
ministry is not allowed to have an honest trade. Once they have been admitted, they become
accustomed to idleness and pleasure and consider it a disgrace to work with
their hands They study a little in their
books; the gift grace and Spirit of God
as qualifications for their ministry are neglected and overlooked. They are strangers to and completely ignorant
of the inward work of grace upon their hearts.
The office and the respect and reverence that were due to [true
ministry] were annexed to the mere name and title, even though they had none of the Spirit,
power, and life that belonged to the true ministers and apostles.
The
distinction which has been made between laity and clergy automatically leads to
the abuse that good, virtuous, manually skilled men and others who have not
learned the art and trade of preaching are excluded from the ministry. Many
[such people] neglect the gift that they have and frequently quench the pure
breathings of the Spirit of God in their hearts, [which] if it were yielded to
might contribute much more to the edification of the church than many of the
studied sermons of the learned. Since
male and female are one in Christ Jesus, and Christ gives Christ's Spirit no
less to one than to the other, we do not consider it unlawful for a woman to
preach in the Spirit.
The
obligation of those among whom God calls a minister is freely
acknowledged. What we are opposed to is
that the compensation should be fixed and compulsory, [and] that such
recompense should be granted when it is superfluous and unnecessary. Our opponents say that since God appointed
tithes for the Levites, these also belong to those who minister in holy things
under the gospel. There is no gospel
command on this subject by either Christ or his apostles. What is more, the situation of the Levites
under the law and the preachers under the gospel are not comparable. The maintenance which is obligatory for those who hear
ministers should be neither stinted nor forced, and they are remiss in their
duty if they fail to give.
Scholars
who have spent money in learning the art of preaching think that they may
boldly say that they expect both money and leisure in repayment of their labor
and expense. But of course their hearers
could reply that they did not find them to be one of the ministers of him who
sent forth disciples with the command "You have received without pay, give
without pay." Although there is an
obligation for Christians to give material things to their ministers, still
there can be no definition of the quantity except by the giver's own
consent. When a forced and fixed
maintenance are presumed, ministers of Christ are one with the hirelings the
prophets cried out against and there-fore cannot belong to a true minister of
Christ. Bishops and priest love their
rich benefices and the pleasure and honor that go with them so well that there
is no proposal to follow the example of either Christ or his disciples on this
matter.
Some will
object that it is the duty of ministers to earnestly press Christians into
greater endeavors when they are defective in acts of charity. It would be well for ministers who do use
exhortation for this purpose if they are able to say truly, "But I have
availed myself of no such right; I put
up with all that comes my way rather than offer any hindrance to the gospel of
Christ."
It is
usually objected that if ministers did not have a fixed maintenance, they and
their families might starve for lack of bread.
This might have some weight for a secular ministry, [and] earthly men,
but it says nothing to those who are called and sent by God, who sends no one
wayfaring at his own expense. And since
the requirements of those who remain in one place are furnished by God and they
do not have to spend time borrowing and stealing from books, they are free to
labor with their hands as Paul did. If
you should answer, I have labored and preached to them and they are still
hard-hearted and will not give me anything, then surely you have not been sent
by God, so you deserve nothing. Or else
they have rejected your testimony and are unworthy and you should not expect or
receive anything.
The abuses
that stem from this kind of maintenance crept in with the apostasy, for they
did not exist in primitive times.
Ministers then claimed no tithes and sought no fixed maintenance. However, as soon as bishops were seated and
constituted in that way they forgot the life and work of a Christian. It is also to be regretted how soon this
mischief crept in among Protestants. The
scandal which this has caused among Christians is so obvious that it has become
proverbial that the kirk is always greedy.
For the most part in applying for a pastorate, the only motive or rule
that governs is which has the greater benefice.
Quakers allow a minister to go from place to place. However we do not allow this as a way of
gaining money, but because God requires it.
To the great scandal of Christianity clergy become so glued to the love of
money that no one can equal them in malice, rage, or cruelty. If they are denied their hire, they rage,
they fret, fume, and as it were go mad.
Although we
get none of their wares, in fact refuse to buy them, knowing they are
worthless, they force us to give them money.
Because we cannot do it for the sake of conscience, our sufferings have
been unutterable. Poor workingmen have been shut up in prison for two, three,
or even seven years in a row for the value of one pound sterling or less. The only sound way to reform and remove all
of these abuses is to take away the basis and the opportunity for them. That is, to remove all fixed and forced
maintenance; they should be returned to the public treasury.
The
ministry that we plead for, and the Lord had raised up among us is like the
true ministry of the apostles, and the primitive church. The ministry which our opponents seek to
uphold and plead for resembles the false prophets and teachers who are
testified against and condemned in the scripture.
"The ministers we plead for. . . : The ministers our opponents
plead for. . .
1. . . . are the kind that are 1. . . . have no
immediate call
unmediatedly called & from Christ and they consider
sent forth by Christ & his the leading and moving of the
Spirit (Bible Citations: Spirit to be
unnecessary
Matt. 10.1;10.5-6; Eph. (Bible cit.: Jer. 14.14-15;
4.11; Heb. 5:4) 23.21; 27.15)
2.
. . .are those who are actu- 2.
. . .are those for whom the
ated and led by God's grace of God is not consi-
Spirit. By the power of dered an essential qualifica-
God's grace in
their hearts tion.
They may be ministers,
they are in some measure even though they are ungodly,
converted, spiritually reborn, and
unholy men, (Bible cit.:
filled with grace (Bible cita- Micah 3.5; 1 Tim.
6.5-8;
tions: 1 Tim 3.2-6; Tit. 1.7-9) 2 Tim 3.2;
2 Peter 2.1-3)
3.
. . .are those who act, move, 3. . . .do not wait for, or expect,
and labor in the ministry as or need the Spirit of God in the
they are influenced by the ministry. They [work] out of
Spirit of God, not out of their their own natural strength and
own ability & strength (Bible ability (Biblical cit.: Jer. 23.
citations: 1Pet. 4.10-11; 34ff. 30-32; 1Cor. 4.18; Jude 16)
1 Cor 1.17, 2.3-5,13; Acts 2.4)
4.
. . .are holy and humble and do 4. . . .strive & contend for supe-
not contend for
precedence riority and claim precedence
and priority. Instead
they give over one another. By affecta-
preference to others. tion and ambition they seek
(Bible
citations: Mat. 23.8-10; such things (Bible
Mat. 23.25-7).
5. . . .have
received freely and give 5. . . .have not received freely
freely. They seek no man's and will not give freely. They
possessions
but only his are covetous and belligerent
welfare and
salvation against those who will not put
(Bible citations: Mat. 10.8; food in their mouths. (Bible cit.:
Acts
20.33-5 Isa. 36.11). 1Tim
6.8)
(Closing Biblical citations: Ezek
34.2-5; Micah 3.5, 11; Titus 1.10-11;
2 Pet 2.1-3)
And in a word, we are for a holy, spiritual, pure, and
living ministry actuated and influenced by the Spirit of God in every
step. By the Spirit they are called,
qualified, and ordered as ministers; without it they cease to be ministers of
Christ. But our opponents do not
consider the life, grace, and Spirit an essential part of their ministry. They
uphold a human, worldly, dry, barren fruitless, and dead ministry. And alas, we have seen the fruits of it in a
majority of their churches.
Proposition
11 -- Worship
True and acceptable worship of God stems from the
inward and unmediated moving and drawing of God's Spirit. It is not limited by places, times, or
persons; We should be moved by the
secret stimulation and inspiration which the Spirit provides in our hearts. God hears our need and accepts this
responsibility, and never fails to move to worship when it is required.
All other worship, which begins and ends at one's own
pleasure [and choice], is merely superstition, self-will, and idolatry in the
sight of God. Whether it be praise,
prayer, preaching, prescribed liturgy, or human-conceived,
made-up prayers; these should be done
away with in this time of spiritual emergence.
In the past, it may have pleased God to overlook the ignorance of the
age because of the simplicity, integrity, and superstition of some. But the day has dawned more clearly when
these empty forms are to be denied and rejected.
In general, the duty of humans toward God consists of:
(1) Holy conformity to the pure law and light of God; and (2) rendering the
reverence, honor, and adoration of God required and demanded of us. By giving a show of reverence, honor, and
worship, some think that they can deceive God.
But they are inwardly alienated from God's holy and righteous life,
complete strangers to the pure breathings of God's Spirit. Yet only in the purity of such breathings is
acceptable sacrifice and worship offered.
The proposition says that true worship is not limited
to times, places, or persons; this should not be misunderstood as meaning the
end of all set times and places for worship.
We consider it necessary for the people of God to meet together as long
as they are clothed with this outward tabernacle. We believe, both in body and spirit, that the
maintenance of a joint and visible fellowship is necessary. When accompanied by inward love and unity of
spirit, they tend to encourage and refresh the faithful.
We are not opposed to set times for worship; however, we cannot agree with the Catholics
that [certain] days are holy. We are
persuaded that all days are alike holy in the sight of God. So, we do not feel obligated by the fourth
Commandment to keep the first day of the week any more than any other day. However, it is necessary for a certain time
to be set apart for the faithful to meet together and wait upon God, and to be
freed from their outward affairs.
Although we meet and abstain from work on that day, it does not hinder
us from meeting for worship at other times.
We consider it everyone's duty to be diligent in
assembling together for worship. It is a time for waiting upon God, for turning
away from one's own thoughts and imagination, to feel the Lord's Presence and
to know a true gathering. When all meet
together inwardly as well as outwardly, the pure motions and breathings of
God's Spirit are known to refresh the soul.
No one limits the Spirit of God in such worship or brings forth
laboriously assembled ideas. As
declaration, prayers, or praises arise from the Spirit, acceptable worship
edifies the church and is pleasing to God.
Yes, even when a word has not been spoken, true spiritual worship has
been performed and the body of Christ
and our souls have been greatly edified and refreshed with the secret
sense of God's power and Spirit, ministered without words, from one vessel to
another.
This seems truly strange and incredible to some. They
will be apt to consider the time lost when nothing happens that is obvious to
the outward senses. This wonderful and
glorious dispensation has so much more of the wisdom and glory in it because it
is contrary to the nature of man's spirit, will, and wisdom. Silent waiting can
only be gained and understood when one is able to set aside one's own wisdom
and will and be completely subject to God.
It is preached and practiced by those who are unable to find
satisfaction for their weary, afflicted souls in outward ceremonies. They are those who had to give up all externals
and be silent before the Lord. Being
directed to that inward principle of light and life within, you will become
taught thereby to wait upon God in the measure of grace received from God; as it moves you will move with it.
From being silent and not doing God's work until
actuated by God's light and grace, the manner of sitting together and waiting
upon the Lord together [inwardly and outwardly] came about naturally, [as did]
not speaking, praying, or singing for fear of acting beyond their leading and
from their own wills. Jesus' power and
virtue becomes like a flood of refreshment and extends over the whole
meeting. His grace has dominion in each
heart. There is such holy awe and reverence upon every soul that anything which
is not in accord with the life, [including] man's natural part, would disappear
under this subtle judging.
The world neither knows nor understands this divine
and spiritual worship. The forward-ness of human spirit is prevented from
mixing itself with the worship of God, which is naked and devoid of all outward
and worldly splendor. The witness of God
arises, and the light of Christ so shines that the soul becomes aware of its
own condition; there is an overcoming of the spirit of darkness. We enjoy and possess the holy fellowship and
communion of the body and blood of Christ by which the inward man is nourished
and fed.
