outward senses, thou condemnedst it as most absurd; but why I cannot conceive, since there is no great difference betwixt those two opinions the one saith, There can be no great certainty concerning any truths, whether they be necessary, or contingent, but by the perception of the senses: the other affirms the same of contingent truths, though not of necessary truths. But among the number of contingent truths thou esteemest what belongs to Christian religion; for thou reckons the necessary truths only to belong to natural religion. This then is all the difference, that that other person says, there is no certainty of any religion, neither natural nor Christian, but by the perception of the outward senses: but thou sayest though thou esteemest the certainty of natural religion to be without them, yet not of the Christian religion. But again, since thou esteemest, that not natural religion, but the Christian religion is necessary to salvation, thou must necessarily conclude, that those truths which are necessary to salvation, are only known and believed by the benefit of the outward senses : in which conclusion (which is the sum of all) thou yieldest the matter to that other person. : "But lastly if all the certainty of our faith, hope, and salvation, did depend upon the infallibility of outward senses, we should be most miserable; since these senses can be easily de ceived, and, by many outward casualties and natural infirmities, whereunto the godly are no less subject than the wicked, are often vitiated; and there are (as the Scripture affirms) false miracles, which, as to the outward, cannot be distinguished from the true! of which we cannot infallibly judge by the outward senses, which only discern what is outward. "There is a necessity then to have recourse to some other means. "From all which it does appear, how fallacious and weak this argument is: but thanks be unto God, who would not that our faith should be built upon so uncertain and doubtful a foundation. And whoever hath known true faith, or hath felt the divine testimony of God's spirit in his soul, will judge otherways, neither will be moved by such reasonings. I pray God therefore to remove these clouds, which darken thy understanding, that thou mayest perceive the glorious gospel of Christ : this is that saving word of grace, which I commend thee unto; and that God may give thee a heart inclinable to believe and obey the truth, is the desire of "thy faithful friend, "R. Barclay." From the prison of Aberdeen in Scotland, where I am confined for the sake of the testimony of Jesus. November 24, 1676. This letter, a year ago, at the desire of my friend R. B. I delivered into the hands of the aforenamed ambassador, desiring his answer in writing, which he then promised; but not having as yet done, it was seen meet to be published. Rotterdam, the 28th of B. F. A brief and distinct solution of the Argument which the Ambassador aforesaid useth against Robert Barclay's Theses, whereby he attempts to evince, that not the inward revelation of the Holy Spirit, but the outward by the Scripture, is the prinicple rule and foundation of our faith; at least to us Europeans, who have the Scriptures. AS to his argument, as it was transmitted to us, if he considers the strength and substance of it, thus it stands; "The history of the outward coming, nativity, death, resurrection and ascension of Jesus Christ, is either necessary to their salvation, to whom the Scriptures came, or it is not necessary, viz. to be known and believed. If we say the second, namely, that the history is not necessary to be known and believed in order to the salvation of us Europeans who have the Scriptures, then it will follow that we are not Christians, because we deny that true essential, and constitutive character of the Christian religion, which consists in believing that Christ was sent into the world, born of the virgin Mary, died and was buried, rose again the third day, ascended into heaven, where he sitteth at the right hand of the Father, &c. But if we say the first, viz. That the knowledge and faith of the history are necessary to our salvation, then it will follow, that the Scripture, and not the inward revelation of the Holy Spirit, is the principle rule and foundation of that historical faith and knowledge." Now this he endeavours to prove, both from some other principles of the Quakers, so called, and from R, B's sixth Thesis, after this manner; That, said the ambassador, is the principal rule and foundation of our faith, which is the only medium or mean, whereby that historical knowledge and faith are brought unto us: but, according to the Quakers, and the sixth Thesis, the Scripture is the only medium or mean, whereby that historical knowledge and faith are brought unto us: therefore, according to the Quakers, and the sixth Thesis, the Scripture is the principal rule and foundation of our faith. The minor he proves thus: The author of the Theses (says he) confesseth in his sixth Thesis, that there is a people, to whom God, by some inevitable accident, hath made that historical knowledge and faith impossible: and the reason why that historical knowledge and faith are in possible to that people, is, because they are destitute of the Scriptures, and live in those corrs of the world, whereunto the outward prea the story never came; from which argun ent it will follow that the Scriptures are the only medium or mean, whereby the historical knowledge and faith of Christ came to any people. For the clearer understanding the solution of this argument, some things worthy of observation are to be considered. 1. First then ob serve, that the force of this argument at most intends to prove this, viz. That the Scripture is the principal rule and foundation of historical faith and knowledge; but we with good reason distinguish between historical and saving knowledge, and between an historical and saving faith; because many may have an historical knowledge and faith, who have not that which is saving. Yea, it is possible, that a man, by the inward revelation of the Holy Spirit, may have an historical knowledge and faith, who yet may not have that faith which is saving; because saving faith hath regard to God, not precisely, as revealing some outward history concerning God and Christ, but as re |