The Missing Cross to Purity

The History of the Quakers'

Departure from Truth
(continued from Part I)

The Gurney Apostasy — The Takeover of the British Quaker Society

This was the beginning of perhaps the saddest chapter in the Quakers' history, the serious split of the majority of American Quakers into two groups: 1) those called orthodox who were in agreement with the British Quakers, and 2) those called Hicksites who dissented with the views promulgated by the British on the American Society.

After the rise of dispute to the Bible's accuracy and the Irish separation, the British Society became very conscious that they needed to emphasize the Scriptures more. They were particularly concerned with maintaining the divinity of Jesus Christ, both as He who walked the earth, and he who ascended into heaven. Their emphasis was at the expense of Christ, the principle and Light in man; and left the society in a permanent state of confusion as Christ's multiple locations, as being one, the same, and indivisible. Hear O Israel, the Lord our God is one Lord, and The Lord said to my Lord, sit at my right hand, until I place you enemies under your feet.

Their concern gave rise to the swing of the pendulum much too far in the Scripture's direction, landing in doctrine that was identical to the classic Protestant doctrines that the early Quakers had spent their lives testifying against, suffering and dying in consequence.

Joseph John Gurney had been educated under the care of clergymen of the Episcopal Church, and many of his intimate friends were rectors and bishops, members of parliament, and peers of the realm. Thus while enjoying the form of silent worship with thee's and thou's, he embraced the same doctrine for which Keith had been expelled a century earlier — a doctrine that was exactly what so many early Quakers had died opposing. He and his friends were in total control of the Quaker hierarchy around 1825. They embraced instant salvation by accepting the sacrifice of Christ, infants guilty of sin, and the Trinity. For the British Quaker Society to accept such people in leadership, and to concur with their doctrines, only points to the great majority of the Quakers were without divine guidance or maturity to even be able to recognize the total antithesis of their Society's fundamental beliefs of the previous 150 years. It also shows, the vast majority of Quakers had already discounted the claims of their many early founders' writings — 528 early Quakers leaving a record of 2800 books and pamphlets, whose message was discounted with indifference.

There were, doubtless, some, who dissented from some of his views, but they were either in a minority in the Yearly Meeting, or had already been driven from the meetings rather than listen to the apostasy of false doctrine being preached. Love does not insist on its own way; while pride does.

It is painful to detail his clear apostasy from traditional Quaker beliefs. His writings were highly approved by the Church of England's Bishops. They are very twisted, with a mixture of truth and lies — designed to confuse, but leading to Babylon; "For those who are such do not serve our Lord Jesus Christ, but their own bellies [lusts and desires]; and by fair speaking and captivating language deceive the hearts of the simple." Rom 16:18. He wrote several books earlier; the following are quotations from Gurney's 1825 book, Essays on Christianity:

I don't think it serves any further purpose to continue to detail these blatant misrepresentations of an Episcopalian, surreptitiously deceiving the hearts of the simple, (but mysteriously gullible), Quakers.

- The Hicksite Separation in America — 1827

I am not going to quote the volumes of charges, counter-charges, appeals, letters, etc., that are cited by Janney in this separation. Using a few quotations, I am going to net out my conclusions and observations in this regrettable separation. From the above we already know of the Gurney apostasy.

Regarding the other party: Elias Hicks, the American Quaker minister, claimed to have been saved by the light; but despite him being eloquent in fair speaking with good knowledge of the scriptures, he appears to have been significantly less mature than the early Quakers, preaching the opposite extreme to Gurney's apostasy. While in concert with much of the scriptures, Hicks preachings were seriously contrary to many of the scriptures; however, the errors of Hicks were far less misleading than the Gurney apostasy.

The British Quakers with the Gurney party in control, continued to send several visiting ministers to America. When they, or their adherents, heard or read of Hicks' doctrinal errors, they attacked full bore. Since the attackers' doctrinal positions were far less sound than Hicks', they were easily exposed in the ensuing discussion or exchange of documentation. This led to a widening gulf of doctrinal differences between those loyal to the Episcopalian doctrines of Gurney vs. Hicks' more traditional Quaker doctrines.

