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THE
TKSTIMONY
OP
GEORGE FOX, WILLIAM PENN,
ROBERT BARCLAY,
AND THE EARLY FRIENDS, OR QUAKERS,
TO THE NECESSITY

OF THE PROPITIATORY SACRIFICE OF OUR LORD AND
SAVI0UR""JESUS CHRIST FOR
'a*... OF "THE WORLD.

-* SAVI0UR""JESUS CHRIST FOR THE. SINS

.*>

COMPILED BY JOSEPH E. MAULE.

"Thia is Ufe eternal, that they might know Thee,
the only true God, and Jesus Christ whom Thou
hast sent."-rJ0HN' xvii, 3.

NW^^.

^ I Philadklphia :

1 , '

1893.

THE
TESTIMONY OP
GEORGE FOX, WILLIAM PENN,
ROBERT BARCLAY,
AND THE EARLY FRIENDS, OR QUAKERS,
TO THE NECESSITY
OF THE PROPITIATORY SACRIFICE OF OUR LORD AND
SAVIOUR JESUS CHRIST FOR THE SINS
OF THE WORLD.

COMPILED BY JOSEPH E. MAULE.

"This is life eternal, that they might know Thee,
the only true God, and Jesus Christ whom Thou
haat sent."— John xvii, 3.

Philadklphia :
1893.

Approved by the Committee on Publications of the General
Meeting of Friends for Pennsylvania, New .Tersey, Delaware, &c.,
10th mo. 26th, 1893. Edward H. Fostbe, Clerk.

Testimonies to the Divinity and Atonement
OF OUR Saviour.

" God so loved the world, that He gave His only begotten
Son, that whosoever believeth in Him should not perish, but
have everlasting life." — John, iii, 16.
" He that believeth on the Son hath everlasting life : and
he that believeth not the Son, shall not see life, but the
wrath of God abideth on him." — John, iii,. 36.
" This is life eternal, that they might know Thee, the only
true God, and Jesus Christ whom Thou hast sent." — John,
xvii, 3.
" I am the way, the truth and the life ; no man cometh
unto the Father but by Me." — John, xiv, 6.
" If ye believe not that I am He, ye shall die in your
sins." — John, viii, 24-
" Neither knoweth any man the Father save the Son,
and he to whomsoever the Son will reveal Him." — Matt.,
xi, 27.
The above are the sayings of our Holy Redeemer, of
whom the apostle Paul testifies : — " For in Him dwelleth all
the fullness of the Godhead bodily," — Gol., ii, 9, and,
" Christ died for our sins according to the Scriptures." —
I. Cor., XV, 3.
Strong efi'orts have been made of latter time, to induce
people to believe that George Fox, William Penn and the
early Friends did not hold to the doctrine of the necessity
of the Propitiatory Sacrifice of our Lord and Saviour Jesus
Christ on the cross for the redemption of mankind ; thus
doing them great injustice; for all who reject that great
sacrifice for sins, are not such as hold the doctrines of the
early Friends.

4
An essay on The Faith of the Society of Friends, prepared
for the Congress of Religions at Chicago, and recently
published in the Friends' Intelligencer and in the Public
Ledger of Philadelphia, conveys a very erroneous impression
regarding the early Friends, as though they did not believe
in the Divinity and Atonement of our Saviour. From this
essay the following extracts are taken :
" If it were needful to state more precisely and more com
pactly the faith of the Friends, I should say — and I speak
only as an individual member — that it may be given under
five headings. The first of these is fundamental to all
religion. The second is the distinctive doctrine of Friends,
without which there can be no Quakerism. And it, and the
statements which follow it, as they vary from the declared
creeds of other religious bodies, separate and differentiate
Friends from the ' Churches ' generally. I will call them
The First Five Principles of Quakerism.
First — The Supreme Being 
Second — The Divine Immanence 
Third — The Scriptures 
Fourth — The Divi.riity of Christ. Convinced that the Divine
nature, the Christ spirit, the Word ' which was in the
beginning,' dwelt in Jesus in an unparalleled, and to our
finite perceptions, an immeasurable degree, we regard him
(as John G. Whittier has formulated it) as ' the highest
possible manifestation of God in man.'
Fiith— r/(e Christ Rule in Daily Life." 
And just previously to this, it is said, that whatever " in
the theologies of men " " proceeds in harmony " with the
idea of " a benignant and merciful God " — " a God of love "
— '¦ proceeds on the line of Quakerism ; and contrariwise,
whatever scheme of doctrine is built upon the conception of
an angry and aggrieved Deity, demanding to be appeased
and propitiated, has no logical or natural relation to it.
But it is true that as to this some Friends may dilfer. In

