THE
HISTORY
OF THE
RISE, INCREASE, AND PROGRESS,
OF THE
CHRISTIAN PEOPLE CALLED QUAKERS.

INTERMIXED WITH
SEVERAL REMARKABLE OCCURRENCES.

WRITTEN ORIGINALLY IN LOW DUTCH,
AND ALSO TRANSLATED BY HIMSELF INTO ENGLISH.

BY WILLIAM SEWEL.

A NEW EDITION.

TO WHICH IS APPENDED,
AN INTERESTING NARRATIVE OF THE SUFFERINGS OF WILLIAM MOORE, JOHN PHILLY, AND RICHARD SELLER.

IN TWO VOLUMES.
VOL. I.

PHILADELPHIA:
URIAH HUNT, No. 19 NORTH THIRD STREET.

1832.

TABLE OF CONTENTS.

TO
GEORGE,
KING OF GREAT BRITAIN, IRELAND, &c.
PRINCE ELECTOR OF BRUNSWICK, LUNENBURG, &c.

GREAT AND MIGHTY PRINCE,

As there is a great variety in the inclinations of men in general, so it is particularly remarkable in those who addict themselves to the studies of nature and human literature: for some with great eagerness inquire into the operations of nature; and the natural causes of things: some endeavour to dig up antiquities from the dark, by searching out the signification of statues, the inscriptions of antique stones, and old and almost worn out medals; and others peruse with unwearied diligence, the histories both of modern and ancient times; and not without good cause; for history is not unjustly called the looking-glass of human life; not only because it showeth unto us matters of fact, which are either commendable or reproveable, and we behold therein that which is past, as if it were present; but also because from things which have already happened we may learn what is best for us to do, and what we ought to avoid. And, therefore, great benefit may be reaped from the reading of histories, besides the pleasure which the variety of transactions affords to our senses, when matters are accompanied with singular circumstances, and unexpected events.

Now, since the reading of historical treatises was one of the most pleasant diversions of my youth, this drew me when I attained to some maturity of age, to inquire after many things that had happened in thy kingdoms and dominions, which by many were almost forgotten. And having gathered great store of very remarkable cases, which I thought worthy to be kept upon record, and not buried in oblivion, I was induced to compose an history, which contains such rare occurrences, and unusual matters as I believe are not easily paralleled.

And after a long and difficult labour, having at length finished the work, so far as to expose it to public view; and then thinking to whom I should dedicate it, it presently came into my mind, that this could not be done more suitably to any, than to the king of these countries, which are the chief theatre of this history; and the rather, because therein is described the rise of a people, who are no small part of his faithful subjects, (for so I may safely call them,) since they never, how much soever wronged and oppressed, offered any resistance to the government; and when for conscience-sake they could not comply with what was required of them, by patient suffering they showed their subjection and obedience to the higher power. Nay, when opportunity was offered to revenge themselves of their enemies, even then they would not, but left it to the Lord: and thus at all times they behaved themselves like a peaceable people.

And since I have also had occasion in this history to mention some illustrious branches of thy royal family, to whom could I with more justice offer this work, than to thee, O King of Great Britain, who, having already made thyself gloriously renowned by thy eminent clemency, bestowed even upon such who by their unnatural rebellion had forfeited it, didst rather choose to establish thy throne thereby, than by severity, and thus effectually to observe this lesson of the wisest of kings, “Mercy and truth preserve the king, and his throne is upholden by mercy.”

All this hath emboldened me, great king, to dedicate this work to thee, with due regard, and in a way of humble address to approach thy royal presence. Be pleased, therefore, according to thy wonted goodness to excuse this modest freedom; and to know, that though it be offered by a foreigner, yet it proceeds from him who heartily wisheth that God may vouchsafe thee long to reign in peace and tranquillity over thy subjects; and when removed hence from an earthly and perishing diadem, to grant thee an heavenly and incorruptible crown of glory: which is the unfeigned desire of,

Great and mighty Prince,

Thy affectionate and sincere well-wisher,

WILLIAM SEWEL.

THE PREFACE.

After a labour of more than five and twenty years, this history at length appears in public view; to the compiling of which I was induced from the consideration that the rise and increase of that religious society, which in this work I have given a circumstantial account of, is indeed so rare and wonderful a thing, that I think few will be met with in modern histories, which in the like respect may be compared therewith; because the Quakers, so called, are become a great people, under such heavy oppression as is herein after mentioned: and that not by any human power, or making resistance, but merely by an harmless deportment, and the exercising of patience; for bearing arms and resisting the wicked by fighting, they always have counted unlawful, and contrary to the doctrine of our Saviour. Thus they who had no king, prince, nor potentate to protect them; and who in the beginning had not among themselves any man of renown or literature, but relying on their integrity, and trusting to God alone; have at length triumphed over the malice of their opposers, by suffering, (which rose to that degree that it was at the expense of the lives of many of them,) under violent oppression from high and low, and the opposition of learned and unlearned.

All this after much search, being found out by assiduous diligence, appeared so wonderful to me, that I resolved to give a relation thereof, notwithstanding the great labour I soon perceived this work required. To this may be added, that when I considered that several authors, both Germans and others, had published books and accounts of this people stuffed with gross untruths, I was the more spurred on thereby to set down in due order, for my countrymen’s sake, what I knew of the matter; for it seems indeed to be of small advantage that when any thing is well known to us, we keep that knowledge only to ourselves,[1] without imparting it to others.

[1] Scire tuum nihil est, nisi te scire hoc sciat alter.—Pers. Sat. 1.

Now how difficult soever I found it, yet having made a beginning, I resolved to go on; and so I did, though often stopped by several accidents, and also other work: for during this labour I have not only translated several bulky books into Dutch, besides Rennet’s Antiquities of Rome, but also composed several treatises of moment, and among these my great dictionary, English and Low Dutch. And notwithstanding all these impediments, I continually resumed this work by intervals so often, that I have written it almost thrice to make it complete; for doubting of somethings, and finding others defective, it made me write to England for better information; which having gotten at length, after much pains and long writing, I was several times obliged to lay aside part of my former description and make a new one; which happened so often, that had I not been supported by an unwearied application, the difficulty of the labour, which had been much greater in Holland, than if I had composed the work in England, would have made me give it over. But I went on, and so finished this history in that form as it now appears.

And I am not without thoughts, that I was prepared to be instrumental for such a work as this: for several remarkable things I have made use of, I had noted down before ever I thought of composing such a history; and even in my young years, when I was in England, I copied out from manuscripts several pieces and letters, which are inserted in this history: it may be hardly to be found elsewhere.

At the first sight perhaps some will be ready to think that I might have superseded this labour, since the learned world hath long ago seen a book written by Gerard Croese, with the title of Historia Quakeriana. But be it known to the reader, that though the author got the chief contents thereof from me, yet that relation which he gives of the rise and progress of the Quakers, is very imperfect and defective; and that he presumed to relate things of which he had no true knowledge. I gave him indeed many things in writing, but not all I had collected; besides having since that time written to my acquaintance in England, I got narratives of many remarkable occurrences given forth in print there, and many authentic pieces in manuscript. Now though this collection was, as Ovid calls the chaos, ‘Rudis indigestaque moles,’ ‘a rude undigested heap;’ yet from thence, and from my own collection of matters known to me, I have compiled the greatest part of this history: but as to the life and transactions of G. Fox, who is largely treated in this work, I took them chiefly from his journal; and the greatest part of other occurrences, or the lives and transactions of others, I have taken from the works of deceased authors; and out of abundance of small books published in print not long after the things happened, and not contradicted by whatever I could learn.

Thus I have endeavoured to assert nothing but what I had good authority for; which in regard of some circumstances, would have been yet far more difficult after the expiration of some years: for now time gave opportunity to be informed of many things, which some ancient people had yet remembrance of, and which after their decease perhaps would have been buried in oblivion.

I cannot well omit here publicly to acknowledge the signal kindness and diligence of my well-beloved and much esteemed friend Theodore Ecclestone, of London, who hath furnished me with abundance of materials, not only very useful, but also absolutely necessary for the compiling of this work: from him I had intelligence on that account, and have exchanged a multitude of letters. And thus by a long continued correspondence I came to be acquainted with many things and circumstances, which after some years might have been more difficult to obtain.

Add to this, that I have described several things well known to me, which few besides myself within these thirty or forty years had better knowledge of. I have also mentioned several remarkable cases, which I noted down from the mouths of credible persons who have been dead many years, and thought not that at any time I should have published them in print. In the meanwhile I took account of what seemed to me worthy to be left upon record, and collected a great quantity of books, wherein many occurrences mentioned in this history were related. Of such kind of relations and accounts I have made use of, without taking from thence all that was remarkable; for it hath not been for want of matter that this history hath not run out further, since I could have made it thrice as big, if I had been minded so to do. But as I was unwilling to extend my work any further than my strength and health in all probability should permit, so I would not glut my reader with many things of one and the same nature: but have endeavoured by variety of matter, to quicken his appetite; and therefore have intermixed the serious part sometimes with a facetious accident.

Yet I have not thought myself bound to take notice of every odd case that may have happened among the Quakers, so called: for there have conversed among them such who acted some particular things that were not approved of by those of that society. And if any one, swayed by human passion, commits any excess which is disapproved of by his fellow members of the church, such an act may not be duly imputed to the people he makes profession with. Among such particulars may be reckoned the case of one Hester Biddle, which Croese makes mention of about the end of his history. For though it was told him from the relation she gave of it at Amsterdam, not with any intention that he should publish it, yet this was a particular case which she herself must be responsible for; since experience hath taught that imagination sometimes works so powerfully on the mind, that one thinks himself obliged to do a thing which were better left undone.

Yet for all that, it is true, that men fearing God, may mistake, and through ignorance do something, which others not without reason might judge not commendable. Also it may happen that some again, from a godly fear, have omitted what others, no less pious, would not have scrupled. And though some among the Quakers, in the beginning of their rise, for fear of transgressing Christ’s command, “Be not ye called Rabbi, for one is your Master, even Christ,” speaking to persons in authority, called them by the name of Friend; yet others of the same persuasion have not therefore thought themselves bound to refuse to magistrates their distinguishing titles of magistracy. Nay, if any, for some special reason, may not have given a full or direct answer to a query, yet others of the same society have not looked upon this as a pattern to imitate. For the most eminent valiants among this people in the beginning, were not men of note or learning, though of great courage: insomuch that their immoveable steadfastness sometimes so exasperated their enemies, that their fear of doing or omitting any thing which they judged would displease God, often hath been stamped with the odious denomination of stubbornness and stiffneckedness; but they have borne this patiently, believing that it was their duty to persevere immoveably in minding their Christian profession, and in frequenting their religious assemblies. And that such a steadfastness was the duty of a Christian, seems also to have been the judgment of the authors of the confession of faith of the reformed churches in the Netherlands, Art. xxviii. where it is said, that it is the office or duty of all believers, to separate themselves according to the word of God, from those that are not of the church; and to join to this congregation, in what place soever God hath placed them, though the magistrates and edicts of princes were against it; and that death or any corporeal punishment was annexed to it.

It is true, there have been such among the Quakers, who were exceeding bold in representing to their enemies their evil behaviour and deportment; but this hath been a peculiar talent of pious men, of whom examples are extant in the book of martyrs, viz. that some of them in very plain terms told their persecutors of their wickedness. Very remarkable in that respect is the speech of John Molleus, who about the year 1653, being prisoner at Rome, without any dissimulation exposed to public view the wicked lives of the cardinals and bishops, who were ordered by the pope to examine him. The like boldness appears also in the letter of Hans van Ovendam, to the magistrates of Ghent in Flanders, as may be seen in the Mirror of Martyrs of the Baptists; from whence it appears, that the Quakers have not been the only people who have told their persecutors very boldly of their wicked deportment and cruelty.

It cannot be denied that there have been at times among this society some people of an odd behaviour, who in process of time embraced strange opinions and perverse notions; but that is no new thing, since this hath happened also among those of other persuasions, though none of these would allow that this was the consequence or effect of their doctrine. We find in Sacred Writ, that even in the primitive Christian church there were apostates; either such as maintained strange doctrine, as the Nicholatians; or such who finding the straight way too narrow for them, left it, and like Demas, falling in love again with the world, entered into the broad way. And therefore it can now, no more than then, be argued from thence, that the exorbitancies to which some launched out, were the effects of the doctrine they forsook.

Since in this history some predictions are also mentioned, and some biassed by prejudice will perhaps look upon them as frivolous, imagining that the Quakers pretend to have the spirit of prophecy; I will answer to this, that though among thousands of them there may have been one that prophetically foretold a thing, which afterwards truly, happened; yet others of that society presumed to have that gift no more than to have that of being a preacher; and are not called to that work. There must be antecessors and leaders in the religious economy, as well as in the politic state; for if every one not qualified should assume the office of governing, things would soon run into confusion. Now though some have had this false conceit, that to be able to predict future things was a quality the Quakers attributed to themselves; as proceeding from their doctrine, that Christians ought to be led by the Spirit of God; yet this is a very sinister and preposterous conceit; for what they say concerning the leading and guiding of the Spirit of God, is agreeable with the doctrine of the apostle, who saith, “As many as are led by the Spirit of God, they are the sons of God.” And this was also the doctrine of the first reformers. What must we think then of those who will not be led by this spirit, but call this doctrine by the odious denomination of enthusiasm? The same apostle tells us also, “If any have not the Spirit of Christ he is none of his.” And he saith also, “The manifestation of the Spirit is given to every man to profit withal.” But from thence it doth in no wise follow that the spirit of prophecy is given to every one; neither that although it might please God to reveal to one a thing which yet was to come, such an one therefore was endued with such a prophetical spirit, that he was able at any time to predict future things.

If this position be true, then those of other persuasions might also lay claim to that prerogative; because among them sometimes there have been pious men who predicted remarkable things, which afterwards really happened; as among the rest, James Usher, archbishop of Armagh, and primate of Ireland, who foretold the rebellion in Ireland forty years before it came to pass; besides the intestine war and miseries that befel England, and other things that were fulfilled: which leads us not to reject as frivolous his prediction of the dreadful persecution that would fall upon all the Protestant churches by the Papists; for though one of his friends once objected to him, that since Great Britain and Ireland had already suffered so deeply, there was reason to hope that the judgments of God in respect of these kingdoms might have been past; yet he replied to it, ‘Fool not yourselves with such hopes, for I tell you all you have yet seen hath been but the beginning of sorrows, to what is yet to come upon the Protestant churches of Christ, who will ere long fall under a sharper persecution than ever yet hath been upon them. And therefore look you be not found in the outward court, but a worshipper in the temple before the altar: for Christ will measure all those that profess his name, and call themselves his people; and the outward worshippers he will leave out, to be trodden down by the Gentiles. The outward court is the formal Christian, whose religion lies in performing the outside duties of Christianity, without having an inward life and power of faith and love, uniting them to Christ: and these God will leave to be trodden down and swept away by the Gentiles. But the worshippers within the temple and before the altar, are those who indeed worship God in spirit and in truth: whose souls are made his temples, and he is honoured and adored in the most inward thoughts of their hearts; and they sacrifice their lusts and vile affections, yea, and their own wills to him; and these God will hide in the hollow of his hand, and under the shadow of his wings. And this shall be the great difference between this last, and all the other preceding persecutions; for in the former the most eminent and spiritual ministers and Christians did generally suffer most, and were most violently fallen upon; but in this last persecution these shall be preserved by God as a seed to partake of that glory which shall immediately follow and come upon the church, as soon as ever this storm shall be over; for as it shall be the sharpest, so it shall be the shortest persecution of them all, and shall only take away the gross hypocrites and formal professors; but the true spiritual believers shall be preserved till the calamity be over past.’

If any now-a-days should speak at this rate, it is credible that many who think themselves to be good Christians, would decry this as mere enthusiasm. But the said bishop is still in such great repute with the learned, and hath obtained such an high esteem by his writings, that his words are likely to be of more weight with many, than those of other pious men. And therefore I was willing to renew them, and revive his memory, if perhaps this might make some impression upon the minds of any: for this is a certain truth, that no outward performances will avail any, if they do not worship God in spirit and in truth; for such worshippers God seeks, according to what our Saviour himself said; besides, that “not every one that saith to him, Lord, Lord, shall enter into the kingdom of heaven:” nay, when many in that day will say to him, “Lord, have we not prophesied in thy name?” He will say to them, “I never knew you; depart from me ye that work iniquity.”

As the many singular cases related in this history will afford no unpleasing entertainment to curious readers, so they will be found also instructive; for we shall not only meet with instances of true piety and love to one’s neighbour, and of saints triumphing on their death beds, and also with remarkable examples of sinners truly penitent at the hour of death; but we may also find here abundance of proofs of a peaceable behaviour: for the Quakers, so called, have not plotted against the government, nor meddled with treasonable practices or rebellions; and how much soever they were oppressed, yet they always were quiet, and never made any resistance; but with an harmless patience they have borne their most heavy oppressions and injuries, and so at length overcame: for to be subject to magistracy hath always been one of their principles; and that they were really dutiful subjects, they have showed at all times, by paying obedience to the higher power, in all they could do with a good conscience. And when any thing was required of them, which from a reverential respect to God they durst not do, or omit; they have showed their obedience by suffering, without making any resistance, or joining with others who were inclined thereto.

Now though many have made it their business to represent them in odious colours, and to write great untruths concerning them; nay, to fasten doctrines upon them which they never approved, and that not a few of the learned have contended against them with their pens; yet among these there have also been such, who though they never joined with, yet gave a good account and favourable testimony concerning them, as may be seen in Richard Claridge’s answer to a book of Edward Cockson, page 266, and seq. And at Amsterdam in Holland, many years ago, a learned man published a book called, Lucerna super Candelabrum, wherein he very eminently defended the doctrine of the inward light; and this book was published in Dutch, and afterwards also into English, with the title of The Light upon the Candlestick: and since the name of William Ames, a zealous preacher among the Quakers, was placed upon the title, many have believed him to be the author of that book, because his doctrine of the divine and inward light was so effectually asserted therein. That he approved the contents of the book I know; but I know also that it never proceeded from his pen. And many years afterwards it was published under the name of one Peter Balling as the author, though there were those who fathered it upon Adam Boreel, because it is found printed in Latin among his Scripta Postuma. And this opinion is not altogether improbable, for among his works are found also some other writings that contain several positions asserted by the Quakers; besides, he and some other of the collegians, and among these also Dr. Galenus Abrahamson, were so effectually convinced of the doctrine preached by William Ames when he first came to Amsterdam, that they approved of it; though afterwards from a misapprehension they opposed it. Now if we presuppose that Adam Boreel was the author of the said Latin book, Peter Balling might be the translator thereof into Dutch; for that it was originally written in Latin seems to me very probable.

But however this be, it appears plainly, that the author would not publicly be known; for the title seemed designedly composed so that the readers should believe W. Ames to be the author of it, viz. The Light on the Candlestick, serving for Illustration of the principal matters in the Book called, The Mysteries of the Kingdom of God, &c. against Galenus Abrahamson and his Assenters, treated of, and written by W. Ames. And this name stood in capital letters underneath, in such a manner as the name of an author is usually placed upon a title; though the publisher meant no more but that W. Ames was the author of the book called, The Mysteries of the Kingdom of God. And there was no printer’s name added to it, but only, Printed for the author, 1662.

Now though I cannot tell certainly who was the author, yet I have thought fit, since the said book is not easily to be got in Latin, to insert it in the appendix of this history; from whence it may appear, as well as from the writings of some others, that there have been such as either commended the Quakers, or defended their doctrine, though they themselves never could resolve to join with them publicly.

But notwithstanding all this, there have been others, who, to render the deportment and carriage of the Quakers suspected and odious, have been ready to represent their honest behaviour and religious life as Pharisaical righteousness; although Christ and his apostles earnestly recommended such a life. Pray, what mean these words of our Saviour, “Be ye perfect, even as your Father which is in heaven is perfect;” but that we ought to endeavour, to the utmost of our power, to lead a virtuous and godly life? when those that heard the apostle Peter preach, were thereby pricked in their hearts, and said, “Men and Brethren, what shall we do?” he answered, “Repent.” And at another time, “Repent, ye, and be converted, that your sins may be blotted out.” The apostle Paul saith, “Be not conformed to this world, but be ye transformed by the renewing of your mind.” And the apostle Peter, agreeable to this, saith, “As obedient children, not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation;” all which clearly implieth, that a Christian ought to be very strict and careful in his conversation; and of this judgment were also the first reformers: and that Archbishop Tillotson was also of the same mind appears from many passages that are to be found in his sermons.

But though the Quakers have endeavoured to make their life and conversation agree with their Christian profession, yet this hath raised envy, grudge, and malice against them: and among the clergy there have been such, who, to render them odious, did not stick to represent them as disguised Papists, notwithstanding these were none of their meanest enemies. For, after a due reflection and consideration, it hath seemed to me, that when king Charles the second was on the throne, the Romanists, and such among the church of England as favoured them, were the chief promoters of persecution. And these, to pursue their wicked ends, would not proceed according to law, in the trials of the imprisoned Quakers; but they continually strove to introduce an arbitrary power, and so, from time to time, they did not omit to prosecute the Quakers severely: thinking that, when they were once suppressed, the other dissenters must fall of necessity, though they were not for non-resistance. But Providence acted very remarkably; for, when a popish prince afterwards would introduce liberty of conscience, the eyes of the most moderate maintainers of the church of England came to be so opened, that, in the reign of King William III. they promoted a general liberty of conscience, by which the people called Quakers at length obtained liberty to perform their public worship without molestation.

Thus far the limits of this history are extended; and being arrived there, I did not think myself bound to enlarge any further; what follows being no more than an overplus.

I have related nothing in this work but what I believed to be unquestionably true: for what seemed doubtful to me, I rather chose to pass by; having never been of so credulous a temper, as easily to take things on trust, without due examination: for we often see that high soaring imaginations make people believe things that are far from being true. But for all that, we ought not to reject as untrue every thing that appears strange or unusual; since experience convinceth us of the contrary, viz. that sometimes we have seen a thing which, if we had not beheld with our own eyes, we could hardly have believed. Wherefore I would not reject as untrue what was extraordinary or unusual, when it was told me by credible persons, or confirmed by eye-witnesses. And therefore, though my reader may meet with some very singular occurrences, yet this is true, that I have endeavoured to the utmost to relate nothing but what, after a nice inquiry, seemed to me to be true, or at least very probable. And yet I have silently passed over some cases which I did not question to be true, lest any might think me too credulous.

As to the transactions of state affairs, I have taken them mostly from the history of the rebellion and the civil wars in England, written by Edward Earl of Clarendon, and from the memoirs of Edward Ludlow. Yet some few things relating to state affairs, that have not been mentioned by them, nor in any other public history that I know of, I thought worthy to be delivered to posterity by my pen.

For my style, I know it is but indifferent: I do not pretend to elegancy in the English tongue; for, being a foreigner, and never having been in England but about the space of ten months, and that near fifty years ago, it ought not to be expected that I should write English so well as Dutch, my native language. If therefore my pen hath sometimes been guilty of a Belgicism, I beg excuse of my reader. And since my absence hath hindered me from correcting the printer’s mistakes, either in omissions or other errors, such faults I do not think myself responsible for, because I have been fain to trust the oversight and correction of my work to others, who may have been more liable to let errors escape than myself should have been. This I hope will suffice to excuse me with discreet persons.

What the envious may judge of this work I little care for, well knowing that the most eminent authors have been exposed to envy, and been obnoxious to the censures of pedantic critics. Whatever any may think, this I am well assured of, that my chief scope hath been by the relation of many unusual occurrences, not only to delight my reader but also to lead him to virtue. If I may be so happy as to have contributed thereto, I shall think my pains well rewarded; and if not, I shall have at least this satisfaction, that according to my ability, I have endeavoured to be beneficial to others, and to edify my fellow-mortals in that which is good; which I cannot but think to be well pleasing to God. And if I have performed any thing that is good, the honour and glory thereof belongs to him, who is the Giver of all good gifts; and it is from Him alone I have received all my ability to do any good thing. Thus concluding, I wish the reader discretion, and an impartial judgment.

THE FIRST BOOK. 1415-1650.

1415-1623.

That the wonderful Work of Reformation was small and of very little account in its beginning, and yet hath been advanced with remarkable progress, will, I believe be denied by none, that have with attention and due consideration read the history of its first rise; since God the beginner and author of this glorious work, proceeding by steps and degrees, used therein such singular wisdom and prudence, that every circumstance duly considered, instead of censuring any part thereof, we shall be obliged to cry out, Thou, O Lord, alone knowest the right times and seasons to open the eyes of the people, and to make them capable of thy truth!

