A Portraiture of Quakerism Volume Ii Part 9

[Footnote 53: Gen. 6. 9.]

[Footnote 54: Job 1. 3.]

[Footnote 55: Luke 1. 6.]

That man, who is renewed in heart, can attain this degree of perfection, the Quakers think it but reasonable to suppose. For to think that G.o.d has given man any law to keep, which it is impossible for him, when aided by his Holy Spirit, to keep, or to think that the power of Satan can be stronger in man than the power of Christ, is to think very inadequately of the Almighty, and to cast a dishonourable reflection on his goodness, his justice, and his power. Add to which, that there would not have been such expressions in the New Testament, as those of Jesus Christ--"Be ye therefore perfect, even as your Father which is in Heaven is perfect"--Nor would there have been other expressions of the Apostles of a similar meaning, if the renewed man had not possessed the power of doing the will of G.o.d.

This doctrine of perfection brought the Quakers into disputes with persons of other religions denominations, at the time of their establishment. But, however it might be disapproved of, it was not new in these times; nor was it originally introduced by them. Some of the fathers of the church, and many estimable divines of different countries, had adopted it. And here it may be noticed, that the doctrine had been received also by several of the religious in our own.

In the golden remains of the ever memorable John Hales, we find, that "through the grace of Him that doth enable as, we are stronger than Satan, and the policy of Christian warfare hath as many means to keep back and defend, as the deepest reach of Satan hath to give the onset."

"St. Augustine, says this amiable writer, was of opinion, that it was possible for us even in this natural life, seconded by the grace of G.o.d, perfectly to accomplish what the law requires at our hands." In the Golden Remains, many sentiments are to be found of the same tenour.

Bacon, who collected and published Dr. Robert Gell's remains, says in his preface, that Dr. Gell preached before King Charles the first on Ephesians 4. 10. at New-Market, in the year 1631, a bold discourse, yet becoming him, testifying before the King that doctrine he taught to his life's end, "the possibility, through grace, of keeping the law of G.o.d in this life." Whoever reads these venerable Remains, will find this doctrine inculcated in them.

Monro, who lived some time after Dr. Gell, continued the same doctrine: So great, says he, in his just measures, is the goodness and benignity of G.o.d, and so perfect is the justice of his nature, that he will not, cannot command impossibilities. Whatever he requires of mankind by way of duty, he enables them to perform it--His grace goes before and a.s.sists their endeavours; so that when they do not comply with his injunctions, it is because they will not employ the power that he has given them, and which he is ready to increase and heighten, upon their dutiful improvement of what they have already received, and their serious application to him for more.

Again--"Though of ourselves, and without Christ, we can do nothing; yet with him we can do all things: and then, he adds a little lower, why should any duties frighten us, or seem impossible to us?"

Having now stated it to be the belief of the Quakers, that the spirit of G.o.d acts as an inward redeemer to man, and that its powers are such that it may lead him to perfection in the way explained, it remains for me to observe, that it is their belief also, that this spirit has been given for these purposes, without any exception, to all of the human race: or in the same manner as it was given as an universal teacher, so it has been given as an universal redeemer to man, and that it acts in this capacity, and fulfils its office to all those who attend to its inward strivings, and encourage its influence on their hearts.

That it was given to all for this purpose, they believe to be manifest from the Apostle Paul:[56] "for the grace of G.o.d, says he, which bringeth salvation, hath appeared unto all men." He says again,[57] that "the Gospel was preached unto every creature which is under Heaven." He defines the Gospel to be[58] "the power of G.o.d unto salvation to every one that believeth." He means therefore that this power of inward redemption was afforded to all. For the outward Gospel had not been preached to all in the time of the apostle; nor has it been preached to all even at the present day. But these pa.s.sages are of universal import.

They imply no exception. They comprehend every individual of the human race.

[Footnote 56: t.i.tus 2.11.]

[Footnote 57: Coloss. 1.23.]

[Footnote 58: Rom. 1.16.]