This gulf became so disputed and bitter that a separation occurred. The separation process was painfully repeated in the Annual Meetings of Pennsylvania, New York, Ohio, Indiana, and Baltimore. The available statistics are:

  Followers of Hicks Followers of Gurney Undeclared
New York
Not Available
Not Available
Not Available
Not Available
Not Available
Not Available
3500 est
Not Available
North Carolina
No Separation
No Separation
Total Estimate

Lawsuits regarding property and assets, particularly funds set aside for suffering, had to be settled in the civil courts. Several of these suits drug on for many years, with at least one reaching the Supreme Court of Pennsylvania.

Regarding Hicks, he preached the inner Light being the only means to salvation, and many of sermons show great knowledge of the scriptures; however, apparently due to his zeal against the doctrines of Gurney, he made some gross errors. While consistently attributing the inner Light to God, based on some of his below statements, he seems to disbelieve that the inner Light and Jesus Christ are one in the same, which error remains among most of today's Quakers. He was obsessed with the slavery issue, refusing a cotton blanket in sickness, believing it to be the product of slave labor. Hicks' doctrinal errors centered upon the contribution of Jesus's death on the cross; discounting it a sacrifice for any but the Jews. He could not believe that God held him [Hicks] responsible for the sins of Adam, therefore he saw no benefit of Christ's death for his gentile self, believing the Light's operations of salvation totally sufficient. He was intransigent in these view, and this led to other flaws in his doctrine regarding Christ. The errors of Hick show his spoken words were from his own mind, not words heard from the Spirit immediately before being spoken; and as John 7:18 says, "He who speaks from himself [speaking his own words] seeks his own glory; but he who seeks the glory of the One who sent him, that man is true, and there is no unrighteousness in him."

Quoting Hicks: As to the doctrine of original sin, according to the acceptation of some professors of Christianity, that we are under the curse for the transgression of our first parents, I abhor the idea, as it casts a great indignity on the divine character to think that a gracious and merciful God should condemn us for an act that was wholly out of our power to avoid! I consider it very little short, if any, of blasphemy against God. For I have never felt myself under condemnation for any sin but my own.

Like all men, Hicks was born in darkness, and that is the condemnation and curse that we all suffer due to the sin of Adam. Until the light arises like a magnificent star in our heart, we sit in darkness and walk in darkness without the continual guidance of God's light in what to do and what to say. Until then, we grope in the dark, never sure what is the best thing to do or say, worrying almost constantly, making many mistakes throughout our life. Hicks statement clearly reveals that he had never experienced being freed from the condemnation of darkness to walk in the light with its infinitely superior peace, joy, and righteousness. We, the descendants of Adam, do not know any life other than this life of the flesh in this lower dimension of earth, and so we are mostly ignorant of our cursed existence. If we knew, we would be spending every spare minute in seeking God, seeking His righteousness, seeking His reconciliation, seeking His kingdom, seeking His light, seeking His fellowship, seeking His love, seeking His guidance, seeking the superior life of God; we would be obsessed in being restored to the image of righteousness and holiness that Adam and Eve lost. It's like we have been being hit over the head with a hammer every second of our life, so we think it's normal; the vast majority of people die, never realizing there was a better life to be had while still alive on earth —paradise, the kingdom of heaven.

From the Word of the Lord within:

Paul contradicts Hicks' conclusion: Therefore because the disobedience of one man led all men to condemnation; even so one man's act of righteousness exculpates (pronounces not guilty of offences) all men to right standing with God and righteousness of life. Romans 5:18. There should be no doubt in Hicks' mind that he was born into a world that is miserable, compared to paradise; therefore, this dimension of earth, (the place of banishment from the garden), would easily be understood to be a place of dwelling for the condemned. Once you start quarreling with the scriptures' accuracy, you open yourself to all manner of disbelief and heresy.

Hicks again: But what is this Jesus Christ? He came to be a Savior to that nation, [Israel] and was limited to that nation. He came to gather up and look up the lost sheep of the house of Israel.

Notice, his reference to this Jesus Christ is almost with disdain as an inanimate thing! Hicks' disdain for this Jesus Christ degrades who Jesus really was, (the king of the angels and through who all the worlds were created), before he came to the earth as a Savior, which the scriptures below clearly state:

Stating that Jesus was the savior only to the nation of Israel, Hicks seems to have forgotten the below scriptures:

Hicks again: And what was it that was a saviour? Not that which was outward; it was not flesh and blood: for 'flesh and blood cannot inherit the kingdom of heaven:' it must go down into the earth from which it was taken. It was that life, the same life I have already mentioned, that was in him and which is the light of and life of men, which lights every man, and consequently every woman that comes into the world.

