INTRODUCTION
by George Amoss, Jr
Barclay's Apology for the True Christian Divinity, which presents
and develops these theses, was published in 1675 during the first
half-century of the Quaker movement. As an apologia, it seeks to
offer a rational and theological justification of early Quaker belief and
practice. How well it succeeds at that is, of course, open to debate; my
own opinion is that Barclay did remarkably well given the unorthodox,
antinomian, and sometimes "unscriptural" nature of the movement he sought
to defend in terms that the ordinary Christian, of whatever form of
orthodoxy, could understand. Still, some of his arguments are simply
implausible, and the modern reader may be forgiven the occasional smile at
Barclay's reaching. But Barclay's book remains a classic Quaker work; its
importance for Friends has not been in its success or lack thereof as an
apology directed to non-Friends, but rather in its reasonably successful
formulation of the Quaker experience in biblical and theological
terms.
How do Friends view the Apology  today? Certainly it (or any
other book) may not be held up as a creed to which all Quaker belief must
conform. Barclay's work is, however, held in reverence as a catechetical
tool and doctrinal statement by many Friends, even as it is viewed as too
dated and traditionally "Christian" by many others. However one feels
about the book, though, it can serve not only as a classic interpretation
of the thought of the early Quaker movement but also as a reminder, in
these days of "evangelical" versus "liberal" Friends, that the original,
heart- and world-changing experience and spirit of the first-generation's
Quakerism quite transcended the classifications by which we tend to divide
ourselves today. Barclay wrote in terms of the Christianity of his day,
but his sober and seemingly traditional words were no less radical than
the challenges hurled at Christendom by less restrained Friends.
Barclay puts his own work in perspective and gives us a wonderful glimpse
of the power of the early Quaker experience in the following excerpt from
the eleventh chapter of the Apology.
For not a few have come to be convinced of the truth after
this manner, of which I myself, in part, am a true witness, who not by
strength of arguments, or by a particular disquisition of each doctrine,
and convincement of my understanding thereby, came to receive and bear
witness of the truth, but by being secretly reached by this life; for when
I came into the silent assemblies of God's people, I felt a secret power
among them, which touched my heart, and as I gave way unto it, I found the
evil weakening in me, and the good raised up, and so I became thus knit
and united unto them, hungering more and more after the increase of this
power and life, whereby I might feel myself perfectly redeemed. And indeed
this is the surest way to become a Christian, to whom afterwards the
knowledge and understanding will not be wanting, but will grow up so much
as is needful, as the natural fruit of this good root.
May it be so for us.
THE FIRST PROPOSITION
Concerning the true Foundation of Knowledge.
Seeing the height of all happiness is placed in the true knowledge of
God, ("This is life eternal, to know thee the only true God, and Jesus
Christ whom thou hast sent,") the true and right understanding of this
foundation and ground of knowledge, is that which is most necessary to be
known and believed in the first place.
THE SECOND PROPOSITION
Concerning Immediate Revelation.
Seeing "no man knoweth the Father but the Son, and he to whom the Son
revealeth him;" and seeing the revelation of the Son is in and by the
Spirit; therefore the testimony of the Spirit is that alone by which the
true knowledge of God hath been, is, and can be only revealed; who as, by
the moving of his own Spirit, he converted the chaos of this world into
that wonderful order wherein it was in the beginning, and created man a
living soul, to rule and govern it, so by the revelation of the same
Spirit he hath manifested himself all along unto the sons of men, both
patriarchs, prophets, and apostles; which revelations of God by the
Spirit, whether by outward voices and appearances, dreams or inward
objective manifestations in the hearts, were of old the formal object of
their faith, and remain yet so to be; since the object of the saints'
faith is the same in all ages, though set forth under diverse
administrations. Moreover, these divine inward revelations, which we make
absolutely necessary for the building up of true faith, neither do nor can
ever contradict the outward testimony of the scriptures, or right and
sound reason. Yet from hence it will not follow, that these divine
revelations are to be subjected to the examination, either of the outward
testimony of the scriptures, or of the natural reason of man, as to a more
noble or certain rule or touchstone: for this divine and inward
illumination, is that which is evident and clear of itself, forcing, by
its own evidence and clearness, the well-disposed understanding to
assent, irresistably moving the same thereunto; even as the common
principles of natural truths move and incline the mind to a natural
assent: as, that the whole is greater than its part; that two
contradictory sayings cannot be both true, nor both false: which is also
manifest, according to our adversaries' principle, who -- supposing the
possibility of inward divine revelations -- will nevertheless confess with
us, that neither scripture nor sound reason will contradict it: and yet it
will not follow, according to them that the scripture, or sound reason,
should be subjected to the examination of the divine revelations in the
heart.