As truth becomes dominant in their souls they speak
unfalteringly. The divine strength that
is communicated by waiting in silence upon God is very evident. Sometimes the power raised by the whole
meeting will suddenly lay hold upon one's spirit; it will melt and warm one's heart.
Sometimes the inward divine working in one person's will affect others without a
word being spoken. The power of darkness may be chained down in
someone [intending] mischief and the grace in them may be reached and lifted up
for their redemption.
When I came into the silent assemblies of God's
people, I felt a secret power among them.
I felt the evil in me weakening, and the good lifted up; I was knit into
them and united with them. I hungered
for the increase of this power and life until I could feel myself perfectly
redeemed. This is the surest way to become a Christian. Even if thousands were convinced
intellectually of our truths, if they could not feel this inward life, they
would add nothing to us.
When we meet together, each one partakes not only of
the particular strength and refreshment which comes from the good in one's
self, but shares with that of the whole body; one has joint fellowship and
communion with all. The good seed has a
cathartic effect upon the soul, and there will be an inward
striving in the soul. From this
internal striving, the light will always
break through, unless the soul
yields it strength to the darkness. Then
the inward struggle is like the onset of two contrary tides. Most will tremble, but as the power of truth
prevails, [it] will end with a sweet sound of thanksgiving and praise. It was from this that the name of
"Quakers," was first reproachfully applied to us, [for which we] have
cause to rejoice, because we know this power
But our worship consists neither in words nor in
silence as such, but in a holy dependence on the mind of God. Few meetings are completely silent. When many are met together, they quicken one
another by mutual exhortation and instruction.
However, we consider a beginning period of silence to be necessary. A meeting may be good and refreshing although
not a word has been spoken. Everyone may
choose to possess and enjoy the Lord rather quietly and silently.
I doubt that anyone will deny that waiting upon God
and watching before God are duties incumbent upon all. (Biblical citations:
Psalms 27.14; 37. 7, 34; Prov. 20.22;
Isa. 30.18; Hosea 12.6; Zeph 3.8; Matt. 24.42; 25.13; Mark 13.33, 35, 37; Luke
21.36; Acts 1.4-5; 20.31; I Cor. 16.13; Col. 4.2; I Thes 5.5-6; II Tim. 4.5; I
Pet. 4.7). The beauties of watching and waiting is often recommended with very
great and precious promises (Cititations: Psalms 25.3; 37.9; 69.6; Isa. 40.31;
42.23; Lam. 3.25-26).
We have suffered a thousand interruptions and abuses,
any one of which would have stopped any other form of Christian worship. Death, banishment, imprisonment, fines,
beatings, whippings, and other such devilish inventions have been ineffectual. We have been jeered, mocked, and scoffed at.
They could not terrify us into staying away from our holy assemblies.
Our spiritual fellowship has not been hindered. God has caused God's power and glory to be
all the more abundant among us. In it,
we were sheltered from receiving any spiritual harm through their malice. On several of these occasions, those who
opposed or interrupted us have been convinced by these occurrences, and were
gathered to suffer along with us. None
have been busier with beastly, brutish pranks than young university students,
studying philosophy and so-called divinity.
Moreover, we know that we are partakers of the new
covenant dispensation. We are true
disciples of Christ, sharing with Christ in worship which is performed in
spirit and in truth. The new covenant worship,
like Christ's kingdom, is not of this world; it does not consist of or need the
wisdom, glory, or riches of this world.
Because it is purely spiritual, it is out of reach of those who would
interrupt or obstruct it. Other forms of Christian worship require civil
protection, and cannot be performed if there is the least opposition. From [such opposition] have sprung all those
holy wars and all of the bloodshed among Christians over their various forms of
worship.
Silent worship, performed by the Spirit, was
established by Christ (Bib. Cit. John 4.23-24).
It is no longer to be a worship of outward observances which humankind
can perform at set times out of their own will and with their own power. For Christ gives an excellent argument: God
is Spirit. Therefore God must be worshipped in Spirit. This is so obvious that
it is impossible to argue with it.
Under the new covenant, God saw fit to lead God's
children in a path that was more heavenly, spiritual and in a way easier and
more familiar. God's purpose was to
[drop] outward and carnal observances, to no longer tether God's people to the
temple at Jerusalem, in order for God's worship to have an eye more for an
inward glory and kingdom. The heart of
humankind has become the temple of God and the place where God is to be
worshipped. Before God can be worshipped, it must be purged of its own filth
and of all of its own thoughts, and have the imagination quieted. Then it will be fit to receive the Spirit of
God and to be actuated by God.
Some people object to this type of worship. They
consider it a waste of time for some to be doing or thinking nothing. In fact it is absolutely necessary to wait in
silence before any other duty can be acceptably performed. The first step for a person in fearing God is
to cease doing their own thinking and imagining, and to allow God's Spirit to
do its work in God.
Others ask why it is necessary to have public meetings
at all if our worship consists of retiring inwardly to the Lord. The answer is that God has seen fit to make
use of the outward senses for acts of worship and to maintain a outward,
visible testimony for God's name. God
also causes the inward life to be more abundant when God's children are
diligent in assembling together to wait upon God. Each individual receives greater refreshment,
because God partakes not only of the light and life that has been raised in
God, but in the others as well.
Some claim that our manner of worshipping in silence
is not to be found anywhere in the scriptures.
The scripture does command us to meet together, and when so met, the
scripture prohibits prayer or preaching except as the Spirit moves. From this, it must follow that we are to be
silent when the Spirit does not impel us to such acts. For Job sat together in
silence with his friends for seven days.
Protestants and
I deny any place in the true worship of God for the superstitious and
idolatrous Catholic mass. This generally
suffices to convince Protestants that Anti-Christ has wrought more here than in
any other part of the Christian religion.
However, they should see if they have really made a clear and perfect
reformation. Essentially their worship
is one which is performed by and from the human will and spirit, rather than
from the Spirit of God. With God's aid, I hope [I have] shown that, although
our doctrine seems most singular and different from other Christians, they are
most in accord with the purest Christian religion, and indeed it is most
necessary for them to be observed.
Let us consider humankind's natural, unregenerate, and
fallen state, and humankind's spiritual and renewed condition, the seeds of
good and of evil. Hypocrisy is derived
from the evil seed, and is called spiritual wickedness because it produces evil
things which have the appearance of being good and hence more dangerous. Spiritual wickedness is of two sorts. One is superstitions and ceremonies derived
from humankind's own ideas. The other is prayer or preaching which is developed
from humankind's convictions and understandings. Both the substance and form of true
Christianity are lacking from the first.
The second retains the form without either the life or the substance.
Although empty forms are not as bad as wicked acts,
nevertheless they pave the way for them.
The restless and busy human spirit could not confine itself to the
simplicity and plainness of truth. The
idolatry of human love of their own concepts and creations is very apt to
happen again and again. [But] we are not
opposed to meditation. What we are
opposed to is all of the thoughts and fictions of man's will, which have been
responsible for the numerous errors and heresies of the Christian
religion.
No set form of worship is prescribed by Christ.
Christ merely tells them that the worship is spiritual, and in the
Spirit. The roving imagination must be
quieted. Then, when the self has been
silenced, God may speak, and the good seed may arise. God does not manifest God's self to the
outward human as much as God does to the inward person, the soul and spirit. The most important thing for a
Christian is to crucify the natural inclinations of the human will in order to
allow God to govern one's actions and desires.
Those who gratify their sensual desires with lofty and exquisite
speculations on religion may not be one bit more inwardly sanctified than those
who gratify themselves with acts of sensuality.
Both are harmful to other persons, and sinful in God's sight
Some seek to frighten themselves away from sin because
of the fear of punishment. Since this is only the product of humankind's
natural will and proceeds from self-love, it is rejected by God, since
humankind is trying to save themselves in a way other than purely by the divine
seed, given for their grace and salvation.
When they are completely emptied of self, and things from self-will have
been crucified, they will be fit to receive the Lord, who brooks no co-partners
in power and no co-rivals for God's glory.
When a human reaches that state, the grace and life which Christ
purchased for them is freed from its burden; it is no longer crucified by human
nature and becomes a holy birth in them.
Prayer and preaching by the Spirit necessarily
presupposes silent waiting, in order to feel the influence and moving of the
Spirit that lead to such actions.
Watching is a specific prerequisite in preparation for praying. (Bible Citations: Mat. 26.41; Mark 13.33;
Luke 21.26; I Pet 4.7) Our opponents [on the other hand] pray whenever they
please prayers which do not need to be preceded by the influence of God's
Spirit. They have set times in public worship for prayers. We readily agree
that prayer is very beneficial and an essential duty for all Christian. But since we can do nothing without Christ,
we cannot pray without the concurrence and assistance of God's Spirit. Let us consider prayer's inward and outward
aspects.
Inward prayer is the secret turning of the mind toward
God where it looks up to God and constantly breathes some of its secret hopes
and aspirations towards God. As it
awakens, the conscience becomes bowed down under the sense of unworthiness
until it can join with the light from the seed of God to breathe toward God. It
is praying in this sense that we are commanded [and inspired] to do
continually. (Biblical Cit. Luke 18.1;
21.36; I Thes 5.17; Eph. 6.18) These
[citations] cannot be applied to outward prayer, as it would keep one from
doing other things equally important.
Outward prayer arises when God's Spirit arises in the
soul so powerfully that audible sighs or words are brought forth. Since the outward exercise of prayer requires
a greater and additional influence of the Spirit [than inward], it cannot be
practiced continually or effectively without a long acquaintance with inward
prayer; we cannot predetermine the times for its practice.
We think that it is proper for us to present ourselves
before God by this inward retirement of mind and then to proceed as God's
Spirit helps us and draws us. The Lord
finds this acceptable. God wants us to
wait for permission to draw near to God and experience the greater freedom that
comes with enlargement of the Spirit upon us.
There are occasions when God very suddenly gives the power and liberty
to bring forth words or acts of outward prayer.
No one should pray without the leading of the Spirit;
those who neglect prayer, who neglect inward watchfulness and retirement of
mind sin. The sin [connected with prayer] is not in abstaining from prayer, but
in not being prepared to pray if moved.
Indeed, where true repentance has taken place, we do not doubt that the
Spirit of God will be on hand to concur with the repentant one and to influence
that one to pray and to call upon God.
Not hearing the call of God is no excuse for going to
work in their own wills without God's permission. God has often answered these prayers, even
though they have prayed without the assistance or influence of God's Spirit;
this does not constitute approval of these practices. (Bible Cit. Mat 24.42; Mark 13.33; 14.38;
Luke 21.36; Eph 6.18-19; Rom 8-26-28).
From this, I would argue that if no one knows how to pray then it is
completely useless to pray without the Spirit.
Even our opponents will agree
that prayers without the Spirit are not according to the will of God and those
praying that way have no reason to expect an answer.
All of the superstition and idolatry that exists among
Christians comes from the false idea that one can pray without the Spirit. The Lord is provoked and God's Spirit is
aggrieved by the number of people who think [this way]. It is common among both Catholics and
Protestants to leap from profane conversation to customary devotions; these are
scarcely finished when profane talk begins again.