If we look to the first beginnings, to go back no further than John Huss, we shall find, that though in many things he was considerably enlightened, yet he remained still in several gross errors; for although he had a clear sight of the vain doctrines of purgatory, praying to, and worshipping of images, &c. nevertheless it is reported of him that he favoured the invocation of saints, the seven sacraments, auricular confession, and other tenets of the church of Rome; and yet Christian charity constrains us to believe, (though we find Protestant writers who deny him the name of a martyr,) that by his death, which he suffered in the flames at Constance in Germany, on the 6th of the month called July, in the year 1415, he was an acceptable sacrifice unto God: and with what a sedate and well composed mind he suffered death, may be concluded from this, that seeing a country fellow very zealously carrying wood to burn him, he said, with a smiling countenance, O holy simplicity! And after the fire was kindled, he sang with joy in the flames, his mind being firmly established on God; for he had been faithful according to his knowledge, and had not hid his talent in the earth, but improved it, having shown himself a zealous promoter of that small illumination which God was pleased to grant him; it being without question great enough in that grievous night of darkness, when idolatry had so universally blinded mankind, that, morally speaking, it would have been impossible for them to have understood the declaration of an entirely reformed religion; whereas it is evident that the most sober and discreet people of that age were capable to understand the doctrine and sermons of that honest man.

To give a clearer prospect into this matter, let it be considered, that if a man had been kept shut up a long time in a dark prison, where he could neither behold the light of the sun nor moon, and should have been let out on a sudden at clear noon day, he would not only not be able to endure the bright day light, but would also, if he strove to open his eyes by force, be endangered of losing his sight, and falling into a worse condition than he was in before; whereas if he had been brought into the open air at the time of twilight, he would by degrees, have learned to discern the objects, and come to an ability of beholding every thing in a clear day aright.

Agreeably to this, in the reigns of Kings Henry the VIIIth, and the bloody Queen Mary, the principal test in England was, whether a man owned the corporal presence of Christ in the sacrament; and he who denied this, was to be burnt as an heretic. Also in the Netherlands, it was enough to bring a man to the stake, if he confessed he had been re-baptized. In so much that it seems the Lord did raise in those days zealous men chiefly to testify against the idolatry of the host, and the error of infant baptism, and that so gradually he might break down the great structure of human inventions.

Now, how small soever the beginnings of this great work of Reformation were, yet it increased from time to time; and oftentimes singular instances were seen of the workings of the power and Spirit of God.

In the year 1513, I find that one John Le Clerc, of Meaux in France, being at Metz in Lorrain, was filled with such zeal against idolatry, that he broke to pieces the images in a chapel, which the next day were to have been worshipped in a very solemn manner. And being taken prisoner for this fact, and cruelly tortured to death, he was so eminently strengthened, even to the amazement of the beholders, that in the height of the torments, being torn with red hot pincers, he said, from Ps. cxv. “Their idols are silver and gold, the work of men’s hands.”

Not less was the zeal of one Aymond à Vie, imprisoned in France about the year 1541, because he had preached the gospel undauntedly; and though he had been advised to fly, yet he would not be persuaded thereto, but said with an heroic mind, ‘I would rather never have been born, than commit such a base act; for it is the duty of a good pastor not to fly from danger, but to stay in it, lest the sheep be scattered.’ He was tortured cruelly to betray his fellow believers; but no torment how great soever, could extort the name of any from him; and he suffered death valiantly for the testimony of Jesus, feeling himself very powerfully strengthened by the Spirit of God, which worked so gloriously in the martyrs of those times, that those of Merindol in Provence said, ‘The Holy Ghost is an infallible teacher, by whose inspiration all Christians receive the knowledge of truth: this spirit dwells in them, he regenerates them to a new life, he slayeth the old man in them, and he makes them alive to every good work, consoling them in tribulations, and strengthening them in adversities,’ &c.

And the pious professors at Meaux, I find mentioned in the year 1546, that though a great number of men and women were led prisoners by but a few, they yet made no resistance, but showed themselves harmless, not sad with grief, but singing with joy.

Nay, so powerfully did God work in Gabriel Beraudin, who was executed at Chambery in Savoy, in the year 1550, that after his tongue was cut off by the hangman, he spoke intelligibly to the people, and celebrated God’s praise in a miraculous manner.

Claude Morier being burnt very cruelly at Lyons in France, wrote whilst in his prison, ‘Let us pray our heavenly Father continually, that he create in us a clean heart, that he give us a new heart, that he guide our will by the leadings of his Spirit.’

Very remarkable it is also, that Godfried de Hammelle, a year after that, being imprisoned at Tournay in the Netherlands, and being told that the Apostle in his Epistle to the Ephesians, had called marriage a sacrament, said in a letter, ‘That though at first this had puzzled him, yet the Lord had not long left him in this difficulty, but put him in mind by his Spirit, that the word there was not sacrament, but mystery.’ For the martyrs of those times did not stick to profess, with the primitive Christians, that the children of God must be led by his Spirit.

Peter Schryver, burnt at Lyons about the year 1552, wrote from prison, ‘That he having heard God’s pure word preached, believed it, because the Spirit of God gave him a testimony [or evidence] of it in his heart: and did so confirm it to him, and he could not question it in the least.’ He also says in his letter, ‘That once having prayed to God, he had been so refreshed by the virtue of his Spirit, and so strengthened, that though he sat in a dark nasty place, yet he felt such consolation and joy, that overcame all sorrow and anguish. Nay, said he, the least comfort and joy I feel now in my bonds, surpasseth all the joys that ever I had in my life; for now the Holy Ghost puts me in mind of those gracious promises that are made to those who suffer for his name’s sake.’ And being asked how he knew that which he asserted to be the pure word of God, he answered, ‘Because it did agree with the doctrine of the prophets and apostles, and that of Jesus Christ; and that the Holy Ghost gave him a certain evidence thereof.’ Concerning the indwelling of God’s Spirit in man, he also speaks very notably in his letter to John Chambon, (whose wonderful conversion in prison, was an eminent proof of the truth of his sayings,) telling him, ‘That his heavenly Father was near him, and by his Spirit dwelt in his heart.’

That this was also the doctrine of John Calvin, appears from his letters to the said man and his fellow-prisoners, where he saith, ‘Do not doubt but God will, in those things wherein he will use your service, give you that power, by which the work in you being begun will be perfected, for that he hath promised to do: and we have many examples and instances of that excellent faith, by which we clearly know, that God never in any thing hath failed those who have been led and guided by his Spirit. Trust firmly, brethren, that when it is needful, you will become so strong and steadfast, that you shall not faint under any burden of temptations, how great and heavy soever. The fight is now at hand, to which the Holy Ghost exhorts us, not only that we should go, but even that with all alacrity of mind, we should run.’ Many other excellent testimonies of eminent men of those times might be produced: and it also is very remarkable that Peter Bergier, being prisoner at Lyons, in the year 1553, and afterwards suffering death, cried in the midst of the flames, ‘I see the heavens opened.’

Now that the doctrine of being taught by the Spirit of God, was generally received by the martyrs of those times, we learn from many of their writings. Denis Peloquin, burnt in the said year at Vile Franche, said in his confession, That it was the Holy Ghost that gave him witness in his conscience, that the books of the Old and New Testament were the Holy Scripture. Lewis de Marsac being about the same time put to death by fire at Lyons, when he was asked how he knew the Holy Scriptures to be the gospel, said, ‘God hath taught me so by his Spirit:’ and being also asked whether it was his incumbent duty to read the Holy Scriptures, and who had instructed him concerning them; he answered, ‘That God by his Spirit had effected it, that he got some knowledge thereof; and that without his grace and the enlightening of his Spirit, he could not comprehend and understand any thing in the gospel.’ John Calvin did also write to the aforesaid Peloquin and Marsac; ‘God will cause that the confession which you will make according to the measure of the Spirit he has given you, will produce a greater fruit of edification, than all others that might be sent you.’ And to Matthew Dymonet, prisoner at Lyons, he wrote thus: ‘Submit modestly to the guidings of God’s Spirit; answer with all moderation and discretion, keeping to the rule of the Scriptures. I have believed, and therefore I will speak; but let not this hinder thee to speak freely and sincerely, being persuaded that he who promised to give us a mouth, and such wisdom as the gainsayers cannot withstand, will never forsake thee.’

More of the like instances of the operations of the Spirit of God in his witnesses I could allege, if I had so intended; but I give here only a slender draught of the sincerity and the principle of those that were come but to the dawnings of the Reformation; for higher I cannot esteem that time, because the eyes of the most zealous men of those days, were yet so much covered with the fogs which then were, and the prejudice of the old leaven, that they did not discern all things in a full clearness; for one saw the error of one thing, and others of another, but human affection did work too strong, and thereby they judged one another, as is abundantly mentioned in history.

If we rightly look into this, it seems very absurd to think that the Reformation, (which in former times had been pretty much advanced by some eminent men; as Luther, Melancthon, Œcolompadius, Calvin, Menno, and others,) then was brought to perfection: for we perceive that even those reformers themselves at first had not such a clear sight into many things, as afterwards they got, which to demonstrate at large, I count unnecessary. Since England being the chief stage on which the things I intend to describe have been transacted, I will turn my face thitherward, to take a view cursorily of the beginning and progress of the Reformation there.

Passing by Wickliff and others, I begin with Thomas Cranmer, who, because of his sincere and good life, being advanced by King Henry the VIIIth to the Archbishop’s see of Canterbury, did all that was in his power to reform the errors crept into the Church of Rome; and therefore in the year 1536, he exhorted the King, who much loved him, to proceed to a reformation, and that nothing in religion should be determined without clear proofs from Scripture; and therefore he proposed that these points, ‘Whether there was a purgatory? Whether deceased saints ought to be invocated? and how images were to be regarded?’ well needed to be inquired into; since it began to appear that several things were errors, for which some people not long before had suffered death.

Some time after, Thomas Cromwel a chief minister of the kingdom, and a great friend of Cranmer, published some injunctions in the king’s name, wherein all churchmen were required, no more to recommend to people, images, relics, or pilgrimages, but to teach them the Lord’s Prayer, the Creed, and the Ten Commandments in English. This was a great step towards the translation of the Bible into English, which being also furthered by Cranmer, the next year came out in print; and by the king’s warrant, the clergy were required to set up Bibles in their churches; so that now all that could, might read the holy Scripture in their native tongue. Cranmer not content with this, obtained in the year 1539, a permission for all people to have the Bible in their houses; yet for all that, he still was an asserter of the corporal presence of Christ in the host, until in the year 1549, in the reign of King Edward VI. when the times were more free, he was induced by Nicholas Ridley, a zealous reformer, and afterwards a martyr under Queen Mary, to inquire better into the thing, and to discover the absurdity of it; from whence he did not only oppose and suppress that superstition, but also many others; and it is likely, that if opportunity had been given him, he would have reformed more. Nevertheless it cannot but be wondered at, that he who seems to have been a man of a meek temper, could give his vote to the burning of those whom he looked upon to be heretics; as John Nicholson alias Lambert, in the reign of Henry VIII. for denying the corporal presence of Christ in the sacrament; and Joan Bocher and George Parr, under Edward VI. the first for denying that Christ had taken flesh from the Virgin Mary, and the latter for not believing the deity of Christ: from whence we may see, what a strong zeal for religion is able to effect: but without question, he was come to be of another mind, when in the year 1556, under the bloody reign of Queen Mary, this was not only laid in his dish, but he was also forced to undergo the same lot of being burnt alive.

Now, though after his death, the bishops under Queen Elizabeth were content with the reformation made by Cranmer, yet it pleased God in the year 1568, to raise other persons that testified publicly against many of the remaining superstitions; and although Coleman, Burton, Hallingham and Benson were imprisoned by the Queen’s order, yet they got many followers, and also the name of Puritans. And notwithstanding the Archbishop, to prevent this, drew up some articles of faith, to be signed by all clergymen, yet he met with great opposition in the undertaking: for one Robert Brown, a young student of Cambridge, (from whom the name of Brownists was afterwards borrowed,) and Richard Harrison, a schoolmaster, published in the year 1583, some books, wherein they showed how much the Church of England was still infected with Romish errors; which was of such effect, that the eyes of many people came thereby to be opened, who so valiantly maintained that doctrine which they believed to be the truth, that some of the most zealous among them, viz. Henry Barrow, John Greenwood, and John Penry, about the year 1593, were put to death because of their testimony, more, (as may very well be believed,) by the instigation of the clergy, than by the desire of the Queen: for some time after it happened, that she asked Dr. Reynolds his opinion of those men, especially Barrow and Greenwood: To which he answered, ‘That it would not avail any thing to show his judgment concerning them, seeing they were put to death.’ But the Queen yet pressing him further, he said, ‘That he was persuaded if they had lived, they would have been two as worthy instruments for the Church of God, as had been raised up in that age.’ At which the Queen sighed, and said no more. But afterwards riding by the place where they were executed, and calling to mind their death, she demanded of the Earl of Cumberland, who was present when they suffered, what end they made; he answered, ‘A very godly end, and they prayed for your Majesty and the State.’ Moreover one Philips, a famous preacher, having seen Barrow’s preparation for death, said, ‘Barrow, Barrow, my soul be with thine.’

After the death of Queen Elizabeth, when James I. had ascended the throne, the followers of those men suffered much for their separation from the Church of England: but very remarkable it is, that even those of that persuasion, of which many in the reign of King Charles I. went to New England, to avoid the persecution of the bishops, afterwards themselves turned cruel persecutors of pious people, by inhuman whippings, &c. and lastly by putting some to death by the hands of a hangman: a clear proof indeed, that those in whom such a ground of bitterness was left still, though it had not always brought forth the like abominable fruits, were not come yet to a perfect reformation; for though the stem of human traditions and institutions sometimes had been shaken strongly, yet much of the root was left. Therefore it pleased God, who is used to enlighten men gradually, to make yet a clearer discovery of his truth, which in some places already darted forth its beams to mankind, in a time when many godly people were zealously seeking after a further manifestation of the will of God, from a sense that, notwithstanding all their outward observations of religious performances, there still stood a partition wall whereby the soul was hindered from living in perfect peace with its Creator.

For in that time there were in England many separate societies, and amongst the rest also, such as were called Seekers, who at first seemed to promise great matters; but the sequel showed that their foundation was not the Rock of Ages, and so divers of them soon lost their first integrity. Now those people who began to take heed to a divine conviction in the conscience, and accordingly preached to others the doctrine of an inward light, wherewith Christ had enlightened men, in the latter end of the time of King Charles I. began to increase in number, and they became a separate society among men, and in process of time the name of Quakers, was in scorn imposed on them; and in most countries in Europe, they have been accused of many exorbitant absurdities, both in life and doctrine. I have designed to describe impartially, and according to truth, the first beginnings and rise, and also the progress of that people, and to stretch out the relation of their increase and transactions, so far as my time of life and leisure will permit.

I enter upon a work, which consisting of many very singular instances, in its beginning appears hard and difficult, and in the process often sad and dreadful. For among manifold adversities, we shall not only meet with bitter revilings, scornful mockings, rude abuses, and bloody blows from the fool-hardy rabble; but also severe persecutions, hard imprisonments, grievous banishments, unmerciful spoil of goods, cruel whippings, cutting off of ears, smotherings in prisons, and also putting to death by the hands of the hangman, by order of the magistrates; afterwards some quiet and rest; then again severe persecution, until the furious promoters of it, at last wearied, desisted from their mischievous labour for a time, more by being at their wits end, than out of mercy. And among all these vicissitudes, notable instances have been seen of unfeigned godliness, sincere love, much true-heartedness, extraordinary meekness, singular patience, ardent zeal, undaunted courage, and unshaken steadfastness, even among the female sex, which though the weakest, yet in the hardest attacks, showed a more than manly spirit; insomuch, that seldom any age hath afforded matter where more powerful examples to virtue have been seen.

1624-1641.

The first I find that was thus immediately reached in his mind, was a young man called George Fox, born at Drayton in Leicestershire, in the month called July, in the year 1624, from parents that were members of the public church, or church of England, as appeareth to me from a paper, in his life-time drawn up by his order, at my request, and sent me. His father was Christopher Fox, a weaver by trade, an honest man, and of such a virtuous life, that his neighbours were used to call him Righteous Christer. His mother was Mary Lago, an upright woman, and of the stock of the martyrs. This George Fox was even in his minority endued with a gravity and staidness of mind, that is seldom seen in children; so that he seeing how old people carried themselves lightly and wantonly, had such an aversion to it, that he would say within himself, ‘If ever I come to be a man, surely I will not be so wanton.’ His parents in the meanwhile endeavoured to train him up, as they did their other children, in the common way of worship, his mother especially contributing thereto, as being eminent for piety: but even from a child he was seen to be of another frame of mind than his brethren; for he was more religious, retired, still, and solid, and was also observing beyond his age, as appeared from the answers he gave, and the questions he asked, concerning religious matters, to the astonishment of those that heard him. His mother seeing this extraordinary temper and godliness, which so early did shine through him, so that he would not meddle with childish plays, did not think fit to trouble him about the way of worship, but carried herself indulgent towards him. Meanwhile he learned to read pretty well, and to write so much as would serve him afterwards to signify his meaning to others. When he was come to eleven years of age, he endeavoured to live a pure and righteous life, and to be faithful in all things, viz. inwardly to God, and outwardly to man; since the Lord by his good spirit had showed him, that he was to keep his word always, and that he ought not to commit excess in eating or drinking. Thus growing up in virtue, some of his relations were for having him trained up in the schools, to make a priest of him; but others persuaded to the contrary, and so he was put to a shoemaker, that dealt also in wool, and in cattle. In his master’s employment he took most delight in sheep, and was very skilful in what belonged thereto, for it was an employment that very well suited his mind; and his thus being a shepherd, was, as an eminent author saith, ‘A just emblem of his after ministry and service.’ He acquitted himself so diligently in his business, and minded it so well, that his master was successful in his trade whilst George was with him. He often used in his dealings the word Verily, and then he kept so strict to it, that people that knew him, would say, ‘If George says Verily, there is no altering him.’

1642-1645.

Now, though my design is not to give a description of state affairs, yet I find it necessary to mention something of the chief temporal occurrences in England, in as much as they may have relation to the affairs of the church, lest my history might seem an incomplete work. Transiently therefore I will say, that in England about this time, appeared the beginnings of a civil war, in which religion had some share; for the bishops began to introduce several innovations, and caused not only rails to be made about the communion table, which now was called the high altar; but those that approached it, bowed thrice, and a bow was made at the pronouncing of the name of Jesus. Thus ceremonies increased from time to time; and those preachers that were really religious, and spoke most to edification, were slighted and set by; the bishops, in their visitations, minding chiefly to promote such rites as favoured popery: and this was not only done in England, but in Scotland also endeavours were made to bring in episcopacy. This caused a ferment among the people, which when it came to an insurrection, they generally believed that it was for religion’s sake, which made some cry in the open streets, where there was any confluence of people, ‘To your tents, O Israel.’ And because the Parliament was of opinion that King Charles I. encroached upon their privileges, which they would not suffer, this so exasperated that prince, that he brought together an army, and set up his standard, first on the castle of Nottingham, where it was blown down the same evening, on the 25th of the month called August, in the year 1642. But before that time the king had taken possession of some fortified places, and the Parliament on the other hand, had also got some in their power. Some time after, a battle was fought between the Royalists and the Parliament, near Edge Hill, in Warwickshire, where neither party prevailed much.

About this time George Fox, who more and more endeavoured to lead a godly life, being come to the nineteenth year of his age, it happened at a fair, that a cousin of his and another coming to him, asked whether he would drink a jug of beer with them; he being thirsty, said yes, and went with them to an inn; but after each had drank a glass, they began to drink healths, and said, that he that would not drink should pay for all. This grieved George much, seeing that people who professed to be religious, behaved themselves thus, and therefore he rose up to be gone, and putting his hand into his pocket, he took a groat, and laid it down upon the table, saying, ‘If it be so I’ll leave you;’ and so he went away; and when his business was done, he returned home; but did not go to bed that night, but prayed and cried earnestly to the Lord; and it seemed to him that his supplications were answered after this manner, ‘Thou seest how young people go together into vanity, and old people into the earth; therefore thou must forsake all, both young and old and be as a stranger to them.’ This, which he took to be a divine admonition, made such a powerful impression on his mind, that he resolved to break off all familiar fellowship and conversation with young and old, and even to leave his relations, and live a separate and retired life. On the 9th of September, in the year 1643, he departed to Lutterworth, where he staid some time, and from thence went to Northampton, where he also made some stay, and then passed to Newport-Pagnel, in Buckinghamshire; and after having staid a while there, he went to Barnet, whither he came in the month called June, in the year 1644.

Whilst he thus led a solitary life, he fasted often, and read the holy Scriptures diligently, so that some professors took notice of him, and sought to be acquainted with him. But he soon perceiving they did not possess what they professed, grew afraid of them, and shunned their company. In this time he fell into a strong temptation, almost to despair, and was in mighty trouble, sometimes keeping himself retired in his chamber, and often walking solitary to wait upon the Lord. In this state he saw how Christ had been tempted; but when he looked to his own condition, he wondered, and said, ‘Was I ever so before?’ He began to think also that he had done amiss against his relations, because he had forsaken them; and he called to mind all his former time, to consider whether he had wronged any. Thus temptations grew more and more; and when Satan could not effect his design upon him that way, he laid snares for him to draw him to commit some sin, thereby to bring him to despair. He was then about twenty years of age, and continued a long while in this condition, and would fain have put it from him; which made him go to many a priest to look for comfort, but he did not find it from them. In this miserable state he went to London, in hopes of finding some relief among the great professors of that city; but being come there, he saw them much darkened in their understandings. He had an uncle there, one Pickering, a baptist, and those of that persuasion were tender then; yet he could not resolve to impart his mind to them, or join with them, because he saw all, young and old, where they were. And though some of the best would have had him staid there, yet he was fearful, and so returned homewards; for having understood that his parents and relations were troubled at his absence, he would rather go to them again lest he should grieve them. Now when he was come into Leicestershire, his relations would have had him married; but he prudently told them he was but a lad, and must get wisdom. Others would have had him in the auxiliary band among the forces of the Parliament, which being entered now into an intestine war with the king, had, with their forces this year, beaten not only the king’s army under Prince Rupert, but also had conquered the city of York. But to persuade George to list himself a soldier, was so against his mind, that he refused it, and went to Coventry, where he took a chamber for a while at a professor’s house, where he staid some time, there being many people in that town who endeavoured to live religiously. After some time he went into his own country again, and was there about a year, in great sorrows and troubles, walking many nights by himself.

Nathaniel Stevens, the priest of Drayton, (the town of George’s birth,) would often come to him, and George to the priest; and when Stevens visited him, he would sometimes bring another priest along with him, and then George would ask them questions, and reason with them. Once Stevens asked him why Christ cried out upon the cross, ‘My God, my God, why hast thou forsaken me:’—and why he said, ‘If it be possible, let this cup pass from me; yet not my will but thine be done.’ To this George answered thus: ‘At that time the sins of all mankind were upon Christ, and their iniquities and transgressions with which he was wounded, which he was to bear, and to be an offering for them, as he was man; but died not, as he was God: and so, in that he died for all men, and tasted death for every man, he was an offering for the sins of the whole world.’ When George Fox spoke this, he was in some measure sensible of Christ’s sufferings, and what he went through. And his saying did so please the priest, that he said it was a very good full answer, and such a one as he had not heard. He would also applaud and speak highly of George Fox to others, and what George said in discourse to him, that he would preach of on the First-days of the week: for which George did not like him.

After some time he went to an ancient priest at Mansetter, in Warwickshire, and reasoned with him about the ground of despair and temptations; but he being altogether ignorant of George’s condition, bid him take tobacco, and sing psalms. But George signified that he was no lover of tobacco, and as for psalms, he was not in a state to sing. Then the priest bid him come again, and that then he would tell him many things. But when George came, the priest was angry and pettish, for George’s former words had displeased him; and he was so indiscreet, that what George had told him of his sorrows and griefs, he told again to his servants, so that it got among the milklasses; and grieved him to have opened his mind to such an one; and he saw they were all miserable comforters. Then he heard of a priest living about Tamworth, who was accounted an experienced man, and therefore he went to him, but found him like an empty hollow cask.