THE THIRD PROPOSITION
Concerning the Scriptures.
From these revelations of the Spirit of God to the saints, have
proceeded the scriptures of truth, which contain, 1. A faithful historical
account of the actings of God's people in divers ages, with many singular
and remarkable providences attending them. 2. A prophetical account of
several things, whereof some are already past, and some yet to come. 3. A
full and ample account of all the chief principles of the doctrine of
Christ, held forth in divers precious declarations, exhortations, and
sentences, which, by the moving of God's Spirit, were at several times,
and upon sundry occasions, spoken and written unto some churches and their
pastors: nevertheless, because they are only a declaration of the
fountain, and not the fountain itself, therefore they are not to be
esteemed the principal ground of all truth and knowledge, nor yet the
adequate primary rule of faith and manners. Nevertheless, as that which
giveth a true and faithful testimony of the first foundation, they are and
may be esteemed a secondary rule, subordinate to the Spirit, from which
they have all their excellency and certainty; for as by the inward
testimony of the Spirit we do alone truly know them, so they testify, that
the Spirit is that guide by which the saints are led into all truth:
therefore, according to the scriptures, the Spirit is the first and
principal leader. And seeing we do therefore receive and believe the
scriptures, because they proceed from the Spirit; therefore also the
Spirit is more originally and principally the rule, according to that
received maxim in the schools, Propter quod unumquodque est tale, illud
ipsum est magis tale. Englished thus: "That for which a thing is
such, that thing itself is more such."
THE FOURTH PROPOSITION
Concerning the Condition of Man in the Fall.
All Adam's posterity, or mankind, both Jews and Gentiles, as to the
first Adam, or earthly man, is fallen, degenerate, and dead, deprived of
the sensation or feeling of this inward testimony or seed of God, and is
subject unto the power, nature, and seed of the serpent, which he sows in
men's hearts, while they abide in this natural and corrupted state; from
whence it comes, that not their words and deeds only, but all their
imaginations are evil perpetually in the sight of God, as proceeding from
this depraved and wicked seed. Man, therefore, as he is in this state, can
know nothing aright; yea, his thoughts and conceptions concerning God and
things spiritual, until he be disjoined from this evil seed, and united to
the divine light, are unprofitable both to himself and others: hence are
rejected the Socinian and Pelagian errors, in exalting a natural light; as
also of the Papists, and most Protestants, who affirm, That man, without
the true grace of God, may be a true minister of the gospel. Nevertheless,
this seed is not imputed to infants, until by transgression they actually
join themselves therewith; for they are by nature the children of wrath,
who walk according to the power of the prince of the air.
THE FIFTH AND SIXTH PROPOSITIONS
Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every man is enlightened.
THE FIFTH PROPOSITION
God, out of his infinite love, who delighteth not in the death of a
sinner, but that all should live and be saved, hath so loved the world,
that he gave his only Son a light, that whosoever believeth in him should
be saved; who enlighteneth every man that cometh into the world, and
makest manifest all things that are reproveable, and teacheth all
temperance, righteousness, and godliness: and in this light enlighteneth
the hearts of all in a day Pro tempore, in order to
salvation, if not resisted: nor is it less universal than the seed of sin,
being the purchase of his death, who tasted death for every man; "for as
in Adam all die, even so in Christ shall all be made alive."