doctrine it is hard to see eye to eye. Is there any church,
where the mind is free, in which belief is uniform."
Let the honest inquirer read the testimony of the early
Friends themselves to the necessity for what our Holy
Redeemer did for us without us, for our salvation ; and he may
be convinced they were full believers in the necessity of the
death and sufferings of Christ Jesus for the 'restoration of
lost and fallen man; as well as in the Light of Christ
within; and that Christ Jesus, who died on the cross, is the
same as He who rose from the dead, and ascended to the
glory He had with the Father before the world was, to
whom all power is given in Heaven and on earth. He said
to his servant John in Revelations, " I am the first and
the last; I am He that liveth, and was dead, and behold, I
am alive forevermore, and have the keys of hell and of
death." He died not as He was God, but died as He was
man, as George Fox said ; and by that one offering He
hath perfected forever them that are sanctified. (Heb. X, 14-.)
As we yield obedience to the inshinings of His light, spirit
and grace to our souls, thereby — and thereby only — can we
savingly realize that God is love.
George Fox.
Journal, 164-4- — " This priest Stevens asked me. Why
Christ cried out upon the cross, ' My God, my God, why hast
thou forsaken me ' ? and why he said, ' If it be possible,
let this cup pass from me, yet not my will, but thine be
done'? I told him, at that time, the sins of all mankind
were upon Him, and their iniquities and transgressions,
with which He was wounded ; which He was to bear and to
be an offering for, as He was man, but died not, as He was
God ; so, in that He died for all men, tasting death for every
man. He was an offering for the sins of the whole world.
This I spoke, being at that time, in a measure, sensible of
Christ's sufferings."

1686.—" Christ took upon him the seed of Abraham ; he
doth not say, the corrupt seed of the Gentiles. So, according
to the flesh, He was of the holy seed of Abraham and David,
and His holy body and blood was an offering and sacrifice
for the sins of the whole world, as a Lamb without blemish,
whose flesh saw no corruption.
By the one offering of Himself, in the New Testament, or
New Covenant, he hath put an end to all the offerings and
sacrifices amongst the Jews in the Old Testament. Christ,
the holy Seed, was crucified, dead and buried, according to
the flesh, and raised again the third day, and his flesh saw
no corruption. Though He was crucified in the flesh, yet
quickened again by the Spirit, and is alive, and liveth for
evermore, and hath all power in Heaven and earth given to
him, and reigneth over all, and is the one Mediator between
God and man, even the man Christ Jesus."
William Dewsbury.
1656 — In a work entitled "Christ Exalted," etc., he
makes the following reply to an opponent :
" This charge is false as the other, in the presence of God,
we witness against thee ; no other Christ we bear testimony
of, to be the salvation of lost man and woman, but that
Christ, according to Scripture testimony, who was born of
the Virgin, and made a good confession before Pilate, and
suffered at Jerusalem, and rose again the third day, and
ascended into Heaven, and sitteth at the right hand of God :
and this Christ we witness, the true light, who lighteth
ever)' one that comes into the world, and saith, ' I stand at
the door and knock ; who opens, I will come into liim, and
sup with him and he with me ; ' Rfv. iii, 20. And we wit
ness him faithful ; and as many as receive him, to them, He
gives power to become the sons of God ; and this is the
condemnation of all, because they believe not in Him.
John xii."