Hearing afterwards of one Dr. Cradock of Coventry, he went to him also, and asked him whence temptations and despair did arise, and how troubles came to be wrought in man. The priest, instead of answering, asked him who was Christ’s father and mother. George told him Mary was his mother; and he was supposed to be the son of Joseph; but he was the Son of God. Now as they were walking together in Dr. Cradock’s garden, it happened that George, in turning, set his foot on the side of a bed, which so disturbed that teacher, as if his house had been on fire, and thus all their discourse was lost; and George went away in sorrow, worse than he was when he came, seeing he found none that could reach his condition, after this he went to one Macham, a priest of high account; and he, no more skilful than the others, was for giving George some physic, and for bleeding him; but they could not get one drop of blood from him, either in the arms or the head; his body being, as it were, dried up with sorrows, grief, and trouble, which were so great upon him, that he could have wished never to have been born, to behold the vanity and wickedness of men; or that he had been born blind, and so he might never have seen it; and deaf, that he had never heard vain and wicked words, or the Lord’s name blasphemed. And when the time called Christmas came, while others were feasting and sporting themselves, he went from house to house, looking for poor widows, and giving them some money. And when he was invited to marriages, (as sometimes he was,) he would go to none at all; but the next day, or soon after, he went and visited those that were newly married; and if they were poor, he gave them some money; for he had wherewith both to keep himself from being chargeable to others, and to administer something to the needful.

Whilst the mind of George Fox was thus in trouble, the state of England was also in a great stir; for the Parliament was for turning out of bishops, and introducing the Presbyterian Directory; which, however, as yet could not be well affected, although William Laud, Archbishop of Canterbury, had been made to stoop to the block; and the power of the king by this time was much weakened; for his army was this summer near Naseby, not far from Leicester, overcome by an army of untrained bands, and about six thousand men, among whom many great officers were taken prisoners, and his cabinet, with abundance of letters of great moment, was seized; insomuch, that though they had some skirmishes, yet no decisive battle was fought afterwards.

1646.

But since a circumstantial description of these state affairs is not within my design, I will return again to George Fox, who in the beginning of the year 1646, as he was going to Coventry, and entering towards the gate, a consideration arose in him how it was said that all Christians are believers, both Protestants and Papists: and it was opened to him, that if all were believers, then they were all born of God, and passed from death to life; and that none were true believers but such: and though others said they were believers, yet they were not. At another time as he was walking in a field on a First-day morning, it was discovered unto his understanding, that to be bred at Oxford or Cambridge was not enough to make a man to be a minister of Christ. At this he wondered, because it was the common belief of people; but for all that, he took this to be a divine revelation, and he admired the goodness of the Lord, believing now the ordinary ministers not to be such as they pretended to be. This made him unwilling to go any more to church, as it was called, to hear the priest Stevens, believing that he could not profit thereby: and therefore instead of going thither, he would get into the orchard, or the fields, by himself, with his Bible, which he esteemed above all books, seeking thus to be edified in solitariness. At this his relations were much troubled; but he told them, did not John the Apostle say to the believers, “that they needed no man to teach them, but as the anointing teacheth them;” and though they knew this to be Scripture, and that it was true, yet it grieved them, because he would not go to hear the priest with them, but separated himself from their way of worship: for he saw now that a true believer was another thing than they looked upon it to be; and that being bred at the universities did not qualify a man to be a minister of Christ. Thus he lived by himself, not joining with any, nay, not of the dissenting people, but became a stranger to all, relying wholly upon the Lord Jesus Christ.

Some time after, it was opened in him, that God, who made the world, did not dwell in temples made with hands. And though this seemed at first strange to him, because both priests and people used to call their churches dreadful places, holy ground, and temples of God; yet it was immediately showed him, that the Lord did not dwell in these temples which man had erected, but in people’s hearts, and that his people were the temple he dwelt in. This was discovered to him when he was walking in the fields to the house of one of his relations. And when he came there, it was told him, that Nathaniel Stevens the priest had been there, and told them he was afraid of Fox, for going after new lights. This made him smile, because now he saw the true state of the priests. But he said nothing of this to his relations, who, though they saw that something more was required than the vulgar way of worship, yet they continued therein, being grieved because he would not also go to hear the priests. Only he told them there was an anointing in man, to teach him; and that the Lord would teach his people himself. He had great openings now concerning the things written in the Revelations; and when he spake of them, the priests and professors would say, that was ‘a sealed up book.’ But to this he said, ‘Christ could open the seals, and that the things contained in that book, very nearly concerned us; since the Epistles of the Apostles were written to the saints of those times, but the Revelations point at things to come.’

In England, in those days, were people of very odd notions, and among the rest such as held, ‘that women have no souls.’ He lighting on some of these, could not forbear reproving them, since the Scripture, as he told them plainly, held forth the contrary; for the blessed Virgin Mary said, “My soul doth magnify the Lord; and my spirit hath rejoiced in God my Saviour.” He also came among a people that relied much on dreams; but he told them, ‘Except they could distinguish between dream and dream, their observations would be nothing but confusion, since there were three sorts of dreams; for multiplicity of business sometimes caused dreams; and there were whisperings of Satan in the night seasons; and there were also speakings of God to man in dreams.’ But because these people were more in want of a clear discerning, than of good will, they at length came out of those imaginations, and at last became fellow-believers with him; who, though he had great openings in his understanding, yet great trouble and temptations many times came upon him; so that when it was day, he wished for night, and when it was night, he wished for day. Nevertheless among all those troubles, his understanding was so opened, that he could say with David, “Day unto day uttereth speech, and night unto night showeth knowledge;” for even in these troubles he had great openings of many places in scripture.

As to state affairs, things continued in a distracted condition; for the King, who after his army had been beaten, was gone to the Scots, was by them delivered up to the English; to whom now he could no more prescribe laws, but was fain to receive them. And the Churchmen were also at variance; for the Independents, (several of which sat also in Parliament,) began to say, that between Episcopacy, (against which they had fought conjunctly,) and Presbytery, the difference was only in the name, and some few outward circumstances; since people of a tender conscience might apprehend no less oppression from the Presbyterians, than from the Episcopalians: and that this fear was not vain or idle, time afterwards hath shown abundantly.

1647.

But let us return to George Fox, who in the beginning of the year 1647, feeling some drawings to go into Derbyshire, went thither, and meeting there with some friendly people, had many discourses with them. Then passing further into the Peak-Country, he met with more such people, and also some that were swayed by empty and high notions. And travelling into Nottinghamshire, there he met with a tender people, and among these one Elizabeth Hooton, of which woman more will be said in the sequel: with these he had some meetings and discourses. But his troubles and temptations still continued; and he fasted much, and walked often abroad in solitary places, taking his Bible with him; and then sat in hollow trees, and lonesome places till night came on; and frequently in the night he walked mournfully about, being surrounded with many sorrows in the times of these first workings of the Lord in him.

During all this time, he never joined in profession of religion with any, but gave up himself to the disposing of the Lord; having forsaken not only all evil company, but also taken leave of father and mother, and all other relations; and so he travelled up and down as a stranger on the earth, which way he felt his heart inclined: and when he came into a town, he took a chamber to himself there, and tarried sometimes a month, sometimes more, sometimes less, in a place; for he was afraid of staying long in any place, lest, being a tender young man, he should be hurt by too familiar a conversation with men.

Now, though it might seem not very agreeable with the gravity of my work, to mention what kind of clothes he wore in these first years of his peregrination; yet I do not count it absurd to say here, that it is indeed true what a certain author, viz. Gerard Croes, relates of him, that he was clothed with leather; but not, as the said author adds, because he could not, nor would not, forget his former leather work; but it was partly for the simplicity of that dress, and also because such a cloathing was strong, and needed but little mending or repairing; which was commodious for him who had no steady dwelling place, and every where in his travelling about sought to live in a lonely state: for keeping himself thus as a stranger, he sought heavenly wisdom, and endeavoured to get knowledge of the Lord, and to be weaned from outward things, to rely wholly on the Lord alone. Although his troubles were great, yet they were not so continual, but that he had some intermissions, and was sometimes brought into such a heavenly joy, that admiring the love of God to his soul, he would say with the Psalmist, “Thou, Lord, makest a fruitful field a barren wilderness, and a barren wilderness a fruitful field.” Now he regarded the priests but little, because he clearly saw that to be trained up in the universities, and to be instructed in languages, liberal arts, and the like sciences, was not sufficient to make any one a minister of the gospel; but he looked more after the dissenting people; yet as he had forsaken the priests, so he left the separate preachers also, because he saw there was none among them all that could speak to his condition. And when all his hopes in them, and in all men were gone, then he heard, according to what he relates himself, a voice which said, ‘There is one, even Christ Jesus, that can speak to thy condition.’ Having heard this, his heart leapt for joy, and it was showed him why there was none upon the earth that could speak to his condition; namely, that he might give the Lord alone all the glory, and that Jesus Christ might have the pre-eminence.

He then experimentally knowing that Christ enlightens man, and gives him grace, faith, and power, his desires after the Lord, and his zeal in the pure knowledge of God grew stronger; so that he wished to increase therein without the help of any man, book, or writing. Yet he was a diligent reader of the holy Scriptures, that speak at large of God and Christ, though he knew him not but by revelation, as he, who had the key, did open. Thus he entered into no fellowship with any society of people, because he saw nothing but corruptions every where; which made him endeavour to keep fellowship only with Christ: since in the greatest temptations, when he almost despaired, it was showed him, that Christ had been tempted by the same devil; but that he had overcome him, and bruised his head, and that therefore through the power, light, grace, and Spirit of God, he himself might also overcome. Thus the Lord assisted him in the deepest miseries and sorrows, and he found his grace to be sufficient: insomuch, that though he had yet some desires after the help of men, his thirst was chiefly after the Lord, the Creator of all, and his Son Jesus Christ; because nothing could give him any comfort but the Lord by his power; and he clearly saw that all the world, though he had possessed a king’s state, would not have profited him.

In this condition his understanding came more and more to be opened, so that he saw how death in Adam had passed upon all men; but that by Christ, who tasted death for all men, a deliverance from it, and an entrance into God’s kingdom, might be obtained. Nevertheless his temptations continued, so that he began to question whether he might have sinned against the Holy Ghost. This brought great perplexity and trouble over him for many days; yet he still gave up himself to the Lord: and one day, when he had been walking solitarily abroad, and was come home, he became exceeding sensible of the love of God to him, so that he could not but admire it. Here it was showed him, that all was to be done in and by Christ; that he conquers and destroys the tempter, the devil, and all his works; and that all these troubles and temptations were good for him, for the trial of his faith. The effect of this was, that though at times his mind was much exercised, yet he was stayed by a secret belief; and his soul, by a firm hope, which was to him as an anchor, was kept unhurt in the dissolute world, swimming above the raging waves of temptations. After this, (as he relates himself,) there did a pure fire appear in him; and he saw that the appearance of Christ in the heart was as a refiner’s fire, and as the fuller’s soap; and that a spiritual discerning was given to him, by which he saw what it was that veiled his mind, and what it was that did open it: and that which could not abide in patience, he found to be of the flesh, that could not give up to the will of God, nor yield up itself to die by the cross, to wit, the power of God. On the other hand, he perceived it was the groans of the Spirit which did open his understanding, and that in that Spirit there must be a waiting upon God to obtain redemption.

About this time he heard of a woman in Lancashire that had fasted twenty-two days, and he went to see her: but coming there he saw that she was under a temptation: and after he had spoken to her what he felt on his mind, he left her, and went to Duckenfield and Manchester, where he staid awhile among the professors he found there, and declared to them that doctrine which now he firmly believed to be truth; and some were convinced, so as to receive the inward divine teaching of the Lord, and take that for their rule. This, by what I can find, was the first beginning of George Fox’s preaching; which as I have been credibly informed, in those early years, chiefly consisted of some few, but powerful and piercing words, to those whose hearts were already in some measure prepared to be capable of receiving this doctrine. And it seems to me that these people, and also Elizabeth Hooton, (already mentioned,) have been the first who by such a mean or weak preaching came to be his fellow believers: though there were also some others who, by the like immediate way, as George Fox himself, were convinced in their minds, and came to see that they ought diligently to take heed to the teachings of the grace of God, that had appeared to them. And thus it happened that these unexpectedly and unawares came to meet with fellow-believers, which they were not acquainted with before, as will be more circumstantially related hereafter.

But to return again to George Fox; it set the professors of those times in a rage, that some of their adherents hearkened to his preaching; for they could not endure to hear perfection spoken of, and a holy and sinless life, as a state that could be obtained here. Not long after he travelled to Broughton in Leicestershire, and there went into a meeting of the Baptists, where some people of other nations also came. This gave him occasion to preach the doctrine of truth among them, and that not in vain; for since he had great openings in the scriptures, and that a special power of the Lord’s workings began to spring in those parts, several were so reached in their minds, that they came to be convinced, and were turning from darkness to light, partly by his preaching, and partly by reasoning with some. Yet he himself was still sometimes under great temptations, without finding any to open his condition to, but the Lord alone, unto whom he cried night and day for help.

Some time after he went back into Nottinghamshire, and there it pleased the Lord to show him, that the natures of those things which were hurtful without, were also within, in the minds of wicked men; and that the natures of dogs, swine, vipers, and those of Cain, Ishmael, Esau, Pharoah, &c. were in the hearts of many people. But since this did grieve him, he cried to the Lord, saying, ‘Why should I be thus, seeing I was never addicted to commit those evils?’ And inwardly it was answered him, ‘That it was needful he should have a sense of all conditions; how else should he speak to all conditions?’ He also saw there was an ocean of darkness and death; but withal an infinite ocean of light and love, which flowed over the ocean of darkness; in all which he perceived the infinite love of God. About that time it happened that walking in the town of Mansfield, by the steeple-house side, it was inwardly told him, ‘That which people trample upon must be thy food;’ and at the saying of this, it was opened to him, that it was the life of Christ people did trample upon; and that they fed one another with words, without minding that thereby the blood of the Son of God was trampled under foot. And though it seemed at first strange to him, that he should feed on that which the high professors trample upon, yet it was clearly opened to him how this could be.

Then many people came far and near to see him; and though he spoke sometimes to open religious matters to them, yet he was fearful of being drawn out by them. Now the reason of people thus flocking to him might proceed partly from this: there was one Brown, who upon his death-bed spoke by way of prophecy many notable things concerning George Fox, and among the rest, ‘that he should be made instrumental by the Lord to the conversion of people.’ And of others that then were something in show, he said, ‘That they should come to nothing; which was fulfilled in time, though this man did not live to see it, for he was not raised from his sickness. But after he was buried, George Fox fell into such a condition, that he not only looked like a dead body, but unto many that came to see him he seemed as if he had been really dead; and many visited him for about fourteen days time, who wondered to see him so much altered in countenance.

At length his sorrows and troubles began to wear off, and tears of joy dropped from him, so that he could have wept night and day with tears of joy, in brokenness of heart. And to give an account of his condition to those that are able to comprehend it, I will use his own words: ’I saw,‘ saith he, ‘into that which was without end, and things which cannot be uttered; and of the greatness and infiniteness of the love of God, which cannot be expressed by words: for I had been brought through the very ocean of darkness and death, and through and over the power of Satan, by the eternal glorious power of Christ: even through that darkness was I brought which covered all the world, and which chained down all, and shut up all in the death. And the same eternal power of God, which brought me through those things, was that which afterwards shook the nation, priests, professors, and people. Then could I say, I had been in spiritual Babylon, Sodom, Egypt, and the grave; but by the Eternal power of God I was come out of it, and was brought over it, and the power of it, into the power of Christ. And I saw the harvest white, and the seed of God lying thick in the ground, as ever did wheat, that was sown outwardly, and none to gather it; and for this I mourned with tears.’ Thus far George Fox’s own words, of whom now a report went abroad, that he was a young man that had a discerning spirit: whereupon many professors, priests, and people came to him, and his ministry increased; for he having received great openings, spoke to them of the things of God, and was heard with attention by many, who going away, spread the fame thereof. Then came the tempter, and set upon him again, charging him that he had sinned against the Holy Ghost; but he could not tell in what; and then Paul’s condition came before him, how after he had been taken up into the third heavens, and seen things not lawful to be uttered, a messenger of Satan was sent to buffet him, that he might not exalt himself. Thus George Fox, by the assistance of the Lord, got also over that temptation.

Now the 47th year of that century drew to an end, and state affairs in England grew more and more clouded and intricate; for the King not thinking himself any longer safe at Hampton Court, whither he had been brought from the army; he withdrew to the Isle of Wight, whilst the Parliament still insisted on the abrogation of Episcopacy, and would be master of the military forces: which the King not being willing to yield to, was now kept in closer custody, and no more regarded as a Sovereign, to whom obedience was due from the Parliament.

1648.

Under these intestine troubles, the minds of many people came to be fitted to receive a nearer way and doctrine of godliness, and it was in the year 1648, that several persons, seeking the Lord, were become fellow-believers, and entered into society with George Fox; insomuch that they began to have great meetings in Nottinghamshire, which were visited by many. About that time there was a meeting of priests and professors at a justice’s house, and George Fox went among them and heard them discourse concerning what the Apostle Paul said, He had not known sin, but by the law, which said, thou shalt not lust. And since they held that to be spoken of the outward law, George Fox told them, Paul spoke that after he was convinced; for he had the outward law before, and was bred up in it, when he was in the lust of persecution: but it was the law of God in his mind, which he served, and which the law in his members warred against. This saying found so much entrance, that those of the priests and professors, that were most moderate, yielded, and consented that it was not the outward law, but the inward, that showed the inward lust, which the Apostle spoke of. After this, he went again to Mansfield, where was a great meeting of professors and other people; and being among them, and moved to pray, such an extraordinary power appeared, and seized on the hearts of some in so eminent a manner, that even the house seemed to be shaken: and after prayer, some of the auditory began to say, ‘That this resembled that in the days of the Apostles, when on the day of Pentecost, the house where they were met was shaken.’

Not long after this, there was another great meeting of professors, where G. Fox came also, who hearing them discourse about the blood of Christ, he cried out among them: ‘Do ye not see the blood of Christ? Ye must see it in your hearts, to sprinkle your hearts and consciences from dead works, to serve the living God.’ This was a doctrine which startled these professors, who would have the blood of Christ only without them, not thinking that it was to be felt inwardly. But a certain captain, whose name was Amos Stoddard, was so reached, that seeing how they endeavoured to bear G. Fox down with many words, he said, ‘Let the youth speak, hear the youth speak;’ and coming afterwards to be more acquainted with G. Fox, he had an opportunity to be further instructed in the way of godliness, of which he came to be a faithful follower.

Some time after, G. Fox returned to Leicestershire, his own country, where several tender people came to be convinced by his preaching. Passing thence into Warwickshire, he met with a great company of professors, who being come together in the field, were praying and expounding the Scriptures. Here the Bible was given him, which he opened on the 5th of Matthew, where Christ expounded some parts of the law; from whence G. Fox took occasion to open to them the inward and outward state of man: and that which he held forth getting some ground, they fell into a fierce contention among themselves, and so parted.

Then he heard of a great meeting to be at Leicester, for a dispute, wherein those of several persuasions, as Presbyterians, Independents, Baptists, and Episcopalians, were said to be all concerned. This meeting being appointed to be in the steeple-house, he went thither, where abundance of people were met, some of those that spoke being in pews, and the priest in the pulpit. At last, after several reasonings, a woman started a question, and asked, ‘What that birth was the Apostle Peter spoke of, viz. “a being born again of incorruptible seed, by the word of God, that liveth and abideth for ever.”’ The priest, instead of answering this question, said to her, ‘I permit not a woman to speak in the church;’ though he had before given liberty for any to speak. This kindled G. Fox’s zeal, so that he stept up, and asked the priest, Dost thou call this place, (the steeple-house,) a church? Or dost thou call this mixt multitude a church? But the priest not answering to this, asked, what a church was: and G. Fox told him, The church was the pillar and ground of truth, made up of living stones, living members, a spiritual household, which Christ was the head of: but he was not the head of a mixt multitude, or of an old house made up of lime, stones, and wood. This caused such a stir, that the priest came down out of his pulpit, and others out of their pews, whereby the dispute was marred. But G. Fox went to a great inn, and there disputed with the priests and professors of all sorts, maintaining what he had said, till they all went away; yet several were convinced that day, and among these, the woman who asked the question aforesaid.

After this, G. Fox returned again into Nottinghamshire, and went into the vale of Beaver, where he preached repentance to the people: and he staying some weeks there, and passing through several towns, many were convinced of the truth of his doctrine. About that time, as he was sitting by the fire one morning, a cloud came over him, and a temptation beset him, and he sitting still, it was suggested, All things come by nature; and he was in a manner quite clouded: but he continuing to sit still, the people of the house perceived nothing: at length a living hope arose in him, and also a voice, that said, There is a living God, who made all things; and immediately the cloud and temptation vanished away, whereby his heart was made glad, and he praised the Lord.

Not long after, he met with some people that had a mischievous notion, that there was no God, but that all things came by nature. But he, reasoning with them, so confounded them, that some were fain to confess, that there was a living God. Then he saw that it was good for him to have been tried under such a cloud. Now in those parts he had great meetings, and a divine power working in that country, and thereabouts, many were gathered. Then coming into Derbyshire, there was a great meeting of his friends at Eaton, where many of them began to preach the doctrine of truth, who afterwards were moved to declare the truth in other places also.

George Fox coming about this time to Mansfield, heard, that in a town about eight miles off, there was to be a sitting of justices, to deliberate about hiring of servants; and he, feeling a constraint upon his mind, went thither, and exhorted them, not to oppress the servants in their wages, but to do that which was right and just to them; and the servants, many of whom were come thither, he admonished, to do their duty, and serve honestly; and they all received his exhortation kindly. He felt himself also moved, to go to several courts and steeple-houses at Mansfield, and other places, warning them to leave off oppression, deceit, and other evils. And having heard at Mansfield of one in the country, who was a common drunkard, and a noted whoremaster, and a poet also, he went to him, and reproved him in an awful manner for his evil courses; which so struck him, that coming afterwards to G. Fox, he told him, that he was so smitten when he spoke to him, that he had scarce any strength left in him. And this man was so thoroughly convinced, that he turned from his wickedness and became an honest, sober man, to the astonishment of those that knew him before. Thus the work of G. Fox’s ministry went forward, and many were thereby turned from darkness to light; and divers meetings of his friends, who were much increased in number since the year 1646, were now set up in several places.

George Fox was now come up to quite another state than formerly he had lived in; for he knew not only a renewing of the heart, and a restoration of the mind, but the virtues of the creatures were also opened to him; so that he began to deliberate whether he should practise physic for the good of mankind. But God had another service for him; and it was showed him, that he was to enter into a spiritual labour; and also that those who continued faithful to the Lord, might attain to a state in which the sinful inclination was subdued. Moreover, the three great professions in the world, viz. physic, divinity, (so called,) and law, were opened to him, whereby he saw that the physicians wanting the wisdom of God, by which the creatures were made, knew not their virtues: that the lawyers generally were void of equity and justice, and so out of the law of God, which went over the first transgression, and over all sin, and answered the Spirit of God that was oppressed in man: and that the priests, for the most part, were out of the true faith, which Christ is the author of, and which purifies the heart, and brings man to have access to God. So that these physicians, lawyers, and priests, who pretended to cure the body, to establish the property of the people, and to cure the soul, were all without the true knowledge and wisdom they ought to possess. Yet he felt there was a divine power, by which all might be reformed, if they would receive, and bow unto it. And he saw also, that though the priests did err, yet they were not the greatest deceivers spoken of in the Scriptures; but that these great deceivers were such, who, as Cain, had heard the voice of God, and who, as Corah, Dathan, and Abiram, and their company, were come out of Egypt, and through the Red Sea, and had praised God on the banks of the sea shore; and who being come as far as Balaam, could speak the word of the Lord, as having heard his voice, and known his Spirit, so that they could see the star of Jacob, and the goodliness of Israel’s tents, which no enchantment could prevail against: these that could speak so much of their divine experience, and yet turned from the Spirit of God, and went into the gainsaying, these he saw would be the great deceivers, far beyond the priests. He saw also that people generally did read the Scriptures, without having a true sense of them; for some cried out much against Cain, Ishmael, Esau, Corah, Balaam, Judas, &c. not regarding that the nature of these was yet alive in themselves; whereby they always applied to others that nature, in which they themselves lived.

The Lord had also opened to him now, that every man was enlightened by the divine light of Christ; and he saw that they that believed in it, came out of condemnation, and became the children of the light: but they that hated it, and did not believe in it, were condemned by it, though they made a profession of Christ. All this he saw in the pure openings of the light. He also saw that God had afforded a measure of his Spirit to all men, and that thereby they could truly come to serve the Lord, and to worship him; and that his grace, which brings salvation, and had appeared to all men, was able to bring them into the favour of God.

