Part 13

From these and other teachings it has been inferred that the Friends did not believe in the earthly life and sacrificial death of our Lord; that they knew no Christ but the Christ within. This is a great mistake.[33] That they received and held these truths is a point easily proved, and Barclay distinctly affirms that they must be preached, or the believer will not become a complete Christian. But they argued that there might be Christian life without the knowledge of these truths. In their teachings the Christ within was prominent, and the death of Christ filled a less prominent position as the ground of God's mercy, the meritorious cause of the gift within.

[33] See the valuable letter, quoted p. 70.

But in perusing Barclay, the reader will of course remember the controversies out of which his works sprung, and will make allowance for the strain of debate. Points on which disputants are agreed will always be passed over slightly; points that have been overlooked or challenged will be emphasised, and dwelt on so largely as to seem out of proportion. But undoubtedly, when amongst the Friends of the next century these controversial works became the staple reading of an age of declining piety, the mischief done by this disproportion was great. Quakerism, contrary to the designs and aspirations of its early leaders, became almost synonymous with mysticism and quietism, and little better than theism. The objective facts of Christianity were neglected, and subjective experiences were everything. For instance in all the writings and Journal of John Woolman, admirable as they are in many respects, there is hardly a single statement of the atoning work of our Lord and Saviour.

Still the evangelical reader will find in Barclay much that he can enjoy and approve. His arguments for the necessity of the Holy Spirit's help in reading the Scriptures to profit, and in gaining a saving knowledge of Christian truth, are most excellent. So with many other points involving spiritual-mindedness. But the present writer heartily agrees with Joseph John Gurney, when, in the midst of the Beacon controversy he wrote, when Barclay's name was brought into special prominence, "I am, however, inclined to the opinion, that were we compelled to select a single writer in order to ascertain the religious principles of the Early Friends, we could scarcely do better than choose George Fox himself."[34] And this choice would be justified, not only by the clearness and fulness of Fox's expositions of Scripture truth, but by the healthy tone and practical power of those expositions. It is significant that Barclay and not Fox was the favourite writer of the Quietistic age of Quakerism.

[34] J. J. Gurney's Memoirs, vol. 2, p. 28.

For a long period Barclay was more than a standard writer amongst the Friends. His Apology had all the authority of a creed, and not to accept it would be sufficient to brand any Friend as unsound.[35] Nobler minds might feel that this was bondage utterly foreign to the spirit of the early Friends; yet a large number of Friends did not. But about the beginning of the present century, a change came over the Society. Religious and philanthropic works led some of its members to associate with evangelical churchmen and others. Controversies also arose, which at least compelled a systematic and critical study of the Bible. Broader sympathies and more enlightened study of the Scriptures undermined Barclay's influence. It was found that his exposition of Scripture texts was sometimes unsatisfactory. The Yearly Meeting ceased to print the Apology for gratuitous distribution, though not without strenuous protest from some, who clung to the old ways of presenting Quaker truth.

[35] "The 'Apology' of Barclay was largely printed and distributed by the Society, and was accepted at the period of which we are treating [1833] (contrary to the principles of the ancient Society) as a _distinct creed_, which every person bearing the name of a 'Friend' ought to be prepared to accept in all its parts. * * * At this period it was deemed sufficient proof of I. Crewdson's doctrinal 'unsoundness,' to state that he objected to certain portions of the able theological treatise of Barclay." "R. Barclay's 'Inner Life of the Religious Societies of the Commonwealth,'" p. 573.

In the more recent literature of the Society, the doctrine of the Divine seed is scarcely to be found. But its essence is there. The illumination of the Holy Spirit, and the presence of Christ with his church are held by Friends with peculiar distinctness and force. The fact that all men have grace enough to accept the offer of salvation if they will, is stated as clearly now as it was by George Fox. Let there be but the zeal and the faith of George Fox, his urgency in dealing with men, his confidence in pleading with God, and Quakerism has yet a message that the world needs to hear, and that will win its olden triumphs, and bring its divine blessings to man.

Transcriber's Note

Archaic, dialectical and inconsistent spellings have been left in the text. Obvious misprints have been fixed, as detailed in the following:

On page 13: botanist, and says Sewel, "one of the most skilful ..." Originally, the name was spelled Sewell

On page 27: of representatives from a number of associated Originally the word "from" was printed "fron"

On page 57: him to sketch a constitution for it. The Quakers, who Originally "sketch" was spelled "sketeh"

On page 61: we are told by Gerard Croese (certainly not a very Originally Croese was spelled with the oe ligature.

On page 70: Henry Gouldney, of London, to Robert Barclay, junr., Originally "Gouldney" was spelled "Goulding"

On page 71: in Nayler's case, Friends clung lovingly to the Originally: "Nayler" was spelled "Naylor"

On page 76: about the sufferings of Edinbro' Friends:--"I have ..." Originally "Edinbro'" was spelled "Edinboro'"

On page 83: and other places. James Nayler preached in Scotland as Originally the name was spelled "Naylor"

On page 104: (See also the Apology, Prop. II., paragraph 26, &c.) Originally "II." was "ii"

On page 110: remonstrance to the notorious Ludovic Muggleton. The Originally the name was spelled "Ludivico"

On page 117: according to Gerard Croese, found him so near Originally "Croese" was spelled with the oe ligature

On page 122: The news of Robert Barclay's commitment to prison Originally: "Th enews"

On page 137: "... to become referees. Persevering through all ..." Originally "Perservering"

On page 142: the writings of Schwenkfeld, makes the enquiry less In this case, "Schwenkfeld" was originally spelled "Schwenkfeldt"

On page 142: But the followers of Caspar Schwenkfeld were still more In this case, "Schwenkfeld" was originally spelled "Schwenfeld"

End of Project Gutenberg's Three Apostles of Quakerism, by Benjamin Rhodes