A Brief Account of the Rise and Progress of the People Called Quakers | Page 9

and seed of life that is in man, and which man has not regarded, but lost the sense of; and in and by which he can only be quickened in his mind to serve the living God in newness of life. For as the life of religion was lost, and the generality lived and worshipped God after their own wills, and not after the will of God, nor the mind of Christ, which stood in the works and fruits of the Holy Spirit; so that which these pressed, was not notion, but experience; not formality, but godliness; as being sensible in themselves, through the work of God's righteous judgments, that without holiness no man shall ever see the Lord with comfort.
Besides these general doctrines, as the larger branches, there sprang forth several particular doctrines, that did exemplify and farther explain the truth and efficacy of the general doctrine before observed, in their lives and examples. As,
I. Communion and loving one another. This is a noted mark in the mouths of all sorts of people concerning them: they will meet, they will help and stick one to another: whence it is common to hear some say, "Look how the Quakers love and take care of one another." Others, less moderate, will say, "The Quakers love none but themselves:" and if loving one another, and having an intimate communion in religion, and constant care to meet to worship God, and help one another, be any mark of primitive Christianity, they had it, blessed be the Lord, in an ample manner.
II. To love enemies. This they both taught and practised. For they did not only refuse to be revenged for injuries done them, and condemned it as of an unchristian spirit; but they did freely forgive, yea, help and relieve those that had been cruel to them, when it was in their power to have been even with them: of which many and singular instances might be given: endeavouring, through faith and patience, to overcome all injustice and oppression, and preaching this doctrine as Christian, for others to follow.
III. Another was, the sufficiency of truth-speaking, according to Christ's own form of sound words, of yea, yea, and nay, nay, among Christians, without swearing, both from Christ's express prohibition to swear at all; (Mat. v.) and for that, they being under the tie and bond of truth in themselves, there was no necessity for an oath; and it would be a reproach to their Christian veracity to assure their truth by such an extraordinary way of speaking; simple and uncompounded answers, as yea and nay, without asseveration, attestation, or supernatural vouchers, being most suitable to evangelical righteousness. But offering, at the same time, to be punished to the full for false-speaking, as others for perjury, if ever guilty of it: and hereby they exclude with all true, all false and profane swearing; for which the land did and doth mourn, and the great God was, and is, not a little offended with it.
IV. Not fighting, but suffering, is another testimony peculiar to this people: they affirm that Christianity teacheth people to beat their swords into plough-shares, and their spears into pruning-hooks, and to learn war no more; that so the wolf may lie down with the lamb, and the lion with the calf, and nothing that destroys be entertained in the hearts of people: exhorting them to employ their zeal against sin, and turn their anger against Satan, and no longer war one against another; because all wars and fightings come of men's own hearts' lusts, according to the apostle James, and not of the meek Spirit of Christ Jesus, who is captain of another warfare, and which is carried on with other weapons. Thus, as truth-speaking succeeded swearing, so faith and patience succeeded fighting, in the doctrine and practice of this people. Nor ought they for this to be obnoxious to civil government, since, if they cannot fight for it, neither can they fight against it; which is no mean security to any state. Nor is it reasonable, that people should be blamed for not doing more for others than they can do for themselves. And, Christianity set aside, if the costs and fruits of war were well considered, peace, with all its inconveniencies, is generally preferable. But though they were not for fighting, they were for submitting to government, and that, not only for fear, but for conscience-sake, where government doth not interfere with conscience; believing it to be an ordinance of God, and where it is justly administered, a great benefit to mankind. Though it has been their lot, through blind zeal in some, and interest in others, to have felt the strokes of it with greater weight and rigour than any other persuasion in this age; whilst they of all