There is also the matter of joining in the prayers of
others; but the matter becomes controversial when joining others who do not
pray in the heart, and without waiting for the motion of the Spirit. We have suffered quite a bit for our
testimony. They have accused us of pride,
profanity, and madness, saying that we considered ourselves the only ones who
could pray. But how in good conscience could we join them, since we are obliged
to believe that prayers not actuated by the Spirit are an abomination?
They say that this is the height of uncharitableness
and arrogance and that we set ourselves up as judges, that we consider
ourselves as always praying with the Spirit while they never do. We do not deny that it would be appropriate
for us to join with them on the occasions when it is apparent that the Spirit
is obviously present; however, these occasions are rare, and we hesitate to
join with them and [possibly] confirm them in their false principle.
Alexander Skein, an Aberdeen city magistrate [and
recent convert] states his reasons for joining us in a few brief questions
which he posed to the public preachers:
1.
Should any act in the worship of God be
undertaken without the actuation of the Holy Spirit?
2. If the motions of the Spirit are
necessary, ought we not to wait in all of our acts of worship for the
assistance of the Spirit?
3. Does any Christian have such a
measure of God's grace that they do not have to wait for it and can begin their
duties immediately?
4. If such exercises are inappropriate
at certain times, or one does not [want] to perform them with life and spirit,
should they be performed at all?
5. Can God be expected to accept in good
faith any duty which is undertaken in response to an external command and which
lacks the necessary spiritual life and movement?
6. Aren't duties which are performed
merely with natural and acquired strength as much a human creation and as
superstitious as Catholic worship, even though there may be a difference in
degree?
7. Is it offensive or scandalous to
favor the worship whose professed principle is not to [act] unless the Spirit
assists in some measure, or to choose to be silent rather than speak without
this influence?
I come immediately to the objections raised by our
opponents, who say that if it is necessary to have the influence of the Spirit
for outward worship, it is necessary for inward worship. But there is never a
time when God's Spirit is not near one, wrestling with one to turn inward. If one will merely stand still, the Lord will
be near to help one. They also say that it could be claimed that one should
only perform [the Commandments] when moved by the Spirit. [However] there is a
great difference between the general
duties of person to person and acts of worship toward God. One is a natural principle of self-love; God
has commanded worship to be per-formed by God's Spirit.
Their final objection is that many prayers which have
begun without the Spirit have proved effectual, [even those] of wicked
men. But their prayer is acceptable not
because they remain completely wicked, [and not because the Spirit is
unnecessary] but because they became pious [and the Spirit became present] for
a time.
The case for the singing of psalms is the same as that
for prayer. This is part of God's
worship, and it is very sweet and refreshing when it proceeds from a true sense
of God's love in the heart, and that which is truly the Word of Life
there. It is by that Word which dwells
so richly in us that spiritual songs and hymns are returned to the Lord
(Bibical Cit. Col. 3.16-17) But the
formal and customary way of singing, with organs and instruments has no
foundation in scripture and no basis in Christianity.
[Likewise,] When the people of God meet together, it
is the Spirit of God which should be directly involved in particular acts of
worship, not one person set up to pray and preach for all. The Spirit is limited in operations when
everyone except one person is excluded from even believing that one should wait
for God's Spirit to move one in such matters.
They are led to depend on the preacher and to listen to what the
preacher will say.
Professional preachers do not allow God to prepare
hearts by God's Spirit, or waiting for the preacher to be given what may be fit
and seasonable for them. Instead the
preacher fills an hour with what was hammered together in the study. They steal from scripture, and patch this
together with quotations from other writings until there is enough for speaking
a full hour without any consideration for the condition of the people. It is thoroughly unacceptable to God and unprofitable
to those who participate. For preaching
which is done with eloquence and from a person's own will and wisdom is but the
wisdom of words and it nullifies the effect of the cross of Christ.
We would find preaching on a text appropriate, if it
were done because of the Spirit’s immediate inclination, rather than because it
was customary or planned. Christ [did]
read from Isaiah and used it as a text for speaking, [and] Peter preached from
a sentence by the prophet Joel. But both
Christ and Peter did this in an unpremeditated way. Furthermore, neither Christ nor Peter
regularly followed this method of preaching, or established that it should be
constantly practiced. Christ says
explicitly when sending forth his disciples that they are not to speak their own
words or plan in advance what they will say.
Two contrary spirits exist; there is this world's
spirit, and the prince of darkness rules those who are motivated by this spirit
and base their actions on it. There is
God's Spirit, who is the ruler of those who are motivated by this spirit and
base their actions upon it. As long as one's actions are motivated by one's
will rather than by God's spirit, everything one does is sinful and
unacceptable to God.
The Enemy cannot counterfeit silent, waiting [worship]
upon God. He may find one who will not succumb to sin and lust; he allows this
one's imagination to run and rushes them into action out of their own
will. For the Enemy well knows that as
long as the self rules, no one is beyond his reach. He can accompany the priest to the altar, the
preacher to the pulpit, the zealot to his prayers. When the soul comes to silence and to heed
God's light in the conscience, the devil is shut out, as he cannot abide the
pure presence of God and God's light.
The power and glory of God will break forth in this form of worship,
regardless of obstructions or interruptions put up by the malice of man or of
devils.
[Silent] worship has been written about, commended,
and practiced by the most pious Christians of all kinds in all ages. Indeed they look upon this as the height of
Christian perfection. Some Catholics affirm: "Those who have reached [or
aspire to] this method of worship, need not, nor ought to trouble or busy
themselves with [an extensive list of traditional Catholic observances]. Catholic mystics believe those who have
arrived at this worship do not require any other; other forms become useless to
them.
Bernard of Clairvaux says: "Take heed of the rule
of God; the kingdom of God
[Finally], let it be said that the worship of
God referred to is that of the gospel times and not that under or before the
Law. The commands which God gave men
then are insufficient authorization for doing the same things now. Although spiritual worship was practiced in great
simplicity by many under the law, it does not follow that all of these
ceremonies were without superstition.
They were not given because they were essential for true worship or for
the transmission and maintenance of a holy fellowship; they were a concession
to those inclined toward idolatry. The
old covenant worship had an outward glory.
When God instituted ceremonial, outward worship, God used an outward
manifestation of God's glory of the same proportion as the outward worship
which God commanded them to perform.
The Jews could enjoy it only in the times of peace when they were free
from violence of their enemies.
According to the knowledge revealed to us by God's
Spirit, we consider it our duty to demonstrate pure and spiritual worship which
the Lord has brought about now through a greater dispensation of light. We do not dare to hinder or retard the Spirit
by any act of our own even if it means losing not only worldly honor, but our
lives. We do not deny the entire worship
of all who have borne the name of Christians even in the apostasy. Nevertheless, this is not justification for
continuing in this darkness and error.
Although we confess that there have been those who were upright in heart
among Catholics and Protestants, [in their worship, mystics, and prayers]
through the mercy and wonderful condescension of God, we cannot approve of
their way [solely] for that reason. Many
Protestants have weakened the Re-formation and scandalized their profession by
complying with Catholic abominations for political reasons.
[In contrast, silent] worship is offered in the
unrestricted love of God who is no respecter of persons. In the wideness of God's love, God is
revealing and establishing this form of worship. We beseech everyone to lay aside worship in
their own wills; we entreat them to retire from their vain thought and
imagination, so that they may feel the pure spirit of God move and stir in
them.
The greatest advantage of this true worship of God
which we profess and practice is that it does not consist of man's wisdom, art
or skills. Nor does it require glory,
pomp, riches, or splendor of the world to beautify it. Being spiritual and celestial, it is despised
by the natural mind and will of man [as having] no room for one's imaginative creations
or fabrications. There is no opportunity to gratify one's outward and worldly
senses. It is not likely to be kept pure
unless it is accompanied by the power of God.
To conclude, the worship, praying, praising, and
preaching which we advocate is that which comes from God's Spirit. Thus they are purely spiritual forms of
worship (Biblical Cit. John 4.23-24; 1
Cor 14.15; Eph. 6.18). Our adversaries'
worship can easily be performed correctly in manner and content by the
wickedest of men. It is the type of
worship which God has always rejected.
(Biblical Cit. Isa. 1.11-20; 66.1-4; Jer. 14.12ff. Prov. 15.29; John 9.31).
Proposition 12-Baptism
There is one baptism, which is not " a removal of
dirt from the body but . . . an appeal to God for a clear conscience, and the
baptism of the Spirit and of fire, by which we are buried with Christ. The baptism of John was figurative, and was
commanded for a time, but it was not to continue forever. The baptism of infants is a mere human
tradition, for which neither precept nor practice is to be found anywhere in
scripture.
The numerous ceremonies and observances which God
prescribed through God's servant Moses for God's chosen people the Jews
represented condescension on God's part.
These things were merely to be the prototypes and shadows of the true
substance which was to be revealed in due time.
But the part of humans which delights in following their own imagination
was not satisfied. The Jews often slipped into Gentile superstitions or added
some new observances or ceremonies of their own, and were apt to prefer them to
God's own commands, as did many bearing the name of Christians. If they would only examine seriously, they
would find that it consisted of nothing more than inherited prejudices and self-love.
This is certainly verified in considering the things that are called
sacraments. It is safe to say that there
has been more controversy over these than over any other doctrines. For the most part these things are mere
shadows and outward displays of the true substance.
The name sacrament is borrowed from the military oaths
used by pagans. I fail to see how any
Christians can have any reasonable quarrel with us for refusing to accept this
term, which the Spirit of God did not see fit to incorporate in scripture. And whether we accept the definition of a
sacrament as the outward visible sign of the conferral of an inward grace, or
as merely symbolic, there are many things to which these definitions could be
applied which no Christian would acknowledge as "sacraments." If it be said that it serves as a seal for
those who are faithful, the answer is, so do praying and preaching, and doing
good works. Furthermore, nothing except
the Spirit of God is called the seal and pledge of our inheritance in the
scriptures, not outward water.
The one baptism in Eph 4.5 is the baptism of
Christ. It is not a washing of water,
but a baptism by the Spirit. It is
frequently alleged in explanation of this text that the baptism of water and
the Spirit together make up one baptism by the virtue of sacramental union. The
only reply necessary is to deny its validity, since it is clearly incompatible
with the words of the text, which says
very plainly that there is one baptism.
Another argument says that there is only one baptism, but that it has
two parts. It does not follow that water
baptism, which clear foreshadows Christ's baptism, should now be considered as
also an integral part of the baptism of Christ.
If anyone should claim that the baptism of water,
rather than that of the Spirit, is the "one baptism" referred to, he
would clearly be contradicting the positive testimony of the scripture. John the Baptist has mentioned here two
methods of baptizing-- one with water, the other with the Spirit. He was the minister of one and Christ was the
minister of the other. John said that
the baptism that is to follow his is a different kind of baptism.
This is further confirmed by the statement of Christ
himself, "John, as you know, baptized with water, but you will be baptized
with the Holy Spirit." Peter
observes the same distinction in Acts 11.16. From the interrelationship of
these three sentences, it certainly follows that those who were baptized with
the baptism of water were nevertheless not baptized with the baptism of the
Spirit.
There are those who consider persons who have been
baptized with water to be truly baptized with the "one baptism,"
although they are not baptized with the Spirit.
This is where the controversy between us and our opponents is so frequently
drawn. They often prefer form and shadow to power and substance. We, on the contrary, always prefer the power
to the form, the substance to the shadow.