And on a certain time, as he was walking in the fields, he understood that it was said to him: ‘Thy name is written in the Lamb’s Book of Life, which was before the foundation of the world.’ This he took to be the voice of the Lord, and believed it to be true. Then he felt himself powerfully moved to go abroad into the world, which was like a briery thorny wilderness; and he found then that the world swelled against him, and made a noise like the great raging waves of the sea: for when he came to proclaim the day of the Lord amongst the priests, professors, magistrates, and people, they were all like a disturbed sea. Now he was sent to turn people from darkness to the light, that they might receive Christ Jesus; for he saw, that to as many as should receive him in his light, he would give power to become the sons of God: and that therefore he was to turn people to the grace of God, and to the truth in the heart; and that by this grace they might be taught, and thereby obtain salvation; since Christ had died for all men, and was a propitiation for all, having enlightened all men with his divine saving light, and the manifestation of the Spirit of God being given to every man to profit withal. He now being sent thus to preach the everlasting gospel, did it with gladness, and endeavoured to bring people off from their own ways, to Christ, the new and living way; and from their churches, which men had made and gathered, to the church in God, the general assembly written in heaven, which Christ is the head of; and from the world’s teacher’s, made by men, to learn of Christ, who is the way, the truth, and the life; and of whom the Father said, “This is my beloved Son, hear ye him;” and off from the world’s worship, to the Spirit of God in the inward parts, that in it they might worship the Father, who seeks such to worship him.

Now he found also that the Lord forbade him to put off his hat to any man, high or low; and he was required to Thou and Thee every man and woman without distinction, and not to bid people Good Morrow or Good Evening; neither might he bow or scrape with his leg to any one. This was such an unusual thing with people, that it made many of all persuasions and professions rage against him; but by the assistance of the Lord, he was carried over all, and many came to be his fellow-believers, and turned to God in a little time; although it is almost unspeakable what rage and fury arose, what blows, pinchings, beatings and imprisonments they underwent, besides the danger they were sometimes in of losing their lives for these matters: so indiscreet is man in his natural state. For here it did not avail to say, That the hat-honour was an honour from below, which the Lord would lay in the dust, and stain it; that it was an honour which the proud looked for, without seeking the honour which came from God alone; that it was an honour invented by men in the fall, who therefore were offended if it were not given them; though they would be looked upon as church members, and good Christians; whereas Christ himself said, “How can ye believe, who receive honour of one another, and seek not the honour that cometh from God only?” That it was an honour, which in relation to the outward ceremony, viz. the putting off the hat, was the same which was given to God; so that in the outward sign of reverence, no distinction, or difference was made betwixt the Creator and the creature; nay, that the saying of you to a single person, went yet a degree further; for not only kings and princes formerly among the Heathens and Jews, had not been offended at it when they were Thee’d and Thou’d, but experience showed that this still was the language wherewith God was daily spoken to, both in religious assemblies, and without. But all these reasons found little entrance with priests, magistrates, and others: bitter revilings, ill usage, and shameful abuses, were now become the lot and share of those who for conscience-sake, could no longer follow the ordinary custom: for though it was pretended that the putting off of the hat was but a small thing, which none ought to scruple; yet it was a wonderful thing, to see what great disturbance this pretended small matter caused among people of all sorts; so that even such that would be looked upon as those that practised humility and meekness, soon showed what spirit they were of, when this worldly honour was denied them. But all this served to strengthen the fellow-believers more and more in their plain carriage, and made them live up faithfully to the convincement of their conscience, without respect of persons.

In the meanwhile the troubles of the land continued. We left the King in the foregoing year in the Isle of Wight, in effect unkinged. Some time after the Duke of York, second son to the King, being then past fourteen years of age, fled to Holland, disguised in woman’s apparel; and his eldest brother the Prince of Wales, who two years before fled to France, came now to Helvoet-Sluys in Holland, and went from thence with some English men of war, whose commanders were for the King, to the Downs in England, with intention to take the ships coming from London. He also published, by the spreading of a declaration, that he came to release his father. Now there was also a negociation on foot between the King and the Parliament, and there seemed some hopes of an accommodation; had not the army, the chief instrument in breaking down the royal power, opposed it, by calling for justice against all those who had wronged the country, none excepted. This broke off the treaty, several suspected members were turned out of the Parliament, and the King was carried to Windsor about the time called Christmas; and it was resolved henceforth to send no more deputations to him, nor receive any from him, who now was no more named King, but only Charles Stuart: a very strange turn of mundane affairs, and a mighty evidence of the fluctuating inconstancy thereof. But things made no stand here, for it was concluded to bring him to a trial; and the Parliament appointed General Thomas Fairfax, and Oliver Cromwell, Lieutenant General, with more than an hundred other persons, to be his judges. These being formed into a court of justice, the King was conducted from Windsor to St. James’s, and from thence brought before them in Westminster Hall, where he was arraigned as guilty of high treason, for having levied war against the Parliament and people of England. But he not owning that court to be lawful, nor acknowledging their authority, said ‘I am not intrusted by the people, they are mine by inheritance:’ and being unwilling to answer to the charge, he was on the 27th of the month, called January, sentenced to death, as a tyrant, traitor, murderer, and a public enemy to the Commonwealth. But before this sentence was pronounced, the King desired that he might be permitted to make a proposition to both Houses of Parliament in the painted Chamber, designing as was since said to propose his own resignation, and the admission of his son, the Prince of Wales, to the throne. But this request was denied by the Court. Now though the said Prince of Wales, considering his father’s danger, had applied himself to the States-General of the United Provinces at the Hague for assistance; and that these sent two Ambassadors to the Parliament, who coming to London on the same day the fatal sentence was pronounced, could not obtain admission till next day to the Speakers of both Houses, and were afterwards with Fairfax and Cromwell, and other commanders; and one of them had also his audience in the Parliament to intercede with them for the King’s life; yet all proved in vain: for on the 30th of the aforesaid month, the King was brought on a scaffold erected before the banqueting house, and his head severed from his body. The same day the Parliament ordered a declaration to be published, whereby it was declared treason to endeavour to promote the Prince of Wales, Charles Stuart, to be King of England, or any other single person to be the chief governor thereof. And then, after having abolished the House of Peers, they assumed to themselves the chief government of the nation, with the title of, The Parliament of the Commonwealth of England.

The news of the King’s death was no sooner come into Scotland, but Charles, Prince of Wales, was proclaimed, at Edinburgh, King of Great Britain, provided he should, before assuming the royal authority, give satisfaction about some matters concerning religion. And though this displeased the English, yet the Scots asserted that they might as well do so, as the English, who had done the same at the death of the late King’s father, in the year 1625.

1649.

Leaving state affairs, let us return to G. Fox, who in the year 1649, was much exercised to declare openly against all sorts of sins: and therefore he went not only to the courts, crying for justice, and exhorting the judges and justices to do justice, but he warned also those that kept public houses for entertainment, not to let people have more drink than what would do them good. He also testified against wakes, may-games, plays, and shows, by which people were led into vanity, and drawn off from the fear of God; the days that were set forth for holidays, being usually the times wherein God was most dishonoured. When he came into markets, he also declared against deceitful merchandising, and warned all to deal justly, and to speak the truth; and he testified against the mountebanks playing tricks on their stages: and when occasion offered, he warned schoolmasters and schoolmistresses to teach their children to mind the fear of the Lord; saying, that they themselves ought to be examples and patterns of virtue to them. But very burdensome it was to him, when he heard the bell ring to call people together to the steeple-house; for it seemed to him just like a market bell, to gather the people, that the priest might set forth his ware to sale.

Going once on a First-day of the week, in the morning, with some of his friends to Nottingham, to have a meeting there; and having seen from the top of a hill the great steeple-house of the town, he felt it required of him to cry against that idol temple, and the worshippers therein: yet he said nothing of this to those that were with him, but went on with them to the meeting, where after some stay he left them, and went away to the steeple-house, where the priest took for his text these words of the Apostle, 2 Pet. i. 19. “We have also a most sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.” And he told the people that this was the Scripture, by which they were to try all doctrines, religions, and opinions. G. Fox hearing this, felt such mighty power, and godly zeal working in him, that he was made to cry out, ‘O no, it is not the Scripture, but it is the Holy Spirit, by which the holy men of God gave forth the Scriptures, whereby opinions, religions, and judgments are to be tried. That was it which led into all truth, and gave the knowledge thereof. For the Jews had the Scriptures, and yet resisted the Holy Ghost, and rejected Christ, the bright morning star, and persecuted him and his Apostles; though they took upon them to try their doctrine by the Scriptures; but they erred in judgment, and did not try them aright, because they did it without the Holy Ghost.’ Thus speaking, the officers came and took him away, and put him into a nasty stinking prison. At night he was brought before the mayor, aldermen, and sheriffs of the town; and they examining him, he told them, that the Lord had moved him to come there into the steeple-house: and though the mayor at first appeared peevish and fretful, yet he was allayed: however, after some discourse, G. Fox was sent back to prison. But some time after, the head sheriff John Reckless sent for him to his house, and when G. Fox came in, the sheriff’s wife met him in the hall, and taking him by the hand said, ‘Salvation is come to our house;’ for his speech in the steeple-house had so amazed many, that they could not get the sound of it out of their ears; and not only this woman was wrought upon, but also her husband, children, and servants were much changed by the power of the Lord.

George Fox thus coming to lodge at this sheriff’s house, had great meetings there, and some persons of quality in the world came to them; and they were reached very eminently in their minds by an invisible power. Reckless being of this number, sent for the other sheriff, and for a woman they traded with; and he told her in the presence of the other sheriff, that they had wronged her in their dealings with her, and that therefore they ought to make her restitution; to which Reckless exhorted the other sheriff, being himself made sensible, that this was an indispensable duty: for a mighty change was now wrought in him, and his understanding came to be opened; so that on the next market day, as he was walking with G. Fox in the chamber, in his slippers, he said, ‘I must go into the market and preach repentance to the people;’ and accordingly he went in his slippers into the market, and into several streets, preaching repentance. Some others also in the town were moved to speak to the mayor and magistrates, and to the people, exhorting them to repent. But this the magistrates could not endure; and to vent their passion on G. Fox, they sent for him from the sheriff’s house, and committed him to the common prison, where he was kept till the assizes came on, and then he was to have been brought before the judge, but that the sheriff’s man being somewhat long in fetching him, the judge was risen before G. Fox came to the session-house; however, the judge was a little displeased, having said, ‘He would have admonished the youth, (meaning G. Fox,) if he had been brought before him.’ So he was carried back again to prison. In the meanwhile such a wonderful power broke forth among his friends, that many were astonished at it, so that even several of the priests were made tender, and some did confess to the power of the Lord. Now though the people began to be very rude, yet the governor of the castle was so moderate, that he sent down soldiers to disperse them. G. Fox having been kept prisoner a pretty long time, was at length set at liberty, and then travelled as before in the work of the Lord.

Coming to Mansfield-Woodhouse, he found there a distracted woman under a doctor’s hand, being bound, and with her hair loose; and the doctor being about to let her blood, could get no blood from her; which made G. Fox desire to unbind her; and after this was done, he spoke to her, and bade her in the name of the Lord, to be quiet and still. This proved of such effect that she became still; and her mind coming to be settled, she mended, and afterwards received the doctrine of truth, and continued in it to her death.

Whilst G. Fox was in this place, he was moved to go to the steeple-house, and declare there the truth to the priest and the people; which doing, the people fell upon him, and struck him down, almost smothering him, for he was cruelly beaten and bruised with their hands, bibles, and sticks. Then they hauled him out, though hardly able to stand, and put him in the stocks, where he sat some hours: and they brought horsewhips, threatening to whip him. After some time they had him before the magistrates, at a knight’s house; who seeing how ill he had been used, set him at liberty, after much threatening. But the rude multitude stoned him out of town; and though he was scarce able to go, yet with much ado he got about a mile from the town, where he met with some people that gave him something to comfort him, because he was inwardly bruised. But it pleased the Lord soon to heal him again; and some people were that day convinced of the truth, which had been declared by him in the steeple-house, at which he rejoiced.

Out of Nottinghamshire he went to Leicestershire, accompanied by several of his friends; and coming to Barrow, discoursed with some Baptists; and one of them saying, What was not of faith was sin; he asked, What faith was, and how it was wrought in man: but they turning off from that, spoke of their water-baptism; which gave occasion to G. Fox, and his friends, to ask who baptized John the Baptist, and who baptized Peter, John, and the rest of the Apostles. But they were silent at those questions. After some other discourse they parted. On the next First-day of the week, G. Fox, and those that were with him, came to Bagworth, and went to a steeple-house; and after the priest had done, they had some service there by speaking to the people.

Passing from thence, he heard of a people that were in prison in Coventry for religion; and as he was walking towards the jail, the word of the Lord, (as he relates,) came to him, saying, ‘My love was always to thee, and thou art in my love.’ By this he was overcome with a sense of the love of God, and much strengthened in his inward man. But coming into the jail, a great power of darkness struck at him; for instead of meeting such as were imprisoned for religion, he found them to be blasphemers, who were come to that degree, that they said they were gods; and this their wicked opinion they endeavoured to maintain by Scripture, misapplying what was said to the Apostle Peter, when the sheet was let down to him, viz. ‘What was sanctified he should not call common or unclean:’ and the words of the Apostle Paul, concerning ‘God’s reconciling all things to himself, things in heaven, and things on earth.’ G. Fox was greatly grieved at this profaneness, told them that these Scriptures were nothing to their purpose; and seeing they said they were gods, he asked them, if they knew whether it would rain to-morrow; and they saying, they could not tell; he told them God could tell. He asked them also, if they thought they should always be in that condition, or should change: and they answering, that they could not tell; G. Fox told them, that God could tell it, and that he did not change. This confounded them and brought them down for that time: so after having reproved them for their blasphemous expressions he went away. Not long after this, one of these ranters, whose name was John Salmon, gave forth a book of recantation, upon which they were set at liberty. From Coventry, G. Fox went to Atherstone, where, going into the chapel, he declared to the priests and the people, that God was come to teach his people himself, and to bring them off from all their man-made teachers, to hear his Son. And though some few raged, yet they were generally pretty quiet, and some were convinced.

After this service, he went to Market-Bosworth, and coming into the public place of worship, he found Nathaniel Stevens preaching, who as hath been said already, was priest of the town where G. Fox was born; here G. Fox taking occasion to speak, Stevens told the people, he was mad, and that they should not hear him; though he had said before to one Colonel Purfoy concerning him, that there was never such a plant bred in England. The people now being stirred up by this priest, fell upon G. Fox and his friends, and stoned them out of the town. Nevertheless this wrought on the minds of some others, so that they were made loving.

G. Fox now travelling on, came to Twy-Cross, where he spoke to the excisemen, and warned them to take heed of oppressing the poor. There being in that town a great man, that had long lain sick, and was given over by the physicians, he went to visit him in his chamber; and after having spoken some words to him, he was moved to pray by his bed-side; and the Lord was entreated, so that the sick man was restored to health. But G. Fox being come down, and speaking to some that were in a room there, a servant came with a naked rapier in his hand, and threatened to stab him; but he looking steadfastly on the man, said, ‘Alack for thee, poor creature! What wilt thou do with thy carnal weapon? It is no more to me than a straw.’ He being stopped thus, went away in a rage, and his master hearing of it turned him out of his service, and was afterwards very loving to Friends; and when G. Fox came to that town again, both he and his wife came to see him.

After this he went into Derbyshire, where his fellow-believers increased in godly strength; and coming to Chesterfield, he found one Britland to be priest there, who having been partly convinced of the doctrine of truth, had spoken much in behalf of it, and saw beyond the common sort of priests. But when the priest of that town died, he got the parsonage. G. Fox now speaking to him and the people, endeavoured to bring them off from man’s teaching, unto God’s teaching; and though the priest was not able to gainsay, yet they had him before the mayor, and threatened, to send him to the house of correction: but when it was late in the night the officers and the watchmen led him out of the town.

1650.

Concerning state affairs it hath been said already, that Charles II. had been proclaimed king by the Scots; but he being still in Holland, they sent to him there, that he would subscribe the Covenant, and so abrogate Episcopacy in Scotland: it was also desired that he would put some lords from him. But those that were sent, received only an answer from the young king in general terms, which made them return home again, where we will leave them, to see in the meanwhile how it went with G. Fox, who had been sent away, as hath been said, from Chesterfield, came to Derby in the year 1650, and lay at a doctor’s house, whose wife was convinced of the truth he preached. Now it happened, as he was walking there in his chamber, he heard the bell ring, and asked the woman of the house what the bell rung for. She told him, there had been a great lecture that day; so that many of the officers of the army, and priests and preachers were to be there, as also a colonel that was a preacher. Then he felt himself moved to go to that congregation; and when the service was done, he spoke to them what he believed the Lord required of him; and they were pretty quiet. But there came an officer, who took him by the hand, and said, that he, and the other two that were with him, must go before the magistrates. Coming then about the first hour in the afternoon before them, they asked him, why he came thither; to which having answered, that God had moved him to it; he further said, that God did not dwell in temples made with hands; and that all their preaching, baptism, and sacrifices, would never sanctify them; but that they ought to look unto Christ in them, and not unto men; because it is Christ that Sanctifies. They then running into many words, he told them, they were not to dispute of God and Christ, but to obey him. But this doctrine did so displease them, that they often put him in and out of the room, and sometimes told them scoffingly, that he was taken up in raptures. At length they asked him, whether he was sanctified; and he answering, yes; they then asked, if he had no sin; to which he said, ‘Christ my Saviour has taken away my sin, and in him there is no sin.’ Then he and his friends were asked, how they knew that Christ did abide in them; G. Fox said, ‘By his Spirit, that he has given us.’ Then they temptingly asked, if any of them was Christ; but he answered, ‘Nay, we are nothing, Christ is all.’ At length they also asked, if a man steal, is it no sin; to which he answered with the words of scripture, ‘All unrighteousness is sin.’ So when they had wearied themselves in examining him, they committed him and another man to the house of correction in Derby, for six months, as blasphemers, as appears by the following mittimus.

To the Master of the House of Correction in Derby, Greeting.

We have sent you herewithal the bodies of George Fox, late of Mansfield in the county of Nottingham; and John Fretwell, late of Staniesby in the county of Derby, husbandman, brought before us this present day, and charged with the avowed uttering and broaching of divers blasphemous opinions contrary to a late act of Parliament, which, upon their examination before us, they have confessed. These are therefore to require you, forthwith upon sight hereof, to receive them, the said George Fox and John Fretwell into your custody, and them therein safely to keep during the space of six months, without bail or mainprize, or until they shall find sufficient security to be of good behaviour, or be thence delivered by order from ourselves. Hereof you are not to fail. Given under our hands and seals this 30th day of October, 1650.

Ger. Bennet,
Nath. Barton.

George Fox being thus, as hath been said, locked up, the priests bestirred themselves in their pulpits to preach up sin for term of life; and they endeavoured to persuade people that it was an erroneous doctrine, to assert a possibility of being freed from sin in this life, as was held forth by the Quakers; for this began now to be the name whereby G. Fox’s fellow-believers were called, in a reviling way: and since that denomination hath continued to them from that time downward, we cannot therefore pass by the first rise of it with silence. Until this time those who professed the light of Christ as shining in man’s heart, and reproving for sin, were not improperly called Professors of the Light, or Children of the Light: but Gervas Bennet, one of the justices of the peace who signed the aforesaid mittimus, and an Independent, hearing that G. Fox bade him, and those about him, tremble at the word of the Lord! took hold of this weighty saying with such an airy mind, that from thence he took occasion to call him, and his friends, scornfully, QUAKERS. This new and unusual denomination was taken up so eagerly, and spread so among the people, that not only the priests there from that time gave no other name to the Professors of the Light, but sounded it so gladly abroad, that it soon run over all England; and making no stand there, it quickly reached to the neighbouring countries, and adjacent kingdoms, insomuch, that the said Professors of the Light, for distinction sake from other religious societies, have been called every where by that English name, which sounding very odd in the ears of some foreign nations, hath also given occasion to many silly stories.

Now because in those early times, among the many adherents of this persuasion, there were some that having been people of a rude and dissolute life, came so to be pricked to the heart, that they grew true penitents, with real sorrow for their former transgressions; it happened that they at meetings did not only burst out into tears, but also were affected with such a singular commotion of the mind, that some shakings of their bodies were perceived; some people naturally being more affected with passions of the mind than others; for even anger doth transport some men so violently, that it makes them tremble; whereas others will quake with fear: and what wonder then, if some being struck with the terrors of God did tremble? But this being seen by envious men, they took occasion from thence to tell, that these Professors of the Light performed their worship with shaking; yet they themselves never asserted that trembling of the body was an essential part of their religion, but have occasionally said the contrary; though they did not deny themselves to be such as tremble before God; and they also did not stick to say that all people ought to do so; however thereby not enjoining a bodily shaking.

We have seen just now, how one Fretwell was committed with G. Fox to the house of correction; but he not standing faithful in his testimony, obtained, by intercession of the jailer, leave of the justice to go see his mother, and so got his liberty: and then a report was spread, that he had said, that G. Fox had bewitched and deceived him.

G. Fox was now become the object of many people’s hatred; magistrates, priests and professors were all in a rage against him; and the jailer, to find something where with to ensnare him, would sometimes ask him such silly questions, as, whether the door were latched or not; thinking thereby to draw some sudden unadvised answer from him, whereby he might charge sin upon him: but he was kept so watchful and circumspect, that they could get no advantage of him. Not long after his commitment, he was moved to write both to the priests and magistrates of Derby.

Now since G. Croese in the beginning of history, represents G. Fox as one altogether unfit, not only to write legibly, but also to express his mind clearly in writing, and that therefore he always was obliged to employ others that could set down his meaning intelligibly, it will not be beside the purpose to say, that this is more than any will be able to prove. For though it cannot be denied that he was no elegant writer, nor good speller, yet it is true, that his characters being tolerable, his writing was legible, and the matter he treated of was intelligible, though his style was not like that of a skilful linguist. And albeit he employed others, because himself was no quick writer, yet generally they were young lads, who as they durst not have attempted to alter his words and phrases, so they would not have been skilful enough to refine his style. This I do not write from hearsay; but have seen it at sundry times. And how true it is what the same author says, that mostly all G. Fox did write, was scarce any thing besides a rough collection of several scripture places, may be seen by the sequel of this history, wherein will be found many of his writings. The first of his letters I meet with is the following, which he writ to the priests of Derby, from the house of correction, where certainly he had not the convenience of a writing clerk.

‘O Friends, I was sent unto you to tell you, that if you had received the gospel freely, you would minister it freely without money or price; but you make a trade and sale of what the prophets and apostles have spoken; and so you corrupt the truth. And you are the men that lead silly women captive, who are ever learning, and never able to come to the knowledge of the truth: you have a form of godliness; but you deny the power. Now as Jannes and Jambres withstood Moses, so do you resist the truth; being men of corrupt minds, reprobate concerning the faith. But you shall proceed no further; for your folly shall be made manifest to all men, as theirs was. Moreover the Lord sent me to tell you, that he doth look for fruits. You asked me, if the Scripture was my rule; but it is not your rule, to rule your lives by; but to talk of in words. You are the men that live in pleasures, pride, and wantonness, in fullness of bread and abundance of idleness: see if this be not the sin of Sodom. Lot received the angels: but Sodom was envious. You show forth the vain nature: you stand in the steps of them that crucified my Saviour, and mocked him: you are their children; you show forth their fruit. They had the chief place in the assemblies; and so have you: they loved to be called Rabbi; and so do you.

G. F.’

That which he writ to the magistrates who committed him to prison, was to this effect:

‘Friends,

‘I am forced, in tender love unto your souls, to write unto you, and to beseech you to consider what you do, and what the commands of God call for. He doth require justice and mercy to break every yoke, and to let the oppressed go free. But who calleth for justice or loveth mercy, or contendeth for the truth? Is not judgment turned backward, and doth not justice stand afar off? Is not truth silenced in the streets, or can equity enter? And do not they that depart from evil, make themselves a prey? Oh! consider what ye do in time, and take heed whom ye do imprison: for the magistrate is set for the punishment of evil doers, and for the praise of them that do well. Now, I entreat you, in time, take heed what you do, for surely the Lord will come, and will make manifest both the builders and the work: and if it be of man, it will fail; but if it be of God, nothing will overthrow it. Therefore I desire and pray, that you would take heed, and beware what you do, lest ye be found fighters against God.

