William Penn: "For of Light Came Sight"

Two things are to be considered: The doctrine they taught and the example they led among all people. I have already touched upon their fundamental principle, which is the cornerstone of their fabric, and in deed, to speak eminently and properly, their characteristic or main distinguishing point or principle, viz., the light of Christ within, as God's gift for man's salvation. This, I say, is as the root of the goodly tree of doctrines that grew and branched out from it, which I shall now mention in their natural and experimental order.
First, repentance from dead works to serve the living God. Which comprehends three operations: First, a sight of sin; secondly, a sense of godly sorrow for sin; thirdly, an amendment for the time to come. This was the repentance they preached and pressed and a natural result from the principle they turned all people unto. For of light came sight, and of sight came sense and sorrow, and of sense and sorrow came amendment of life... None can come to know Christ to be their sacrifice that reject Him as their sanctifier, the end of His coming being to save His people from the nature and defilement as well as guilt of sin; and...therefore those that resist His light and spirit make His coming and offering of none effect to them.
From hence sprang a second doctrine thy were led to declare as the mark of the price of the high calling to all true Christians, viz., perfection from sin, according to the Scriptures of truth, which testify it to be the end of Christ's coming and the nature of His Kingdom, and for which His spirit was and is given, viz., to be perfect as our Heavenly Father is perfect, and holy because God is holy...
Thirdly, this leads to an acknowledgments of eternal rewards and punishments, as they have good reason; for else of all people certainly they must be the most miserable, who for above forty years have been exceeding great suffers for their profession, and in some cases treated worse than the worst of men, yea, as the refuse and offscouring of all things.
This was the purport of their doctrine and ministry, which, for the most part, is what other professors of Christianity pretend to hold in words and forms, but not in the power and of godliness, which, generally speaking, has been long lost by men's departing from that principle and seed of life that is man ...and by which he can only be quickened in his mind to serve the living God in newness of life...

The Quaker Testimonies

Besides these general doctrines, as the larger branches, there sprang forth several particular doctrines, that did exemplify and further explain the truth and efficacy of the great doctrine before observed in their lives and examples. As,

1. Communion and loving one another. This is a noted mark in the mouth of all sorts of people concerning them: they will meet, they will help and stick to one 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 and worship God and help one another be any mark of primitive Christianity, they had it, blessed be the Lord, in an ample manner.

2. To love enemies. This they both taught and practiced. For they did not only refuse to be revenged for injuries done them, and condemned it as of a unchristian spirit, but the 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), endeavoring through faith and patience to overcome all injustice and oppression and preaching this doctrine as Christian for others to follow.

3. 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...

4. Not fighting, but suffering is another testimony peculiar to this people. They affirm that Christianity teacheth people to beat their swords into ploughshares, and their spears into pruning hooks, and to learn war no more, that so the wolf may lie down with the lamb and lion with the calf, and nothing that destroys be entertained in the hearts of the people... 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 inconveniences is generally preferable...

5. Another part of the character of this people was and is, they refuse to pay tithes or maintenance to a national ministry, and that for two reasons. The one is, they believe all compelled maintenance, even to gospel ministers to be unlawful, because expressly contrary to Christ's command, Who said, "Freely you have received, freely give"; at least, that the maintenance of gospel ministers should be free and not forced. The other reason of their refusal is, because those ministers are not gospel ones in that the Holy Ghost is not their foundation, but human arts and parts. So that it is not matter of humor or sullenness but pure conscience toward God that they cannot help to support national ministries where they dwell, which are but too much and too visibly become ways of worldly advantage and preferment.

6. Not to respect persons was and is another of their doctrines and practices for which they are often buffeted and abused. they affirmed it to be sinful to give flattering titles or to use vain gestures and compliments of respect, though to virtue and authority they ever made a difference, but after their plain and homely manner, yet sincere and substantial way; well remembering... the command of their Lord and Master Jesus Christ, Who forbade His followers to call men Rabbi, which implies Lord or Master.

7. They also used the plain language of thou and thee to a single person, whatever was his degree among men.
   And indeed the wisdom of God was much seen in bringing forth this people in so plain an appearance. For it was a close and distinguishing test upon the spirits of those they came among, showing their insides and what predominated, notwithstanding their high and great profession of religion...

8. They recommended silence by their example, having very few words upon all occasions. They were at a word in dealing, nor could their customers [with] many words tempt them from it, having more regard to truth than custom, to example than gain. They sought solitude; but when in the company they would neither use nor willingly hear unnecessary as well as unlawful discourses, whereby they preserved their minds pure and undisturbed from profitable thoughts and diversions. Nor could they humor the custom of "Good night, good morrow, Godspeed," for they knew the night was good and the day was good without wishing of either, and that in the other expression the holy name of God was too lightly and unthinkingly used and therefore taken in vain. Besides, they were words and wishes of course, and are usually as little meant as are love and service in the custom of cap and knee.

9. For the same reason they forbore drinking to people nor pledging of them, as the manner of the world is: a practice that is not only unnecessary, but, they thought, evil in the tendencies of it, being a provocation to drink more than did people good, as well as that it was itself vain and heathenish...