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 d, degenerated, 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.

 

Let’s unpack the Fourth Proposition from Barclay’s Apology, which deals with the condition of humanity after the Fall. This is a theological discussion about human nature, sin, and the possibility of knowing God. Here’s a clear breakdown and commentary:

 

Text Breakdown:

"All Adam's posterity (or mankind), both Jews and Gentiles, as to the first Adam, or earthly man, is fallen, degenerated, and dead": Barclay starts with the Christian doctrine of the Fall (from Genesis 3), where Adam’s disobedience brought sin into the world. All humans, regardless of background, inherit this fallen state from Adam, the “earthly man.” They’re spiritually “dead”—cut off from God.

"Deprived of the sensation or feeling of this inward testimony or seed of God": In this fallen state, people lose their natural ability to sense God’s presence or “seed” (a Quaker term for the divine spark or Inner Light within). They’re disconnected from spiritual awareness.

"And is subject unto the power, nature, and seed of the serpent": Instead, humanity is under the influence of evil (the “serpent,” symbolizing Satan), which plants its own corrupt “seed” in people’s hearts. This dominates them as long as they remain in this natural, fallen condition.

"From whence it comes, that not their words and deeds only, but all their imaginations, are evil perpetually in the sight of God": Echoing Genesis 6:5, Barclay says that everything about fallen humans—their actions, words, and even thoughts—is tainted by this evil seed, making them inherently corrupt.

"Man, therefore, as he is in this state, can know nothing aright…": In this fallen condition, humans can’t truly understand God or spiritual matters. Their ideas about divine things are useless until they’re freed from this evil influence and connected to the “divine Light” (the Spirit or Inner Light).

"Hence are rejected the Socinian and Pelagian errors, in exalting a natural light": Barclay critiques two theological views:

Socinians: Denied original sin and emphasized human reason as sufficient for knowing God.

Pelagians: Believed humans could choose good and earn salvation without divine grace.

He rejects both for over-relying on a “natural light” (human ability) rather than God’s grace.

"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": He also disagrees with Catholics (“Papists”) and many Protestants who say someone can preach the Gospel effectively without being transformed by God’s grace. For Barclay, only those united to the divine Light can truly minister.

"Nevertheless, this seed is not imputed to infants, until by transgression they actually join themselves therewith": Here’s an important nuance: infants aren’t held accountable for this fallen state until they consciously sin and align themselves with evil. Until then, they’re not guilty of it.

"For they are by nature the children of wrath who walk according to the power of the prince of the air": Quoting Ephesians 2:2-3, he says those who live according to the fallen nature are under God’s wrath and influenced by Satan (“prince of the air”).

Commentary:

Barclay is laying out a Quaker take on original sin, but with a twist. Like many Christians, he sees humanity as fallen—spiritually dead and dominated by evil since Adam’s sin. This corruption blocks any natural ability to know God, making divine intervention (the “divine Light”) necessary for redemption. This aligns with traditional Protestant views of total depravity, but Barclay frames it in Quaker terms: the loss of the “inward testimony” or “seed of God” is the key problem.

 

He’s also critiquing other theological camps. Socinians and Pelagians overestimate human nature, thinking reason or effort alone can bridge the gap to God—Barclay says no, only the Spirit can. Meanwhile, he challenges mainstream churches (Catholic and Protestant) for letting unregenerate people (those not transformed by grace) act as ministers, which he sees as impossible if they’re still stuck in the fallen state.

 

The bit about infants is significant. Unlike some stricter Calvinists who might say all are guilty from birth, Barclay suggests a kind of innocence: the “seed of the serpent” isn’t counted against babies until they actively choose sin. This reflects Quaker optimism about the universal availability of the Inner Light, even in a fallen world.

 

Key Takeaway:

The Fourth Proposition says all humans are born into a fallen, corrupted state, unable to know God without divine help. Only the divine Light can restore them, and until that happens, their spiritual efforts are futile. Infants get a pass until they sin, showing a balance between human depravity and God’s grace.

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 c: 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 proceeded 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."

 

Let’s break down the Third Proposition from Barclay’s Apology, which addresses the role of the Scriptures. This builds on the previous propositions by explaining how the Bible fits into the Quaker understanding of revelation and knowledge of God. Here’s a clear explanation:

 

Text Breakdown:

"From these revelations of the Spirit of God to the saints, have proceeded the Scriptures of Truth": Barclay starts by saying the Bible itself comes from the Spirit’s revelations to holy people (saints) throughout history. The Scriptures aren’t human inventions—they’re inspired by God.

"Which contain…": He lists three key things the Bible includes:

A historical account: Stories of God’s people across time, with examples of God’s remarkable interventions (providence).

A prophetical account: Predictions about the future, some fulfilled, some still to come.

A doctrinal account: Teachings of Christ, expressed through declarations, exhortations, and writings to early churches, all prompted by the Spirit.