THE SIXTH PROPOSITION
According to which principle (or hypothesis), all the objections
against the universality of Christ's death are easily solved; neither is
it needful to recur to the ministry of angels, and those other miraculous
means, which, they say, God makes use of, to manifest the doctrine and
history of Christ's passion unto such, who, living in those places of the
world where the outward preaching of the gospel is unknown, have well
improved the first and common grace; for hence it well follows, that as
some of the old philosophers might have been saved, so also may now some
-- who by providence are cast into those remote parts of the world, where
knowledge of the history is wanting -- be made partakers of the divine
mystery, if they receive and resist not that grace, "a manifestation
whereof is given to every man to profit withal." This certain doctrine
then being received, to wit: that there is an evangelical and saving light
and grace in all, the universality of the love and mercy of God towards
mankind -- both in the death of his beloved Son, the Lord Jesus Christ,
and in the manifestation of the light in the heart -- is established and
confirmed against the objections of those who deny it. Therefore "Christ
hath tasted death for every man:" not only for all kinds of men, as some
vainly talk, but for every one, of all kinds; the benefit of whose
offering is not only extended to such, who have the distinct outward
knowledge of his death and sufferings, as the same is declared in the
scriptures, but even unto those who are necessarily excluded from the
benefit of this knowledge by some inevitable accident; which knowledge we
willingly confess to be very profitable and comfortable, but not
absolutely needful to such, from whom God himself hath withheld it; ye t
they may be made partakers of the mystery of his death -- though ignorant
of the history -- if they suffer his seed and light -- enlightening their
hearts -- to take place; in which light, communion with the Father and Son
is enjoined, so as of wicked men to become holy, and lovers of that power,
by whose inward and secret touches they feel themselves turned from the
evil to the good, and learn to do to others as they would be done by; in
which Christ himself affirms all to be included. As they then have falsely
and erroneously taught, who have denied Christ to have died for all men;
so neither have they sufficiently taught the truth, who affirming him to
have died for all, have added the absolute necessity of outward knowledge
thereof, in order to the obtaining its saving effect; among whom the
Remonstrants of Holland have been chiefly wanting, and many other
asserters of Universal Redemption, in that they have not placed the extent
of this salvation in that divine and evangelical principle of light and
life, wherewith Christ enlighteneth every man that comes in to the world,
which is excellently and evidently held forth in these scriptures, Gen,
vi, 3 Deut. xxx. 14 John i. 7, 8, 9 Rom. x. 8 Tit. ii.11.
THE SEVENTH PROPOSITION
Concerning Justification.
As many as resist not this light, but receive the same, in them is
produced an holy, pure, and spiritual birth, bringing forth holiness,
righteousness, purity, and all those other blessed fruits which are
acceptable to God; by which holy birth, to wit, Jesus Christ, formed
within us, and working his works in us -- as we are sanctified, so we are
justified in the sight of God, according to the apostle's words, "But ye
are washed, but ye are sanctified, but ye are justified, in the name of
the Lord Jesus, and by the Spirit of our God." Therefore it is not by our
works wrought in our will, nor yet by good works, considered as of
themselves, but by Christ, who is both the gift and the giver, and the
cause producing the effects in us; who, as he hath reconciled us while we
were enemies, doth also in his wisdom save us, and justify us after this
manner, as saith the same apostle elsewhere, "According to his mercy he
saved us, by the washing of regeneration, and the renewing of the Holy
Ghost."
THE EIGHTH PROPOSITION
Concerning Perfection.
In whom this holy and pure birth is fully brought forth the body of
death and sin comes to be crucified and removed, and their hearts united
and subjected unto the truth, so as not to obey any suggestion or
temptation of the evil one, but to be free from actual sinning, and
transgressing the law of God, and in that respect perfect. Yet doth this
perfection still admit of a growth; and there remaineth a possibility of
sinning, where the mind doth not most diligently and watchfully attend
unto the Lord.
THE NINTH PROPOSITION
Concerning Perseverance, and the Possibility of Falling
from Grace.
Although this gift, and inward grace of God, be sufficient to work
out salvation, yet in those in whom it is resisted it both may and doth
become their condemnation. Moreover, in whom it hath wrought in part, to
purify and sanctify them, in order to their further perfection, by
disobedience such may fall from it, and turn it to wantonness, making
shipwreck of faith; and after "having tasted of the heavenly gift, and
been made partakers of the Holy Ghost, again fall away." Yet such an
increase and stability in the truth may in this life be attained, from
which there cannot be a total apostasy.
THE TENTH PROPOSITION
Concerning the Ministry.
As by this gift, or light of God, all true knowledge in things
spiritual is received and revealed; so by the same, as it is manifested
and received in the heart, by the strength and power thereof, every true
minister of the gospel is ordained, prepared, and supplied in the work of
the ministry: and by the leading, moving, and drawing hereof, ought every
evangelist and Christian pastor to be led and ordered in his work of the
gospel, both as to the place where, as to the persons to whom, and as to
the times when he is to minister. Moreover, those who have this authority
may and ought to preach the gospel, though without human commission or
literature; as on the other hand, those who want the authority of this
divine gift, however learned or authorized by the commissions of men and
churches, are to be esteemed but as deceivers, and not true ministers of
the gospel. Also, who have received this holy and unspotted gift, "as they
have freely received, so are they freely to give," without hire or
bargaining, far less to use it as a trade to get money by it: yet if God
hath called any from their employments, or trades, by which they acquire
their livelihood, it may be lawful for such, according to the liberty
which they feel given them in the Lord, to receive such temporals -- to
wit, what may be needful to them for meat and clothing -- as are freely
given them by those to whom they have communicated spirituals.