The apostle Peter first tells us (I Pet 3.21) what
baptism is not. It is not a removal of dirt from the body; one is not cleansed
by water. It is "an appeal to God
for a clear conscience, through the resurrection of Jesus Christ." How can this be achieved if it is not through
the purifying action of the Holy Spirit on the soul, and the cauterizing of our
unrighteous nature by the fire of God's judgment?
Peter does not say that water is the sacramental
element and that the grace conferred by Christ is the thing signified. And
neither Catholics nor Protestants say that all who have been baptized are saved
by water baptism. But all who have the
baptism of the Spirit are saved by it, because all who receive an answer to
their appeal for a good conscience, and continue to have it, are saved. Paul makes it clear that the "one
baptism" is not a washing with water (Roman 6.3-4; Gal. 3.27; Col
2.12). It would be absurd to interpret
these passages as referring to anything except a baptism of the Spirit.
John's baptism was merely a foreshadowing of the
substance that was to come and which was to be the true baptism of Christ. It clearly follows that Christ's baptism was
to take the place of John's bap-tism which was to be abolished. If water baptism was to be continued as a
perpetual ordinance of Christ for Christ's church, he would certainly have
practiced it, or commanded the disciples to do so; [he did neither]. Christ commands us to do other things, but
Christ does not give us any precept for baptizing.
It detracts from the new covenant dispensation to make
water baptism a required institution of the Christian religion. Christianity is pure and spiritual and not
earthly and ceremonial; the gospel brings to an end such rites and
ceremonies. It will be said that God
confers inward grace upon some who are baptized. If some were inwardly purified by the grace
of God under the law and some may be purified that way now, does that mean that
it is a consequence of water baptism?
In this as in most other things, our opponents cling
to the rudimentary doctrine and worship of the old covenant, finding it better
suited to their worldly apprehensions and physical senses. But we struggle to grasp and cling to the
light of the glorious gospel that has been revealed to us. The law of the new covenant is inward and
perpetual. It is written in the heart.
That is our law!
The worship of the Jews was outward and appealed to
the physical senses. It was performed according to prescribed rituals and
observances. So is the worship of the
Christians who oppose us. But the
worship of the new covenant is not limited as to time, place or person, but it
is performed in the Spirit and in truth.
Similarly, the baptism of the Jews under the law was an outward washing
with outward water. But the baptism of
Christ under the gospel. is the baptism of the Spirit and of fire.
Paul's commission was not to baptize; if water baptism
was intended to be the badge of a Christian, he would have been especially
commissioned to baptize with water in order to mark his Gentile con-verts. [Perhaps] since he was the Gentile’s apostle
he was endeavoring to wean them from the former Jewish ceremonies and
observances. That is the reason he
thanks God that he baptized so few (I Cor. 1.14). Paul was not answering an abuse; Paul excludes
baptism, but not preaching which was also abused.
Christ received baptism with water, but he was also
circumcised; that does not mean that circumcision is to continue is to
continue. [Jesus answered John's objections to his baptism with:] "Let it
be so for the present." Jesus did not intend to perpetuate it as an ordinance
for his disciples. [As to the passage:]
". . .baptize all everywhere in the name of the Father and the Son and the
Holy Spirit," we grant the entire command, but we deny that water baptism
was meant. The baptism that was referred
to was the "one baptism." The
difference between John's and Christ's baptisms, is what Christ said, that is,
to baptize into the name of the Father, Son, and Spirit, in other
words into the power and virtue.
[Denying scriptural authority for water baptism] may be a stumbling
block for the uncritical and unthinking reader, because it seems to abolish the
very foundation of Christianity.
Our opponents say that if this baptism were not
understood to refer to water baptism there would be no distinction between
baptism [in the Spirit] and teaching.
Baptism's real significance is in reaching the heart and melting it so
that a change of heart is brought about as well as an increase in
understanding.
Another claim is that baptism in this citation must
mean with water, because it is performed by the apostles. While it is true that baptism of the Spirit
cannot be wrought without Christ and Christ's grace, nonetheless persons who
have been equipped by God for that purpose are God's instruments. Paul was commissioned to turn people from
darkness to light, although he could not have done it without the assistance of
the grace of Christ. It is absurd to
believe that this was a constant apostolic practice, if he who was in no way
inferior to the best of the apostles rejoiced that he had done so little of
it.
Perhaps the apostles misunderstood Christ's commission
as authorization for them to baptize with water as they misunderstood their
commission to "teach all nation," by considering it unlawful to teach
Gentiles. It could also be reasonably assumed that many disciples considered
Jesus' baptism to be the same as John's.
Others claim that since Christ says Christ will be with the disciples
until the end of the world, water baptism must continue till then. But Christ is speaking of baptism of the Spirit. The meaning of "baptism" is
figurative, [even though] the very word means water baptism. John, Christ, and his apostles all speak of
being baptized with the Spirit and with fire."
Some maintain that baptism with water is the visible
badge distinguishing Christians from infidels just as circumcision served for
the Jews. Circumcision was an absolute
command and the seal of the first covenant.
There is no similar command for baptism.
The profession of faith in Christ and the answer of a holy life is a far
better badge of Christianity than any external ritual washing. There were some who testified against water
baptism even in the darkest days of the popes, and were burned at the stake for
denying it. As for infant baptism, certainly
if water baptism was to be discontinued under the new covenant, the baptism of
infants is unwarranted.
Proposition 13-- Communion or Participation in the
Body and Blood of Christ
The communion of the body and blood of Christ is
inward and spiritual. It is by
participation in Christ's flesh and blood that the inward person is nourished
in the hearts of those bodies in whom Christ dwells. For the sake of the weak, it was used in the
church for a time, even by those who had received the substance. [Other things] were commanded with no less
authority and solemnity than the breaking of the bread. But since they were but shadows of better
things, they are no longer to be practiced by those who have obtained the substance.
The communion of the body and blood of Christ is a
mystery which is hidden from men who are still in natural state. While most of the Christian world have been
quarrelling or fighting with one another over the shadow and the external form,
they have been strangers to the substance, the life, and the power of it. The body of Christ of which the believers
partake is one of the Spirit; Christ's blood is pure and celestial and is not
composed of human and earthly elements.
It is the spiritual body of Christ by which and through which Christ
communicates life to all and salvation to those who believe in Christ and
receive Christ.
One should consider the fact that John says nothing
either in his gospel or in his epistles of the ceremony of breaking bread. Nevertheless in John 6.32-71 he has more to
say about participation in the body, flesh, and blood of Christ than anywhere
else in the scriptures. The Jews
understood neither the spiritual language nor the doctrine of Christ. From this [passage's] broad description of
the origin, nature, and effects of this flesh and blood of Christ, it is
apparent that the flesh and blood were spiritual and that it was a spiritual
body that was referred to. For it is the
soul, not the body, that is to be nourished by this flesh and blood. The body cannot feed upon spirit, nor can the
spirit feed upon flesh.
It is also apparent that Christ meant the divine and
heavenly seed. For when the spiritual
light and seed receives a place in a person's soul and room to develop there,
it is like bread to a hungry and fainting soul.
It is by receiving this light and believing in it that participation is
known in this body and bread. Just as
there was the outward visible body and temple of Jesus Christ
There are undoubtedly many today who profess to be
disciples of Christ, who have as little understanding of this matter as
Christ's first disciples did. Christ
poured forth into the hearts of all a measure of the divine light and seed with
which Christ is clothed. In that way, he
reaches into the consciences of all in order to raise them up out of death and
darkness by Christ's life and light.
Whoever you are who asks this question, or reads these
lines, whether you consider yourself a believer or not, you may find that you
cannot reach or feed upon the outward body and flesh of Christ. You may often have taken the Roman Catholic's
"real flesh and blood of Christ," although your physical senses
persuaded you otherwise. Or being
Lutheran, you may have taken that bread in, which you were assured was the
flesh and blood of Christ, although you never knew how or in what way.
In spite of all this you may find that your soul is
still barren, indeed hungry and ready to starve for lack of something that you
long for. Then, know that the light
which discloses your iniquity to you, that is the body that you must partake of
and feed upon. Allow the small seed of
righteousness to arise in you and to be formed into a rebirth, which will
naturally feed upon and be nourished by the spiritual body of Christ. It is the inward participation of the inward
person in this inward and spiritual body by which one is united to God and has
fellowship and communion with God. As
far as all of the faithful partake of this one body and one blood, they also
come to have a joint communion. The
supper of the Lord is not limited to the breaking of bread and drinking of
wine. It is truly and really enjoyed as
often as the soul withdraws into the light of the Lord and feels and partakes
of that divine life by which the inward person is nourished.
The confusion which those who profess to be Christian
have created over this is obvious. They
are divided into three principal opinions on this matter:
transubstantiation (bread and wine becoming the flesh and blood of Christ);
consubstantiation (bread and wine remaining bread and wine but becoming the
flesh and blood of Christ also); and virtualism (denying the first two
opinions; nonetheless the body Christ is truly received by the faithful when
they use bread and wine.) It is
unnecessary to refute these several opinions, since each of their authors has
sufficiently refuted the others using scripture; but they are weak in using it
to establish their own [Calvin is cited as an example of this.]
All of the contention took place because they did not
have a clear understanding of this mystery and because they were overly fond of
externals and preferred shadows to substance.
There are two general errors which are common to all of these
misinterpretations: trying to relate communion, or participation in the
body and blood of Christ to the outward [human] body; and connecting participation
in the body and blood of Christ to the ceremony used by Christ with his
disciples. It should be related instead
to the spiritual body and blood of Christ [and not exclusively] to the ceremony
used with the disciples.
If these two errors are laid aside, then all will
agree on the central principles, which are: (1)The body and blood of
Christ are necessary for the nourishment of the soul; (2) The souls of believers in reality and in
truth partake of and feed upon the body and blood of Christ. Is it any wonder that there is confusion
because people are not content with the spirituality of this mystery? They go their own way rather than God's; they
strain and distort the scripture to connect this spiritual communion of the
flesh and blood of Christ to outward bread and wine.
Since communion with Christ is our greatest duty and
ought to be our most significant work, everything that we do should be done
with respect for God and to further our fellowship with God. Our perception of God's presence is
necessarily related to whether we meet in God's name by divine precept. But the communion in the flesh and blood of
Christ has no such relationship to the breaking of bread and drinking of wine.
[These] are physical acts which of themselves add nothing to the soul and there
is nothing spiritual about them. This
"ordinance" has no relationship to divine precept.
Christ bid the disciples to do it in remembrance of
Christ. But to remember the Lord, or
declare Christ's death is not to partake of the flesh and blood of Christ.
Jesus always took the occasion to raise the minds of his disciples and those
who heard him to spiritual matters.
Here, Christ was at supper with his disciples and used the occasion to
draw a spiritual lesson from the bread and wine, using this opportunity to
remind them of his death and sufferings which would soon take place.
[The references that the Apostle Paul makes to
communion in I Cor. 10 and 11 are addressed in response to their use in defense
of the outward ceremony. Barclay concludes
by saying:] This does not imply
that the ceremony which they practice is intended to be an obligatory religious
act for others. But since they do it as
a religious act, they should do it worthily.
That does not mean that the days which some observe and hold in high
regard constitute an obligation for others to do the same. And if they do it without the due preparation
and self-examination required for every religious act, they become as guilty
and of the same spirit as those who crucified Christ and shed Christ's blood,
[in a manner similar to the] Pharisee's being guilty of the prophets blood.