Edward Burrough.
1668 — " Again, concerning Christ, we believe, that He is
one with the Father, and was with him before the world
was ; and what the Father worketh, it is by the Son ; for He
is the arm of God's salvation, and the very power and wis
dom of the Creator, and was, is, and is to come, without
beginning or end. And we believe, that all the prophets
gave testimony of Him, and that He was made manifest in
Judea and Jerusalem, and did the work of the Father, and
was persecuted of the Jews, and was crucified by his ene
mies, and that He was buried and rose again, according to
the Scriptures."
1659. — " Jesus Christ died and rose again and ascended
according to the Scriptures, this we do believe : and Christ
was and is the substance, the end of all signs and examples,
yet was he an Example to the saints; and the Apostle
exhorted to walk as they had Christ for an example;
and while He was in the world. He did, and spoke, and acted
many things, as parables, signs, and examples, the substance
of which is to be received in the saints, and known by them
through the Spirit; and we believe saints are justified by
Christ, and through faith in Him which was, and is, and is
to come, who is blessed forever. And none are justified by
his death and suffering and blood without them, but who
witness Christ within them ; for all are reprobates, and to
be condemned, and cannot be justified, that have not Christ
in them ; as thou mayest read, except Christ be in you, you
are reprobates. And all that believe in Christ and receive
Him, they are healed through his sufferings and stripes ; for
He sanctifies them, and gives them remission of sin, and jus
tifies them, and in Him the saints are complete, and the
new man, the regenerate, is justified ; and the old man is in
the degeneration, and knows not Christ in him, and hath
not received him, but only heard of him without him, and
believes the relation ; but this faith doth not justify ; for all
the false Christians upon earth have this faith ; but that

faith alone justifies, which gives to receive Christ, and him
to live in us and to dwell in us by that faith."
Francis Howgill.
The Heart of New England Hardened. 1659. — " We say,
according to the Scripture of Truth, and not according to
Ahy fallacy, that in the man, Christ, did the fullness of the
Godhead dwell ; and God was in Christ, reconciling the
world unto himself; and He saith, I and my Father are one ;
and the Father, the Son, and the Spirit, subsist in one eter
nal power, life and glory ; which thou with all thy stupid
generation, are ignorant of. And that Christ we acknow
ledge, is such a Christ as is able to save to the utmost, them
that come unto Him, and receive Him, and believe in Him ;
and is such a Christ as is able to raise them that have been
dead, and such a Christ as giveth eternal life to them that.
believe." " When we say, Christ manifest in the flesh, we say, that
holy thing which was brought forth and born of a virgin,
and conceived of the Holy Ghost, in whom the fullness of
the Godhead dwells, in whom the eternal power of the
Father was manifested, that He was the Christ which was
manifested in the flesh and justified in the spirit, preached
among the Gentiles, seen of angels, and received up into
glory ; and this is according to the Scriptures of Truth, and
thy judgment must be judged."
George Whitehead.
The Path of the Just Cleared. 1655. — " ' Before Abraham
was, I am ; ' who was in the beginning ; which was the
Word, by which all things were made; which Word
became flesh, and dwelt among the disciples, and suffered at
Jerusalem, and witnessed a good confession before Pontius
Pilate ; whom Pilate delivered up to the Jews and the chief
priests and elders, whom they mocked and despitefully used,
and put to death concerning the flesh ; but is raised up by

9
the Spirit and ascended into glory ; which glory He prayed
for, even that glory whereby He was at first by his Father
glorified in, wherein He is glorified in his saints, and is God
over all, blessed for ever."
1692. — " We sincerely profess and declare in the sight of
God and men, that we do faithfully believe and profess the
divinity and humanity — or manhood — of our blessed Lord
and Saviour Jesus Christ, the eternal Word of God ; and
that in the fullness of time He took flesh, being miraculously
conceived by the Holy Ghost and born of the virgin Mary,
and suffered the cruel death of the cross, as an universal
offering and sacrifice, both in His body and blood
shed thereon, for the sins of the whole world ; and was
buried and rose again the third day, and visibly ascended
(was seen in His ascending), and passed into Heaven and
glory ; and that He ascended far above all heavens, that He
might fill all things ; and that by His suffering and sacri
fice He hath obtained eternal redemption for us, which,
through faith in His name and power, true repentance
and conversion, we livingly receive and effectually partake
of." Isaac Penington.
1667. — " First, we do own that the Word of God, the only
begotten of the Father, did take up a body of the flesh of the
virgin Mary, who was of the seed of David, according to the
Scriptures, and did the will of the Father therein, in holy
obedience unto Him, both in life and death.
Secondly, That He did offer up the flesh and blood of that
body, though not only so ; for He poured out his soul. He
poured out his life, a sacriflce or offering for sin, (do not,
oh ! do not stumble at it ; but rather wait on the Lord to
understand it ; for we speak in this matter what we know ;)
a sacrifice unto the Father, and in it tasted death for every
man ; and that it is upon consideration, and through God's
acceptance of this sacrifice for sin, that the sins of believers