G. F.’

George Fox having thus cleared his conscience, continued waiting in patience, leaving the event to God. And after some time he felt himself constrained to write to the justices that had committed him to prison, to lay their doings before them, that so they might come to a due consideration thereof; one of them, (already mentioned,) was justice Bennet, the other Nathaniel Barton, both a justice and a colonel, as also a preacher: to these he wrote as follows:

‘Friends,

‘You did speak of the good old way, which the prophet spake of; but the prophets cried against the abominations which you hold up. Had you the power of God, ye would not persecute the good way. He that spake of the good way was set in the stocks: the people cried, ‘Away with him to the stocks,’ for speaking the truth. Ah! foolish people, which have eyes and see not, ears and hear not, without understanding! ‘Fear not me,’ saith the Lord, ‘and will ye not tremble at my presence?’ O your pride and abominations are odious in the eyes of God: you, (that are preachers,) have the chiefest place in the assemblies, and are called of men Master; and such were and are against my Saviour and Maker: and they shut up the kingdom of heaven from men, neither go in themselves, nor suffer others. Therefore ye shall receive the greater damnation, who have their places, and walk in their steps. You may say, if you had been in the days of the prophets, or Christ, ye would not have persecuted them; wherefore be ye witnesses against yourselves, that ye are the children of them, seeing, ye now persecute the way of truth. O consider, there is a true judge, that will give every one of you a reward according to your works. O mind where you are, you that hold up the abominations which the true prophet cried against! O come down, and sit in the dust! The Lord is coming with power; and he will throw down every one that is exalted, that he alone may be exalted.’

Having thus written to them jointly, he after some time, wrote to each of them apart. That to justice Bennet was thus:

‘Friend,

‘Thou that dost profess God and Christ in words, see how thou dost follow him. To take off burdens, and to visit them that be in prison, and show mercy, and clothe thy own flesh, and deal thy bread to the hungry; these are God’s commandments: to relieve the fatherless, and to visit the widows in their afflictions, and to keep thyself unspotted of the world; this is pure religion before God. But if thou dost profess Christ, and followest covetousness and greediness, and earthly mindedness, thou deniest him in life, and deceivest thyself and others, and takest him for a cloak. Wo be to you greedy men, and rich men, weep and howl for your misery that shall come. Take heed of covetousness, and extortion; God doth forbid that. Wo be to the man that coveteth an evil covetousness, that he may set his nest on high, and cover himself with thick clay. O do not love that which God forbids: his servant thou art whom thou dost obey, whether it be of sin unto death, or of obedience unto righteousness. Think upon Lazarus and Dives: the one fared sumptuously every day; the other was a beggar. See, if thou be not Dives. Be not deceived; God is not mocked with vain words: evil communication corrupteth good manners. Awake to righteousness and sin not.

G. F.’

And that to justice Barton was thus worded:

‘Friend,

‘Thou that preachest Christ, and the Scriptures in words, when any come to follow that, which thou hast spoken of, and to live the life of the Scriptures, then they that speak the Scriptures, but do not lead their lives according thereunto, persecute them that do. Mind the prophets, and Jesus Christ, and his apostles, and all the holy men of God; what they spake, was from the life; but they that had not the life, but the words, persecuted and imprisoned them that lived in the life, which they had backslidden from.

G. F.’

Now, though the Mayor of Derby did not sign the mittimus, yet having had a hand with the rest in sending G. Fox to prison, he also writ to him after this manner:

‘Friend,

‘Thou art set in place to do justice; but in imprisoning my body, thou hast done contrary to justice, according to your own law. O take heed of pleasing men more than God, for that is the way of the Scribes and Pharisees; they sought the praise of men more than God. Remember who said, ‘I was a stranger and ye took me not in; was in prison, and ye visited me not.’ O friend, thy envy is not against me, but against the power of truth. I had no envy to you, but love. O take heed of oppression, ‘for the day of the Lord is coming, that shall burn as an oven; and all the proud, and all that do wickedly, shall be as stubble; and the day that cometh, shall burn them up,’ saith the Lord of Hosts: ‘it shall leave them neither root nor branch.’ O friend, if the love of God were in thee, thou wouldst love the truth, and hear the truth spoken, and not imprison unjustly: the love of God beareth, and suffereth, and envieth no man. If the love of God had broken your hearts, you would show mercy; but you do show forth what ruleth you. Every tree doth show forth its fruit: you do show forth your fruits openly. For drunkenness, swearing, pride, and vanity, rule among you, from the teacher to the people. O friend! mercy and true judgment, and justice, are cried for in your streets. Oppression, unmercifulness, cruelty, hatred, pride, pleasures, wantonness, and fullness, is in your streets; but the poor is not regarded. O take heed of the wo: wo be to the crown of pride! wo be to them that drink wine in bowls, and the poor is ready to perish. O remember Lazarus and Dives: one fared deliciously every day; and the other was a beggar. O friend, mind these things, for they are near, and see, whether thou be not the man, that is in Dives’s state.’

To those of the Court at Derby, he also writ the following exhortation.

‘I am moved to write unto you, to take heed of oppressing the poor in your courts, or laying burdens upon poor people, which they cannot bear: and of false oaths, or making them to take oaths, which they cannot perform. The Lord saith, ‘I will come near to judgment, and I will be a swift witness against the sorcerers, against the false swearers, and against the idolaters, and against those that do oppress widows and fatherless.’ Therefore take heed of all these things betimes. The Lord’s judgments are all true and righteous, and he delighteth in mercy: so love mercy, dear people, and consider in time.’

And because the ringing of bells for joy, is a thing generally tending to stir up vanity and immorality, he also writ a few lines to the bell-ringers of the steeple-house, called St. Peter’s, in Derby.

‘Friends,

‘Take heed of pleasures, and prize your time now, while you have it; and do not spend it in pleasures, nor earthliness. The time may come, that you will say, you had time, when it is past: therefore look at the love of God now, while you have time: for it bringeth to loathe all vanities, and worldly pleasures. O consider! time is precious: fear God and rejoice in him, who hath made heaven and earth.’

Whilst G. Fox was in prison there, several of the professors came to discourse with him, and he perceiving that they came to plead for sin and imperfection, asked them, Whether they were believers, and had faith? and they saying Yes, he further asked them, In whom? to which they answering, In Christ; he replied, If ye are true believers in Christ, you are passed from death to life; and if passed from death, then from sin that bringeth death. And if your faith be true, it will give you victory over sin and the devil, and purify your hearts and consciences, (for the true faith is held in a pure conscience,) it will bring you to please God, and give you access to him again. But such language as this they could not endure; for they said, they could not believe that any could be free from sin on this side the grave. To which he answered, That then they might give over their talking concerning the Scriptures, which were the words of holy men; whilst they themselves pleaded for unholiness. At another time, another company of such professors came, and they also pleading for sin, he asked them, Whether they had hope? to which they answered, Yes, God forbid but we should have hope. Then he asked, What hope is it you have? Is Christ in you, the hope of your glory? Doth it purify you, as he is pure? But they could not abide to hear of being made pure here, and therefore he bade them forbear talking of the Scriptures, which were the holy men’s words; for the holy men that writ the Scriptures, (said he,) pleaded for holiness in heart, life, and conversation here; but since you plead for impurity and sin, which is of the devil, what have you to do with the holy men’s words?

Now the keeper of the prison, who was also an high professor, was much enraged against G. Fox, and spoke wickedly of him. But it pleased the Lord one day to strike him so, that he was under great anguish of mind: and G. Fox walking in his chamber, heard a doleful noise, and standing still to hearken, he heard him say to his wife, Wife, I have seen the day of judgment, and I saw George there, and was afraid of him, because I had done him so much wrong, and spoken so much against him to the ministers, and professors, and to the justices, and in taverns and ale-houses. After this, towards the evening, the keeper came up into his chamber, and said to him, I have been as a lion against you; but now I come like a lamb, and like the jailer that came to Paul and Silas trembling. And he desired that he might lie with him; to which G. Fox answered, That he was in his power, he might do what he would. But said the other, Nay, I will have your leave; and I could desire to be always with you, but not to have you as a prisoner. G. Fox, unwilling to deny his desire, complied with it, and suffered him to lie with him. Then the keeper told him all his heart, and said, he believed what he had said of the true faith and hope, to be true: and he wondered that the other man that was put into prison with him, did not stand to it: for, said he, That man was not right, but you are an honest man. He also confessed, that at those times when G. Fox had asked him to let him go and speak the word of the Lord to the people, and at his refusal had laid the weight thereof upon him, that then he used to be under great trouble, amazed, and almost distracted for some time. The next morning the keeper went to the justices, and told them, that he and his house had been plagued for G. Fox’s sake. To which one of the justices, viz. Bennet, said, That the plagues were on them too for keeping him. The justices now to be rid of him, gave leave that he should have liberty to walk a mile. But he perceiving their end, told the jailer, if they would set down to him how far a mile was, he might take the liberty of walking it sometimes: for he believed they thought he would go away; and the jailer also told him afterwards, that this was their intent. But he signified to him, that he had no mind to get his liberty that way. And so he remained prisoner, and was visited by the jailer’s sister, who was so affected with what he spoke to her, that she coming down, told her brother they were an innocent people, that did no hurt to any, but good to all; and she desired that he might be treated civilly.

Now, since by reason of his restraint, he had not the opportunity of travelling about to declare the doctrine of truth, he, to discharge himself, wrote the following paper, and sent it forth for the opening of people’s understandings in the way of truth, and directing them to the true teacher in themselves.

‘The Lord doth show unto man his thoughts, and discovereth all the secret workings in man. A man may be brought to see his evil thoughts, and running mind, and vain imaginations, and may strive to keep them down, and to keep his mind in; but cannot overcome them, nor keep his mind within to the Lord. Now, in this state and condition, submit to the Spirit of the Lord that shows them, and that will bring to wait upon the Lord; and he that hath discovered them, will destroy them. Therefore stand in the faith of the Lord Jesus Christ, (who is the author of the true faith,) and mind him; for he will discover the root of lusts, and evil thoughts, and vain imaginations, and how they are begotten, conceived, and bred; and then how they are brought forth, and how every evil member doth work. He will discover every principle from its own nature and root.

‘So mind the faith of Christ, and the anointing which is in you, to be taught by it, which will discover all workings in you: and as he teacheth you, so obey and forsake; else you will not grow up in the faith, nor in the life of Christ, where the love of God is received. Now love begetteth love, its own nature and image: and when mercy and truth do meet, what joy there is! and mercy doth triumph in judgment and love and mercy doth bear the judgment of the world in patience. That which cannot bear the world’s judgment, is not the love of God; for love beareth all things, and is above the world’s judgment; for the world’s judgment is foolishness. And though it be the world’s judgment and practice, to cast all the world’s filthiness, that is among themselves, upon the saints; yet their judgment is false. Now the chaste virgins follow Christ the Lamb that takes away the sins of the world: but they that are of that spirit, which is not chaste, will not follow Christ the Lamb in his steps; but are disobedient to him in his commands. So the fleshly mind doth mind the flesh, and talketh fleshly, and its knowledge is fleshly, and not spiritual; but savours of death, and not of the spirit of life. Now some men have the nature of swine, wallowing in the mire: and some men have the nature of dogs, to bite both the sheep and one another; and some men have the nature of lions, to tear, devour, and destroy: and some men have the nature of wolves, to tear and devour the lambs and sheep of Christ: and some men have the nature of the serpent, (that old adversary,) to sting, envenom and poison. He that hath an ear to hear, let him hear, and learn these things within himself. And some men have the natures of other beasts and creatures, minding nothing, but earthly and visible things, and feeding without the fear of God. Some men have the nature of an horse, to prance and vapour in their strength, and to be swift in doing evil. And some men have the nature of tall sturdy oaks, to flourish and spread in wisdom and strength, who are strong in evil, which must perish, and come to the fire. Thus the evil is but one in all, but worketh many ways; and whatsoever a man’s or woman’s nature is addicted to, that is outward, the evil one will fit him with that, and will please his nature and appetite, to keep his mind in his inventions, and in the creatures, from the Creator. O therefore let not the mind go forth from God; for if it do, it will be stained, and venomed and corrupted: and if the mind go forth from the Lord, it is hard to bring it in again. Therefore take heed of the enemy, and keep in the faith of Christ. O! therefore mind that which is eternal and invisible, and him who is the Creator and Mover of all things; for the things that are made, are not made of things that do appear; for the visible covereth the invisible sight in you. But as the Lord, who is invisible, doth open you, by his invisible Power and Spirit, and brings down the carnal mind in you; so the invisible and immortal things are brought to light in you. O therefore you that know the light, walk in the light! for there are children of darkness that will talk of the light, and of the truth, and not walk in it; but the children of the light love the light, and walk in the light. But the children of darkness walk in darkness, and hate the light; and in them the earthly lusts, and the carnal mind choak the seed of faith, and that bringeth oppression on the seed, and death over them. O therefore mind the pure spirit of the everlasting God, which will teach you to use the creatures in their right place; and which judgeth the evil. To thee, O God, be all glory and honour, who art Lord of all visibles and invisibles! to thee be all praise, who bringest out of the deep to thyself; O powerful God, who art worthy of all glory! for the Lord who created all, and gives life and strength to all, is over all, and merciful to all. So thou who hast made all, and art over all, to thee be all glory; in thee is my strength, refreshments, and life, my joy and my gladness, my rejoicing and glorying for evermore! So to live and walk in the Spirit of God, is joy, and peace, and life; but the mind going forth into the creatures, or into any visible things from the Lord, this bringeth death. Now when the mind is got into the flesh, and into death, then the accuser gets within, and the law of sin and death, that gets into the flesh; and then the life suffers under the law of sin and death; and then there is straitness and failings. For then the good is shut up, and then the self-righteousness is set atop; and then man doth work in the outward law, and he cannot justify himself by the law; but is condemned by the light; for he cannot get out of that state, but by abiding in the light, and resting in the mercy of God, and believing in him, from whom all mercy doth flow: for there is peace in resting in the Lord Jesus. This is the narrow way that leads to him, the life; but few will abide in it: therefore keep in the innocency, and be obedient to the faith in him. And take heed of conforming to the world, and of reasoning with flesh and blood, for that bringeth disobedience; and then imaginations and questionings do arise, to draw from disobedience to the truth of Christ. But the obedience of faith destroyeth imaginations, and questionings, and reasonings, and all the temptations in the flesh, and buffetings, and lookings forth, and fetching up things that are past. But not keeping in the life and light, and not crossing the corrupt will by the power of God, the evil nature grows up in man: and then burdens will come, and man will be stained with that nature. But Esau’s mountain shall be laid waste, and become a wilderness, where the dragons lie: but Jacob, the second birth, shall be fruitful, and shall arise; for Esau is hated, and must not be lord; but Jacob, the second birth, which is perfect and plain, shall be lord: for he is beloved of God.

G. F.’

About the same time he writ to his friends the following paper:

‘The Lord is King over all the earth! therefore all people, praise and glorify your King in the true obedience, in the uprightness, and in the beauty of holiness. O consider, in the true obedience the Lord is known, and an understanding from him is received. Mark and consider in silence, in the lowliness of mind, and thou wilt hear the Lord speak unto thee in thy mind: his voice is sweet and pleasant; his sheep hear his voice, and they will not hearken to another: and when they hear his voice, they rejoice and are obedient; they also sing for joy. Oh, their hearts are filled with everlasting triumph! they sing and praise the eternal God in Sion: their joy shall never man take from them. Glory be to the Lord God for evermore!’

And since many, that had been convinced of the truth, turned aside, because of the persecution that arose, he writ for the encouragement of the faithful, these lines:

‘Come ye blessed of the Lord, and rejoice together; keep in unity and oneness of spirit; triumph above the world; be joyful in the Lord; reigning above the world, and above all things that draw from the Lord; that in clearness, righteousness, pureness, and joy, you may be preserved to the Lord. O hear, O hearken to the call of the Lord, and come out of the world, and keep out of it for evermore! and come, sing together, ye righteous ones, the song of the Lord, the song of the Lamb; which none can learn, but they who are redeemed from the earth, and from the world.’

Now while G. Fox was at Derby in the house of correction, his relations came to see him, and being sorry for his imprisonment, they went to the justices, by whose order he was put there, and desired that he might be released, offering to be bound in one hundred pounds, and others in Derby in fifty pounds apiece with them, that he should no more come thither to declare against the priests. But he being brought before the justices, would not consent that any should be bound for him, because he believed himself to be innocent from any ill behaviour. Then justice Bennet rose up in a rage, and as G. Fox was kneeling down to pray to the Lord to forgive him, Bennet ran upon him, and struck him with both his hands, crying, Away with him, jailer; take him away, jailer. Whereupon he was carried back again to prison, and there kept, until the time of his commitment for six months was expired. But now he had liberty of walking a mile; which he had made use of, in his own freedom: and sometimes he went into the market and streets, and warned the people to repentance. And on the First-days he now and then visited the prisoners in their religious meetings. But the justices having required sureties for his good behaviour, it came upon him to write to them again, as followeth.

‘Friends,

‘See what it is in you that doth imprison; and see, who is head in you; and see, if something do not accuse you? Consider, you must be brought to judgment. Think upon Lazarus and Dives; the one fared sumptuously every day; the other a beggar; and now you have time, prize it, while you have it. Would you have me to be bound to my good behaviour? I am bound to my good behaviour, and do cry for good behaviour of all people, to turn from the vanities, pleasures, and oppression, and from the deceits of this world: and there will come a time, that you shall know it. Therefore take heed of pleasures, and deceits, and pride: and look not at man, but at the Lord; for look unto me, all ye ends of the earth, and be ye saved, saith the Lord.’

Not long after he wrote to them again, thus:

‘Friends,

‘Would you have me to be bound to my good behaviour from drunkenness, or swearing, or fighting, or adultery, and the like? The Lord hath redeemed me from all these things; and the love of God hath brought me to loathe all wantonness, blessed be his name. They who are drunkards, and fighters, and swearers, have their liberty without bonds: and you lay your law upon me, whom neither you, nor any other can justly accuse of these things, praised be the Lord! I can look at no man for my liberty, but at the Lord alone; who hath all men’s hearts in his hand.’

And after some time, not finding his spirit clear of them, he writ again, as followeth:

‘Friends,

‘Had you known who sent me to you, ye would have received me; for the Lord sent me to you, to warn you of the woes that are coming upon you; and to bid you, look at the Lord, and not at man. But when I had told you my experience, what the Lord had done for me, then your hearts were hardened, and you sent me to prison; where you have kept me many weeks. If the love of God had broken your hearts, then would ye see what ye have done. Ye would not have imprisoned me, had not my Father suffered you; and by his power I shall be loosed; for he openeth and shutteth, to him be all glory! In what have I misbehaved myself, that any should be bound for me? All men’s words will do me no good, nor their bonds neither, to keep my heart, if I have not a guide within, to keep me in the upright life to God. But I believe in the Lord, that through his strength and power, I shall be preserved from ungodliness and worldly lusts. The Scripture saith, Receive strangers; but you imprison such. As you are in authority, take heed of oppression and oaths, and injustice and gifts, or rewards, for God doth loathe all such: but love mercy, and true judgment, and justice, for that the Lord delights in. I do not write with hatred to you, but to keep my conscience clear: take heed how you spend your time.’

To the priests of Derby he also writ again in this manner:

‘Friends,

‘You do profess to be the ministers of Jesus Christ in words, but you show forth by your fruits, what your ministry is. Every tree doth show forth its fruit; the ministry of Jesus Christ is in mercy and love, to unloose them that be bound, and to bring out of bondage, and to let them that are captivated go free. Now, friends, where is your example, (if the Scriptures be your rule,) to imprison for religion? Have you any command for it from Christ? If that were in you, which you do profess, you would walk in their steps, who spake forth those words, the Scriptures which you do profess. But he is not a Jew, who is one outward, whose praise is of men; but he is a Jew, who is one inward, whose praise is of God. But if you do build upon the prophets and apostles in words, and pervert their life, remember the woes which Jesus Christ spake against such. They that spake the prophets’ words, but denied Christ, they professed a Christ to come; but had they known him they would not have crucified him. The saints, which the love of God did change, were brought thereby to walk in love and mercy; for he that dwelleth in love, dwelleth in God. But where envy, pride, and hatred doth rule, the nature of the world doth rule, and not the nature of Jesus Christ. I write with no hatred to you, but that you may weigh yourselves, and see how you pass on your time.’

Having thus cleared his conscience to the priests, it was not long before a concern came upon him to write again to the justices, which he did as followeth.

‘I am moved to warn you to take heed of giving way to your own wills. Love the cross, and satisfy not your minds in the flesh; but prize your time while you have it, and walk up to that you know, in obedience to God; and then you shall not be condemned for that you know not, but for that you do know, and do not obey. Consider betimes, and weigh yourselves, and see where you are, and whom you serve. For if you blaspheme God, and take his name in vain; if ye swear and lie; if ye give way to envy, hatred, covetousness, and greediness, pleasures, and wantonness, or any other vices, be assured then, that ye do serve the devil; but if ye fear the Lord, and serve him, ye will loathe all these things. He that loveth God, will not blaspheme his name; but where there is opposing of God, and serving the devil, that profession is sad and miserable. O prize your time, and do not love that which God doth forbid; lying, wrath, malice, envy, hatred, greediness, covetousness, oppression, gluttony, drunkenness, whoredom, and all unrighteousness, God doth forbid. So consider, and be not deceived, evil communication corrupts good manners. Be not deceived, God will not be mocked with vain words; the wrath of God is revealed from heaven against all ungodliness. Therefore obey that which doth convince you of all evil, and telleth you, that you should do no evil. It will lead to repentance, and keep you in the fear of the Lord! O look at the mercies of God, and prize them, and do not turn them into wantonness. O eye the Lord, and not earthly things!’

Besides this, he writ the following to Nathaniel Barton, who, as was hinted before, was both a justice, and a preacher.

‘Friend,

‘Do not cloak and cover thyself: there is a God who knoweth thy heart, and will uncover thee; he seeth thy way. Wo be to him that covereth, and not with my Spirit, saith the Lord. Dost thou do contrary to the law, and then put it from thee? Mercy, and true judgment thou neglectest: look what was spoken against such. My Saviour said to such, “I was sick and in prison, and ye visited me not; I was hungry and ye fed me not; I was a stranger and ye took me not in.” And when they said, When saw we thee in prison, and did not come to thee, &c. He replied, “Inasmuch as ye did it not to one of these little ones, ye did it not to me.” Friend, thou hath imprisoned me for bearing witness to the life and power of truth; and yet professest to be a minister of Christ: but if Christ had sent thee, thou wouldst bring out of prison, and out of bondage, and wouldst receive strangers. Thou hast been wanton upon earth; thou hast lived plenteously, and nourished thy heart, as in a day of slaughter: thou hast killed the just. O look where thou art, and how thou hast spent thy time! O remember thyself, and now, while thou hast time, prize it, and do not slight the free mercy of God, and despise the long suffering of God, which is great salvation; but mind that in thee, which doth convince thee, and would not let thee swear, nor lie, nor take God’s name in vain. Thou knowest thou shouldst do none of these things: thou hast learned that which will condemn thee; therefore obey the light, which doth convince thee, and forsake thy sins, and look at the mercies of God, and prize his love in sparing thee till now. The Lord saith, “Look unto me all ye ends of the earth, and be ye saved:” and, “Cease from man, whose breath is in his nostrils.” And friend, prize thy time, and see whom thou servest; for his servant thou art, whom thou dost obey, “Whether of sin unto death, or obedience unto righteousness.” If thou servest God, and fearest him, thou wilt not blaspheme his name, nor curse, nor swear, nor take his name in vain; nor follow pleasures and wantonness, whoredom, and drunkenness, or wrath, or malice, or revenge, or rashness, or headiness, pride or gluttony, greediness, oppression or covetousness, or foolish jesting, or vain songs; God doth forbid these things, and all unrighteousness. If thou professest God, and acteth any of these things, thou takest him for a cloak, and servest the devil: consider with thyself, and do not love that which God doth hate. He that loveth God, keepeth his commandments. The devil will tell thee, it is an hard thing to keep God’s commandments; but it is an easy thing to keep the devil’s commandments, and to live in all unrighteousness and ungodliness, turning the grace of God into wantonness. “But let the unrighteous man forsake his ways, and turn unto me,” saith the Lord, “and I will have mercy. Turn ye, why will ye die?” saith the Lord.

