Now to call this principle, which reproves men for evil, and consequently discovers it, Light, doth not carry with it any absurdity, especially if we consider that this denomination is found in sacred writ. Evil deeds are called by the apostle the works of darkness; and saith he, “All things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light.” By which it appears plainly, that the Quakers have not coined a new phrase, but only followed the scripture language. And that they are not the only people that have declared of the light, might be proved from other authors of good esteem, if necessity required.
As to oaths, they judge the taking of an oath unlawful; and why, may abundantly be seen in this history from a multitude of instances.
The making of war they also believe to be inconsistent with pure Christianity, and esteem that its followers, being led by its precepts, will come to beat their swords into ploughshares, and their spears into pruning-hooks, and not to learn war any more, according to the prediction of the prophet, Isaiah ii. 4: and Christ, the author of our faith, unto whom we are commanded to look, saith expressly, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight.” And the apostle, James iv. giveth us to understand, that wars and fightings come of lusts. And we believe that by receiving the spirit of Christ in our souls, and being entirely guided by it, enmity and lusts, the root of wars and fightings, come to be destroyed, and his love remains, by which we not only love one another sincerely, but also can love our enemies, and pray for them; as also for those who hate and persecute us for his name, not rendering evil for evil, but good for evil; and this we believe to be that lamb-like spirit which will prevail, and must overcome, and therefore they judge it not lawful for them to make war, and for all that they think that they may very safely be tolerated by the civil government: not only because they are willing and ready to pay taxes to Cæsar, but also that since they cannot fight for the government, neither can they fight against it.
Concerning the sword of magistracy, they do in no wise assert, that it is unlawful for some Christians to be magistrates: for to say so, what doth it imply, but the unchristianing of magistrates, whom they truly honour; magistracy being the ordinance of God. But although they believe this office to be consistent with Christian religion, yet they think it more safe for themselves not to seek for it.
Tithes to the priests they do not look upon as a gospel maintenance; since our Saviour said in express terms to his disciples, “Freely ye have received, freely give;” yet they do not stretch this so far, as not to suffer that any who hath imparted of his spiritual gifts to others, might not receive temporal gifts of them, if he himself was in want thereof, provided the maintenance of a minister of the gospel be free, and not forced; and also that it consists not in a fixed stipend, which leads to turn the ministry of the gospel into a provision of a livelihood; which they look upon to be far beneath the dignity of the ministerial office, which ought to be performed purely out of love to God and our neighbour, and not with any regard to secular gain.
The ordinary way of showing respect or honour in common conversation is also what they scruple; for to give the same outward sign of respect to men, which is given to God, viz. the uncovering of the head, they think, not without good reason, to be unfit; and so they esteem also the giving flattering titles of honour; since Christ so sharply reproves the greetings in the markets, and the being called of men Rabbi, Rabbi, saying, “Be not ye called Rabbi;” which title of that time may be equalled with the modern master or sir. Thus Christ saith also, “How can ye believe, who receive honour of one another?” Yet they limit this only to common conversation with one’s equals: for a servant may call his master by that title, and subjects their magistrates by the title of their office, and this may be spoken not contrary to truth; whereas the other is nothing but mere flattery, invented to gratify and cherish pride: and therefore they think it inconsistent with the true gravity of a Christian to call one’s self a servant of one who has not any mastership over us; and they believe we cannot be too cautious in speaking, since our Saviour saith, “That every idle word that men shall speak, they shall give account thereof in the day of judgment.” The common fashion of greeting they also decline, thinking it more safe not to imitate the ordinary custom therein. But that it is more agreeable with Christian simplicity to greet one another by giving their hand, or by other innocent and harmless notice in passing by, which are signs of friendship and respect, that may be showed, without giving to man that which appertains to God, as the uncovering of the head is among Christians: for the uncovering of the head is an outward sign of the worship and honour that is paid to God: and if we give the same token also to men, it may be queried, wherein the difference consists? If it be answered that it consisteth in the meaning and intention, then use is made of the same argument, whereby Papists endeavour to excuse their adoration of images and relics.
As the Quakers testify against the common vain way of salutation, so likewise against gaming, interludes, jesting, and all sinful and unprofitable recreations, and drinking of healths, all which they believe to be contrary to the exhortation of the apostle, “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.”
In their method of marriage, they also depart from the common way: for in the Old Testament they find not that the joining of a couple in marriage ever was the office of a priest, nor in the gospel, any preacher among Christians appointed thereto. Therefore it is their custom, that when any intend to enter into marriage, they first having the consent of parents or guardians, acquaint the respective men’s and women’s meetings of their intention, and after due inquiry, all things appearing clear, they in a public meeting solemnly take each other in marriage, with a promise of love and fidelity, and not to leave one another before death separates them. Of this a certificate is drawn, mentioning the names and distinctions of the persons thus joined, which being first signed by themselves, those then that are present sign as witnesses.
In the burying of their dead they mind decency, and endeavour to avoid all pomp; and the wearing of mourning is not approved among them; for they think that the mourning which is lawful, may be showed sufficiently to the world by a modest and grave deportment.
As to water-baptism, and the outward supper, though they do not use the external signs, witnessing Christ the substance to be come, yet they are not for judging others who do use them conscientiously and devoutly. They do not deny that water-baptism was used by some in the primitive church; but let it be considered unto whom it was administered, viz. to such that came over either from the Jews or the Gentiles, to the Christian society: and baptism was as well a judaical ceremony as circumcision: for, according to the account of Maimonides,[107] a Gentile, who would be received into the covenant of the Jews, must be baptized as well as circumcised, whereby he became a proselyte. Whence it evidently appears that baptism did not come in the place of circumcision, as it hath been often urged to persuade the ignorant. But as a Jewess proselyte needed not to get the child she brought forth baptized, since the Jews did not baptize their children, but administered baptism only to such of the Gentiles that came over to them; so we do not find the least evidence that the primitive Christians in the time of the apostles, did baptize their issue, that so they might claim to be members of the church; but the contrary seems rather to appear from what the apostle saith, “The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now they are holy:” which implieth no more, but that such children, whose father or mother alone was a believer, were not excluded from, but comprehended in, the outward membership: for this cannot have any relation to that sanctification, whereby the mind comes to be cleansed: but in regard of being partaker of the outward fellowship, this reached so far, that if but one of the parents, either father or mother, was a believer, the child thereby became entitled to the outward society: for to make one a true and real member of the church of God, the baptism of the spirit was required, as the main thing; which made John the baptist, speaking of Christ, say, “He shall baptize you with the Holy Ghost.” And the apostle Peter signifieth, that baptism, which now saves us, is not the putting away of the filth of the flesh, but the answer of a good conscience towards God. This was that baptism of which God by the prophet Ezekiel said concerning Israel, “I will take you from among the heathen, and gather you out of all countries. Then will I sprinkle clean water upon you; and ye shall be clean from all your filthiness,” &c.