10
are pardoned, that God might be just, and the justifier of
him which believeth in Jesus, or who is of the faith of
Jesus." 1675. — " Now as touching the outward, which ye say we
deny, because of our testimony to the inward, I have fre
quently given a most solemn testimony thereto ; and God
knoweth it to be the truth of my heart ; and that the testi
fying to the inward (from which the outward came) doth
not make the outward void, but rather establish it in its place
and service. God, Himself, who knew what virtue was in
the inward, yet hath pleased to make use of the outward ;
and who may contradict or slight His wisdom and counsel
therein? Glorious was the appearance and manifestation
of his Son in the flesh, precious His subjection and holy
obedience to his Father; his giving Himself up to death for
sinners, was of great esteem in His eye ! It was a spotless
sacrifice of great value, and effectual for the remission of
sins ; and I do acknowledge, humbly unto the Lord, the
remission of my sins thereby, and bless the Lord for it ;
even for giving up his Son to death for us all, and giving
all that believe in His name and power, to partake of remis
sion tlirough Him."
William Penn.
To John Faldo. 1673. — " Before I leave this particular, I
must again declare, that we are led by the LigJit and Spirit of
Christ, with holy reverence, to confess unto the blood of
Christ, shed at Jerusalem, as that, by which a propitiation
was held forth, to the remission of the sins that were past,
through the forbearance of God, unto all that believe; and
we embrace it as such; and do firmly believe, that thereby
God declared his great love unto the world, for by it is the
consciousness of sin declared to be taken awaj^ or remission
sealed to all that have known true repentance and faith in
His appearance. But because of the condition, I mean faith
and repentance, therefore do we exhort all to turn their
minds to the Light and Spirit of Christ within, that by see-

11
ing their conditions, and being by the same brought both
into true contrition and holy confidence in God's mercy,
they may come to receive the benefit thereof; for without
that necessary condition, it will be impossible to obtain
remission of sins, though it be so generally promulgated
thereby." Primitive Christianity Revived. 1696. — " We do believe, that
Jesus Christ was our holy Sacrifice, Atonement and Propiti
ation ; that He bore our iniquities, and that by his stripes
we were healed of the wounds Adam gave us in his fall ;
and that God is just in forgiving true penitents, upon the
credit of that holy offering Christ made of Himself to God
for us, and that what He did and suffered, satisfied and
pleased God, and was for the sake of fallen man that had dis
pleased God ; and that through the offering up of Himself
once for all, through the Eternal Spirit, He hath forever
perfected those, in all times, that were sanctified, wlio walked
not after the flesh, but after the Spirit."
Testimony to the Truth as held by the People called Quakers.
1698. — " Of Christ's coming both in flesh and Spirit: — Because
the tendency (generally speaking) of our ministry, is, to
press people to the inward and spiritual appearance of Christ
by His spirit and grace in their hearts, to give them a true
sight and sense of, and sorrow for sin, to amendment of life
and practice of holiness ; and because we have often opposed
that doctrine, of being actually justified by the merits of
Christ, whilst actual sinners against God, by living in the
pollutions of this wicked world ; we are by our adversaries
rendered such, as either deny or undervalue the coming of
Christ without us, and the force and efficacy of his death
and sufferings, as a propitiation for the sins of the whole
world. Whereas we do, and hope we ever shall, as we
always did, confess to the glory of God the Father, and the
honour of his dear and beloved Son, that He, to wit, Jesus
Christ, took our nature upon him, was like us in all things,
sin excepted ; that He was born of the virgin Mary, went

