Caffin appears to have been one of those one-sided people who, with a repugnance to all assumption on the part of the Church, and with a dislike of what are called dogmas, do not sufficiently consider the importance of principles as resting-places for faith and as sources of religious inspirations. In his horror of ultra-Calvinism, he forgot that dangers may arise from other points of the horizon. Not foreseeing the consequences of his course, not intending to open the door of heresy, he, through lack of sufficient positiveness, became the forerunner of those lax opinions which afterwards injured the churches of the General Baptist order. Orthodoxy is not identical with scholastic definitions; neither is it a foe or a stranger to charity. Caffin’s forgetfulness of this involved him in disputes with his own and with other denominations, and brought upon him suspicions which he did not deserve. Of his pugnacity, evidence exists in the account of his debates; and as a specimen of his wit, the following incident is related: A Quaker called on Caffin, saying he had a message from the Lord. “Come in then and do thy message,” replied Caffin. The Quaker rejoined: “I am come to reprove thee for paying tithes to the priests, and to forbid thy doing so any more.” “I think I can fully convince thee,” said the Baptist, “that thou art deceived, and that the Lord hath not sent thee; for I assure thee I never did pay any tithes, nor am ever like to be charged with any.” The land he rented was tithe-free.[540]
1688–1702.
Turning to the Quakers, we find them placidly thankful for toleration, yet vexed by demands for tithes and church-rates—sufferings, of which records were drawn up and sometimes printed and circulated. When they approached the Throne, both the King and the Lord-Keeper treated them with respect, and gave them assurances of friendship. Parliament listened to their expostulations, but of course the laws of the country rendered it impossible that they should be exempted from the payments in question any more than other people. Justified by the substitution of affirmations for oaths, the members of their community did not shrink from an anti-Socinian test; but the continued requirement of oaths in various relations exposed them to much hardship, for as they would not swear in legal exigencies, they were often defrauded of their rights. The policy of the Revolution opposed this condition of things, and in 1695 the complaints of Quakers and the efforts of their friends secured a beneficial change: affirmations were substituted for oaths in civil as well as ecclesiastical concerns.
Fox and Barclay remained leaders, visiting societies and promoting the spread of their principles. Identifying their own cause with the cause of humanity, regarding themselves as charged with a pacific mission to the world, they continued to serve their generation in the spirit of the angels’ song: “On earth peace, goodwill toward men.”
NONCONFORMISTS.
Barclay died in 1690, signifying, as it is quaintly said, with a good understanding, that it was well with him as to his soul. “God,” he remarked to a friend, “is good still, and though I am under a great weight of weakness and sickness, yet my peace flows: and this I know, whatever exercises maybe permitted to come upon me, they shall tend to God’s glory and my salvation; and in that I rest.”
Fox died in 1691, saying to those around him: “All is well; the Seed of God reigns over all, and over death itself. And though I am weak in body, yet the power of God is over all, and the Seed reigns over all disorderly spirits.” By “the Seed,” we are informed that he meant the Divine Saviour. A few hours before his departure he exclaimed: “Do not heed: the power of the Lord is above all sickness and death; the Seed reigns, blessed be the Lord.”
William Penn, although adhering to Quaker principles, was too much occupied with other things to allow of his being in later life very prominent as an apostle of the Quaker faith.
Friends continued to maintain their self-government. The poor were taken care of; widows and orphans were provided for; local meetings were held by each congregation for the supervision of affairs every week, fortnight, or month, according to numbers; quarterly meetings were held in every county; and a general yearly meeting was held in London in Whitsun-week, “not,” it is cautiously said, “for any superstitious observation the Quakers have for that more than any other time, but because that season of the year best suits the general accommodation.”[541] In the genial spring, therefore, the Friends met in the days of King William; and with the men attired in their drab garments, might be seen matrons and maidens clothed in the finest raiment, like troops “of the shining ones.” Nonconformity to the world in point of dress was an important article of practice, and sorely were the spirits of the Elders vexed by the tendency of younger members. The question was discussed: Friends were warned against the fashions of the world, and were forbidden not only to wear but to sell any garments of vanity. Earnest exhortations were delivered touching religious education and simplicity of speech.[542]
1688–1702.