Let us now consider whether or not it is a standing
ordinance in the Church of Christ and a necessary part of worship under the new
covenant. There are only four places in
scripture where this ceremony is mentioned -- Mat. 26.26; Mark 14.22; Luke
22.19; and I Cor 11.23ff. Matthew and
Mark give very matter-of-fact accounts which do not include any precept stating
that it should be repeated. There is
apparently nothing special in it which would serve as a foundation for the
strange superstructure which many have tried to fashion from their own
imaginations. Luke's "Do this in
remembrance of me" amounts to no more than pointing out a way in which his
disciples could be reminded of him and stirred to follow him more diligently,
[rather than] the principal seal of the covenant of grace, by which all of the
benefits of Christ's death are guaranteed to believers.
The foot-washing ceremony (John 13.4-5, 8, 12, 14-15)
was done at the same time as the other ceremony, the breaking of the bread,
which was a common practice used by all heads of families. [Footwashing] was particularly notable for
the fact that a master got up and washed the feet of his servants and disciples. Jesus very definitely says, "I have set
you an example: you are to do as I have done for you." Doesn't this ceremony have as much to
recommend it as a standing ordinance as either water baptism or bread and
wine? Why haven't the Roman Catholics
included it among their sacraments, and what about the Protestants who do not
use this ceremony at all? Since the washing of feet has justly been laid aside,
the breaking of bread and drinking of wine should also be discontinued.
Few perform the communion ceremony in the way Christ
did, saying that if the core is kept, alteration of the surrounding circumstances is of little moment. [But] those who practice this sacrament would
consider changes [in] what type of bread [or drink is used] as improper and
abusive. In fact such scruples have been
the cause of great strife between the Greek and Latin churches or the Lutherans
and the Calvinists. What permits only
clergy to bless the bread? If "do
this" is to be extended to every one, why is it that everyone does not
participate in the blessing, breaking, and distributing of the bread, as well
as eating it?
In addition to all of these points of difference, even
the Calvinist Protestant of Great Britain could never agree on [what position]
the elements should be taken in.
Although these controversies may be considered of little moment, yet
they have contributed to bloodshed and destruction. If anyone will just open their eyes, they
will see that this is the work of the devil. All are kept busy with things of
small moment while more important matters are neglected. We do not find this practice any more
obligatory for us than the ceremonies which they have set aside. It was Christ's desire that whenever they ate
or drank it might be done in remembrance of Christ whose blood was shed for
them.
[References] to breaking of bread cannot be
interpreted to refer to anything other than ordinary eating. When the disciples said, "It is not
right that we should give up preaching to serve tables," certainly the references
is not to any sacramental eating or religious act of worship. When it was necessary to discontinue this
they met occasionally to break bread together so they might at least remember
or have some experience of that ancient community.
Undoubtedly as the early Christians departed gradually
from their primitive purity and simplicity, they accumulated superstitious
tradition and diluted the innocent practices by intermixing Jewish or pagan
rites. In I Cor. 11:17-34, the
first reason Paul rebuked the Corinthians was that they were in such a hurry to
eat that they took away any spiritual significance from their common meal. In verse 23 he makes it clear that the former
custom of eating and drinking together had its origin in Christ's act with the
apostles. This is merely a
matter-of-fact statement. He does not
command them to do likewise.
Perhaps some of these weak and sensual Corinthians had
not yet known Christ's appearance in Spirit and were permitted the use of these
outward things to remind them of Christ's death, until he did indeed arise in
them. For although those who are weak
need such outward things to remind them of Christ's death, others do not. Bread and wine are not the things that are
above, they are products of this earth.
[Paul] was clearly grieved that he had to instruct them in the outward
things on which they doted. He would
rather have them go forward in the life of Christianity than to stick to
beggarly elements. Other commands by the
apostles were discontinued. But doesn't
this apply to the other practice as
well?
Several scriptural testimonies are sufficient evidence
that such external rites are not a necessary part of the new covenant
dispensation. There is no reason to
continue them just because they were practiced at one time (Bible Cit. Rom
14.17; Col 2.6, 8, 11, 12, 16, 17, 20-23)
What evidence can be produced from scripture or reason that would
substitute another shadow or figure ( [i.e.] water baptism for circumcision,
and bread and wine for the paschal lamb.)?
Tradition is not a sufficient basis for faith, so it should have small
weight in this matter in particular. As
far as ceremonies were concerned, the apostasy began very early.
Nevertheless, I do not doubt that there have been many
who have had some secret sense of their mystery even though their understanding
was veiled by sticking to such outward things.
Indeed I am inclined to look very favorably on Calvin's ingenuous
admission that although he can neither understand nor express it in words, he
knows by having experienced it that the Lord is spiritually Present. If he had waited entirely in the light that
makes all things manifest, rather than using his own imagination, he would not
have decided that the external ceremony is the chief or principal place where
the spiritual presence is to be found.
Those who practice this ceremony in good
conscience should be indulged. The Lord
may take these facts into consideration and appear to them for a time when they
use these things. But there is always
the provision that they must not try to force these things upon others. For we are certain that the day has dawned in which God has risen and has dismissed all
those ceremonies and rites. God is only
to be worshipped in the Spirit.
Proposition 14-- Concerning Civil Power in Matters
Purely Religious and Pertaining to the Conscience
The power and
dominion of the conscience are the province of God
The subject of the liberty of conscience in respect to
civil power has been thoroughly and learnedly handled. Nevertheless, it is lamentable that few have
walked in accord with this principle. Each person pleads it for themselves, but
barely allows it for others. When we
speak of conscience we mean the persuasion of the mind which arises from a
belief in the truth or falsity of anything.
Even though his conscience may err, or even be evil in a particular
matter, still a man would commit a sin if one acted contrary to one's
persuasion or conscience.
The question is whether the civil authorities have the
right to force people to act contrary to their consciences and is it proper to
then punish them if they will not be coerced.
We claim that is not! On the
other hand, we are a long way from siding with or supporting libertines who
distort liberty of conscience to include matters which would prejudice the
rights of their neighbors or ruin society.
Thus we understand matters of conscience to be those which are of
immediate relevance for the relationship between God and humans or between
people of the same persuasion. They
should be free to meet together and worship in the way which they consider most
acceptable to God. Only reason and other
means as Christ and Christ's apostles used (preaching and instructing to those
who wish to receive it) are legimate [means of persuasion].
This does not apply to matters contrary to the moral
and eternal statutes that are generally acknowledged by all Christians. In such cases it is most lawful to impose
civil authority. This would certainly
apply to those who consider it a matter of principle to destroy all who are
wicked; that is, all who differ from them, in order to preserve the ruling
power of the believers. These things are
the result of pride and covetousness, rather than any purity or conscience.
The liberty we claim is that which the primitive
church sought under the pagan emperors.
It is the liberty of men of sobriety, honesty, and peaceable conduct to
enjoy the freedom and exercise of their conscience toward God and among
themselves. It is the right to be
unmolested by civil authority for
receiving among them those [of like mind].
We would not have any robbed of the privileges as persons and members of
the commonwealth because of their inward persuasion.
Nevertheless, if, after due admonition according to
the gospel order, the church finds members in error, she should cut them off
from fellowship by the sword of the Spirit.
But this is not the same as cutting them off from the world by the
temporal sword, or robbing them of their ordinary privileges as human
beings. No one has jurisdiction over the
conscience of others by virtue of any power or authority one has in the
governments of this world.
Although the chief members of the church are ordained
to inform, instruct, and reprove, they do not have dominion over the faith and
consciences of the faithful. Certainly
they have far less right to usurp the power of life and death or to instigate
the magistrate to persecute and murder those who cannot yield on matters of
conscience. Christ's example furnishes
abundant evidence of how we are to act in such matters; the gospel is to be
propagated by persuasion and by the power of God. It will not be spread by whips, imprisonment,
banishment, and murder.
It is a false assumption that Christ could not
exercise worldly power because the civil authorities were unbelievers. If Christ had thought it proper, Christ could
have summoned legions of angels to defend Christ, and could have forced the
princes of earth to be subject to Christ.
It was contrary to the nature of Christ's gospel to use force or
violence for gathering souls. Christ
clearly showed that Christ did not approve of this kind of zeal. If it was not lawful for the apostles to
force other men to obey their judgment, it is far less lawful for any to do so
now. These people admit that they are
fallible when they kill or destroy those whose convictions will not allow them
to come to the same beliefs in matters of conscience.
There are those who find it necessary to wrestle with
flesh and blood when they cannot prevail with the Spirit and
understanding. They want to force people
to become people of Christ, even though this can never be done. When their motives have been well sifted it
is found that self-love and the desire for others to bow to them outweigh the
love of God. Christ's judgment is that a
person's ability to be mistaken should serve as a bridle and cause them to be
wary in such matters. (Bible Cit. Matt.
13.25)
The condemning to death of the false prophets (Deut.
13.5) is often cited in opposition to liberty of conscience. However there is no parallel which would
furnish a rule for Christians. It is
said that commands which are not repealed in the gospel should stand. The answer to that is that the precepts and
practices of Christ and Christ's apostles are sufficient repeal. Each command that was given to the Jews does
not require a specific repeal to keep it from being binding upon us.
We can argue far better when we distinguish between
the figurative and temporal state of the Jews and real and spiritual one under
the gospel. Christ does not deliver
Christ's chosen ones by killing others in an outward struggle. Christ delivers
Christ's chosen ones from a mystical Egypt by suffering and being killed. Christ destroys their spiritual enemies and
establishes a spiritual kingdom among them.
The kingdom and gospel of Christ were not to be established or
propagated by cutting off or destroying the Gentiles, but rather by persuading
them.
Romans 13.4 is cited to uphold the power of
authorities to execute wrath upon those who do evil. This must be understood to refer to moral
evils and to be pertinent to affairs between persons and not to matters of
judgment or worship. Actually, every
evil is a work of the flesh, but not all evils come under the cognizance of the
authorities. As long as heresy does not
commit any act that is destructive to human society, but confines itself to
such matters as are between one and one's God, it is not within civil
jurisdiction.
To force men's consciences is contrary to sound reason
and the laws of nature. Knocks, blows,
and similar treatment may destroy the body, but they can never inform the soul.
The products of such compulsion cannot be acceptable to God. In that fashion
one may be made a hypocrite, but one can never be made a Christian. Those who maintain that error is suppressed
by such acts and scandal is removed, should remember that Christ does not allow
this method, and that hypocrites add nothing to the Church. The soul is a free agent and it must be
influenced by some-thing which has a nature similar to its own.
If the dissenters prove resolute and suffer boldly for
the opinions which they cherish and consider right, such suffering redounds to
their benefit and never to that of their persecutors. Such suffering ordinarily breeds compassion
and curiosity. For the sake of argument,
let us assume that the magistrate has this power; [then] it is his duty to use
it. An inference from this is that Christ was defective as far as Christ's
Church is concerned when Christ did not summon legions of angels to force
people to join.
Furthermore, this justifies the persecution of
Christians by all of the pagan emperors. It justifies the Spanish Inquisition,
which is still odious to tolerant Roman Catholics. Martyrs [of such a religion] are no longer
lambs led to the slaughter, but wolves who cannot bite because they are caught
in a snare. It also puts a premium on
getting the upper hand, so that each party struggles to gain control in order
to enforce its opinions.
