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“PEPYS' DIARY »

[CHAP. V lately come from Ireland and is a Quaker again or some very melancholy thing, and that he cares for no company, or comes into any, which is a pleasant thing after he has been away so long and his father such a hypocritical rogue and at this time an Atheist.” 1

CHAPTER VI

QUAKERS

It may be of interest for some readers, to interrupt the narrative with a short account of this religious society which took such a hold on the people of England at this period, it took its rise in the middle of the seventeenth century, and found its way into other countries of Europe, and the English settlements in North America.

They first called themselves “Seekers,” but after the formation of the Society were called “Friends." The name of "Quaker” was given them in derision by their enemies." Their founder was George Fox, at least he was the first public preacher of their doctrines, but some claim a similarity between their opinions and those of the ancient Druids.

As a sect they were Christians and firm believers in God the Father, and in Jesus

1 Justice Bennett of Derby gave the Society the name of Quakers in 1650, because George Fox (the founder) admonished those present to quake at the Word of the Lord.

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THE QUAKERS' CREED [CHAP. VÌ Christ the Mediator and Messiah. They highly esteemed the Scriptures, but to Christ alone they gave the title of the “Word.”

They believed in future rewards and punishments, and the dogmas of the Creed, but considered all set forms of worship to be obstacles which only diverted the mind from the Holy One, they would not employ formal repetitions of words, but thought it their duty to cease from the activity of the imagination, and to wait in silence till they could obtain some idea of their condition, believing even a single sigh to be more acceptable to God than any performance.

What was helpful for one man must, they considered, be helpful for all, though such holy influence was not at command, or to be procured by study, but as a free gift from God, hence came their refusal to preach for hire, or to support their meeting houses by tithes, and, as any ministry springing from the influence of the Holy Spirit was acceptable, so no restrictions could be put on sex, male and female being one in Christ.

They admitted two ceremonies—water baptism and the Lord's Supper, the first being the way of initiation into the Church, the second the means of maintaining communion with it; but they held that inward revelation alone could free the soul from sin, nor did the Lord's Supper maintain the soul's communion with Christ, except only by real participation with His divine nature

1667]

OBJECTION TO OATHS

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through faith. Where the substance was attained they felt it useless to pursue the shadow, and they considered that, as the grace of God, which alone was sufficient for salvation, was conferred on all, not on the few, they did not hold with a partial cleansing of the soul by religious observances. Their objection to oaths was founded on Christ's words, "swear not at all,” and they abjured fighting as being repugnant to the Gospel teaching, which breathes goodwill to all men, and it was their opinion that, if the true spirit of that Gospel was observed, it would prevent oppression, slavery of the brethren (of whatever colour and complexion), and unmerciful treatment of the brute creation. As Christ's kingdom was not of this world, it was not the business of the civil magistrates to interfere in matters of religion, they therefore considered persecution unwarrantable. The society disapproved of using names of months and days, given in honour of heathen gods, or the custom of speaking to any single person in the plural number, a usage that had arisen from motives of adulation.

Speaking of this custom, Fox said: “When the Lord sent me into the world He forbad me to put off my hat to any, and I was requested to • Thee' and Thou' all men and women.” 1

His followers blindly imitated their founder's habits.

"1

1 Fox's Journal, p. 24.

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ORDER OF DISCIPLINE [CHAP. VÌ Compliments, superfluity of apparel and furniture, mourning, observation of days, were not compatible with the simplicity of a Christian life, public diversions, gaming, and other vain amusements were condemned as waste of time.

As true and living faith cannot be produced in the mind of man by his own effort, they required no formal subscription to any articles as conditions of membership or to qualify for the service of the Church, they preferred judging men by their fruits, lest they should receive any into outward communion, who would be no addition to the spiritual sheepfold.

These were their principal doctrines; their observances were curious, and are worth considering

Their order of discipline was the same as that recommended by Christ. “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the Church; but if he neglect to hear the Church, let him be unto thee as a heathen man and a publican ” (Matt. xviii. 15-17). This rule was to be invariably observed.

Meetings for discipline were called quarterly,