"Nevertheless, because they are only a declaration of the fountain, and not the fountain itself…": Here’s the big Quaker twist: the Scriptures describe the source (the Spirit), but they aren’t the source itself. So, they’re not the ultimate foundation of truth or the primary rule for faith and behavior.

"They are and may be esteemed a secondary rule, subordinate to the Spirit": The Bible has value and authority, but it’s secondary to the Spirit. It’s worth and reliability come from the Spirit that inspired it.

"For as by the inward testimony of the Spirit we do alone truly know them…": We only understand and trust the Scriptures because the Spirit confirms them inwardly. The Bible points back to the Spirit as the true guide to all truth (referencing John 16:13).

"Therefore, according to the Scriptures, the Spirit is the first and principal leader": Even the Bible itself, Barclay argues, shows the Spirit as the primary authority.

"And seeing we do therefore receive and believe the Scriptures, because they proceeded from the Spirit…": We accept the Bible because it comes from the Spirit, making the Spirit the more fundamental rule.

"Propter quod unumquodque est tale…": Barclay ends with a philosophical principle: “That which makes something what it is, is itself more so.” Since the Spirit is what makes the Scriptures true and authoritative, the Spirit is the higher authority.

Commentary:

Barclay is walking a tightrope here. He’s affirming the value of the Scriptures—calling them “Scriptures of Truth” and a “faithful testimony”—while insisting they’re not the ultimate authority. For Quakers, the Spirit that inspired the Bible remains active and speaks directly to people today, just as it did to the prophets and apostles. The Bible is a record of that revelation, not the revelation itself.

 

This was a bold stance in the 17th century, when many Christians (especially Protestants) saw the Bible as the sole and final rule of faith. Barclay’s view doesn’t dismiss scripture but reframes it as a tool of the Spirit, not a replacement for it. The Spirit is the “fountain,” living and dynamic, while the Bible is a “declaration,” static and secondary. This reflects the Quaker practice of relying on direct guidance from God in worship and life, rather than leaning solely on written texts.

 

The Latin maxim at the end drives it home: if the Spirit is the source of the Bible’s truth, then the Spirit is more true and authoritative. It’s a logical argument aimed at his scholarly critics, showing he’s not just relying on mystical claims but engaging their own reasoning.

 

Key Takeaway:

The Third Proposition positions the Scriptures as valuable but subordinate to the Spirit. They’re a secondary guide—trustworthy because they come from the Spirit—but the Spirit itself is the primary leader and rule for faith and practice. 

 

THE SECOND PROPOSITION

Concerning Immediate Revelation:

Seeing "no man knoweth the Father but the Son, and he to whom the Son revealeth him" b; 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 heart, 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 divers 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 revelation, 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, irresistibly 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, or 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.

 

Let’s dive into the Second Proposition from Barclay’s Apology, which focuses on "Immediate Revelation." This is a key Quaker idea, and Barclay builds on the First Proposition by explaining how we come to know God. Here’s a clear breakdown and commentary:

 

Text Breakdown:

"Seeing 'no man knoweth the Father but the Son, and he to whom the Son revealeth him'": Barclay quotes Matthew 11:27, emphasizing that only Jesus (the Son) truly knows God (the Father), and only those to whom Jesus reveals God can know Him. This sets up the idea that knowledge of God isn’t something humans can achieve on their own—it’s a gift from Christ.

"The revelation of the Son is in and by the Spirit": Jesus reveals God through the Holy Spirit, not through external means alone. This points to an inward, spiritual process rather than something purely intellectual or physical.

"Therefore the testimony of the Spirit is that alone by which the true knowledge of God hath been, is, and can be only revealed": Here’s the core claim: the Spirit’s direct testimony (or revelation) is the only way humans have ever truly known God—past, present, and future. Barclay ties this to all of history, from creation to the patriarchs, prophets, and apostles.

"Who, as by the moving of his own Spirit, he converted the chaos of this world into that wonderful order…": Barclay connects this to God’s act of creation, suggesting the same Spirit that ordered the universe and gave life to humanity continues to reveal God to people throughout time.

"Which revelations of God, by the Spirit… were of old the formal object of their faith, and remain yet so to be": Whether through outward signs (voices, dreams) or inward experiences, these revelations have always been the basis of faith, and they still are, even if the ways God reveals Himself have varied across history ("divers administrations").

"These divine inward revelations… neither do, nor can, ever contradict the outward testimony of the Scriptures, or right and sound reason": Barclay assures readers that true revelations from the Spirit align with the Bible and human reason. This is a nod to his critics, showing he’s not dismissing scripture or logic.

"Yet from hence it will not follow, that these divine revelations are to be subjected to the examination… of the Scriptures, or of the natural reason of man, as to a more noble or certain rule": Here’s the twist: while revelations don’t contradict scripture or reason, they don’t need to be judged by them either. The Spirit’s revelation is self-evident and authoritative on its own.