Even for the most minor of heresies the pope would
give princes' dominion to other princes who served his interests better. Protestants, as soon as they found that they
were numerous enough and had some princes on their side, began to let the king know that either they
would have freedom of conscience or they would purchase it-- not by suffering
but by fighting. As soon as any party is
persuaded that while it is in power it is not only its right but its duty to
destroy those who differ, every possible means will be used to obtain that
power.
Freedom of conscience is an innate part of the
Christian religion. Christ did not
constrain others to believe. Christ was
King of Kings, but nevertheless Christ considered it inconsistent with the
nature of Christ's ministry and spiritual government. Christ's method is truly of another kind, for
Christ says that Christ's people shall be a willing people in the day of
Christ's power (Psalm 110.3). Even
though many superstitions crept into the early church, persecution was so
inconsistent with the nature of the gospel that almost all of the Christians
writers of the first 300 years pleaded earnestly for freedom of conscience:
Athanasius- "It is
the essence of piety not to force, but to persuade, in imitation of our Lord,
who forced no one, but left it to the will of the individual to follow him.
Where have they learned to persecute? Certainly they cannot say that they have
learned it from the saints: but this has been given them and taught to them by
the devil.
Hilary-- "It is
the privileged ones of the earth who recommend the religion of God, and Christ
is found naked of his virtue, while ambition must give credit to his name. The
church reproves and fights with banishment and imprisonment, and requires
people to believe her, whereas once she was believed because of the imprisonments
and banishments she herself suffered."
Hilary says further that God does not require obedience but teaches
knowledge of God's self and lends authority to commands by the miracle of
heavenly works.
Jerome--"The church was founded by the shedding of blood,
and by suffering, and not by doing harm to others."
Ambrose-- "Whoever Auxentius could not deceive with his
discourses, he thought should be killed with the sword. He made bloody laws with his mouth, . . .
imagining that an edict could command faith.
Christ sent his apostles to sow faith; not to constrain but to teach;
not to exercise coercive power, but to extol the doctrine of humility."
Cyrpian-- (comparing old covenant to new) "Then they were
put to death with the outward sword; but now the proud and contumacious are cut
off with the spiritual sword."
Tertullian-- "If I am
not allowed to worship whom I wish, I will have to be forced to worship someone
else. And no one wishes to be worshipped
by force. It is very evident that it is
un-just to constrain and force men to sacrifice against their wills, since the
service of God requires a willing heart. .
. Nor is it any part of religion
to enforce religion."
How either Catholics or Protestants who boast of the
ancient basis of their faith can ignore these very clear testimonies is a
matter which any rational man can judge for himself. In fact, it was on the matter of persecution
that no small part of the apostasy hinged.
From small beginnings it enlarged until the pope excommunicated princes
on the slightest displeasure. Luther
said: "Neither pope nor bishop, nor
any other man has the power to oblige a Christian to one syllable except by
their own consent."
When Luther appeared at the diet of Spiers, they asked
him what remedy seemed most appropriate.
He answered that if this counsel was of God it would stand; if not it
would vanish; he said this ought to content the Pope. Yet the same Luther, once
he was secure, urged the elector Saxony to banish poor Carlstadt because he
could not submit to Luther's judgment in all matters!
Calvin says that the conscience "is exempt from
all human authority." If that is
true, why did he cause Castellio to be banished? Calvin's action in having Servetus burned for
denying Christ's divinity and maintaining that this was lawful treatment for
heretics only encouraged Catholics into leading Calvinists to the stake. This doctrine of persecution cannot be
maintained by Protestants without strengthening the hands of the Catholic
Inquisition. [Mohammed is cited for his
prohibition] of thought or discourse on religion because it led to factions and
divisions [in contradiction of the scripture (1Thes 5.19-22 and Phil 3.15 are
cited)].
The basis of persecution is an unwillingness to
suffer. No one who persecutes another
for the sake of conscience would suffer their own if they could avoid it. True faithful, and Christian suffering
consist in one professing what they believe is right and they will not do one
whit less out of fear of the laws against them.
If Christians vindicate their just liberty by being both so bold and so
innocent, in due time they will purchase peace, although it will be through
blood. It is a great sin against this
excellent principle to profess one's own faith less in a time of persecution
than one ordinarily would.
The witnesses of God, who are called
"Quakers" in scorn have given manifest proof of this principle by
their distinguished patience and suffering in preaching and propagating the
truth even though they were beaten, whipped, or thrown into prison for it. Wherever and whenever a church or assembly
gathered, they kept their meetings openly; all just occasion for fear that they
were plotting against the government was removed in this way. When persecutors came to break up a meeting,
they were obliged to remove every individual bodily. Unless they were kept out by violence, they
soon returned peaceably to their places.
Sometimes when the magistrates have pulled down their meeting houses
they have openly met the next day on the rubble. By doing so and maintaining
their innocence they have kept what is properly their own. They have also sustained the right and the
basis on which anyone may meet and worship God.
This patient but courageous way of suffering made the
work of their persecutors very hard and wearisome. Sufferers who offered no resistance, brought
no weapons to defend themselves, and sought no revenge, secretly smote the
hearts of their persecutors. Most
Protestants, on the other hand, meet in secret and hide their testimony when
they do not have the permission toleration of the magistrates. If they can escape discovery by force they
will use it. Instead of appearing as
innocent followers of Christ, their resistance kindles greater fury against
them. They cannot claim any precept from
Christ for resisting those who persecute them, or give any example of the
approval of Christ or Christ's apostles.
To justify fleeing and meeting secretly instead of
openly for the truth [Mat 10.23, John 20.19, and Acts 9.25 are cited]. Indeed there are many who are far too capable
of stretching such statements as these in the interest of their own
self-preservation. The fact that people
are always ready to imitate the disciples in closed meetings (which for all we
know may have been an act of weakness), but not in things of a contrary nature,
demonstrates they are more interested in self-preservation than in following
the disciples' example. They have
considerable ground for fearing that when they interpret them in that way they
are shunning an opportunity to witness for Christ.
In conclusion, it can be said that in 25 years that we
have been known as a distinct and separate people, we have faithfully suffered
for Christ's name without shrinking or fleeing from the cross. What liberty we now possess we own by
Christ's mercy and cannot claim that we have procured it ourselves. There are few Christians who can say -as we
do-that they have been patient in our suffering as Jesus was; and we have not
betrayed our cause by persecuting others.
If we should ever prove guilty of trying to force others to do things
our way by corporal punishment, then we should be considered the greatest of
hypocrites and no one should refrain from persecuting us. Amen, says my soul.
Proposition 15--
Vain and Empty Customs and Pursuits
The chief
purpose all religion is to redeem all from the spirit and vain pursuits of this
world, and to lead them to inward communion with God. All vain and empty customs and habits,
whether of word or deed, should be rejected by those who have come to fear the
Lord.
[Deference to social "superiors"] were
invented to feed one's pride through the vain pomp and glory of this
world. Unbeneficial theatrical
productions, frivolous recreations which divert the mind from the witness of
God in the heart, should be given up.
Christians should have a reverence for God, and be leavened with the
evangelical Spirit which leads into sobriety, gravity, and godly fear, [and
which] is felt to attend us in the occupations which gain sustenance outwardly.
It is in order now to speak of the products of these
principles which have become the practice of the witnesses that God has raised
up in this day to testify for God's truth.
It is necessary for those who would detract from our principles to
distort our deeds and misinterpret anything which relates to us, and to
consider those acts vices which they would extol as virtues if they were
theirs. They confess that we are a pure and clean-living people in our outward
deportment. But they say we act this way
in order to commend our heresy.
However, I say that Christ and Christ's apostles made
use of such a policy, and all Christians should. If one is called a Quaker he
is not expected to the things which others commonly do. [Opponents] make more
noise about the escapades of one Quaker, than they do about one hundred of
their own people. There are certain
things which we have found unlawful for us even though they do not consider
them inconsistent with the Christian religion.
The Lord has commanded us to lay these practices aside:
1. No flattering titles (e.g. Your
Holiness, Your Majesty, Your Honor, etc.) or compliments.
2. No kneeling, prostrating, or
bowing before any man, or uncovering the head.
3.
No ornaments in apparel.
4. No games, sports, plays,
comedies, or other recreations which are
inconsistent with Christian silence, gravity, or sobriety.
inconsistent with Christian silence, gravity, or sobriety.
5. No swearing, either profanely
or appearing in judgment before a court.
6. No resisting evil, making war,
or fighting.
1. No
Flattering Titles or Compliments
In the first place, these titles are not part of the
obedience that is due administrators or superiors. The use of them does not add or detract from
the subjection owed to these leaders.
These titles also make it necessary Christians to lie frequently, as
they often fail to correspond with the character of those who bear them. On the other hand, one is not allowed to
address those who actually merit such titles in that way unless they have been
granted to them by the princes of the world.
Jesus commanded his disciples not to allow themselves to be called
Master. They should seek only the honors
which come from God.
Furthermore, it is a most blasphemous usurpation to
use such titles. How can they claim such
peculiarities for themselves, when every Christian should have holiness and
grace? If the apostles neither sought
nor allowed such titles, how do they come by them? If there is anything in scripture which says
otherwise, let them prove it, for we can find nothing. The early Christians spoke to the apostles
without using special titles. Thus this
is obviously another fruit of the apostasy.
The evidence is plain. Because
the apostles were truly holy, excellent, and gracious, it was unnecessary to
label them as such. Only hypocrites want
titles to satisfy their ambitious and ostentatious minds.
As for the title Your Majesty, which is usually
ascribed to princes, it is not given to any princes or kings in the holy
scripture. It is an especial ascription
of God alone. The use of these vain
titles introduced and imposed by anti-Christ was most certainly a stain on the
Reformation and rendered it defective in many ways. For we all know how worldly are the efforts
and industry to which one goes to acquire these honors.
Isn't worldly honor more appropriate for Lucifer, the
prince of this world. He has long
affected such honors and sought after them.
Let us examine who is truly honorable.
Poor men, laborers, and simple fishermen may be among them, but are such
titles of honor bestowed on them?
Isn't it apt to be those who oppress the poor, or who
swell with lust, vanity, and wickedness who look for and receive such
honors?
If it is worldly honor, how can Christians give or
receive such honors without first being reproved by Christ. What is more, not one in a thousand persons
receives these honors because of any Christians virtues. Honors are usually conferred for things which
Christians should not commend [e.g, flattery and battles]. It would be far more appropriate for
Christians to use the sword of God's Spirit to war against their lusts, than to
use the prevalence of lust to destroy one another. Whatever honor one formerly attained in this
way under the law, we find that under the gospel Christians are commended for
suffering, not fighting.
In addition to these titles of honor, what great
abuses have crept in to the use of compliments among those who are called
Christians. Those who are not related as
slaves to master write at every turn "Your humble servant," or 'your
most obedient servant." What a
horrible apostasy! Paulinus bishop of
Nola said: "Beware that you do not
subscribe yourself his Servant, . . . for flattery is sinful, and it is not . .
. humility to give those honors to men, which are due only to the one Lord,
Master, and God." To defend
themselves for using titles, they say that Luke addressed Theophilus as
"most excellent" Since Luke
wrote by the dictates of God's Spirit, I do not doubt that Theophilius deserved
the title. In such cases, we will not
condemn those who do it for the same reason.