THE ELEVENTH PROPOSITION
Concerning Worship.
All true and acceptable worship to God is offered in the inward and
immediate moving and drawing of his own Spirit, which is neither limited
to places, times, or persons; for though we be to worship him always, in
that we are to fear before him, yet as to the outward signification
thereof in prayers, praises, or preachings, we ought not to do it where
and when we will, but where and when we are moved thereunto by the secret
inspirations of his Spirit in our hearts, which God heareth and accepteth
of, and is never wanting to move us thereunto, when need is, of which he
is alone the proper judge. All other worship then, both praises, prayers,
and preachings, which man sets about in his own will, and at his own
appointment, which he can both begin and end at his pleasure, do or leave
undone, as himself sees meet, whether they be a prescribed form, as a
liturgy, or prayers conceived extemporaneously, by the natural strength
and faculty of the mind, they are all but superstitions, will-worship, and
abominable idolatry in the sight of God; which are to be denied, rejected,
and separated from, in this day of his spiritual arising: however it might
have pleased him -- who winked at the times of ignorance, with respect to
the simplicity and integrity of some,and of his own innocent seed, which
lay as it were buried in the hearts of men, under the mass of superstition
-- to blow upon the dead and dry bones, and to raise some breathings, and
answer them, and that until the day should more clearly dawn and break
forth.
THE TWELFTH PROPOSITION
Concerning Baptism.
As there is one Lord and one faith, so there is "one baptism; which
is not the putting away of the filth of the flesh, but the answer of a
good conscience before God, by the resurrection of Jesus Christ." And this
baptism is a pure and spiritual thing, to wit, the baptism of the spirit
and fire, by which we are buried with him, that being washed and purged
from our sins, we may "walk in newness of life;" of which the baptism of
John was a figure, which was commanded for a time, and not to continue for
ever. As to the baptism of infants, it is a mere human tradition, for
which neither precept not practice is to be found in all the scripture.
THE THIRTEENTH PROPOSITION
Concerning the Communion, or Participation of the Body and
Blood of Christ.
The communion of the body and blood of Christ is inward and
spiritual, which is the participation of his flesh and blood, by which the
inward man is daily nourished in the hearts of those in whom Christ
dwells; of which things the breaking of bread by Christ with his disciples
was a figure, which they even used in the church for a time, who had
received the substance, for the cause of the weak; even as "abstaining
from things strangled, and from blood;" the washing one another's feet,
and the anointing of the sick with oil; all which are commanded with no
less authority and solemnity than the former; yet seeing they are but the
shadows of better things, they cease in such as have obtained the
substance.
THE FOURTEENTH PROPOSITION
Concerning the power of the Civil Magistrate, in matters purely religious, and pertaining to the conscience.
Since God hath assumed to himself the power and dominion of the
conscience, who alone can rightly instruct and govern it, therefore it is
not lawful for any whatsoever, by virtue of any authority or principality
they bear in the government of this world, to force the consciences of
others; and therefore all killing, banishing, fining, imprisoning, and
other such things, which men are afflicted with, for the alone exercise of
their conscience, or difference in worship or opinion, proceedeth from the
spirit of Cain, the murderer, and is contrary to the truth; provided
always, that no man, under the pretence of conscience, prejudice his
neighbor in his life or estate; or do any thing destructive to, or
inconsistent with human society; in which case the law is for the
transgressor, and justice to be administered upon all, without respect of
persons.
THE FIFTEENTH PROPOSITION
Concerning Salutations and Recreation, &c.
Seeing the chief end of all religion is to redeem man from the spirit
and vain conversation of the world, and to lead him into inward communion
with God, before whom, if we fear always, we are accounted happy;
therefore all the vain customs and habits thereof, both in word and deed,
are to be rejected and forsaken by those who come to this fear; such as
the taking off the hat to a man, the bowings and cringings of the body,
and such other salutations of that kind, with all the foolish and
superstitious formalities attending them; all which man has invented in
his degenerate state, to feed his pride in the vain pomp and glory of this
world; as also the unprofitable plays, frivolous recreations, sportings
and gamings, which are invented to pass away the precious time, and divert
the mind from the witness of God in the heart, and from the living sense
of his fear, and from that evangelical Spirit wherewith Christians ought
to be leavened, and which leads into sobriety, gravity, and godly fear; in
which, as we abide, the blessing of the Lord is felt to attend us in those
actions in which we are necessarily engaged, in order to the taking care
for the sustenance of the outward man.