12
about amongst men doing go.od and working many miracles;
that He was betrayed by Judas into the hands of the Chief
Priests, etc. ; that He suffered death under Pontius Pilate,
the Roman Governor, being crucified between two thieves,
and was buried in the sepulchre of Joseph of Arimathea ;
rose again the third day from the dead, and ascended into
Heaven, and sits at God's right hand, in the power and
majesty of his Father, and that by Him, God the Father will
one day judge the whole world, both of quick and dead,
according to their works." Giles Barnardiston.
Reply to Jeffrey Bullock. 1676. — " And our testimony has
always had a reverent esteem of that precious blood that
was spilled without the gates, as being of great value in the
sight of the Lord, and having a testimony in it towards the
remission of sin, to oblige all that are sensible of the end
thereof, not to live unto themselves, but unto Him that died
for them. And as they are to be blamed that will not come
to the Light, but cry it down, relying upon the death and suf
ferings without it; so art thou, who pretendest to cry up
the Light, to render the loving kindness of the Lord invalid,
in sending his Son to lay down his life and precious blood,
and ta.ste death for mankind. And such as speak from the
Light, which is the Life that was in that blessed body, can
never disregard, but have an high esteem of what He did and
suffered therein."
Robert Barclay.
Apology. 1678. — " We do not hereby intend, any, ways, to
lessen or derogate from the atonement and sacrifice of Jesus
Christ,, but on the contrary, do magnify and exalt it. For
'as we believe all those things to have been certainly trans
acted, which are recorded in the Holj' Scriptures, concern
ing the birth, life, miracles, sufferings, resurrection and
ascension of Christ ; so we do also believe that it is the duty

13
of every one to believe it, to whom it pleases God to reveal
the same, and to bring to them the knowledge of it ; yea,
we believe it were damnable unbelief, not to believe it, when
so declared ; but to resist that holy Seed, which, as minded,
would lead and incline every one to believe it, as it is
offered unto them ; though it revealeth not in every one, the
outward and explicit knowledge of it, nevertheless, it always
assenteth to it, where it is declared. Nevertheless as we
firmly believe it was necessary that Christ should come,
that by his death and sufferings He might offer up Himself
a sacrifice to God for our sins, who his own self bore our
sins in his own body on the tree ; so we believe that the
remission of sins which any partake of, is only in and by
virtue of that most satisfactory sacrifice, and no otherwise."
Thomas Ellwood.
Journal, 1699. — " Now herein George Keith's both injustice
and malice is the greater, in charging William Penn and
his brethren, the Quakers, with Deism; inasmuch as he
assuredly knows (which some other adversaries have not
had the like opportunity to know, as he hath had), by cer
tain experience, drawn by so many years' intimate conversa
tion with William Penn and the Quakers, in free and familiar
conferences, and in reading their books ; that William Penn
and the Quakers, both in word and writing, publicly and
privately, have always and on all occasions, confessed,
acknowledged, owned as well as believed, the incarnation of
Christ according to the Holy Scriptures, viz: 'That the
Word was made flesh.' John i, I4. That when the fullness
of time was come, God sent forth his Son, made of a woman,
made under the law, to redeem them that were under the
law. Gal.iv,4,5. That Christ Jesus being in the form of
God, and thinking it no robbery to be equal with God,
made Himself of no reputation, and took upon him the form
of a servant, and was made in the likeness of men; and
being found in fashion as a man. He humbled Himself, and

14
became obedient unto death, even the death of the cross.
Phil, ii, 5, 6, 7, 8. Christ died for our sins, according to the
Scriptures, and that He was buried and that He rose again
the third day, according to the Scriptures. 1 Cor. xv, 3, 4-
That He was delivered for our offences, and was raised again
for our justification. Rom. iv, 25. That He is the propitia
tion for our sins; and not for ours only, but for the sins of
the whole world. 1 John ii, 2. That He ascended up far
above all heavens, that He might fill all things. Eph. iv, 10.
That He is the one Mediator between God and men.
1 Tim,, ii, 5. That He is at the right hand of God, and
maketh intercession for us. Rom. viii, 34- And is our
advocate with the Father. 1 John ii, 1. And that it is He
which was ordained of God, to be the Judge of quick and
dead. Acts x, 42. These things, I say, George Keith cer
tainly knows, have been constantly held, believed, professed
and owned by William Penn and his brethren, the Quakers
in general, both privately and publicly, in word and writing.
These things are so often testified of in our meetings, and
have been so fully and plainly asserted and held forth in
our books, that we might call in almost as many witnesses
thereof, as have frequented our meetings or attentively read
our books."
John Grattan.
Journal. 1703. — " We preach the same Jesus Christ that
was conceived by the Holy Ghost, born of the virgin Mary,
suffered under Pontius Pilate, was crucified, dead, and buried,
rose again the third day, ascended into Heaven, and is on
the right hand of the Majesty on high, and will come to
judge quick and dead. This is our Intercessor, Advocate
with the Father, our Mediator betwixt God and man, the
man Christ Jesus : this is He, who of God is made unto us,
wisdom and righteousness, and sanctification, and redemp
tion, the author and finisher of our faith, our hope of glory,
our life, light, strength and salvation ; our captain, ensign,
deliverer, preserver, and helper; without Him, we are as

