[19]I believe that scarcely any Friend would be found to consider the office of the policeman as an unlawful one, or to entertain scruples about the use of physical force in maintaining order. I am told that Friends have often, and without censure, acted as special constables.
With regard to the subject of capital punishment, the Yearly Meeting has, indeed, during the last fifty years, expressed very serious doubts of its being justifiable; but the matter is treated as one “needing prayerful consideration” by those whom it may concern, not as beyond all question clear.
[20]It is, I believe, notorious that many of the panics which often actually lead to war, and which tend to keep up the enormous and demoralizing burdens of an “armed peace,” are largely brought about by those who have a pecuniary interest in them, either for stock-jobbing or for newspaper-selling interests.
[21]I mean by “asceticism” the practice of any humanly devised religious or spiritual discipline, whether self-chosen or prescribed by authority.
[22]“But I say unto you, Swear not at all.... But let your communication be Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matt. v. 34-37).
[23]The victory thus won by Friends has paved the way for greater liberty for all; and at the present time any one (whether “professing with us” or not) who objects on the ground of religion to the taking of an oath is equally at liberty to affirm.
[24]“Book of Discipline,” p. 141.
[25]The number of members was reported in 1862 as 13,844; in 1889 as 15,574. Before 1862 no returns were made.
[26]Many other causes have, no doubt, been at work in bringing about the changes referred to in the text. I am, indeed, not qualified to attempt anything like an adequate account, on however slight a scale, of the recent history of the Society, and have desired in this passage only to indicate the general direction of the principal division of parties amongst us.
[27]Robert Barclay, who was for generation after generation regarded as the main pillar of theoretic Quakerism, plainly declares the Scriptures to be “a secondary rule”—subordinate, that is, to the teaching of the Spirit by which they were given forth. He anticipates many now familiar reflections about the inherent uncertainties of interpretation and application which preclude the possibility of our finding in any written words a sufficient guide in the infinite variety of individual circumstances; and also recognizes fully the many sources of error appertaining to writings so ancient, and derived through so many differing versions and translations. He declares, however, that “because they are commonly acknowledged by all to have been written by the dictates of the Holy Spirit, and that the errors which may be supposed by the injury of Times to have slipt in are not such but that there is a sufficient clear Testimony left to all the essentials of the Christian faith, we do look upon them as the only fit outward judge of controversies amongst Christians,” and adds that “we are very willing that all our doctrines and practices shall be tried by them;” and that “we shall also be very willing to admit, as a positive certain maxim, That whatsoever any do, pretending to the Spirit, which is contrary to the Scriptures, be accounted and reckoned a Delusion of the Devil. For as we never lay claim to the Spirit’s leadings that we may cover ourselves in anything that is evil; so we know, that as every evil contradicts the Scriptures, so it doth also the Spirit in the first place, from which the Scriptures came” (Barclay’s “Apology,” p. 86: London, 1736).