That this spirit was also given to all for these purposes, the Quakers believe, when they consider other pa.s.sages in the scriptures, which appear to them to belong to this subject. For they consider this spirit to have begun its office as an inward redeemer[59] with the fall of the first man, and to have continued it through the patriarchal ages to the time of the outward Gospel, when there was to be no other inward redemption but by the same means. Thus by the promise which was given to Adam, there was to be perpetual enmity between the seed of the serpent and the seed of the woman, though the latter was to vanquish, or as, the Quakers interpret it, between the spirit of sin and the spirit of G.o.d, that was placed in man. This promise was fully accomplished by Jesus, (who came from the woman) after he had received immeasurably the spirit of G.o.d, or after he had become the Christ. But the Quakers consider it to have bean partially accomplished by many from the time of Adam; for they believe that many, who have attended to the seed of G.o.d, or, which is the same thing,[60] to the portion of the spirit of G.o.d within them, have witnessed the enmity alluded to, and have bruised, in a great degree, the power of sin within their own hearts, or have experienced in these early times the redeeming power of the spirit of G.o.d. And except this be the case, the Quakers conceive some of the pa.s.sages, which they suppose to relate to this subject, not to be so satisfactorily explicable as they might be rendered. For it is said of Abraham, that he saw Christ's day. But as Abraham died long before the visible appearance of Christ in the flesh, he could neither have seen Christ outwardly, nor his day. It is still affirmed that he saw Christ's day. And the Quakers say they believe he saw him inwardly, for he witnessed in his own spirit, which is the same thing, the redeeming power of the spirit of G.o.d. For as the world was made by the spirit, or by the word, which is frequently interpreted to be Christ, so these terms are synonimous, and often used the one for the other. The Quakers therefore believe Abraham to have experienced in a very high degree the power[61] of this inward redemption. They believe also that Job experienced it in an extraordinary manner. For he a.s.serted that he knew "that his redeemer lived." But Job could never have said this, except be had alluded to the powerful influence within him, which had purified his heart from the pollutions of sin. For being as early as the time of Moses, he could never have seen any of the sacred writings which mentioned Jesus Christ as a redeemer, or the person of Jesus Christ.

[Footnote 59: In the same manner Jesus Christ having tasted death for every man, the sacrifice, or outward redemption, looks backwards and forwards, as well to Adam as to those who lived after the Gospel times.]

[Footnote 60: 1 John. 3. 9. Whosoever is born of G.o.d does not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of G.o.d.]

[Footnote 61: The Quakers do not deny, that Abraham might have seen Christ prophetically, but they believe he saw him particularly in the way described.]

The Quakers also consider David, from the numerous expressions to be found in the Psalms, as having experienced this inward redemption also, and in the same manner as they conceive this spirit to have striven with Abraham, and Job, and David, so they conceive it to have striven with others of the same nation for their inward redemption to the time of Jesus Christ. They believe again, that it has striven with all the Heathen nations, from the foundation of the world to the same period.

And they believe also, that it has continued its office of a redeemer to all people, whether Jews, Heathens, or Christians, from the time of Jesus Christ to the present day.

SECT. IV.

_Proposition of the new birth and perfection, as. .h.i.therto explained in the ordinary way--New view of the subject from a more particular detail of the views and expressions of the Quakers concerning it--A new spiritual birth as real from the spiritual seed of the kingdom, as that of plants or vegetables from their seeds in the natural world--And the new birth proceeds really in the same progressive manner, to maturity or perfection--Result of this new view the same as that in the former section._

I stated in the last section that the spirit of G.o.d is considered by the Quakers as an inward redeemer to men, and that, in this office, it has the power of producing a new birth in them, and of leading them to perfection in the way described. This proposition, however, I explained only in the ordinary way. But as the Quakers have a particular way of viewing and expressing it, and as they deem it one of the most important of their religious propositions, I trust I shall, be excused by the reader, if I allot one other section to this subject.

Jesus Christ states, as was said before, in the most clear and positive terms, that [62] "except a man be born again, he cannot see the kingdom of heaven."

[Footnote 62: John 3. 3.]

Now the great work of religion is salvation or redemption. Without this no man can see G.o.d; and therefore the meaning of the words of Jesus Christ will be this, that, except a man be born again, he cannot experience that inward redemption which shall enable him to see the kingdom of heaven.

Redemption then is necessary to qualify for a partic.i.p.ation of the heavenly joys, and it is stated to take place by means of the new birth.

The particular ideas then, which the Quakers have relative to the new birth and perfection, are the following. In the same manner as the Divine Being has scattered the seeds of plants and vegetables in the body of the earth, so he has implanted a portion of his own incorruptible seed, or of that which, in scripture language, is called the "Seed of the Kingdom," in the soul of every individual of the human race. As the sun by its genial influence quickens the vegetable seed, so it is the office of the Holy Spirit, in whom is life, and who resides in the temple of man, to quicken that which is heavenly. And in the same manner as the vegetable seed conceives and brings forth a plant, or a tree with stem and branches; so if the soul, in which the seed of the kingdom is placed, be willing to receive the influence of the Holy Spirit upon it, this seed is quickened and a spiritual offspring is produced. Now this offspring is as real a birth from the seed in the soul by means of the spirit, as the plant from its own seed by means of the influence of the sun. "The seed of the kingdom, says Isaac Pennington, consists not in words or notions of mind, but is an inward thing, an inward spiritual substance in the heart, as real inwardly in its kind, as other seeds are outwardly in their kind. And being received by faith, and taking root in man, (his heart, his earth, being ploughed up and prepared for it,) it groweth up inwardly, as truly and really, as any outward seed doth outwardly."