[Barclay discusses the Quaker use of "thou,"
which to him is the singular form to use when referring directly to the person
you are talking to. The use of the
plural word "you" grew out the courtiers flattery of the Roman
Emperor. John Maresius says,] ". .
.The use of the word you, . . .
was introduced in later ages by base flatterers of men, to whom it
seemed good to use the plural number to one person. In that way he could imagine that by himself
he was equal to many others in dignity and worth. . ."
Since it is very clear that this form of speaking in
the plural to one person results from pride, and is a lie, we testify against
this corruption by using the singular to all persons equally. And although it seems a strange thing to be
persecuted for, we have been. They
frequently strike us. But it only serves
to confirm our belief that God has given us the responsibility of bearing
testimony to the truth.
2. No Kneeling,
Bowing, Prostrating, Uncovering the Head
Second only to the use of titles among Christians is
the other type of honor--kneeling bowing, and uncovering of the head to one
another. Abraham and Lot are cited as
bowing. We are not to follow them in
every practice for which a reproof has not been added. First, we say that God, the creator of
humans, and to whom both soul and body should be dedicated, deserves to be
worshipped not only in spirit but also by the prostration of the body. But
since the only outward sign of our adoration of God is kneeling, bowing, or
uncovering the head, this should not be done for people.
In the second place, the fact that all are created
alike, even though they have various stations in life, requires mutual services
from them. However they do not owe
worship to one another. Everyone is
supposed to give that equally to God. It
is clear that bowing to others resulted from a servile nature which some
possessed. This led them to set up
others as gods. Thirdly, Peter refused to accept such flattering honor from
Cornelius, saying that he was a man like other men. This reproof which Peter gave Cornelius
demonstrates clearly that such manners were not to be allowed among Christians.
We are willing to leave it to the judgment of all who
really want to be true Christians whether we deserve censure for waiving such
honors for people. The number of people
of good education among us who nevertheless forbear doing these things proves
that it is not a matter of good breeding [to honor people in this way]. Since the exercise of conscience in this
matter has been purchased very dearly it would hardly make sense to do them
solely as a matter of pride. Certainly
standing still and erect without taking off our hats does not show as much
rudeness as the beatings and knocking about we have had because of our
practice.
Assume that we really were mistaken in this
matter. Shouldn't we be given as much
tolerance as the apostle asked for those who thought it was wrong to eat
meat? Oddly, it was so contrary to the natural
spirits of many of us to forsake this bowing and ceremony that it seemed like
death itself. We certainly would not
have stopped if we could do them and still enjoy our peace with God.
3. No Ornaments
in Apparel
Vain display and superfluous uses in apparel are the
third thing to be considered. The social
position and the country in which the person lives must be taken into
consideration. If one dresses quietly
and [simply], we will not criticize if one dresses better than one's
servants. The natural products of a
country also have a great influence on clothing. The iniquity exists when vain desires for
personal adornment breed such discontent that people overreach themselves and
demand rare things.
When one is not content to make proper use of the
creation, trouble begins. Serious-minded
people will say that it would be better if such things did not exist,
nevertheless they do not consider them unlawful. However, for several good reasons we consider
these things unlawful. The use of
clothes came from the fall of Adam. But
it can in no way be lawful for one to delight one's self with the fruit of
one's iniquity and the consequences of one's sin. Any superfluous additions or extensions
beyond their real use are clear abuses of the creation and therefore they are
not lawful for Christians. Numerous severe scriptural reproofs for such practices not only
commend but command the contrary [Bible Cit. Isa. 3.16-23; Matt. 6.25ff; I Tim
2.9-10; I Peter 3.3-4;]. Isn't it a pity
that most of those who want to be considered Christians are so offended by
those who love to follow Christ and Christ's apostles in denying and departing
from the lying vanities of a perishing world?
4. No . . .
Recreation Inconsistent with Christian Silence, Gravity, or Sobriety
Let us
consider the use of gambling, sports, amusing plays and other similar
things. Let us see if they are
consistent with the seriousness, gravity, and godly fear which the gospel calls
for. It is strange that these things are
universally tolerated. They are allowed
in spite of the obscenity, folly,
and even atheism [which] masquerades in them.
If anyone reproves Christians for this and forsakes these superstitions
in an attempt to worship God in the Spirit, one becomes immediately exposed to
cruel suffering.
No duty is more frequently commanded, or more properly
that of a Christian than fearing the Lord and so standing before the Lord that
we walk as if we were in the Lord's presence.
Such fear is forgotten by those who gamble or indulge in sporting. When God reminds them of their vanity they
use their games to get away from their troublesome guest. Those who are the masters of these
occupations or take the most delight in them make religion their least
important business.
If Christians would discountenance these things, a
great scandal and stumbling block would be removed from the Christian
name. It is the existence of such things
which chains the minds of many, so that they remain in darkness without any
sense of the fear of God or any desire for the salvation of their souls. Many of the early Fathers of the church and
other serious persons have indicated regret that such things exist.
You will hear the objection that men's spirits could
not stand always being intent upon serious and spiritual matters. We do not claim that men should have the same
intentness of mind at all times. We know how impossible that is so long as we
are clothed with this tabernacle of clay.
The fear of God is the best recreation in the world. The necessary occupations which all have to
follow constitute a letting down of the mind from more serious matters.
When the mind is leavened with the love of God, and
the sense of God's presence, these daily tasks are done in another spirit. I am not inclined to argue much with those
who contend that a certain amount of liberty is given those who require a
little letdown in their mental activities because of their intense
occupation. There are plenty of innocent
forms of recreations available which relax the mind sufficiently. Friends may visit one another, read history,
converse about present or past transactions, gardening, geometrical or
mathematical experiments.
There should always be some secret reserve for God and
a sense of awe and God's presence. This
should also assert itself frequently with short prayer or a breathing toward
God in the midst of these things. To
clear this principle of any strangeness or troublesome quality, a simple
analogy will be used. When one falls in
love, however intent one may be on one's business, only a short time will be
permitted to pass without some sudden or impulsive thought of one's
beloved. One will avoid like the death
itself the things which might offend the beloved. The great design which is one's chief concern
will serve as a balance so that one can dispense with petty necessities rather
than endanger the loss of the greater thing.
One should be in love with God in this way. [Bible Cit. Matt. 6.20-21; Col.
5. No Swearing
The most holy name of God is blasphemed daily in a
horrible manner by the use of swearing, which is so frequently practiced; not
only in profanity, but also in taking solemn oaths. They persecute those who judge that it is
unlawful to swear. [Bible Cit. Matt.
5.33-37; James 5.12] Considering the
clarity of these words, it is remarkable that anyone who professes the name of
Christ can pronounce an oath with a quiet conscience, or persecute other
Christians who do not dare to swear because of the authority of their master,
Christ.
No exception is given to this command not to swear,
which is to apply anywhere or to anyone under the new covenant. If Christ had wanted to make an exception of
judicial oaths, he would have, just as he made a clear exception when speaking
about divorce. For the first 300 years
after Christ all sorts of oaths were prohibited. And if the faith of the ages may be
demonstrated by the writings of those who are called Fathers of the Church, on
this point of swearing Catholics have clearly departed from the faith of the
church in the first three centuries.
The objection is usually raised that Christ forbade
only oaths which pertained to creation, but not those made in Christ's
name. But Christ was forbidding all
oaths of any kind, and like many others things which were allowed for a time
under the old covenant, this was forbidden under the new. Still others say that Christ swore, and we
should imitate Christ. But it is
unlawful for us who are servants to swear, because we are forbidden by the law
of our Lord.
The objection is made that Paul swore and swore
frequently [Bible Cit. Rom. Rom.
The objection is raised that swearing by the name of
God is a moral precept of continual duration [Bible Cit. Deut. 6.13 and
10.20]. But this does not prove that it
is a moral and eternal precept. It is
not to be found among the precepts and ceremonies which Moses enumerates in
several places. Christ said that these
came from evil, but that cannot be true, for God never commanded anything that
was evil. Circumcision and oaths were
good when, and because they were commanded.
Because they were prohibited under the gospel, [now] they are evil.
But these things have some value of their own.
Circumcision and other practices, typified the holiness of God, and that
Israelites ought to be holy. In a
similar way oaths signified the faithfulness, certitude and truth of God. But the witness of truth existed prior to all
oaths, and it will remain when all oaths have been abolished. As long as men remain truthful, oaths are
unnecessary and have no place. Oaths
began when truth was lacking [Polybius, Grotius, Basil the Great, Ambrose, and
Chrysostom agree with this].
Making an oath in God's name is certainly far from
being an eternal moral precept. Jerome, Chrysostom, and others testify that God
treated Israelites like children, and gave them the oath in God's name, so that
they would be able to abstain from the idolatrous oaths of the heathens. [And their] swearing and forswearing was of a
different nature than any perpetual, Christian duty. It is said that since God swore, swearing is
good. But God does not swear in the same
sense that people do, and neither can we be induced to swear by using God's act
as a precedent. But let us show by our
speech and deeds that those who have our word do not need an oath from us, and
let our words themselves be our testimony of truth.
Many of the pagans kept their promises. Stobaeus quotes Solon as saying: "A good
man ought to be held in such esteem that an oath would not be required because
it would be considered a lessening of his honor if he were forced to
swear." [Pythagoras, Clinias,
Socrates, Isocrates, Plato, Quintilianus, Empero Marcus Aurelius Antoninus
share similar views]. Some Jews also
bore testimony on this point [e.g. Maimonides, The Essenes, and Philo].
It is unlawful for a Christian to swear. For some centuries Christians were faithful
and answered "I am a Christian; I do not swear." There are many
testimonies by the Fathers of the Church and the martyrs against oaths and
swearing. Under the gospel the
ceremonial oaths were no longer used. In
the righteousness of the new Jerusalem and the purity of the gospel, with its
spiritual worship and the professing of the name of Christ, the old forms under
the law were abolished.
[Bible Cit. Isa. 65.16; Jer. 31.38-40; Ezek.
36.25-30] Paul edits Isa 45.23 in Rom.
14.11. The words "every tongue
shall swear" were altered to "every tongue shall give praise to
God." [Often] the apostle was
merely recording the practices of people who lived in disbelief. That does not
mean that this is what they should have done. Nor does it mean that those who
had been redeemed from strife and unbelief, the faithful who had come to Christ
who was the Truth and the Amen of God, did it also.
Christ has brought them to faithfulness and honesty,
towards God and one another as well.
Therefore God has delivered them from competition and deceitfulness, and
as a consequence from oaths. Is there
room for any further doubt that Christ wanted Christ's disciples to attain the
highest standard of perfection and that Christ abrogated the use of oaths which
Christ regarded as signifying fraility?
Christ established the use of truth, in the place of oaths. Isn't it about time that all good people
worked together to remove this infamous abuse from Christians?
The objection is always raised that this will result
in fraud and confusion. Only the fear of
God and the love of truth compel one to speak truth. No oaths are necessary where these
prevail. Look at the good effect such
practices have had in the United Netherlands.
Although the number who do not use oaths there is considerable, and the
States have deferred to them these hundred years, there have been no
consequences prejudicial to good order.
Why not impose the same or greater, punishment on
those who refuse to swear, if they fail to tell the truth? Wicked men would be more terrified and good
men would no longer be oppressed and deprived of both their liberty and their
goods. The respect for tender
consciences by civil authorities and the state is a thing that is most
acceptable to God.