So Hicks was wrong in this basic error. Christ's sacrifice in his outward body was an act of a savior in flesh and blood, and of benefit to us all: Jew and Greek, (gentile), male and female. He has twisted scripture of an unholy man being unable to inherit the Kingdom of Heaven, and used it to prove the most holy man who ever lived must go down into the earth — which he most certainly did not — his flesh and blood was resurrected and ascended into heaven.

Hicks had not witnessed the sprinkling of Christ's blood in his conscience, purging him from all dead works [done from his own will, not the will of God] of the flesh and erasing the painful memories of his past sins. Hicks had not experienced salvation or the rebirth; he was only a eloquent man of the flesh like his predecessors, the false prophets of Israel.

Hicks was greatly over-reacting to the classic Protestant presumption that Christ's sacrifice in his flesh and blood provided salvation to all who believed; he diminished the outward sacrifice of Christ far too much.

Hicks also dismissed the Bible as causing more harm than good to Christianity, citing the many sects that were fond of huddling around select subsets of the scriptures to suit their rationalization of proper duty and worship of God, bypassing the death of self on the cross; which is true, but he failed to recognize the value of scripture offsetting its abuse.

Further, he diminished Christ's flesh virgin birth by classing it as just another miraculous conception: like from John the Baptist's aged, barren mother and Isaac's very aged mother; while emphasizing his spiritual second birth after baptism and the descent of the Holy Spirit on Him. In Hicks' passion to keep everyone focused on the inward operations of the Holy Spirit, he grievously discounted the contribution of Christ's physical life. This was explosive to some, enough to motivate his enemies' charges of heresy against him, which eventually led to the separation.

In his Prose Works, Walt Whitman, (the great American poet, essayist, and journalist), describes Hicks' final blasphemy, which sealed the split:

It [the split] had been preparing some time. One who was present has since described to me the climax, at a meeting of Friends in Philadelphia crowded by a great attendance of both sexes, with Elias [Hicks] as principal speaker. In the course of his utterance or argument he made use of these words: The blood of Christ—the blood of Christ—why, my friends, the actual blood of Christ in itself was no more effectual than the blood of bulls and goats—not a bit more—not a bit. At these words, after a momentary hush, commenced a great tumult. Hundreds rose to their feet.… Canes were thumped upon the floor. From all parts of the house angry mutterings. Some left the place, but more remain’d, with exclamations, flushed faces and eyes. This was the definite utterance, the overt act, which led to the separation. Families diverged—even husbands and wives, parents and children, were separated.

Contrast Hicks' above statement with a true prophet's words below; from Ambrose Rigge's letter on True Christianity:

Thirdly, they who plead for the continuance of sin all a man's days, have made the blood of Christ of no more value than the blood of bulls and goats, offered in the first covenant, sprinkling them that were unclean, and which sanctifies as touching the purifying of the flesh. But how much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your consciences from dead works [from your own will] to serve the living God? Heb 9:13-14. Here was an inward purging of the conscience from death and dead works, by virtue of the blood of Jesus. Here is the antitype of Moses, sprinkling the people under the law, with water and the blood of calves and goats, with purple wool and hyssop; who sprinkled the tabernacle with blood, and all the ministering vessels, saying, “This is the blood of the Testament which God has appointed unto you," Heb 9:19-21.

For if the blood of bulls and goats could have taken away sin, there had been no need of another sacrifice: but finding fault with them, he said, “Behold, the days come, said the Lord, when I will make a new covenant with the house of Israel, and with the house of Judah; not according to the covenant that I made with their fathers, in the day when I took them by the hand, to lead them out of the land of Egypt. Because they continued not in my covenant, I regarded them not, said the Lord."

If Hicks had truly been born again, he would have seen and felt the blood of Jesus being sprinkled in his heart to purge his conscience of dead works and to erase the memories of his sins, allowing him to stand in the presence of God without shame; and he would have great respect for the value of Jesus' blood. Instead, Hicks' outlandish above statement, (along with many others), proves he was not born again and betrays his fondness of fostering incendiary controversy, the tool of the enemy, used successfully in this sad chapter of Quaker history. Such divisiveness is the sign of an ambitious man; as Walt Whitman says of Hicks: "he was seeking power and prestige by fostering a split that would leave him the unquestioned head of a movement, on which he could place his lasting stamp for posterity." William Penn spoke of divisiveness, in his letter of treasure in his advice to his children, thusly: Abhor divisiveness, the sin of fallen angels, and the worst of fallen men.