With respect to the offspring thus produced in the soul of man, it maybe variously named. As it comes from the incorruptible seed of G.o.d, it may be called a birth of the divine nature or life. As it comes by the agency of the spirit, it may be called the life of the spirit. As it is new, it may be called the new man or creature: or it may have the appellation of a child of G.o.d: or it is that spiritual life and light, or that spiritual, principle and power within us, which may be called the Anointed, or Christ within.

"As this seed, says Barclay, is received in the heart and suffered to bring forth its natural and proper effect, Christ comes to be formed and raised, called in scripture the new man, Christ within us, the hope of glory. Yet herein they (the Quakers) do not equal themselves with the holy man, the Lord Jesus Christ, in whom the fulness of the G.o.dhead dwelt bodily, neither destroy his present existence. For though they affirm Christ dwells in them, yet not immediately, but mediately, as he is in that seed which is in them."

Of the same opinion was the learned Cudworth. "We all, says he, receive of his fulness grace for grace, as all the stars in heaven are said to light their candles at the sun's flame. For though his body be withdrawn from us, yet by the lively and virtual contact of his spirit, he is always kindling, cheering, quickening, warming, and enlivening hearts.

Nay, this divine life begun and kindled in any heart, wheresoever it be, is something of G.o.d in flesh, and in a sober and qualified sense, divinity incarnate; and all particular Christians, that are really possessed of it, are so many mystical Christs."

Again--"Never was any tender infant so dear to those bowels that begat it, as an infant newborn Christ, formed in the heart of any true believer, to G.o.d the Father of it."

This account relative to the new birth the Quakers conceive to be strictly deducible from the Holy Scriptures. It is true, they conceive, as far as the new birth relates to G.o.d and to the seed, and to the spirit, from the following pa.s.sages: [63] "Whosoever is born of G.o.d doth not commit sin, for his seed remaineth in him." [64] "Being born again, not of corruptible seed, but of incorruptible, by the word of G.o.d."

[65] "Of his own will begat he us with the word of truth." It is considered to be true again, as far as the new birth relates to the creature born and to the name which it may bear, from these different expressions: [66] "Of whom I travail in birth again, till Christ be formed in you." [68] "Nevertheless I live, yet not I, but Christ liveth in me." [69] "But ye have received the spirit of adoption, whereby we cry Abba, Father." [70] "But as many as received him, that is, the spirit or word, to them gave he power to become the sons of G.o.d." [71] "For as many as are led by the spirit of G.o.d, they are the sons of G.o.d." And as parents and children resemble one another, so believers are made [72]

"conformable to the image of his son," "who is the image of the invisible G.o.d."

[Footnote 63: 1 John 3. 9.]

[Footnote 64: 1 Peter 1. 23.]

[Footnote 65: James 1. 18.]

[Footnote 66: Gal. 4. 19.]

[Footnote 67: Gal. 2.20.]

[Footnote 68: Rom. 8.15.]

[Footnote 69: John 1. 12.]

[Footnote 70: Rom. 3. 14.]

[Footnote 71: Rom. 8. 29.]

[Footnote 72: Coloss. 1. 15.]

Having explained in what the new birth consists, or having shown, according to Barclay, [73] "that the seed is a real spiritual substance, which the soul of man is capable of feeling and apprehending, from which that real spiritual inward birth arises, called the new creature or the new man in the heart," it remains to show how believers, or those in whose souls Christ is thus produced, may be said to grow up to perfection; for by this real birth or geniture in them they come to have those spiritual senses raised, by which they are made capable of tasting, smelling, seeing, and handling, the things of G.o.d.

[Footnote 73: P. 139. Ed. 8.]

It may be observed then, that in the new birth a progress is experienced from infancy to youth, and from youth to manhood. As it is only by submission to the operation of the spirit that this birth can take place, so it is only by a like submission, that any progress or growth from one stature to another will be experienced in it; neither can the regenerated become instrumental in the redemption of others, any farther or otherwise than as Christ or the anointing dwells and operates in them, teaching them all truths necessary to be known, and strengthening them to perform every act necessary to be done for this purpose. He must be their only means and [74] "hope of glory." It will then be that the [75] "creature which waiteth in earnest expectation for the manifestation of the sons of G.o.d, will be delivered from the bondage of corruption into the glorious liberty of the children of G.o.d." For [76] "if any man be in Christ, he is a new creature: old things are pa.s.sed away; behold, all things are become new, and all things of G.o.d."

[Footnote 74: Coloss. 1. 27.]