Thus the Lord was graciously pleased to deal with me in somewhat like manner as he had dealt with his people Israel of old when they had transgressed his righteous law, whom by his prophet he called back, required to put away the evil of their doings, bidding them first cease to do evil, then learn to do well, before he would admit them to reason with him, and before he would impart to them the effects of his free mercy. (Isaiah i. 16, 17.)
I was now required by this inward and spiritual law (the law of the spirit of life in Christ Jesus) to put away the evil of my doings, and to cease to do evil; and what in particular the evil was which I was required to put away and to cease from, that measure of the divine light which was now manifested in me discovered to me, and what the light made manifest to be evil, judgment passed upon.
So that here began to be a way cast up before me for me to walk in—a direct and plain way, so plain that a wayfaring man, how weak and simple soever (though a fool to the wisdom and in the judgment of the world) could not err while he continued to walk in it, the error coming in by his going out of it. And this way with respect to me I saw was that measure of divine light which was manifested in me, by which the evil of my doings which I was to put away and to cease from was discovered to me.
By this divine light, then, I saw that though I had not the evil of the common uncleanness, debauchery, profaneness, and pollutions of the world to put away, because I had, through the great goodness of God and a civil education, been preserved out of those grosser evils, yet I had many other evils to put away and to cease from; some of which were not by the world, which lies in wickedness (1 John v. 19), accounted evils; but by the light of Christ were made manifest to me to be evils, and as such condemned in me.
As particularly those fruits and effects of pride that discover themselves in the vanity and superfluity of apparel; which I, as far as my ability would extend to, took, alas! too much delight in. This evil of my doings I was required to put away and cease from; and judgment lay upon me till I did so. Wherefore, in obedience to the inward law, which agreed with the outward (1 Tim. ii. 9; 1 Pet. iii. 3; 1 Tim. vi. 8; James i. 21), I took off from my apparel those unnecessary trimmings of lace, ribbons, and useless buttons, which had no real service, but were set on only for that which was by mistake called ornament; and I ceased to wear rings.
Again, the giving of flattering titles to men between whom and me there was not any relation to which such titles could be pretended to belong. This was an evil I had been much addicted to, and was accounted a ready artist in; therefore this evil also was I required to put away and cease from. So that thenceforward I durst not say, Sir, Master, My Lord, Madam (or My Dame); or say Your Servant to any one to whom I did not stand in the real relation of a servant, which I had never done to any.
Again, respect of persons, in uncovering the head and bowing the knee or body in salutation, was a practice I had been much in the use of; and this, being one of the vain customs of the world, introduced by the spirit of the world, instead of the true honour which this is a false representation of, and used in deceit as a token of respect by persons one to another, who bear no real respect one to another; and besides, this being a type and proper emblem of that divine honour which all ought to pay to Almighty God, and which all of all sorts, who take upon them the Christian name, appear in when they offer their prayers to Him, and therefore should not be given to men;—I found this to be one of those evils which I had been too long doing; therefore I was now required to put it away and cease from it.
Again, the corrupt and unsound form of speaking in the plural number to a single person, you to one, instead of thou, contrary to the pure, plain, and single language of truth, thou to one, and you to more than one, which had always been used by God to men, and men to God, as well as one to another, from the oldest record of time till corrupt men, for corrupt ends, in later and corrupt times, to flatter, fawn, and work upon the corrupt nature in men, brought in that false and senseless way of speaking you to one, which has since corrupted the modern languages, and hath greatly debased the spirits and depraved the manners of men;—this evil custom I had been as forward in as others, and this I was now called out of and required to cease from.
These and many more evil customs which had sprung up in the night of darkness and general apostacy from the truth and true religion, were now, by the inshining of this pure ray of divine light in my conscience, gradually discovered to me to be what I ought to cease from, shun, and stand a witness against.
But so subtly and withal so powerfully did the enemy work upon the weak part in me, as to persuade me that in these things I ought to make a difference between my father and all other men; and that therefore, though I did disuse these tokens of respect to others, yet I ought still to use them towards him, as he was my father. And so far did this wile of his prevail upon me, through a fear lest I should do amiss in withdrawing any sort of respect or honour from my father which was due unto him, that being thereby beguiled, I continued for a while to demean myself in the same manner towards him, with respect both to language and gesture, as I had always done before. And so long as I did so (standing bare before him, and giving him the accustomed language) he did not express—whatever he thought—any dislike of me.