Robert Barclay, a Servant of the Lord God, and one of those who in derision are called Quakers, wisheth unfeigned repentance, unto the acknowledgment of the Truth.

"Friends,-Unto you these following propositions are offered; in which, they being read and considered in the fear of the Lord, you may perceive that simple, naked truth, which man by his wisdom hath rendered so obscure and mysterious that the world is even burthened with the great and voluminous tractates which are made about it, and by their vain jangling and commentaries, by which it is rendered a hundred fold more dark and intricate than of itself it is: which great learning, so accounted of to wit, your school divinity, which taketh up almost a man's whole lifetime to learn, brings not a whit nearer to God, neither makes any man less wicked, or more righteous than he was. Therefore hath God laid aside the wise and le rned, and the disputers of this world, and hath chosen a few despicable and unlearned instruments, as to letterlearning, as he did fishermen of old, to publish his pure and naked truth, and to free it of those mists and fogs wherewith the clergy hath clouded it, that the people might admire and maintain them. And among several others, whom God hath chosen to make known these things-seeing I also have received, in measure, grace to be a dispenser of the same gospel-it seemed good unto me, according to my duty, to offer unto you these propositions; which, though short, yet are weighty, comprehending much, and declaring what the true ground of knowledge is, even of that knowledge which leads to Life Eternal; which is here witnessed of, and the testimony thereof left unto the Light of Christ in all your consciences.

Farewell,

R. B.

...

The Second Proposition

Concerning Immediate Revelation

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 welldisposed understanding to assent, irresistibly moving the same thereunto.

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.

The Sixth and Tenth Propositions

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 the 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 all the objections of such as deny it.

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 labor and 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 himself is the alone 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 extemporarily, 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 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 nor 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 pretense 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 person.

The Fifteenth Proposition

Concerning Salutations and Recreations, etc.

Seeing the chief end of all religion is to redeem man from the spirit and vain conversation of this world, and to lead 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.

Text-Schaff: The Creeds of Christendom . . . Vol. III, pp. 789-798.

VI. THE MENNONITES-ARTICLES OF FAITH

1. Of God, of the Creation of all Things, and of Man.

II. Of the Fall of Man.

III. Of the Restoration of Man by the Promise of Christ's Coming.

IV. Of the Coming of Christ and the Cause of his Coming.

V. Of the Law of Christ, the Gospel of the New Testament.

VI. Of Repentance and Reformation.

VII. Of Baptism.-As regards Baptism, we confess that all penitent believers, who by faith, regeneration and renewing of the Holy Ghost are made one with God and written in heaven, must, upon their Scriptural confession of faith and reformation of life, be baptized with water, in the name of the Father, and of the Son, and of the Holy Ghost, agreeably to the doctrine and command of Christ and the usage of his Apostles to the burying of their sins, and thus be received into fellowship with the saints, whereupon they must learn to observe all things which the Son of God taught, left to and commanded his disciples.

VIII. Of the Church of Christ.

IX. Of the Election and Office of Teachers, Deacons and Deaconesses in th Church.

XI. Of Washing the Saint's Feet.-We also confess the washing of the saints feet, which the Lord not only instituted and commanded, but He actually washed Hi Apostles' feet, although He was their Lord and Master, and gave them an exampl that they should wash one another's feet, and do as He had done unto them; they, as a matter of course, taught the believers to observe this as a sign of true humility, and particularly as directing the mind by feet-washing to that right washing, by which w are washed in His blood and have our souls made pure.

XII. Of Matrimony, or State of Marriage. We confess that there is in the Church an honorable marriage between two believers, as God ordained it in the beginning in paradise, and instituted it between Adam and Eve; as also the Lord Jesus Christ opposed and did away the abuses of marriage which had crept in, and restored it to its primitive institution.

In this manner the Apostle Paul also taught marriage in the Church, and left it free for every one, according to its primitive institution, to be married in the Lord to any one who may consent; by the phrase, in the Lord, we think it ought to be understood, that as the patriarchs had to marry among their own kindred or relatives, so likewise the believers of the New Testament are not at liberty to marry except among the chosen generation and the spiritual kindred or relatives of Christ, namely, such and no others as have been united to the Church as one heart and soul, having received baptism and stand in the same communion, faith, doctrine and conversation before they became united in marriage. Such are then joined together according to the original ordinance of God in His Church, and this is called marrying in the Lord.

XIII. Of the Magistracy.-We believe and confess that God instituted and appointed authority and a magistracy for the punishing of the evildoers and to protect the good; as also to govern the world, and preserve the good order of cities and countries; hence, we dare not despise, gainsay or resist the same, but we must acknowledge the magistracy as the minister of God, be subject and obedient thereunto in all good works, especially in all things not repugnant to God's law, will and commandment; also faithfully pay tribute and tax, and render that which is due, even as the Son of God taught and practiced and commanded His disciples to do; that it is our duty constantly and earnestly to pray to the Lord for the government, its prosperity and the welfare of the country, that we may live under its protection, gain a livelihood, and lead a quiet, peaceable life in all godliness and sobriety. And further, that the Lord may reward them in time and eternity for all the favors, benefits and the liberty we here enjoy under their praiseworthy administration.

XIV. Of Defense or Revenge.--As regards revenge or defense, in which men resist their enemies with the sword, we believe and confess that the Lord Jesus Christ forbade His disciples, His followers, all revenge and defense, and commanded them, besides, not to render evil for evil, nor railing for railing, but to sheath their swords, or, in the words of the prophet, "to beat them into ploughshares."

Hence it is evident, according to His example and doctrine, that we should not provoke or do violence to any man, but we are to promote the welfare and happiness of all men; even, when necessary, to flee for the Lord's sake from one country to another