The attacks against Hicks were so virulent, many people sided with Hicks out of sympathy. It was also the rich Philadelphia Quakers against the poor country Quakers supporting Hicks. Never mentioned, but undoubtedly a contributor to the polarization of opinion, was the British attack on their poor American cousins; the British having burned Washington DC only thirteen years previously. It is sad, for had Hicks not prematurely entered teaching and preaching, but instead waited for the Lord's understanding, he would have been reconciled to the scriptures' statements; and instead of fostering a division, perhaps he could have righted the Gurney apostasy to the benefit of Quakers throughout the world. But alas! Like most eloquent men, he fell to the admiration of men and relied on the power of the flesh, rather than remaining low to permit the Spirit to rule and speak.

And if all, who have reservations about the Scriptures, would simply put them aside, trusting God to resolve them when they need to know, they will receive the necessary understanding.  As they await this understanding, they must not preach, teach, or argue their conflicting opinions, thus avoiding the condemnation of misleading others; which condemnation includes a halt of teaching grace. While waiting, they would of necessity abide in the Light — the place where they would receive additional teachings, and grace of change, until perfected and authorized by Christ.

The Quaker founders, [Fox, Penington, Penn, Howgill, Whitehead, et. al.), correctly attributed Christ's blood sacrifice and outward death on the cross to be of great benefit. After the Law and before Christ, the only people who received the favor of God were those who walked close to conforming to the Law's requirements; those who ignored his Law, were disregarded by Him, Heb 8:9. Because of Jesus' sacrifice on the cross, with only a belief in His name, with humble sorrow for the past, we can approach God and receive the operations of his changing grace to purify our hearts and consciences; whatever our burden of past sins may be. With faith in the name of Jesus, by grace and the cross, He can now make you perfect in every good work to do his will, Heb 13:11;  a forever cleansing and perfection with resulting union is now available to all who go to him for change. Hicks received the benefit of this sacrifice, even if he didn't understand it — he believed in the name of Jesus, the belief of which is sufficient to allow one to become [not be] a son of God.

So there is no misunderstanding, a short enumeration of Christ, the Son of Man's contributions includes:

The Quaker pendulum had now swung too far in the opposite direction; from all Bible, to all Light — with no understanding of Christ's death and sacrifice, and an eventual abandoning of the Bible's cautions of what is sin and displeasing to God. The underlying differences between the two parties, (the real issues of contention), were identical to the same great controversy between the early Quakers and others sects of Christianity: what the blood of Jesus purchased for the believer? To quote from True Faith vs. False Faith:

The fact that both Gurney and Hicks were dreadfully wrong in their dispute, leads to several important conclusions:

  1. The Quaker Society had already suffered a massive departure from the true faith. The Society in England and America had been taken over by ambitious men of the flesh, ill-suited for any office at all.

  2. The vast majority of, if not all, Quaker ministers in England and America were obviously unqualified, still without having reached sufficient purity for the Spirit of God to speak through them, controlling their thoughts, words, and deeds.

  3. Thus, leaving the Holy Spirit unable to repair the rift with truth. Everyone was so intent on defending their incorrect position and attacking their opponent's position, that they could not hear the gentle, quiet voice of the Spirit of God to correct them both. For anyone teaching error, looses their ability to hear from God; he will not further a false prophet's ministry.

The two principal accusers of Hicks later admitted in writing that the doctrines of Gurney were totally anti-Quaker and were unsupportable; just before one of them died, he hurriedly made his confession in writing. The British Quaker Society also later quietly moderated the extreme positions of Episcopalian doctrine that Gurney had somehow interlaced into their beliefs; however, they still retained the basic doctrines, against which the Quaker founders had long-suffered and died opposing.

Gurney's apostasy, continued and created yet another separation in America.