‘Howl ye great ones, for the plagues are pouring out upon you! Howl ye oppressors, for recompence and vengeance is coming, upon you! Wo unto them that covetously join one house to another, and bring one field so nigh unto another, that the poor can get no more ground, and that ye may dwell upon the earth alone: these things are in the ears of the Lord of Hosts. Wo unto him that covetously getteth ill-gotten goods into his house, that he may set his nest on high, to escape from the power of evil.’

It has been said already, that some of G. Fox’s friends were moved, as well as he, to preach the doctrine of truth; and in this year it also happened, that Elizabeth Hooton, of whom mention hath been made before, from a true experience of the Lord’s work in man, also felt herself moved publicly to preach the way of salvation to others, being the first woman preacher, by what I am informed, among those that began now generally to be called by the name of Quakers. Yet I have found in a Dutch book, printed at Dordt, in the year 1647, and called, History of the Troubles in England, concerning the various Sects risen there, that among other persuasions at London, there were also women that did preach in large meetings, and were heard by many with great satisfaction; so that the preaching of a woman was not such a novelty as otherwise it might have been.

In the foregoing year it hath been said, that some Scotch Commissioners having been with Charles II. in Holland, were returned to Scotland; and though the King at first seemed backward to consent to the Presbyterian Covenant, yet seeing no other way open to the Scottish throne, he came to other thoughts, and so went over to Scotland, and made his entry into Edinburgh, through the gate on which were placed the quarters of the Earl of Montrose, who having endeavoured not long before to subdue the Scots, had been beaten with his forces, and, being taken prisoner, was executed. The young King being now come into Scotland, seemed willing to comply as much as he could, thereby to ingratiate himself, not only with the Scots, but also with the English, if possible; and in order thereunto, he gave forth a declaration at his Court at Dumfermling, dated the 16th day of August, 1650, and in the second year of his reign, as it is there said, in which declaration, I meet with the following words:—

‘Though his Majesty, as a dutiful son, be obliged to honour the memory of his royal father, and have in estimation the person of his mother, yet doth he desire to be deeply humbled and afflicted in spirit before God, because of his father’s hearkening to evil counsels, and his opposition to the Work of Reformation, and to the Solemn League and Covenant, (by which so much of the blood of the Lord’s people hath been shed in these kingdoms,) and for the idolatry of his mother.’

Here the King confessed openly, that his father’s house was guilty of great crimes, and plainly signified, that the nation indeed had been wronged by his father’s behaviour; and he seemed to promise amendment, if he came to be restored. In the meanwhile, they began to see in England, that the Scots were like to make head against them: and therefore they ordered to send General Fairfax with an army thither; but he showed himself unwilling to go, chiefly, as it was believed, by the advice of his wife, who hearkened to the counsel of the Presbyterian preachers; and these thought it would contribute to their own settlement, if those of their own persuasion in Scotland were not resisted. But the Parliament, many of whose members were independents, did not matter that; but resolved, since Fairfax resigned voluntarily, to create Oliver Cromwell general of the national forces, in the room of Fairfax. Which being done, Cromwell was sent with an army to Scotland, and beat the Scots not far from Edinburgh, whereby that city not long after yielded to him.

In this year was born in Holland, on the 14th of the month called November, N. S. William the Third, Prince of Orange, whose mother was daughter of the late King Charles the First. And this prince, by a strange revolution of human affairs, has since been advanced to the English throne; and is at present, whilst I write this, King of Great Britain, &c.

THE SECOND BOOK. 1651-1653.

1651.

The year 1651 had scarce begun, when the Scots resolved, notwithstanding their overthrow, to crown their new King, which, after he had sworn to maintain the Covenant, they did in the beginning of the month called January. But leaving this,

We return again to George Fox, whom we left at Derby, in the house of correction; where about this time a trooper came to him, who said, that having been in the steeple-house, hearing the priest, exceeding great trouble came upon him, and that a voice, (which he took to be that of the Lord,) said to him, ‘Dost thou not know that my servant is in prison? Go to him for direction.’ G. Fox speaking to his condition, told him, ‘That which showed him his sins and troubled him for them, would also show him his salvation; because He that shows a man his sin, is the same that takes it away.’ Whilst he was thus speaking, the trooper’s understanding began to be opened concerning the truth, and he was sensible of God’s mercies, which made him speak boldly in his quarters among the soldiers, and others, alleging the Scriptures for what he believed to be truth. He also said, his colonel, (which I take to be Barton,) was as blind as Nebuchadnezzar, to cast the servant of the Lord into prison. This so incensed his colonel, that, when at Worcester fight, the two armies lying near one another, two from the King’s army challenged any two of the Parliament’s army to fight with them, the said colonel made choice of him and another to answer the challenge: and when in the encounter his companion was slain, he drove both his enemies within a musket-shot of the town, without firing a pistol at them. Thus he returned victorious; but then he saw the deceit of the officers, and how wonderfully the Lord had preserved him; and in process of time becoming sensible that fighting was unlawful for a true Christian, he laid down his arms, henceforth to fight under the banner of the Prince of Peace, by entering into the spiritual warfare.

Now the time of G. Fox’s commitment to the house of correction being very near out, and there being many new soldiers raised, the commissioners would have made him captain over them, and the soldiers cried, ‘They would have none but him.’ So the keeper of the house of correction was commanded to bring him up before the commissioners and soldiers in the market place; and there they proffered him that preferment, (as they called it,) asking him if he would not take up arms for the Commonwealth, against Charles Stuart. G. Fox, never having been a fighter, though it has appeared he was bold and valiant, told them, ‘That he could not do so, as well knowing from whence all wars do arise, (viz. from the lusts, according to the doctrine of the apostle James,) and that he lived in the virtue of that life and power, that took away the occasion of all wars.’ The commissioners, to fawn upon him, said, ‘They offered him the office in love and kindness, because of his virtue.’ But he not mattering those flattering words, replied, ‘If this be your love and kindness, I trample it under my feet.’ This bold answer presently showed how shallow their pretended kindness was: for it so enraged them, that they said, ‘Take him away, jailer, and put him into the dungeon amongst the rogues and felons.’ Thus G. Fox was put into a lousy stinking place amongst thirty felons, where he had no bed, and was kept almost half a year, unless that at times he was suffered to walk in the garden, for they believed of him that he would not run away. Being in this nasty prison, it was said among the people, that he never should come out: but he, trusting in God, believed the contrary, it being showed him from the Lord, (according to what he relates,) that he was not yet to be removed from that place, there being a service for him to do.

In the meanwhile it was noised abroad, that he was in Derby dungeon, and his relations came again to see him, they being much troubled about it; for they thought it a great shame to them, that he should lie thus in jail: besides, it was a strange thing then to be imprisoned for religion. But some judged him to be mad, because he maintained the doctrine of purity, righteousness, and perfection. Among others that came to see him, there was also a soldier from Nottingham, who said to him, ‘Your faith stands in a man that died at Jerusalem; and there was never any such thing.’ This so grieved G. Fox, that he said to him, ‘How! did not Christ suffer without the gates of Jerusalem, by the professing Jews, the chief priests, and Pilate?’ ‘No,’ said the other, ‘he did not suffer there outwardly.’ Then G. Fox asked him, ‘Whether there were not Jews, chief priests, and Pilate outwardly?’ This puzzled the soldier a little, so that he could not deny it. Then he told him, ‘As certainly as there was a chief priest, and Jews, and Pilate, so certainly Christ did suffer there outwardly under them.’ Yet this inconsiderate person said also, ‘That never any of the prophets or apostles, or holy men of God, suffered any thing outwardly; but that all their sufferings were inward.’ Then G. Fox instanced to him many of the prophets and apostles, how they suffered, and by whom they suffered, thereby to confound his silly imaginations. Yet such was the malice of some, that a slander was raised among the people, that the Quakers denied Christ that suffered and died at Jerusalem. This, indeed, is a singular evidence of the credulity of people, taking upon trust any story, how false soever, when it relates to those that are become the object of vulgar odium. Now as G. Fox was often visited by those that came out of curiosity, it is not to be wondered that sometimes he was contradicted by presumptuous and self-conceited persons. Once there came to him some that pretended they were triers of spirits; and these he asked, ‘What was the first step to peace: and what it was by which a man might see his salvation.’ But they, being of an airy mind, took this to be such a strange question, that they did not stick to say he was mad. Thus it appeared that these who pretended to try spirits, did not know what spirit they themselves were of, and that they had not sufficient knowledge to make a good judgment of the corporal constitution, saying he was mad, who was in no wise out of his senses.

In the time of his imprisonment, he was much exercised in mind about the proceedings of the magistrates, because men were put to death for stealing of cattle, money, &c. and he was the more troubled about it, because this practice was contrary to the law of God in old time. Wherefore he writ the following two letters to the judges.

‘I am moved to write unto you to take heed of putting men to death for stealing cattle, or money, &c. for the thieves in the old time were to make restitution; and if they had not wherewithal, they were to be sold for their theft. Mind the laws of God in the Scriptures, and the Spirit that gave them forth; and let them be your rule in executing judgment: and show mercy, that you may receive mercy from God, the Judge of all. And take heed of gifts and rewards, and of pride; for God doth forbid them, and they do blind the eyes of the wise. I do not write to give liberty to sin; God hath forbidden it: but that you should judge according to his laws, and show mercy: for he delighteth in true judgment, and in mercy. I beseech you to mind these things, and prize your time, now you have it; and fear God, and serve him; for he is a consuming fire.’

The other letter was thus.

‘I am moved to write unto you, that ye do true justice to every man, and see that none be oppressed, nor wronged: nor no oaths imposed; for the land mourneth because of oaths, and adulteries, and sorceries, and drunkenness, and profaneness. O consider, ye that be men set in authority: be moderate, and in lowliness consider these things. Show mercy to the fatherless, and to the widows, and to the poor: and take heed of rewards or gifts, for they do blind the eyes of the wise: the Lord doth loath all such. Love mercy and true judgment, justice, and righteousness, for the Lord delighteth in such. Consider these things in time, and take heed how ye do spend your time: now ye have time, prize it, and show mercy, that ye may receive mercy from the Lord: for he is coming to try all things, and will plead with all flesh, as by fire.’

Whilst G. Fox was in prison among the felons, it grieved him to hear their foul language; and he often reproved them for their wicked words, and evil carriage towards each other: and people did admire that he was so preserved among this bad company, without being defiled by their conversation: but the fear of God so prevailed in his heart, that he could not be charged with any evil word or action all the time he was there: yet he perceived that it was dangerous to converse with such a naughty crew, and therefore he laid before the judges what an hurtful thing it was, that prisoners should lie long in a jail, because they learned wickedness one of another, in talking of their bad deeds; and that therefore speedy justice ought to be done.

Now whilst he was confined here, there was a young woman in the jail for robbing her master of some money; and she being to be tried for her life, he wrote concerning her to the judge and jury, showing them, how contrary it was to the law of God of old, to put people to death for stealing; and that it was an incumbent duty to show mercy. But notwithstanding his writing so, she was condemned to die, and a grave was made for her. G. Fox having heard this, writ a few words, containing, ‘A warning for all people to beware of covetousness, and to fear the Lord, and prize their time, while they have it; that so they might avoid wickedness;’ and when the woman, at the time appointed, was carried forth to execution, he gave this writing to be read at the gallows; but when she was upon the ladder, with a cloth over her face, and ready to be turned off, she was reprieved, and was brought back again to prison, where afterwards she came to be convinced of the truth, as held forth by G. Fox and his friends.

In the jail there was also detained a wicked man, who was said to be a conjurer; this man threatened G. Fox, and also the jailer, that he would raise the devil, and break the house down; so that he made the jailer afraid. But G. Fox went to him, and said, ‘Come, let us see what thou canst do, and do thy worst: the devil is raised high enough in thee already; but the power of God chains him down.’ At this undaunted speech the fellow slunk away.

Now the justices to get rid of G. Fox, resolved to press him for a soldier, seeing he would not voluntarily accept of a command; and Bennet sent constables to give him press-money: but he told him, ‘That he was brought off from outward war, and was dead to it.’ And though the commissioners over and again proffered him money, yet he would not take it; at which they grew so angry, that he was committed close prisoner. Hereupon G. Fox wrote to the justices, and those that were concerned in his commitment, the following lines.

‘You, who are without Christ, and yet use the words which he and his saints have spoken, consider, neither he nor his apostles did ever imprison any; but my Saviour is merciful even to the unmerciful and rebellious. He doth bring out of prison and bondage: but men, while the carnal mind doth rule, do oppress and imprison. My Saviour saith, “Love your enemies, and do good to them that hate you, and pray for them that despitefully use you and persecute you:” for the love of God doth not persecute any; but loveth all, where it dwelleth: “he that hateth his brother, is a murderer.” You profess to be Christians, and one of you a minister of Jesus Christ, yet you have imprisoned me who am a servant of Jesus Christ. The apostles never imprisoned any; but were imprisoned themselves: take heed of speaking of Christ in words, and denying him in life and power. O friends, the imprisoning my body is to satisfy your wills; but take heed of giving way to your wills, for that will hurt you. If the love of God had broken your hearts, ye would not have imprisoned me; but my love is to you, as to all my fellow-creatures: and that you may weigh yourselves, and see how you stand, is this written.’

About this time he gave forth a paper to those that were convinced of the truth, to show them the deceit of the world, and how the priests had deceived the people, viz.

‘Christ was ever hated; and the righteous, for his sake. Mind who they were, that did ever hate them. He that was born after the flesh, did persecute him that was born after the Spirit; and so it is now. And mind, who were the chiefest against Christ; even the great learned men, the heads of the people, rulers and teachers, that did profess the law and the prophets, and looked for Christ; they looked for an outwardly glorious Christ, to hold up their outward glory: but Christ spake against the works of the world; and against the priests, and scribes, and Pharisees, and their hypocritical profession. He that is a stranger to Christ, is an hireling: but the servants of Jesus Christ are freemen. The false teachers always laid burdens upon the people: and the true servants of the Lord did speak against them. Jeremiah did speak against hirelings, and said, “It was an horrible thing;” and said, “What will ye do in the end?” for the people and priests were given to covetousness. Paul did speak against such as did make gain upon the people; and exhorted the saints to turn away from such as were covetous men and proud men, such as did love pleasures more than God; such as had a form of godliness, but denied the power thereof. “For of this sort, (said he,) are they that creep into houses, and lead captive silly women, who are ever learning, but never able to come to the knowledge of the truth; men of corrupt minds, reprobate concerning the faith; and as Jannes and Jambres withstood Moses, so, (saith he,) do these resist the truth; but they shall proceed no further, for their folly shall be made manifest unto all men.” Moses forsook honours and pleasures, which he might have enjoyed. The apostle in his time saw this corruption entering, which now is spread over the world, of having a form of godliness, but denying the power. Ask any of your teachers, whether you may ever overcome your corruptions and sins? None of them doth believe that; but as long as man is here, he must, (they say,) carry about with him the body of sin. Thus pride is kept up, and that honour and mastership, which Christ denied; and all unrighteousness: yet multitudes of teachers; heaps of teachers; the golden cup full of abominations! Paul did not preach for wages; but laboured with his hands, that he might be an example to all them that follow him. O people, see, who follow Paul! The prophet Jeremiah said, “The prophets prophesy falsely, and the priests bear rule by their means;” but now the “priests bear rule by the means they get from the people:” take away their means, and they will bear rule over you no longer. They are such as the apostle said, intruded into those things, which they never saw, being vainly puffed up with a fleshly mind; and, as the Scriptures declare of some of old, “They go in the way of Cain, (who was a murderer,) and in the way of Balaam, who coveted the wages of unrighteousness.” The prophet Micah also cried against the judges, that judged for reward; and the priests, that taught for hire; and the prophets that prophesied for money; and yet leaned on the Lord, saying, “Is not the Lord amongst us?” Gifts to blind the eyes of the wise: and the gift of God was never purchased with money. All the holy servants of God did ever cry against deceit: and where the Lord hath manifested his love, they do loathe it, and that nature which holdeth it up.’

He also wrote a serious exhortation to the magistrates of Derby, to consider whom they imprisoned.

‘Friends,

‘I desire you to consider in time, whom ye do imprison: for the magistrate is set for the punishment of evil-doers, and for the praise of them that do well. But when the Lord doth send his messengers unto you, to warn you of the woes that will come upon you, except you repent; then you persecute them, and put them into prison, and say, ‘We have a law, and by our law we may do it.’ For you indeed justify yourselves before men; but God knoweth your hearts; he will not be worshipped with your forms and professions, and shows of religion. Therefore consider, ye that talk of God, how ye are subject to him; for they are his children, that do his will. What doth the Lord require of you, but to do justice, to love and show mercy, to walk humbly with him, and to help the widows and fatherless to their right? but instead thereof ye oppress the poor. Do not your judges judge for reward, and your priests teach for hire? The time is coming, that he who seeth all things, will discover all your secrets. And know this assuredly, the Lord will deliver his servants out of your hands, and he will recompence all your unjust dealings towards his people. I desire you to consider of these things, and search the Scriptures, and see whether any of the people of God did ever imprison any for religion; but were themselves imprisoned. I desire you consider, how it is written, that when the church is met together, they may all prophesy, one by one: that all may hear, and all may learn, and all be comforted: and then, “If any thing be revealed to him that sitteth by, let the first hold his peace.” Thus it was in the true church; and thus it ought to be. But it is not so in your assemblies; but he that teaches for hire, may speak, and none may contradict him. Again, consider the liberty that was given to the apostles, even among the unbelieving Jews; when after the reading the law and the prophets, the rulers of the synagogue said unto them, “Ye men and brethren, if ye have any word of exhortation for the people, say on.” I desire you to consider in stillness, and strive not against the Lord; for he is stronger than you. Though he hold his people fast for a time; yet when he cometh, he will make known who are his: for his coming is like the refiner’s fire, and like fuller’s soap. Then the stone that is set at nought of you builders, shall be the headstone of the corner. O friends, lay these things to heart, and let them not seem light things to you. I wrote unto you in love, to mind the laws of God, and your own souls, and do as the holy men of God did.’

During his imprisonment there, he was under a great exercise and travail in spirit, because of the wickedness of that town; for though some were convinced there of the doctrine of truth, yet generally they were a hardened people: and he seeing the visitation of God’s love pass away from them, he mourned, and wrote the following lamentation.

‘O Derby! as the waters run away when the flood gates are up, so doth the visitation of God’s love pass away from thee, O Derby! therefore look where thou art, and how thou art grounded; and consider, before thou art utterly forsaken. The Lord moved me twice, before I came to cry against the deceits and vanities that are in thee; and to warn all to look at the Lord, and not at man. The wo is against the crown of pride, and the wo is against drunkenness and vain pleasures, and against them that make a profession of religion in words, and are high and lofty in mind, and live in oppression and envy. O Derby! thy profession and preaching, stinks before the Lord. Ye do profess a Sabbath in words, and meet together, dressing yourselves in fine apparel; and you uphold pride. Thy women go with stretched forth necks, and wanton eyes, &c. which the true prophet of old cried against. Your assemblies are odious, and an abomination to the Lord; pride is set up, and bowed down; covetousness abounds: and he that doth wickedly is honoured: so deceit doth bear with deceit; and yet they profess Christ in words. O the deceit that is within thee! it doth even break my heart to see how God is dishonoured in thee, O Derby!’

After he had written this, he perceived that his imprisonment there would not continue long; for the magistrates grew uneasy about him, and could not agree what to do with him: one while they would have sent him up to the Parliament, and another while they would have banished him to Ireland. At first they called him a deceiver, and a blasphemer; and afterwards, when the judgments of God befel them, they said he was an honest virtuous man. But their well or ill speaking was nothing to him; for the one did not lift him up, nor did the other cast him down. At length they turned him out of jail, about the beginning of the winter, in the year 1651, after he had been prisoner in Derby about a year: six months whereof in the house of correction, and the rest of the time in the common jail and dungeon.

Being set at liberty, he went into Leicestershire, and had meetings where he came, preaching so effectually, that several were convinced. He went after to Nottinghamshire again, and from thence into Derbyshire, where having visited his friends, he passed into Yorkshire, and coming into Doncaster, and other places, he preached repentance. Afterwards he came to Balby, where Richard Farnsworth and several others were convinced by his preaching. And coming afterwards into the parts about Wakefield, James Naylor came to him, and also acknowledged the truth of that doctrine he held forth; likewise William Dewsbury, with many more; and these three named, became in time also ministers of the gospel. But by the way, I must say that William Dewsbury was one of those that had already been immediately convinced, as G. Fox himself was, who coming to him, found himself in unity with him: and of these was also G. Fox the younger, of whom more hereafter.

But I return to the other G. Fox, who coming about Selby, passed from thence to Beverly, where he went into the steeple-house, and after he that preached there had done, George Fox spoke to the congregation, and said, that ‘they ought to turn to Christ Jesus as their teacher.’ This struck a dread amongst the people, and the mayor spoke to him; but none meddled with him. In the afternoon he went to another steeple-house, about two miles off, where, after the priest had done, he spoke to him, and the people, showing them the way of life and truth, and the ground of election and reprobation. The priest saying he could not dispute, G. Fox told him he did not come to dispute, but to hold forth the word of truth, that they might all know the one seed, to which the promise was, both in the male, and in the female. Here his speaking did so please the auditory, that he was desired to come again on another day, and to preach there. But he directed them to their teacher Christ Jesus, and so went away.

The next day he came to Cranswick, to Captain Pursloe’s, who accompanied him to Justice Hotham’s, and entering into discourse with G. Fox, told him, he had known that principle above ten years, and was glad that the Lord did publish it abroad among the people. While G. Fox was there, a great woman of Beverly came to speak with the said justice about some business, who in discourse said, that the last sabbath-day, (as she called it,) there was an angel or spirit came into the church at Beverly, and spoke the wonderful things of God, to the astonishment of all that were there: and that when it had done, it passed away, they not knowing whence it came, nor whither it went; but it astonished all, both priest and professors, and the magistrates of the town. This relation justice Hotham gave himself afterwards; and then G. Fox told him, that it was he who had been that day at Beverly steeple-house, and had declared truth there. The next First-day of the week captain Pursloe came to G. Fox, and they both went to the steeple-house, where G. Fox, when the priest had done, spoke to both priest and people, and directed them where they might find their teacher, the Lord Jesus Christ, viz. inwardly, in their hearts; which was of such effect, that some received that doctrine of truth, and continued in it. In the afternoon he went to another steeple-house, about three miles off, where one preached that bore the title of doctor: he took his text from Isaiah, lv. “Every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk, without money, and without price.” G. Fox stayed till the priest had done, and well knowing what kind of teacher he was, he was kindled with such a zeal, that he said, Come down thou deceiver: dost thou bid people come freely, and to take of the water of life freely, and yet thou takest three hundred pounds a year of them! mayest not thou blush with shame! did the prophet Isaiah and Christ do so, who spake the words, and gave them forth freely? did not Christ say to his ministers, whom he sent to preach, Freely ye have received, freely give? the priest being amazed, hastened away, and so gave G. Fox as much time as he could desire, to speak to the people; who then directed them to the light, and the grace of God, and to the spirit of God in their inward parts, to be taught and instructed thereby. Having thus cleared himself among the people, he returned to justice Hotham’s house that night, who embracing him, said, ‘My house is your house;’ and also signified, that he was exceedingly glad at the work of the Lord, and that his power was revealed.

From thence G. Fox went through the country, and came at night to an inn, where he bid the woman of the house, if she had any meat, to bring him some. But because he said thee and thou to her, she looked strangely on him. Then he asked her if she had any milk; and she said, no. He believing she spoke falsely, and seeing a churn stand in the room, would try her further, and asked her if she had any cream; but she denied that she had any. Then a little boy playing about the churn, put his hands into it, and pulling it down, threw all the cream on the floor. Thus the woman appeared to be a liar, and she being amazed, took up the child and whipt it sorely: but he reproved her for her lying, and going out of the house, went away, and that night lay in a stack of hay, in rain and snow. The next day he came to York, and the first day of the week being come, he went to the cathedral; when the priest had done, he said, he had something from the Lord God to speak to the priest and people. Then, (said a professor,) say on quickly; for it was very cold weather. G. Fox then told them, ‘this was the word of the Lord God unto them, that they lived in words; but God Almighty looked for fruits among them.’ As soon as these words were out of his mouth, he was hurried out, and thrown down the steps. But he got up again without hurt, and went to his lodging. Yet several of the people was so reached, that they became convinced of the truth.

He having now done his service in York, went from thence, and came the next day to Burraby, and going into a certain meeting, where there was a priest also, he had occasion to declare the truth, and many were convinced; and the priest himself confessed to the truth, though he came not to live up to it. The following day G. Fox passed to Cleaveland, where having a meeting, some were convinced. The first day of the next week he went to the steeple-house, and when the priest had done, he directed the people to their teacher within, Christ Jesus, who had bought them. The priest then coming to him, he had little discourse with him, and put him soon to silence.