15
nothing and can do nothing. He is the Mighty God, the
Everlasting Father, the King of Kings, and Lord of Lords."
John Banks.
1704- — " I believe in that same Lord Jesus Christ, the
Son of God, for remission of sins, and the salvation of my
soul ; even He, which was conceived of the Holy Ghost,
born of the virgin Mary, who made a good confession before
Pontius Pilate, and was crucified without the gates of Jeru
salem ; dead and buried, and rose again the third day, and
ascended into glory, far above all heavens, that He might
fill all things, according to the testimony of the Holy Scrip
tures, for which I have a godly and reverent esteem."

Similar testimonies are borne by many others; for the
early Friends did " see eye to eye : " although they were
gathered from different professions and various circum
stances in life, yet there was a oneness of belief, into which
they were brought through obedience to the teachings of the
one Spirit of Truth, the Light of Christ in their souls.
The idea now cherished by many, that all differences of
view are to be borne with in a religious Society, they did
not hold ; but on the contrary they jealously guarded what
they were fully convinced of, and firmly believed to be the
doctrines of the Gospel.
Thus, Robert Barclay, in his Anarchy of the Ranters,
published in 1 676, says : —
" As if a body be gathered into one fellowship, by the
belief of certain principles, he that comes to believe other
wise naturally scattereth himself; for that the cause that
gathered him is taken away  Suppose a people
really gathered unto the belief of the true and certain prin
ciples of the gospel : if any of these people shall arise and
contradict any of those fundamental truths, whether have
not such as stand, good right to cast such an one out from

16
among them, and to pronounce positively, this is contrary
to the Truth we profess and own, and therefore ought to be
rejected, and not received, nor yet he that asserts it as one
of us? And is not this obligatory upon all the members,
seeing all are concerned in the like care as to themselves, to
hold the right and shut out the wrong? I cannot tell, if
any man of reason can well deny this: however I shall
prove it next from the testimony of the Scripture."
And again, a few pages further on, he says : —
" Were such a principle to be received or believed, that in
the Church of Christ no man should be separated from, no
man condemned or excluded the fellowship and commu
nion of the body, for his judgment or opinion in matter of
faith, then what blasphemies so horrid, what heresi-es so
damnable, what doctrines of devils, but might harbour it
self in the Church of Christ? What need then of sound
doctrine, if no doctrine make unsound ? What need of con
vincing and exhorting gainsayers, if to gainsay be no crime ?
Where should the unity of the faith be? Were not this an
inlet to all manner of abomination ; and to make void the
whole tendency of Christ's and His apostles' doctrine; and
render the gospel of none effect; and give a liberty to the
unconstant and giddy will of man to innovate, alter and
overturn it at his pleasure ? So that from all that is above
mentioned, we do safely conclude, that where a people are
gathered together into the belief of the principles and doc-
. trines of the gospel of Christ, if any of that people shall go
from their principles, and assert things false and contrary to
what they have already received ; such as stand and abide
firm in the faith, have power, by the Spirit of God, after
they have used Christian endeavours to convince and reclaim
them, upon their obstinacy, to separate from such, and to
exclude them from their spiritual fellowsliip and commu
nion : — For otherwise, if this be denied, farewell to all Chris
tianity, or to the maintaining of any sound doctrine in the
Church of Christ."

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