6. No Resisting
Evil, Making War, or Fighting
Revenge and war constitute an evil which is as
opposite and contrary to the Spirit and doctrine of Christ as light is to
darkness. It is strange that in war
people who are made in the image of God become so depraved that they resemble
animals instead. The Prince of Peace has
very clearly prohibited the practice of violence of any kind by God's
children. By Christ's example they are
to follow the ways of patience, charity,
forbearance and the other virtues that are worthy of a Christian.
[Bible Cit. Matt. 5.38-48] "You have learned that
they were told, 'Love your neighbor, hate your enemy.' But what I tell you is this: Love your enemies and pray for your
persecutors; only so can you be children of your heavenly Father, . . ."
these word, like those which pertain to swearing, forbid certain things
which were formerly lawful for Jews and which represented a dispensation
because of their situation at that time.
This is the judgment of most, if not all of the so-called ancient
Fathers of the Church for the first 300 years after Christ.
There is a connection between the two precepts of
Christ regarding swearing and war.
Christ uttered and commanded them at one and the same time; both were
rejected alike. Now in the restitution
and renewed preaching of the eternal gospel, they are acknowledged as eternal
and unchangeable laws which belong properly to the perfection of a Christian
person. Indeed the words themselves are
so clear that I find no need to illustrate or explain them. Whoever has found a way to reconcile these
things must also have found a way to reconcile God with the devil, Christ with
Antichrist, light with darkness, and good with evil. If this is impossible, it
is also impossible to reconcile war and
revenge with Christian practice. People
only deceive themselves when they try to do so.
[Bible Cit. Matt. 5.44; Eph. 6.12; II Cor. 10.4; James 4.1; Gal
5.24] The prophets Isaiah and Micah
prophesied in identical words: "They shall beat their swords into ploughshares
and their spears into pruning hooks . . ."
The primitive Christians were thoroughly averse to war and the ancient
fathers of the first 300 years after Christ affirmed that Christians would
fulfill these prophecies in their day.
Christ disarmed every soldier when Christ disarmed Peter, Matt. 26.52.
Christ calls Christ's children to bear Christ's cross,
not to crucify or kill others. Christ calls them to patience, not to revenge;
to truth and simplicity, not to the fraudulent stratagems of war or the role of
sycophant. Christ also urges them to
flee the glory of this world, not to acquire it by warlike endeavors. Therefore war is completely contrary to the
law and Spirit of Christ.
It is claimed that it is lawful for Christians to make
war because Abraham did so before the law was received, and the Israelites did
it after they were given the law. But:
1. Abraham also offered sacrifices and
circumcised his children, neither of
which is lawful under the gospel.
which is lawful under the gospel.
2. If the Israelites desired success they had to
inquire from the oracle of
God whether the war would be allowed.
God whether the war would be allowed.
3. The wars against the wicked nations
prefigured the inward wars by
which Christians overcome their spiritual enemies.
which Christians overcome their spiritual enemies.
4.
Some of the
things which Christ forbids explicitly in Matt. 5.38ff were
allowed the Jews in their time because of the hardness of their
hearts.
allowed the Jews in their time because of the hardness of their
hearts.
But
we, on the contrary, are commanded to have a special measure of patience and
exercise love. things which Moses did not command his disciples. In the time of Clement of Alexandria
Christians were so far from making war that he testified that there were no
marks or signs of violence among them.
Another objection is that John [the Baptist] did not abrogate
or condemn war when the soldiers came to him.
What of it? We are not John's
disciples but Christ's. Two or three
centuries later Christians still rejected war completely. The answer which Christians gave when asked
to do battle is, "we do not fight with our enemies." St. Martin, Bishop of Tours [said]: I am a
soldier of Christ therefore I cannot fight." How are the Catholics consistent if they
maintain that war is permissible for Christians? What becomes of the oath in which the priests
say that they will interpret the scripture in accordance with the universal
consent of the so-called Father's of the Church?
Although this fact is well known, it is equally well
known that nearly all of the modern sects neglect this law of Christ and are
contemptuous of it. We have suffered a
great deal in our country because we would not bear arms, send substitutes, or
contribute money for military trappings.
In forcing our consciences, they would have required our brethren in
kingdoms at war with each other to implore their God to grant contradictory
things, for two parties cannot both be victorious. Some bear testimony with us that the use of
arms is unlawful for Christians, but they
comply with the order to close their shops or to pray that their armies will
prosper. We cannot take part in these or
we would destroy by our acts what we have established by our words.
[Barclay responds to Luke 22.35-36, which has Jesus
saying, ". . . let him sell his cloak to buy one," and that two
swords are enough, by saying] Certainly Christ's answer that two swords were
enough shows that Christ was not speaking literally, or Christ would have told
everyone to buy a sword.
Another objection that is raise is that the scriptures
and the early Fathers merely intended to prohibit private revenge, not the use
of arms to defend our country, our person, our families. They say that when we are commanded to defend
these we should comply, since Christians are supposed to obey authority. If the magistrate is truly a Christian, then
it would be impossible for him to command us to kill them. Unfortunately it is difficult to find such
obedience. There has been a deplorable
falling from grace in this respect. The
really clinching argument is that there is nothing more contrary to human
nature than refusing to defend oneself.
But since this is so difficult for people, it is one of the most perfect
points of Christian faith. It demands
self-denial, and placing one's entire confidence in God.
As far as the present authorities of this world are
concerned, we say without equivocation that they are far from having perfected
their Christianity. For that very
reason, we will not say that while they are still in that condition, war is
altogether unlawful for them. They have
not yet achieved a patient suffering spirit which would equip them for this
form of Christianity. Therefore, they cannot leave themselves undefended until
they attain that degree of perfection.
Proposition's Conclusion
We have no intention of destroying the mutual relationship
between prince and people, masters and servants, or parents and children. And let no one conclude that all must have
things in common because of these beliefs, or that any "levelling"
will necessarily follow. Our principles
allow every one to enjoy peaceably whatever one's own industry or that of one's
parents have purchased for one. For we
know that it has pleased God to dispense it variously, giving more to some and
less to others.
Now although by our principles the use of anything
which is merely superfluous is unlawful, this does not deny the enjoyment of
luxury for those who are accustomed to it. Beyond doubt, whatever creation
provides is for the use of all, and use in moderation is lawful. However, some things may be lawful for some
and not for others. If one can afford
[fine things] by one's estate in life and is accustomed to them by education,
one may use them provided he does not do so in excess. I would be unlawful if it was beyond ones
means and harms one's family and children.
Those who have an abundance should be willing to help
those who are in need because Providence
I seriously propose that all who wish to be Christians
truly, and not merely in name, should consider them. Since the sober and serious among all sorts
of Christians will say yes, surely those who lay these things aside as
unsuitable for a Christian should be commended rather than blamed. By discovering the evil in such things and
leading God's witnesses away from them to testify against them, God has
inwardly redeemed them from the world.
Even though they have daily commerce with the world, this redemption has
been as complete as that which used to be considered possible only for those
who were cloistered or in monasteries.
In final summation, if the use of all of these
practices, is to walk the straight path that leads to life [i.e. if we are
wrong] then our opponents may be
considered the truest of Christians.
They need have no fear that they are in the broad way that leads to
destruction. We must be greatly mistaken
in putting aside these things for the sake of Christ. We have erred in crucifying our own lusts and
thus procuring the shame, reproach, hatred, and ill-will of the people of this
world. Then we must realize that we do
not merit heaven for our deeds, [for] they are contrary to the will of God, who
redeems God's children from the love of
this world and its desires, and who leads them in the ways of truth and
holiness, in which they find it delightful to walk.
THE CONCLUSION
If, out of the fear of God you apply yourself to the
consideration of the system of religion that has been described here, you will
say with me that this is the time of Christ's spiritual appearance. Not only is this faith consistent and
harmonious within itself and with the scriptures, but you will find that Christ
is again revealing the ancient ways of truth and righteousness.
You may observe here a true establishment and complete
vindication of the Christian religion in all its parts. It is a living, inward, spiritual, and pure
thing of great substance. It is not a
mere form or shadow or display. It is
not a collection of notions and opinions.
Too many have held that kind of faith and have lacked the very nature of
Christ whose name they bore. Yet many
are so in love with empty forms and shadows that they never cease to malign us
for commending the substance to them and calling them to it. They maintain that we deny and neglect the
true and outward portion of Christianity.
As God knows, this is a very great slander.
WE . . . THEY
. . .
...have earnestly desired people ...have inferred that we deny God,
to sense the presence of God except that of God that is within
in and near themselves, and us.
to tell them that their notion of
God as being beyond the
clouds will be of little use to
them if they cannot also find
God near them.
...say that it is the light and the ...say that we vilify the scriptures
law within, rather than letter and put our own imaginations
without, that can truly tell them above them
their
condition and lead them
from evil.
...say that merely talking about ...say that we deny the life, death
the outward life of Christ on and sufferings of Christ, the
earth will not redeem or justify justification by Christ's blood, and
them in the sight of God. They the remission of sins through
must know Christ resurrected Christ.
in them. It is Christ whom
they have crucified.
Christ
alone can justify and redeem
them from their wickedness.
...tell them that they need to ...say that we deny resurrection
know the Just One, rather than of the body.
argue about the resurrection.
They should be sure that they
partake of the first resurrection,
by having Christ whom they
have slain raised; [then] they
will be better able to judge the
second resurrection.
... hear them talk foolishly ...say that we deny any heaven or
about heaven and hell and the hell except that which is within us
last judgment, [and] we urge us, and that we deny any general
them to depart from the hellish judgment.
condition they are in.
We ask them to come to
the judgment of Christ in their
hearts, to believe in the Light,
and follow it, in order to be
able to sit in the heavenly
places that are in Christ Jesus.
The Lord knows what ugly slanders they cast upon us.
For God has raised us for the purpose of confounding the wisdom of the wise,
and bringing to naught the understanding of the prudent. He did it so that we might pull down the
dead, dark corrupt image and mere shadow and shell of Christianity with which
Anti-Christ has deceived the nations.
The Lord did it in and by the Lord's own Spirit in a despised people so
that no flesh could glory in his presence.
For this purpose, Christ has called us to be the first
fruits of those who serve Christ and who no longer worship Christ with the
oldness of the letter, but in the newness of the Spirit. Although we are few in number, weak in the
outward strength which we reject completely, and foolish when compared with the
wise ones of this world, yet God has made us prosper. In spite of great opposition, God will
provide for us, so that neither the artful wisdom or violence of men or devils
will be able to quench the little spark that has appeared. It will grow until it consumes whatever
opposes it. The mouth of the Lord has
proclaimed it! Indeed the Lord who has
arisen in a small remnant shall arise and go on by the same arm of power, until
in the Lord's spiritual manifestation, the Lord has conquered all enemies,
until the kingdoms of the earth become the kingdom of Christ Jesus
Unto
him who has begun this work
not
among the rich or the great ones,
but
among the poor and the insignificant,
and
has revealed it not to the wise and learned,
but
to the lowly, to babes and sucklings;
to
him, indeed, the Only Wise and Omnipotent God,
be
honor, glory, thanksgiving, and renown,
henceforth
and forevermore.
Amen. Hallelujah.
No comments:
Post a Comment