From thence he went to Stath, where he had great meetings, and many received the truth he preached, among whom was Philip Scarth, a priest, that afterwards came to be a minister of the gospel among those called Quakers, who now began thereabout to increase in number, and had great meetings. It happened here, that a certain Scotch priest, walking with G. Fox, asked him many questions concerning the light and the soul: to all which he answered fully. But after they parted, this Scotch priest met Philip Scarth, and breaking his cane against the ground, said in anger, ‘If ever he met with G. Fox again, he would have his life, or Fox should have his;’ adding, ‘That he would give his head, if G. Fox was not knocked down within a month.’ Yet what is marvellous, this same Scotch priest, after some years, came to be one of the people called Quakers, and afterwards G. Fox visited him at his house. Not much unlike to this, was, that a woman of note, among the independents, being swayed by prejudice against G. Fox, said, she would willingly have gone to have seen him hanged; but when she heard him preach, was so reached, that, being convinced of the truth he declared, she came to be one of his friends. Oftentimes he had opportunity to speak with the priests, who, when they heard of his coming would hide themselves; for it was a dreadful thing to them, when it was told them, the man in leather breeches is come; for this was indeed his dress in those days, not out of any superstition, but because leather clothes being strong, it was not unsuitable for one that travelled so much as he did.

Coming to Malton he had great meetings; but it was thought such a strange thing to preach in houses, that many durst not come there, for fear of their relations; and therefore he was much desired to come and preach in the churches, as the steeple-houses are commonly called: nay, one of the priests himself, called Boyes, (who was so taken with him, that he called him brother,) did invite him to preach in his steeple-house: but G. Fox had little inclination to that, because both priests and people, called that place of worship, ‘The house of God;’ whereas the apostle said to the Athenians, “God dwelleth not in temples made with hands.” And therefore he endeavoured to draw people off from them, and to make them sensible, that God and Christ ought to dwell in their hearts, that so their bodies might be made the temples of God. Yet for that time he went into the steeple-house at Malton, where there was not above eleven hearers, to whom the priest was preaching; but after it was known in the town that G. Fox was there, it was soon filled with people. And when the priest had done, he sent the other that had invited him thither, to bring him up into the pulpit. But G. Fox sent him word, that he needed not go into the pulpit. This priest, not satisfied with this refusal, sent again, desiring him to go up unto it, for, said he, it is a better place to be seen of the people. But G. Fox answered, that he could be seen and heard well enough where he was; and that he came not there to hold up such places, nor their maintenance and trade. This created some displeasure, and it was said, that false prophets were to come in the last times. But this saying grieved many of the people, and some began to murmur at it: whereupon G. Fox stood up, and desiring all to be quiet, he stepped upon an high seat; and since somewhat had been spoken of false prophets, he declared to the auditory, the mark of those prophets; and he showed, that they were already come, and were out of the steps of the true prophets, and of Christ and his apostles. He also directed the people to their inward teacher, Christ Jesus, who would turn them from darkness to light. And having opened divers Scriptures to them, he directed them to the Spirit of God in themselves, by which they might come to God, and also to know who the false prophets were. And having thus had a large time to preach to the people, he went away without disturbance.

After some time, he came to Pickering, where the justices held their sessions in the steeple-house, justice Robinson being chairman. At the same time G. Fox had a meeting in the school-house, where many priests and professors came, and asked several questions, which were answered to their satisfaction: so that many persons, and amongst these, four chief constables, were convinced that day; and word was carried to justice Robinson, that his priest, whom he loved more than all the others, was overthrown and convinced. After the meeting was done, they went to an inn, and the said priest was very loving, and would have paid for G. Fox’s dinner: but this he would not suffer by any means. Then he offered that he should have his steeple-house to preach in; but he refused, and told him and the people, that he came to bring them off from such things to Christ. The next morning he went with the four chief constables to visit justice Robinson, who meeting him at his chamber door, G. Fox told him, he could not honour him with man’s honour: to which the justice said, he did not look for it. Then he went into his chamber, and spoke to him concerning the state of the false prophets, and of the true; and also concerning election and reprobation, showing that reprobation stood in the first birth, and election in the second; and what it was that the promise of God was to, and what the judgment of God was against. All this so pleased the said Robinson, that he not only confessed it to be truth, but when another justice that was present made some little opposition, he informed him; and at their parting, he said to G. Fox, it was very well that he did exercise that gift which God had given him. And he took the chief constables aside, and would have given them some money for G. Fox, saying, he would not have him to be at any charge in this country. But they told him, that they themselves could not get him to take any money. G. Fox passing from thence, priest Boyes went along with him: but the year being now come to an end, let us take a short view how it stood with state affairs.

It hath been said already, that Charles the II. had been crowned king by the Scots, but having been beaten, with his forces, by Cromwell, he marched afterwards with a new army into England, and took Worcester without opposition: yet, in the month of September, his forces were so entirely routed by Cromwell, that king Charles, to prevent being taken prisoner after the battle, hid himself a whole day in a hollow oak, and afterwards, being clothed like a servant, and called by the name of William, passed the country, and through many hazards escaped out of England, and arrived on the coast of Normandy in France: where we will leave him to return again to

1652.

G. Fox, who coming with priest Boyes into a town to bait, and hearing the bells ring, asked what that was for. They told him, that it was for him to preach in the steeple-house. Walking thither, he saw the people were gathered together in the steeple-house yard. The priest who accompanied him, would have had him to go into the steeple-house; but he said, it was no matter. This seemed strange to the people, that he would not go into that which they called the house of God. But he stood up in the steeple-house yard, and declared to them, that he came not to hold up their idol temples, nor their priests, nor their tithes, nor their Jewish and heathenish ceremonies; that the ground on which their temples stood, was no more holy than any other piece of ground; that the apostles, going into the Jews synagogues, and temples, was to bring people off from that temple, &c. and from the offerings and tithes, and covetous priests of that time; that such who came to be converted, and believed in Christ, afterwards met together in dwelling-houses; and that all who preach Christ, the word of life, ought to preach freely, as the apostles did, and as Christ had commanded; and that the Lord God of heaven and earth had sent him to preach freely, and to bring people off from the outward temples made with hands, in which God dwelleth not; that so they might know their bodies were to become the temples of God and Christ. Moreover, that they ought to leave all their superstitious ceremonies, traditions, and doctrines of men; and not regard such teachers of the world, that took tithes, and great wages, preaching for hire, and divining for money; whom God and Christ never sent, according to their own confession, when they say, they never heard God’s voice. That therefore people ought to come to the Spirit and grace of God in themselves, and to the light of Jesus in their own hearts: that so they might come to know Christ their free teacher, to bring them salvation, and to open the Scriptures to them. This speech had such effect, that many of them declared they were convinced of the truth.

From this place he went to another town, and priest Boyes went along with him. Thither came several professors, but he sat silent for some hours; which made them often ask the priest, ‘When will he begin? When will he speak?’ To which the priest said, ‘Wait:’ and told them that the people waited upon Christ a long while before he spake: now, though G. Fox by silence was to famish people from words, yet at length he felt himself moved to speak, which he did so effectually, that many were reached, and there was a general convincement amongst them.

From hence he passed on, the priest continuing to go with him, as did several others; and as they went along, some people called to the priest, and said, ‘Mr. Boyes, we owe you some money for tithes, pray come and take it.’ But he throwing up his hand, said, he had enough, and would have none of it; they might keep it; and he praised the Lord he had enough. At length they came into this priest’s steeple-house in the moors; and the priest going before, held open the pulpit door: but G. Fox told him, he would not go into it. And this steeple-house being very much painted, he told him and the people, that the painted beast had a painted house. Then he spoke to them concerning the rise of all those houses, and their superstitious ways; and he told them that, as the end of the apostles’ going into the temples and synagogues, was not to hold them up, but to bring people to Christ, the substance; so the end of his coming there, was not to hold up these temples, priests, and tithes, but to bring them off from all these things, to Christ, the substance. Moreover, he declared to them what the true worship was, which Christ had set up; and he distinguished Christ, the true way, from all the false ways; opening the parables to them, and turning them from darkness to the true light, that by it they might see themselves and their sins, and Christ their Saviour, that so believing in him, they might be saved from their sins.

After this, he went to the house of one Birdet, where he had a great meeting, and the priest Boyes accompanied him still, leaving his steeple-house. Then he returned towards Cranswick, to Captain Pursloe’s, and Justice Hotham’s, who received him kindly, being glad that truth was spread, and so many had received it. And Justice Hotham said, ‘If God had not raised up this principle of light and life, which G. Fox preached, the nation had been overrun with Ranterism, and all the justices in the nation could not have stopped it with all their laws: because, (said he,) they would have said as we said, and done as we commanded, and yet have kept their old principle still: but this principle of truth overthrows their principle, and the root and ground thereof.’

Now, though G. Fox found good entertainment, yet he did not settle there, but kept in continual motion, going from one place to another, to beget souls unto God. I do not intend to relate all his occurrences, but will give a short hint only of some of the chief.

Coming then towards night into Patrington, he walked through the town, and meeting the priest in the street, he warned both him and the people to repent, and turn to the Lord. And people gathering about him, he declared to them the word of life, directing them to the inward word, viz. the light wherewith they are enlightened. Going afterwards to an inn, for it was dark, he desired lodging, but it was denied him: then he asked for a little meat, or milk, offering to pay for it; but this also was refused him. Being thus put off, he walked out of the town, and some rude fellows following, asked him, ‘What news?’ To which his answer was, ‘Repent, and fear the Lord.’ After he was gone a pretty way out of the town, he came to another house, where he desired to have some meat, drink, and lodging, for his money, but they would not suffer him to stay there: then he went to another house, but met with the like refusal. By this time it was grown so dark, that he could not see the highway, but perceiving a ditch, he found a little water, and so refreshed himself. Then he got over the ditch, and being weary, sat down amongst the furze bushes, till it grew day; and then he arose, and passing on through the fields, a man came after him with a pike-staff, and went along with him to a town, where he raised the people, with the constable and chief constable, before the sun was up. G. Fox seeing the multitude, warned them of the day of the Lord that was coming upon all sin and wickedness, and exhorted them to repent. But they laying hold on him, carried him back to Patrington, and guarded him with halberts, pikes, staves, &c. Being come to the said town, all was in an uproar; and the priest and constables consulting together what to do with him, he took that opportunity to exhort the people to repentance, and to preach the word of life to them. At last a discreet man called him into his house, where he got some milk and bread, not having eaten for some days before. Then he was carried about nine miles to a justice; and when he was come near his house, there came a man riding after, and asked him whether he was the man that was apprehended. G. Fox asking him, why? the other said, ‘For no hurt.’ Then he told him, he was; and so the man rode away to the justice.

Now the men that guarded G. Fox, said, it would be well, if the justice was not drunk when they came to him, because he used to be drunk early, G. Fox being brought in before him, and not putting off his hat, and saying thou to him, the justice asked the man that rode thither before, whether he was not mazed or fond? But the man said, ‘No: it is his principle so to behave himself.’ G. Fox, who was unwilling to let any opportunity slip, without admonishing people to virtue, warned the justice to repent, and bid him come to the light which Christ had enlightened him with, that by it he might see all his evil words and actions, and so return to Christ Jesus, whilst he had time, and that he ought to prize that time. ‘Aye, aye,’ said he, ‘the light that is spoken of in the third of John.’ G. Fox desired him that he would mind it, and obey it; and laying his hand upon him, he was so brought down by the Lord’s power, that all the watchmen stood amazed. Then he took G. Fox with him into a parlour, with the other men, and desired to see what he had in his pockets, of letters, or intelligence; for it seems they suspected him to be an enemy to the Commonwealth. Then he pulled out his linen, and showed that he had no letters; which made the justice say, ‘He is not a vagrant, by his linen.’ and set him at liberty. Then G. Fox went back to Patrington again, with that man who had rid before to the justice, and who lived in that town. Coming to his house, he desired G. Fox to go to bed, or to lie down upon it; which he did, that they might say, they had seen him in a bed, or upon a bed; for there was a report, that he would not lie on any bed, raised doubtless, because about that time he had lain often without doors.

When the First-day of the week was come, he went to the steeple-house, and declared the doctrine of Truth to the priest and people, without being molested. Then presently after, he had a great meeting at that man’s house where he lay, and many were convinced that day of the truth he preached; and they were exceeding sorry that they had not given him lodging when he was there before. From thence he travelled through the country, warning people, both in towns and in country villages, to repent, and turn to Christ Jesus their teacher.

On a First-day of the week he came to one colonel Overton’s house, and had a great meeting of the chief of the people of that country; where he opened many things out of the Scriptures, which they never heard before. Coming afterwards again to Patrington, he understood that a tailor and some wild blades in that town, had occasioned his being carried before the justice. This tailor came to ask him forgiveness, fearing he would complain of him; the constables also were afraid lest he should trouble them; but he forgave them all, and exhorted them to turn to the Lord, and to amend their lives. Now that which made them the more afraid, was, that he having been not long before in the steeple-house at Oram, there came a professor that gave him a push on the breast, and bid him get out of the church. To which G. Fox said, ‘Dost thou call the steeple-house the church? The church is the people, whom God hath purchased with his blood, and not the house.’ But justice Hotham having heard of this man’s thus abusing G. Fox, sent a warrant, and bound the said man over to the sessions. So zealous was this justice to keep the peace, that he had asked G. Fox before, whether any people had abused him: but he esteeming it his duty to forgive all, told him nothing of that kind.

From Patrington he went to several great men’s houses, warning them to repent. Some received him lovingly, and some slighted him. Passing thus through the country, at night he came to another town, where he desired lodging and meat, offering to pay for it; but they would not lodge him, unless he went to a constable to ask leave, which they said was the custom of strangers. But he told them, that custom was for suspected persons, and not for such as he, who was an innocent man. So after he had warned them to repent, and to mind the day of their visitation, and directed them to the light of Christ, and Spirit of God, he passed away. As it grew dark, he spied a hay-stack, and went and sat under it till morning. The next day he came to Hull, where he admonished the people to turn to Christ Jesus, that they might receive salvation. And being very weary with travelling on foot so far, he got that night a lodging there.

From thence he went to Nottinghamshire, visiting his friends there; and so passed into Lincolnshire, where he did the like. And coming to Gainsborough, where one of his friends had been preaching in the market, he found the town and people all in an uproar; the more, because a certain man had raised a false accusation, reporting, that G. Fox had said he was Christ. Here going into the house of a friendly man, the people rushed in after him, so that the house soon was filled; and amongst the rest was also this false accuser, who said openly before all the people, that G. Fox said he was Christ; and that he had got witnesses to prove the same. G. Fox kindled with zeal, stepped upon the table, and said to the people, that Christ was in them, except they were reprobates; and that it was Christ, the eternal power of God, that spoke in him at that time unto them; not that he was Christ. This gave general satisfaction, except to the false accuser himself, to whom G. Fox said, that he was a Judas, and that Judas’s end should be his; and that that was the word of the Lord through him, (Fox,) to him. The minds of the people coming thus to be quieted, they departed peaceably. But very remarkable it was: this Judas shortly after hanged himself, and a stake was driven into his grave. Now, though this was a well known thing in this country, yet some priests spread a report, that a Quaker had hanged himself in Lincolnshire, and had a stake driven through him. And though this was taken upon trust by hearsay, yet, out of mere malice, a certain priest gave out this falsehood in print, as a true matter. But this wicked slander prevailed so little, that many people in Lincolnshire were convinced of the truth preached by G. Fox.

After this he passed into Yorkshire, and coming to Warnsworth, went to the steeple-house in the forenoon, but found no acceptance; and being thrust out, he was sorely beaten with staves, and clods and stones were thrown at him; yet he exhorted to repent, and turn to Christ. In the afternoon he went to another steeple-house; but the sermon was finished before he got thither; so he preached repentance to the people that were not departed, and directed them to their inward teacher, Christ Jesus. From hence he came to Doncaster, where he had formerly preached in the market; but now on the First-day of the week he went into the steeple-house; and after the priest had done, he began to speak, but was hurried out, and hauled before the magistrates, who threatened him with death, if ever he came thither again. But notwithstanding all this, G. Fox bid them mind the light of Christ in them, saying, that God was come to teach his people himself, whether they would hear or not. After a while, being put out with some of his friends that were with him, they were stoned by the rude multitude. A certain innkeeper, that was a bailiff, seeing this, came and took them into his house, but one of the stones that were thrown hit his head, so that the blood ran down his face. The next First-day G. Fox went to Tickhill; where he went into the steeple-house, and there found the priest and the chief of the parish in the chancel, to whom he began to speak; but they immediately fell upon him, and the clerk struck him with his bible so violently on the face, that the blood gushed out, and he bled exceedingly. Then the people thrust him out of the steeple-house, beat and threw him down, and dragged him along the street, so that he was besmeared with blood and dirt, and his hat taken away. When he was got up again, he spoke to the people, and showed them how they dishonoured Christianity. Some time after, the priest coming by, scoffingly called G. Fox and his friends, Quakers. But he was spoken to, in such an authority and dread, that he fell a trembling; which made one of the people say, ‘Look how the priest trembles and shakes, he is turned a Quaker also.’ Some moderate justices now, hearing how G. Fox and his friends had been abused, came to examine the business; and the clerk was afraid of having his hand cut off, for striking him in the church: but G. Fox, as a true Christian, forgave him, and would not appear against him.

Thus far G. Fox only hath been mentioned as a preacher of repentance; but now some others of his persuasion began also to preach publicly, viz. Thomas Aldam, Richard Farnsworth, and, not long after, William Dewsbury. This made such a stir, that the priest of Warnsworth procured a warrant from the justices against G. Fox, and Thomas Aldam. The constable who came with this order which was to be executed in any part of the West Riding of Yorkshire, took Thomas Aldam, and carried him to York, and G. Fox went with him twenty miles; but though the constable had a warrant for him also, yet he meddled not with G. Fox, saying, he was loth to trouble men that were strangers; but Thomas Aldam was his neighbour. About this time Richard Farnsworth went into an eminent steeple-house, in or about Wakefield; where he spoke so powerfully, that the people were amazed. The priest of that place, whose name was Marshal, spread a slanderous report, that G. Fox carried bottles about with him, and made people drink thereof, which made them follow him. And that he rid upon a great black horse, and was seen in one country upon that horse, and in the same hour in another country three score miles off. But these horrid lies were so far from turning to the priest’s advantage, that he preached many of his hearers away from him; for it was well known that G. Fox had no horse at that time, but travelled on foot. He coming now into a steeple-house not far from Bradford; the priest took his text from Jer. v. 31. “My people love to have it so;” leaving out the foregoing words, “The prophets prophesy falsely, and the priests bear rule by their means.” G. Fox unwilling to let this pass unregarded, showed the people the priest’s unfair dealing; and, directing them to Christ, the true inward teacher, declared, that God was come to teach his people himself, and to bring them off from all the world’s teachers and hirelings, that they might come to receive freely from him; concluding his speech with a warning of the day of the Lord that was coming upon all flesh. He passed from thence without much opposition, and travelled now for some time with Richard Farnsworth: with whom he once passed a night in the open field, on a bed they made of fern.

Then parting from him, he came to Wensleydale, where he went into the steeple-house; and after the lecture, he spoke to the people much in the same terms as he used to do on the like occasions; and had not much opposition there. Thus he went from place to place, and often met with strange occurrences, some of which were more jocose than serious; others very rude, and even dangerous to his life. But he trusted in God, really believing that he had sent him to preach repentance, and to exhort people to a true conversion.

Thus travelling on, he came near Sedbergh; there he went to a meeting at Justice Benson’s, where a people met that were separated from the public worship; and, by his preaching he gave such general satisfaction, that most of the hearers were convinced of the Truth declared by him. Thus the number of his fellow-believers increased so, that now they had meetings by themselves, in many places of the country.

About this time there being a fair at Sedbergh, G. Fox declared the day of the Lord through the fair: and afterwards went into the steeple-house yard, where abundance of people came to him: here he preached for several hours, showing, that the Lord was come to teach his people himself, and to bring them off from all the world’s ways and teachers, to Christ, the true teacher, and the true way to God. Moreover, he showed the declining state of the modern doctors and teachers; and exhorted the people to come off from the temples made with hands, and wait to receive the Spirit of the Lord, that they might know themselves to be the temples of God. None of the priests, several of whom were there, spoke against what he had declared; but a captain said, ‘Why will ye not go into the church; for this is not a fit place to preach in?’ G. Fox told him, ‘That he did not approve of their church.’ Then stood up one Francis Howgill, who was a preacher, and though he never had seen G. Fox before, yet he was so affected with him, that he answered the captain, and soon put him to silence: for, said Howgill, ‘This man speaks with authority, and not as the scribes.’ After this, G. Fox opened to the people, ‘That that ground and house was not more holy than another place; and that the house was not the church, but the people, whom Christ was the head of.’ Then the priests coming to him he warned them to repent; upon which one of them said, he was mad; but notwithstanding his saying so, many were convinced there that day; and amongst these, one Captain Ward.

The next First-day G. Fox came to Firbank chapel in Westmoreland, where the said Francis Howgill, and one John Audland, had been preaching in the morning. The chapel at that time was so full of people, that many could not get in: and Howgill said afterwards, he thought G. Fox looked into the chapel, and his spirit was ready to fail. But G. Fox did not look into it; however, Howgill had been so reached when he heard him preach in the steeple-house yard at Sedbergh, that he was as it were, checked, and so quickly made an end of his sermon; thinking as well as others, that G. Fox would preach there that day, as indeed he did. For having refreshed himself at noon, with a little water out of a brook, he went and sat down on the top of a rock hard by the chapel, intending to have a meeting there. At this people wondered, because they looked upon the church, (so called,) as an holy place, requisite for worship. But G. Fox told them afterwards, that the ground whereon he stood, was as good as that of the steeple-house; besides, we find, that Christ himself did preach on a mountain, and also at the sea-side. Now in the afternoon, the people gathered about him, with several of their preachers, and amongst these, F. Howgill, and J. Audland. To this auditory, which was judged to consist of more than a thousand people, G. Fox began to preach, and spoke about the space of three hours, directing all to the Spirit of God in themselves, that so they might be turned from darkness to light, and from the power of Satan, which they had been under, unto God; by which they should become children of the light, and by the Spirit of Truth, be led into all truth; and so sensibly understand the words of the prophets of Christ, and of the apostles, and come to know Christ to be their teacher to instruct them, their counsellor to direct them, their shepherd to feed them, their bishop to oversee them, and their prophet to open divine mysteries to them; that so their bodies might be prepared, sanctified, and made fit temples for God and Christ to dwell in. Moreover he explained the prophets, and the figures, and shadows, and directed his hearers to Christ the substance. He also opened the parables and sayings of Christ, and showed the intent and scope of the apostles’ writings, and epistles to the elect. Then he spoke also concerning the state of apostacy, that hath been since the apostles’ days; how the priests had gotten the Scriptures, without being in that spirit which gave them forth; and how they were found in the steps of the false prophets, scribes, and Pharisees of old, and were such as the true prophets, Christ, and his apostles cried against; insomuch that none that were guided by the Spirit of God now could own them.

While G. Fox was thus preaching, many old people went into the chapel, and looked out at the windows, thinking it a strange thing to see a man preach on a hill, and not in the church, (as they called it.) He perceiving this said, That the steeple-house, and the ground whereon it stood, was no more holy than that hill; and that those temples, which they called the dreadful houses of God, were not set up by the command of God and Christ; nor their priests instituted as Aaron’s priesthood was; nor their tithes appointed by God, as those amongst the Jews were; but that Christ was come, who ended both the temple, and its worship, and their priests and their tithes; and that therefore all ought to hearken unto him; for he said, “Learn of me;” and God said of him, “This is my beloved Son, in whom I am well pleased, hear ye him,” In conclusion, he said, ‘That the Lord God had sent him to preach the everlasting gospel, and word of life amongst them; and to bring them off from all these temples, tithes, priests, and rudiments of the world, which were gotten up since the apostles’ days, and had been set up by such as had erred from the spirit and power the apostles were in.’ Thus preached G. Fox, and his ministry was at that time accompanied with such a convincing power, and so reached the hearts of the people, that many, and even all the teachers of that congregation, who were many, were convinced of that Truth which was declared to them.