- The Wilburite Separation — 1845

(Janney's History had no information on this separation, so the following is from Wikipedia)

Wilbur was born to Quaker parents in Hopkinton, Rhode Island. Wilbur was recognized as an Elder in 1802 and acknowledged as a minister in 1812. Always intellectually inclined, Wilbur was the teacher of the local Friends school for many years. In 1822, Wilbur was appointed to an important committee of New England Friends to investigate the "new light" movement in Lynn, Massachusetts. He made a handful of travels in the ministry, for which he became known as an exponent of traditional Quakerism.

In 1831, Wilbur went on his first trip to England and encountered a growing Evangelical thrust among the Friends there, which made him uneasy. Friends had already come through a schism a few years earlier involving Elias Hicks, who was disowned and started a new branch of Quakerism. Hicks had been teaching doctrines that are regarded as heretical by mainstream Christianity, basing his views on personal revelations from God.

The main body of Friends were called Orthodox because they had remained orthodox in terms of Christianity. But now Wilbur believed that some Orthodox Friends, especially those in England, were so alarmed about Hicks's perceived heterodoxy that they had gone too far in the other direction. He saw that this group of Friends was abandoning the traditional Friends practice of following God’s immediate, inward guidance in favor of using their own reason to interpret and follow the Bible. They were stressing a cold intellectual acceptance of the Bible instead of a vital, direct experience of the Holy Spirit in one's heart. Wilbur quoted early Friends, such as Robert Barclay, William Penn, and George Fox to make his case that the traditional view of Friends was that the inward light takes priority over the text of the Bible.* At the same time, he agreed that the Bible was inspired by God and was useful as a guide, as had the early Friends.

*Site Editor's Comments: You can obtain salvation from the Spirit's (or Grace, or Light, or Truth) operation on your heart without the Bible; but you cannot obtain salvation from the Bible, leaving out the operation of the Spirit on your heart. The best course is to use the Bible to identify what God disapproves of (sin), and for the hope of purity, union, and  the kingdom; while spending the vast majority of your time, daily, waiting on the Lord in silence, listening for his Word, and watching for his Light. The Spirit will never conflict with the Bible, and if it does, it is not the Spirit of God to whom one is listening. By throwing out the Bible, the Quakers became susceptible to every deceiving spirit around pretending to be the Spirit of God; one must avoid the deception of your adversary, and the Bible is a tremendous aid to keep from falling into error.

Wilbur returned to the United States in 1833. He became embroiled in a dispute with Joseph John Gurney, a Quaker minister from England who was speaking throughout the United States. Gurney had been heavily involved in the drafting of the London Yearly Meeting's epistle in 1836. In that epistle Friends in England officially voiced their adoption of the more Evangelical views,* that Wilbur had encountered and disapproved. During Gurney's sojourn in the United States, Wilbur made private comments against Gurney's views to some of his associates in New England Yearly Meeting (which encompassed Friends in the eastern 80% of New England) and acquaintances in Philadelphia Yearly Meeting.

*Other accounts state that Wilbur's primary quarrel with Gurney was the same issue: instant righteousness and salvation by belief in Christ vs. salvation by death on the cross, through conviction and change of heart by the Light's grace over time. Keeping out of social causes and civilian affairs, with a reluctance to vote has also been credited to the Wilburites.

In 1838 some members of New England Yearly Meeting accused Wilbur of making derogatory statements against Gurney in violation of the principle of handling conflicts by going through the proper channels. They ordered South Kingston Monthly Meeting (local body he belonged to) to discipline him, but the local Friends supported Wilbur. Then the Rhode Island Quarterly Meeting (an intermediary group) laid down (dissolved) the South Kingston Monthly Meeting and attached its members to the Greenwich Monthly Meeting. The latter meeting disowned Wilbur in 1843. This disownment was confirmed by his quarterly meeting and then by the yearly meeting as well.

Wilbur continued in the Friends movement with the support of many like-minded members. In 1845, a division took place in New England over the unusual treatment of Wilbur and his supporters. The smaller body, comprising about five hundred members, came to be called the "Wilburites" for their support of John Wilbur. The larger body came to be called the "Gurneyites" for their support of Joseph J. Gurney. In succeeding years, other yearly meetings divided: New York in 1846 and Ohio, Indiana, and Baltimore in 1854. The Wilburite Friends later entered into fellowship with a branch called the Conservative Friends.

