[30] The Mennonites condemned all oaths, all war, all adornment in dress, and frivolity in conduct and conversation. They had times for silent prayer in their worship; they had no paid ministry; they taught that a university training alone did not fit a man for the ministry. They also set the fatal example of excluding from their membership those who married either unconverted persons, or Christians of other denominations. They had circulating Yearly Meetings like the early Friends.
But the followers of Caspar Schwenkfeld were still more like Friends than were other Mennonites. The same authority says (p. 237):--"The teaching of Schwenkfeld and Fox was identical on three important points. First, on what is called the doctrine of the 'Inward Light, Life, Word, Seed, &c.' Secondly, on 'Immediate Revelation;' that is, that God and Christ in the person of the Holy Spirit, the Word of God, communicates with the human soul without the absolute necessity of the rites and ceremonies of the church, or of any outward means, acts or things, however important they may be.... Thirdly, that as a necessary consequence, no merely bodily act, such as partaking of the Lord's Supper or Baptism, can give the inward and spiritual reality and power of the Lord's 'body and blood,' or that of the spiritual 'washing of regeneration;' nor can the soul be maintained in spiritual union with him by bodily acts." Schwenkfeld and his followers therefore discarded baptism and the Lord's Supper.
At least Mr. Barclay has proved that Fox was acquainted with these views, though possibly he may not have known their source. But it is evident that they were not received by him mechanically. They were assimilated, not swallowed; that which seemed to him chaff being separated from the wheat with intelligent appreciation, and such variations being introduced as his own experience and conscience indicated.
The Apology develops with systematic thoroughness, the doctrine of the "Seed" or "Light within." The "Light within" is given to every man in measure, whether he be born in Christian or heathen lands; and so has been given since the Creation. It manifests his sins with kindly severity. As it is attended to, it grows in clearness, more light is given until the whole soul is filled with light, and joy, and peace. At first, the "seed" lies all but dormant in the human soul, until its faint impulses are recognised, accepted and honoured. Then it grows in power, it subdues the corruptions of the flesh, it spreads its influence throughout the whole nature and the whole life. Its power is sufficient for every duty and for all righteousness. But the early Friends are not at all careful to maintain unity of idea and congruity of figure with regard to the terms "Light" and "Seed." They use them indiscriminately to describe the Divine In-dwelling in all its stages. They are the secret of man's capacity for salvation. Through the "Universal Light" all men may be led to a saving knowledge of God. It prepares the way for those "Immediate Revelations" of divine truth, which Barclay declares to have been the formal objects of faith in all ages. By these "Immediate Revelations" or discoveries of vital truth to the soul, and by these alone, every Christian becomes savingly acquainted with the things of God.