"For this divine revelation, and inward illumination, is that which is evident and clear of itself…": Like basic truths (e.g., "the whole is greater than its part"), the Spirit’s revelation carries its own clarity and power, compelling belief without needing external validation.

Commentary:

Barclay is defending the Quaker emphasis on immediate revelation—God speaking directly to individuals through the Holy Spirit, without intermediaries like priests or even the Bible as the ultimate authority. This was radical in his time, when most Christians saw scripture or church tradition as the final word. For Quakers, the "Inner Light" or Spirit within each person is the primary way God communicates, and it’s been that way since creation.

He’s careful to say this doesn’t mean scripture or reason are useless—they’re consistent with the Spirit’s voice—but they’re secondary. The Spirit’s revelation is like a light that shines so brightly it doesn’t need a lamp (scripture) or a mirror (reason) to prove it’s there. This reflects the Quaker practice of silent worship, where they wait for God to speak directly to their hearts.

Barclay also anticipates pushback. Critics might say, “If the Spirit is so clear, why do we need the Bible?” He counters that scripture supports the Spirit’s work but isn’t above it. Similarly, reason aligns with revelation but doesn’t rule it. This balance shows his effort to stay grounded in Christian tradition while elevating personal experience.

Key Takeaway:

The Second Proposition argues that true knowledge of God comes from the Spirit’s direct, immediate revelation—not from books, logic, or human teachers alone. It’s a bold claim about how faith works, rooted in the Quaker trust in God’s ongoing, personal presence in every soul.

 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 the true God and Jesus Christ whom thou hast sent” a), 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.

 

Let’s unpack this opening proposition from Robert Barclay’s Apology. This is the First Proposition, where Barclay lays out what he sees as the cornerstone of all spiritual understanding. Here’s a clear commentary on its meaning:

 

Text Breakdown:

"Seeing the height of all happiness is placed in the true knowledge of God": Barclay starts by asserting that the ultimate goal of human life—complete happiness or fulfillment—comes from truly knowing God. This isn’t just intellectual knowledge (like facts about God), but a deep, personal, experiential understanding.

"This is life eternal, to know the true God and Jesus Christ whom thou hast sent": He directly quotes John 17:3 from the Bible to back this up. In this verse, Jesus says eternal life isn’t just living forever—it’s about knowing God and Jesus intimately. For Barclay, this knowledge is the essence of salvation and the heart of true religion.

"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": Here, Barclay emphasizes that before anything else—doctrines, rituals, or moral rules—people need to grasp this fundamental truth. Understanding how we come to know God is the starting point for all other beliefs.

Commentary:

Barclay is setting the stage for a Quaker perspective that prioritizes direct, personal experience of God over external authorities like church traditions or clergy. He’s saying that knowing God isn’t about memorizing creeds or following rules—it’s a living relationship, revealed inwardly by God Himself. This reflects the Quaker belief in the "Inner Light," the idea that every person has a divine spark or presence within them that can guide them to truth.

For Barclay, this isn’t optional or secondary; it’s the most necessary thing to understand because everything else in faith builds on it. He’s challenging the religious systems of his time (17th-century Europe), where knowledge of God was often mediated through priests, scriptures alone, or institutional dogma. Instead, he insists that true knowledge of God is accessible to all, directly, and it’s what gives life its ultimate meaning.

The Society of Friends (Quaker)

Exposition and defense of Quakerism

Written by Robert Barclay (1648-1690)

I met a man one day who was knowledgeable in the origins of the Quaker faith. I was intrigued by the inspiration and teachings of it's original leaders: George Fox, Susan B. Anthony, William Penn, Robert Barclay and many more. We spent a lot of time studying the initial teachings of the Religious Society of Friends (Quakers).

I was enthralled. The more I learned, the more it filled in the gaps of my current knowledge. Everything made sense. This was what I had been missing and searching for. The missing pieces of the puzzle.

I have written all this to introduce my next several writings.

Robert Barclay (1648-1690) wrote his classic exposition and defense of Quakerism in Latin and published it in 1676 as "Theologiæ Vere Christianæ Apologia". He then translated his own book into English, "An Apology for the True Christian Divinity", in 1678. It was originally written and submitted to king Charles II of England in an attempt to quell the persecution Quakers were suffering at the time.

It has since been accepted as the definitive exegesis of the Quaker faith.

Over the next several weeks, or months, (however long it takes) I will go through this book section by section. I will print it directly from the 2002 translation (renowned as the most accurate from the original). I will explain and discuss each section. Then provide commentary. I pray it is as enlightening to you as it is to me.

An Apology

for the

True Christian Divinity

by

Robert Barclay

first published in 1678

reprinted 2002