Certainly the Conservative Friends are today the closest group to the original faith of the early Quakers, but even they have fallen into a form of dress and speech, with unfinished leaders and teachers, substituting outward practices for death of the selfish spirit on the inward cross of self-denial.

Today's Quakers

The Gurney Apostasy created the lasting splits in the Society.

The Hicksites, with the pendulum swinging away from any role in the Scriptures, to total reliance on the light, the momentum eventually caused them to deny the scriptures, the miracles within, and the divinity of Jesus. Obsessed with eliminating the evils of slavery, their focus narrowed from the guidance and conversion of the Light, to social issues. Now, even a belief in God is optional, with many assemblies giving no homage to Christ or God. They have totally lost any understanding of sin and righteousness.

The Wilburites became the conservative Quakers, many dressing in 17th Century clothing, still saying their thee's and thou's, Biblically oriented, but confused about the Kingdom, the return of Christ, the Day of the Lord, purity, and the cross of Christ. They are in a form of the original.

In 1723 the last year of his life, George Whitehead, the great Quaker Statesman who personally lobbied four kings and all the Parliaments of his day, wrote his last known letter to the Quakers. By 1850 Quaker writers described his writings as controversial, apparently because he wrote so clearly in un-mistakable language exactly what was required by each individual to be a true follower of Christ; his wonderfully, instructive Journal was ignored for 150 years afterwards. In this letter of warning and plea, he precisely describes the two major departures that the Quakers were beginning, even then:

  • forgetting the necessity of self-denial, the necessity suffering, and the necessary death of self on the cross,
  • rejecting the Divinity of Jesus, reducing him to just a man. He reminds us of many of the Old Testament prophecies of coming of Christ to the earth in an earthly body, which attest to his godhood and divinity.

The mainstream Protestant sects faintly resemble their founders' faith, having been diluted, one step at a time until they are just a thin shell of their former profession and beliefs. The same happened to the Quakers. But the Protestants were always short of the Truth. Sadly, the Quakers, once having reestablished the glory of the true Church of Christ, just as it was in the early Church before the apostasy, are today without any substance of Truth.

Much has already been said. Many Quaker sects exist. Some in traditional Protestant theology. Most without a belief in the divinity of Jesus. Some with a form only of waiting on the Light; within which are those who sincerely believe in Christ, and those who don't even believe in God. There is no unity of the Spirit, with many spirits, and no one of spiritual maturity in Christ, controlled in word and deed by the Holy Spirit. There is confusion about the Kingdom of God, some assuming it is already achieved, some waiting on a physical return of Christ to the earth, some waiting to go to heaven when they die, some thinking a touch with the Light or Word is the return of Christ. Some with sermons preached, some without. Some wear 17th Century clothing, still speaking their thee's and thou's. There are many variations of Quakers Universalists, who believe Christ is not necessary. Most Quaker sects have totally lost sight of sin: drunkenness, covetousness, sexual immorality, greed, rage, envy, selfish ambitions, revelry, jealousy, contentions, etc. — restricting their definition of evil to war, nuclear power, etc. All is Babylon; just different outbuildings.

The everlasting gospel, which the Quaker founders so admirably uncovered from the countless lies burying it, was forgotten; to be buried again, even in the Quaker Society of Friends.

The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor [in Spirit]; he has sent me to heal the brokenhearted [who mourn due to their slavery to sin], to preach release to the captives [of sin], and recovery of sight to the [spiritually] blind, to deliver [free] those who are oppressed [in slavery to sin]. Luke 4:18

The gospel is the ministry of the Spirit to totally free you from sin, as you repent from your old ways of selfishness on the inward cross of self-denial; to be washed, cleansed, and purified; to then be translated into kingdom of Christ; and to then be born again to live in union with Christ and God, on earth and forever, protected from sinning again.

From the Word of the Lord within:
"The Christians feared the early Quakers, just as the Jews feared Jesus;
and some of you cried over the persecutions of the Quakers — that tells a story.
Beware of false Quakers; they are already leading many aside;
they don't understand how to devote themselves to God.
Who have become Quakers are an anathema;
they blot my efforts; they cumber the ground;
they are imitators of Christ's gospel; there are no Quakers.
The last substance of the Quaker faith disappeared in 1880;
there is no fear of God and no obedience."

This web site's purpose is to show how to become
free from sin
by benefiting from the changing power of God through the cross,
which leads to union with God in his Kingdom.