After this meeting was over, G. Fox went to John Audland’s who, as well as Francis Howgill, and others, had been quite brought over by his effectual preaching. And as these had been zealous preachers amongst those of their former persuasion, so it was not long before they became publishers of that doctrine, which now, by the ministry of G. Fox they had embraced; and were so far from approving their former service, that they gave back the money they received for their preaching to the parish of Colton in Lancashire; being now resolved to give freely what they had received freely. And here I shall make some small digression, in saying something concerning these two excellent men.

John Audland was a young man, and of a comely countenance, and very lovely qualities. When he was but seventeen or eighteen years old, he was very religious, and a zealous searcher of the Holy Scriptures; and having a good understanding, and strong memory, he thereby gathered a large treasure of Scripture learning, became an eminent teacher among the Independents, and had a very numerous auditory. But when he heard G. Fox preach, he was thereby so reached to the heart, that he began in process of time to see the emptiness of his great literal knowledge, and that all his righteousness was but as filthy rags. This brought him to a state of mourning, for now he saw that all his profession and wisdom could not bring him to true happiness. But the Lord, who doth not break the bruised reed, nor quench the smoking flax, did pity him in this state of deep humiliation, and bore him up again by his supporting power; whereby in time he came to be prepared for that service he was appointed to by God.

Concerning Francis Howgill; he was also a religious man, who, having seen the superstitions of the Episcopal church, had left it, and applied himself to the Independents. But although he, who had been trained up in the university to be a minister, became a teacher amongst the Independents, and was zealous in virtue: yet he remained dissatisfied in himself, finding that notwithstanding all his fasting, praying, and good works, the root of sin still remained in him; and although the common doctrine was, that Christ had taken the guilt of sin upon himself, yet this could not satisfy him; because his conscience told him, “His servant thou art, whom thou obeyest.” Thus increasing in understanding, it was resolved to him that the Lord according to what the prophets had foretold, would teach his people himself; and it seemed also to him, that this time was near at hand. Some while after it happened, as hath been said already, that he was present when G. Fox preached, and when he heard him say, that the light of Christ in man, was the way to Christ, he believed this to be the word of truth; and he saw how he had been ignorant of the principle of true religion. Submitting then to the reproofs of this inward light, he saw the unfruitfulness of all his labour, and anguish and sorrow seized on him, and judgment went over all his former actions. But he being given up, and resigned in that state, saying within himself, ‘Thou, O God, art just in all thy judgments,’ it pleased the Lord in due time to fill his heart with joy, and to make him a minister of his everlasting word. But no sooner did he enter into that service, but both priests and magistrates, of whom he formerly had been beloved, became his enemies; and envy was so kindled against him, that he was locked up in a nasty place at Appleby, in Westmoreland, and was kept there prisoner for some time.

But let me now return to G. Fox, who coming to Kendal, had a meeting there in the town hall; where declaring the word of life, he showed the people how they might come to the saving knowledge of Christ, and to have a right understanding of the Holy Scripture; opening to them what it was that would lead them into the way of reconciliation with God. This was of such effect, that several became convinced of the truth published by him; and others were so well affected to him, that when he went to Under-Barrow, several people accompanied him, and he had great reasonings with them, but especially with one Edward Burrough, who, though of extraordinary parts, and acquired knowledge, was not able to withstand the efficacious sayings of G. Fox. And because this Burrough became an eminent man among the Quakers, so called; being endued with courage and understanding, fit to overcome his opposers, and to break even stony hearts; I will mention here a little of his descent and quality.

He was born in the barony of Kendal, in Westmoreland, of parents who for their honest and virtuous life, were in good repute; he was well educated and trained up in such learning as that country did afford. His knowledge and understanding soon passed his years; for being but a boy he had the spirit of a man, and in his youth was endued with wisdom above his equals in years. Moreover, he was very religious, conversing frequently with those that were in esteem for piety and godly life. Neither was he inclined to the ordinary pleasures of youth; but it was his delight to be exercised in reading of Holy Scripture, wherein he was well versed. By his parents he was trained up in the Episcopal worship; yet when but twelve years of age, he often went to the meetings of the Presbyterians, because their doctrine in many things seemed to him to approach nearer to truth, than that of the public church; wherefore he became a follower of the Presbyterians, although he was reviled for it by his acquaintance. But being come to the age of about seventeen years, and growing more and more sensible of his own condition, he was often struck with terror; and when he had been praying, he heard, as it were, a voice ‘Thou art ignorant of God; thou knowest not where he is, nor what he is; to what purpose is thy prayer?’ This brought him under such a concern, that he began to take diligent heed to his life, so that he abstained not only from all vanities, but, when occasion offered, he reproved others for their vain conversation and wickedness; but for this he was derided and looked upon scornfully by many, yet continued to live religiously, and felt sometimes sweet refreshments to his soul. But though he had the Truth in his comprehension, yet he wanted the real and experimental knowledge of it, and so became darkened again, losing what he once possessed: and being too ready to flatter himself, would say, ‘Whom God loves once, he loves for ever.’ Now he grew weary of hearing any of the priests; for he saw they did not possess what they spoke of to others; and sometimes he began to question his own experience. Being thus many times put to a stand, he seemed almost to be at a loss. In this condition he heard G. Fox preach, and afterwards reasoned with him; and it pleased the Lord so to open his understanding, that he perceived, (as he relates himself,) that he was in the prodigal state, above the cross of Christ, and not in the pure fear of the Lord. Being thus convinced, he entered into the society of the despised Quakers, though he was now rejected by his relations, and, by a blind zeal, turned out of his father’s house. This he bore patiently, and continued faithful in the doctrine he had embraced. And in process of time he so advanced in true knowledge, that he became a very eminent minister of the gospel. But what adversities did he not undergo? Reviling, slandering, buffeting, and caning, were often his lot; watching and fasting were many times his portion; and imprisonments, great jeopardies, and danger of life, he was not unacquainted with. But nothing could make this hero shrink: he always was laborious, and seldom had any hours of rest. In his preaching he was very acceptable, and eloquent in his speech, and had the tongue, (according to what an eminent author relates, that knew him from his youth,) of a learned orator, to declare himself to the understandings and consciences of all men he met with. He was also a great writer, and often would engage in disputes with those of other persuasions, sparing no pains, where he thought he could serve the Lord and the church. Thus much, for this time, of E. Burrough.

Let us return now to G. Fox, whom we left at Under-Barrow, where, with the consent of the inhabitants, he had a great meeting in the chapel, and many were convinced, and received the truth preached by him. From thence he went to Lancashire, and having in some places spoken in the steeple-houses, he came to Ulverstone, and so to Swarthmore, to the house of Thomas Fell, a Judge in Wales, where many priests frequently came. The judge was at that time abroad, employed in the exercise of his office, and his wife Margaret was also gone abroad that day. G. Fox in the meanwhile coming thither, met the priest William Lampitt, who was a high notionist, and rich in words. But G. Fox soon perceiving that he was without the possession of what he professed, opposed him boldly. Before it was night, Margaret Fell returned home, and her children told her, that Lampitt and Fox had disagreed, which did somewhat trouble her, for she, making much of the priests, especially admired Lampitt. That same night G. Fox had much reasoning there, and declared the Truth to her and her family. The next day Lampitt came again, and G. Fox discoursed with him in the presence of Margaret Fell, who then began clearly to discern the priest.

The following day being appointed for an humiliation, Margaret went with her children to the steeple-house at Ulverstone, having asked G. Fox before to go with her: but he replying, That he must do as he was ordered by the Lord, left her, and walked into the fields; and there he felt a strong motion to go also to the steeple-house. When he came there, the people were singing, but what they sung was, according to his opinion, altogether unsuitable to their states. After they had done, he stept up on a form, and asked leave to speak: the priest consenting, G. Fox began thus: ‘He is not a Jew that is one outwardly; neither is that circumcision which is outward: but he is a Jew that is one inwardly; and that is circumcision, which is of the heart.’ And so he went on, and said, ‘That Christ was the light of the world, and enlightened every man that cometh into the world, and that by this light they might be gathered to God,’ &c. Margaret Fell standing up in her pew, wondered at this doctrine, having never heard any such before. In the meanwhile G. Fox went on, and opening the Scriptures, said, ‘That they were the prophet’s words, and Christ’s, and the apostles’ words; and that what they spoke, they enjoyed and possessed, and had it from the Lord. What have any to do, said he, with the Scriptures, if they come not to the Spirit that gave them forth? You will say, Christ saith this, and the apostles say this; but what canst thou, O man, say thyself concerning this? Art thou a child of the light; dost thou walk in the light; and what thou speakest, is it inwardly from God?’ He showed also, ‘That God was come to teach his people himself by his Spirit, and to bring them off from their churches, and religions, and their ways of worship,’ &c. These his words did so effectually reach the aforesaid Margaret, that she sat down in her pew again, and weeping bitterly, cried in her spirit to the Lord, ‘We are all thieves! We are all thieves! We have taken the Scriptures in words, and know nothing of them in ourselves.’ G. Fox still going on, declared against the false prophets, and said, that their way of worship was but talking of other men’s words, and that they themselves were out of the life and spirit which those were in who gave them forth. Then cried out a justice of peace, called John Sawrey, ‘Take him away.’ But Margaret Fell said to the officers, ‘Let him alone. Why may not he speak as well as any other?’ Priest Lampitt, it is like to please her, said also, ‘Let him speak.’ G. Fox then speaking yet awhile, was at length led out by the constable, according to the order of the said justice Sawrey; and then he spoke to the people in the grave-yard.

In the evening he came again into the house of judge Fell, where he took occasion to speak to the servants, and those of the family, who most of them came so effectually to be convinced by him, that they embraced the Truth which he preached. Among these, was also William Caton, of whom more hereafter. Margaret Fell in the meanwhile being come home, was so reached, that she scarce knew what to do, her husband being from home; for she clearly perceived what she had heard G. Fox preach, was truth.

The First-day after, he went to Aldenham steeple-house, where, when the priest had done, he spoke to the people, and admonished them to return to the Lord. From thence he went to Ramside, where was a chapel, in which one Thomas Lawson, who was an eminent priest, used to preach; who having some notice of G. Fox’s coming, preached in the morning, and told the people that G. Fox was to come there in the afternoon; by which means very many people were gathered together. When he came, he saw there was no place so convenient to speak to the people as the chapel, and therefore he went into it. The priest Lawson, willing to give a full opportunity to G. Fox, went not up into the pulpit, but left all the time to him. And G. Fox so powerfully declared the doctrine of Truth, that many received it, and among these, the priest himself, who left off his preaching for hire, and in process of time, came to preach the Lord Jesus Christ, and his glorious gospel freely; which however did not hinder him to exercise himself in the knowledge of herbs, wherein he came to be so experienced, that he was, as I have been told, one of the most skilful herbalists in England; which gave occasion to an eminent botanist, who at first seemed a little shy of him, when he perceived his great skill, to love him as a singular friend. But this transiently.

Now I return again to G. Fox, who having performed his service about Ramside, went somewhere else, and came also to Brerecliff, where he found some people that told him, they could not dispute. But he bid them to fear the Lord, and not to speak the words of God in an airy manner, but to do the things required. Moreover, that they ought to mind the light of Christ, and take heed to his Spirit in their hearts, whereby they would come to see their evil thoughts, words, and actions; for this light, (he said,) would show them their sins, and by following this light, they should also see that their Saviour Christ Jesus, saved them from sin: and he said, the first step to peace was to stand still in the light, which showed them their sins and transgressions; by which they should see they were in the fall of the old Adam, in darkness and death, alienated from the covenant of the promise, and without God in the world; and that Christ who died for them, was their Saviour and Redeemer, and their way to God. After G. Fox had spoken thus, he went to a new built chapel near Gleaston, wherein none had yet preached: hither came a great many people, unto whom he preached, and many were convinced.

From thence he returned to Swarthmore again; for Margaret Fell being full of fear, and expecting her husband’s return home, had desired G. Fox to come, since some of the great ones of the country, being gone to meet her husband, had informed him, that a great disaster had befallen the family: and that the Quakers were witches, and had turned them from their religion; and that he must send them away, or all the country would be undone. Without all question, this was a very sad message to judge Fell, for he came home greatly offended: and one may easily think what a condition his wife was in, being in fear that she should either displease her husband, or offend God.

At that time Richard Farnsworth and James Nayler were at her house, and she desired them to speak to her husband; which they did very moderately and wisely: and though at first he was displeased, yet after he had heard them speak, he was better satisfied. And they making as if they would go away, she desired them to stay, because she expected G. Fox that evening; and she wished for an opportunity, that both he and they might speak to her husband, whereby he might satisfy himself further about them. Dinner in the meantime being ready, judge Fell, and his wife Margaret, sat down at table, and whilst they were sitting, an extraordinary power seizing on her, made such an operation on her mind, that he was struck with amazement, and knew not what to think of it; but he was quiet and still; and the children also were become so grave and modest, that they could not play on their music they were learning. At night G. Fox came, and judge Fell sitting in the parlour, Margaret asked him if G. Fox might come in; and he said, ‘Yes.’ George then coming in without any compliment, began to speak presently; at which the family, as well as J. Nayler, and R. Farnsworth, entered. He now speaking, declared what the practice of Christ and the apostles was in their day; and showed how the apostacy came in since; and what was the practice of the modern priests in the apostacy. He also answered all the objections of judge Fell, and so thoroughly satisfied him by the Scriptures, that he was convinced in his judgment, and asked if he was that George Fox whom justice Robinson had spoken so much in commendation of amongst many of the parliament men? To this G. Fox answered him, that he had been with the justices Robinson and Hotham in Yorkshire; that they had been very civil and loving to him, and that they were convinced in their judgments by the Spirit of God, that the principle he bore testimony to was the Truth; and that they saw beyond the priests of the nation. All this so satisfied judge Fell, that he was very quiet that night, and went to bed. The next morning came Lampitt, the priest of Ulverstone, and walking with the judge into the garden, spoke much to him there, to render the doctrine of the Quakers odious to him, having also said to others, that G. Fox held strange notions. But judge Fell had seen the night before so much, that the priest got little entrance upon him. And when Lampitt came into the house again, G. Fox spoke sharply to him, and asked him, when God spake to him, and called him to preach to the people. The priest not liking such questions, it was not long before he went away. And whilst some were speaking how several in those parts were convinced of the Truth now declared, and that they knew not where to get a meeting place; judge Fell hearing them, said of his own accord, ‘You may meet in my hall, if you will.’ So the next First-day there was at his house a meeting, and a large one indeed, being the first meeting of the people called Quakers, that was at Swarthmore; and so it continued to be kept there until the year 1690, when a new meeting-house was built there. Judge Fell not being willing to appear in that meeting, went that day to the steeple-house, and none with him but his clerk and his groom. Yet in process of time he came to be so well affected to the doctrine of the Quakers, so called, that though he did not enter publicly into their society, yet he loved them, and several years before his death, did not frequent the steeple-house any more.

After G. Fox had stayed some days at the house of judge Fell, he went to Lancaster, and there preached in the market; and on the next First-day, had a great meeting in the street, amongst the soldiers, to whom he declared the Truth; and in the afternoon went to the steeple-house; but speaking there, and directing people to the Spirit of God, he was hauled out, and stoned along the street.

Then having travelled about some time, and preached in some places, sometimes with rude opposition, he returned to Swarthmore, where discoursing with several priests at judge Fell’s house, he asked them, whether any of them ever heard the voice of God or Christ, commanding them to go to any people, and declare the word of the Lord to them. But none of them answered this with Yea: yet one saying, ‘I can speak of my experience as much as you;’ G. Fox told him experience was one thing, but to go with a message, and to have the word of the Lord, as the prophets and apostles had, was quite another. An ancient priest, whose name was Thomas Taylor, did ingenuously confess before judge Fell, that he had never heard the voice of God, nor of Christ, but that he spoke his experiences, and the experiences of the saints in former ages. This very much confirmed judge Fell in the persuasion he had already, that the priests were not what they pretended to be: for he had thought, as the generality of the people did then, that they were sent from God. At this time, the saying of G. Fox wrought so close on the mind of the said T. Taylor, that he was convinced, and travelled with him into Westmoreland; and coming into Crosland steeple-house, T. Taylor’s mouth was opened, so that he declared amongst the people, how he had been before he was convinced; and like the good scribe, brought forth things new and old from his treasury, to the people; and showed them how the priests were out of the way.

Now great rage arose among the priests, and they began as much as they could, to stir up to persecution; for not only T. Taylor after some time preached the gospel freely, but several others, viz. John Audland, Francis Howgill, John Camm, Edward Burrough, Richard Hubberthorn, Miles Halhead, and others, appeared zealous preachers among those called Quakers; and often declared the doctrine they professed in steeple-houses, and markets; whereby the number of their friends began greatly to increase.

In the meanwhile G. Fox returned into Lancashire, and went to Ulverstone, where Lampitt before mentioned was priest. He now seeing how the people called Quakers did set up meetings, and met in private houses, said they forsook the temple, and went to Jeroboam’s calves houses; whereas formerly he had preached of a people, that would own the teachings of God, and that men and women should come to declare the gospel. Now it was told him, that the old mass houses, which were called churches, were more like Jeroboam’s calves houses; though man strove to persuade people that such a building was the house of God: whereas Christ was the head of the church, and never was called the head of an old house; and that the apostle speaking of Christ said, “Whose house we are,” Heb. iii. 6. This passage puts me in mind, how some of the parliament soldiers, observing, over some of the steeple-house doors, these words of the patriarch Jacob, when God had appeared to him in a dream, ‘This is none other but the house of God, and this is the gate of heaven,’ could not endure to see this gross conceit concerning those buildings, but rased out the words, ‘of God,’ and ‘of heaven;’ so that nothing was left, but ‘This is none other but the house, and this is the gate:’ and certainly their zeal was more reasonable than the conceit of those, who think that in the gospel days a building of lime and stone, may be called the house of God. It seems also a silly conceit, to call a meeting-house, furnished with a steeple, a church; and to deny that name to the congregation-houses of dissenters, calling them, and them only, meeting-houses. But this notion hath kept up the esteem of those mass-houses; and the priests, that they might not lose their gain of burials, have endeavoured to keep people in the belief, that the ground of these buildings was holy; and this save occasion to the people called Quakers, to call those buildings, steeple-houses. Now since a fantastical man I very well knew in Holland, conversing there among the people of that persuasion, undertook to translate that denomination into Dutch, Gespitste huyzen, it gave occasion to some Latin writers in Germany, to complain, that the Quakers scornfully called their temples Domus acuminatas.[2] And though Croese says also in Historia Quakeriana concerning them, Templa cuncti Quakeri contumeliosè vocabant æedes pyramidatas,[3] yet he knew better. But this digression has led me off from G. Fox, whom I left at Ulverstone, where he went to the steeple-house whilst priest Lampitt was preaching. And when G. Fox began to speak, John Sawrey the justice came to him, and said, if he would speak according to the scriptures, he should speak. G. Fox told him he should speak according to the Scriptures, and bring the Scriptures to prove what he had to say. But then Sawrey, contradicting himself, said he should not speak; and incensing the people against him, they fell upon G. Fox, knocked him down, kicked him, and trampled upon him. At last Sawrey came, took him from the people, and led him out of the steeple-house, bidding the constables to whip him. Then he was dragged out of the town and given up to the rage of the rude multitude, who did so terribly beat him with switches and staves, that at length fainting, he fell down upon the wet common; but recovering again, and being strengthened by an immediate power, he stood up, and stretching out his arms, said with a loud voice, ‘Strike again, here are my arms, my head, and my cheeks.’ Then a mason gave him such a heavy blow over the back of his hand with his rule, that it was much bruised, and his arm so benumbed, that he could not draw it to him again, so that some of the people cried out, ‘He has spoiled his hand for ever.’ But he being preserved through the love of God, stood still, and after a while felt such an extraordinary strengthening power, that he instantly recovered strength in his hand and arm.

[2] Steeple-house.

[3] All the Quakers contemptuously called churches, steeple-houses.

This made the people fall out among themselves; and some said, if he would give them money, they would secure him from the rest. But he, instead of doing so, showed them their false Christianity, and told them, they were more like Jews and heathens, than true Christians; and that their fruits were an evidence of the unprofitable ministry of their priests. Then he felt himself moved to return to Ulverstone, and went into the market there: and as he went, a soldier meeting him, said, ‘Sir, I see you are a man, and I am ashamed and grieved that you should be thus abused.’ But G. Fox told him, the Lord’s power was over all. And this he experienced, when he walked through the people in the market; for none of them had power to touch him then, though some of his friends were abused. And he seeing the soldier among them, with his naked rapier, bade him put up his sword again, if he would go along with him; for he was willing to draw him out of the company, lest some mischief should be done: and yet a few days after seven men fell upon this soldier, and beat him cruelly, because he had taken part with G. Fox and his friends.

G. Fox having performed his service at Ulverstone, came again to Swarthmore, where he found several of his friends dressing their wounds and bruises received by the hearers of priest Lampitt. And now the priests began to prophesy again, that within half a year, the Quakers should all be put down and gone. But they reckoned wrong; for it fared with those people as with trees, which grow best when most lopped. Duris ut ilex tonsa pipennibus, per damna, per cædes, ab ipso, ducit opes animumque ferro.[4]

[4]

IMITATED.

As by the lopping axe, the sturdy oak

Improves her shade, and thrives beneath the stroke;

Tho’ present loss and wounds severe she feel,

She draws fresh vigour from th’ invading steel.

G. Fox keeping in continual motion, went with James Nayler to Walney Island, having first had a meeting at a little town called Cockan, after which a man came to him with a pistol, and held it at him, but it would not go off. G. Fox then zealously speaking to him, he was so struck, that he trembled with fear, and went away. The next morning G. Fox went over in a boat to James Lancaster’s, and as soon as he came to land, about forty men with staves, clubs, and fishing-poles, fell upon him, beating and punching him, and endeavoured to thrust him backward into the sea: but he pressing on, was knocked down and stunned. When he came to himself again, he saw James Lancaster’s wife, throwing stones at his face, and her husband James was lying over him, to keep the blows and the stones from off him; for the people had persuaded this woman, that G. Fox had bewitched her husband, and promised her to kill him when he came thither. But the Lord, by his invisible power, preserved him wonderfully, so that they could not take away his life. At length he got up, but was soon beat down again into the boat; which James Lancaster observing, came to him, and set him over the water. Being come to the other side, they saw how the wicked crew was fallen upon James Nayler, with an horrible cry, ‘Kill him; Kill him.’ For whilst they had been beating G. Fox, they had not minded Nayler, who was walking up into a field.

G. Fox being now come again to Cockan, met with no better entertainment, for the people came on with pitchforks, flails, and staves, to keep him out of the town, crying, ‘Kill him; Knock him on the head.’ But he was preserved alive; and after having been much abused, they drove him a pretty way out of the town, and left him. Then James Lancaster went back to look after James Nayler. In the meanwhile G. Fox went to a ditch of water, and washed himself from the blood and dirt. After which he walked about three miles to the house of one Thomas Hutton, but was so bruised that he could hardly speak; only he told where he left James Nayler. Whereupon the said Hutton, and Thomas Lawson, the priest mentioned before, (who lodged then at Hutton’s house,) took each of them a horse, to see if they could find James Nayler; and they lighting on him, brought him thither that night.

Margaret Fell the next day hearing what was befallen G. Fox, sent an horse for him; but he was so sore bruised, that he was not able to bear the shaking of the horse, without much pain. When he was come to Swarthmore, the justices Sawrey and Thompson gave forth a warrant against him; but judge Fell coming home, made it ineffectual, and sent out warrants into the Isle of Walney, to apprehend all those riotous persons: whereupon some of them fled the country. But what is remarkable, James Lancaster’s wife, who so wickedly behaved herself, repented so of her evil, that she became afterwards one of G. Fox’s friends.

Judge Fell now desired of G. Fox a relation of what had befallen him: but he was backward, and said, that those people could not do otherwise in the spirit they were; and that they manifested the fruits of their priests’ ministry. Which made the judge afterward say to his wife, ‘G. Fox spoke of the things as a man that had not been concerned.’

The occasion upon which a warrant was issued out against him, was a design the priests had laid to touch his life; in order to which a report was spread, that in a certain meeting he had spoken blasphemy; and they, to maintain this forgery, had suborned false witnesses. The time of the sessions at Lancaster being come, G. Fox went thither with judge Fell, who on the way told him, that such a matter had never been brought before him, and that he did not know what to do in the case. But G. Fox said, ‘When Paul was brought before the rulers, and the Jews and priests accused him of many false things, he stood still all that while, till they had done; and when they had done, Felix, the governor, beckoned to him to speak for himself. And so, said G. Fox, thou mayest do by me.’