The Second Book: 1651-1653

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.’

Being come to Lancaster, at the sessions, there appeared about forty priests against him; and these had chosen one Marshal, priest of Lancaster, to be their speaker; and the witnesses they had provided, were a young priest, and two priests’ sons. When the justices were set, and had heard all the charges of the priests and witnesses; which were, that G. Fox had said, that God taught deceit, and that the Scripture contained but a parcel of lies; the witnesses were examined upon oath; but they were so confounded, and at such a loss, that one of them, not being able to answer directly to what was asked him, said, the other could say it; which made the justices say, ‘Have you sworn it, and do you now say, the other can say it? It seems you did not hear those words spoken yourself, though you have given it in upon your oath.’ There were several persons in the court, who declared that they had heard one of the two priests’ sons say, if he had power he would make George deny his profession; and that he would take away his life. The young priest, who also was a witness, confessed, that he should not have meddled with the thing, had not another priest sent for him, and set him on work. After all the accusations had been heard, several men of reputation in the country affirmed in court, that no such words, as had been sworn against G. Fox, were spoken by him at the meeting; for most of the serious men on that side of the county, that were then at the sessions, had been at that meeting, wherein the witnesses swore he spake the aforesaid blasphemous words. Colonel West, being a justice of the peace, and then upon the bench, was so well pleased with these evidences, that he, (having long been weak in body,) said he blessed the Lord that had healed him that day; adding, that he never saw so many sober people, and good faces together in all his life. And then turning himself to G. Fox, said, ‘George, if thou hast any thing to say to the people, thou mayest freely declare it.’ Then he began to speak; but priest Marshal, the orator for the other priests, went away presently. Now that which G. Fox declared, was, that ‘the holy Scriptures were given forth by the Spirit of God; and that all people must first come to the Spirit of God in themselves, by which they might know God and Christ, of whom the prophets and apostles learnt, and also know the holy Scriptures. For as the Spirit of God was in them that gave forth the Scripture; so the same Spirit of God must also be in those that come to know and understand the Scriptures: by which Spirit they might have fellowship with the Father, and with the Son, and with one another: and that without that Spirit, they could know neither God nor Christ, nor the Scriptures, nor have right fellowship with one another.’ No sooner had he spoken these words, but about half a dozen priests burst out into a passion, and one of them, whose name was Jackus, said that the Spirit and the letter were inseparable: which made G. Fox answer, ‘Then every one that hath the letter, hath the Spirit; and they might buy the Spirit with the letter of the Scripture.’ To which judge Fell, and colonel West added, that according to that position, they might carry the Spirit in their pockets, as they did the Scriptures. The justices also bid Jackus prove what he had said. But he finding himself caught, would have denied it; and the other priests endeavoured to disguise his words with a pretended meaning. But the justices would admit no other meaning, than the plain sense of the words. And seeing the witnesses did not agree, and perceiving that they were set on by the envy of the priests, they discharged him, and after judge Fell had spoken to the justices Sawrey and Thompson, concerning the warrant they had given forth against G. Fox, showing that this tended to encourage such riots as those in the Isle of Walney, he and colonel West granted a supersedeas, to stop the execution of the said warrant.

G. Fox, being thus cleared in open sessions, many people rejoiced, and were that day convinced of the Truth declared by him in the court; and among these, one justice Benson, and the mayor of Lancaster, whose name was Ripan; also one Thomas Briggs, who had been very averse to, and an opposer of, the Quakers so called; and this same Briggs became afterwards a faithful minister of the gospel amongst them, and remained so to the end of his days.

G. Fox stayed yet some days at Lancaster. But to relate all that he and his friends met with, is not my intention; for to set down at large all such occurrences, would be a work requiring more leisure and strength than can be expected from me. And therefore I intend only to describe what I find most remarkable; though many notable things have happened, of which I could not fully be informed in every circumstance, as name, place, time, &c. But it is probable that this may give occasion in England, to some other author after me, to make such discoveries, that posterity will wonder at it. For such abuses as G. Fox met with, was the share also of many others of his friends, especially the preachers, who this year were no less than twenty-five in number; and almost in every place where they came, they met with opposition, and became as it were the prey of the rude multitude. But neither the beating, buffeting, nor stoning of the mad rabble, nor the jails, nor whippings that befel them from the magistrates, were able to stop the progress of the doctrine they preached to the people in markets, streets, and also in steeple-houses. And many and even of those that had been enraged like wolves, became afterwards like lambs; and suffered patiently from others, what formerly they themselves, in a blind zeal, had committed.

Thus the Quakers so called, by a firm and lasting patience, have surmounted the greatest difficulties, and are at length become a numerous people, many not valuing their own lives, when they met with any opportunity for the service of God. And though their enemies on this account, have charged them with stubbornness and obstinacy, yet they meekly resigned to what befel them, well knowing that thus to be accused hath been always the lot of those who suffered for the testimony of truth. Neither could they be charged with resistance or making head against their persecutors; for one man did sometimes lead a great many of them to prison, who never forsook their religious assemblies, how hot soever persecution was. That this was also the practice of the primitive Christians, appears by what Cyprian, who died a martyr, wrote to Demetrian, viz. Nemo nostrum, quando apprehenditur, reluctatur; nec se adversus injustam violentiam vestram, quamvis nimius et copiosus sit noster populus, ulciscitur.[5] But let not my reader think, that these I have described have been the greatest sufferings of this harmless people; for I believe them to have been an hundred times more than my pen will be able to mention. Now I take up again the thread of my relation.

[5] No one of us makes resistance when he is taken up; nor takes any revenge on your unrighteous violence, although our numbers are greater than yours.

G. Fox being acquitted by the court, as hath been said, it made the priests fret to hear it cried about, that the priests had lost the day, and that the Quakers had kept the field. To revenge this, they got some envious justices to join with them, who at the following assizes at Lancaster, informed judge Windham against G. Fox; which so prevailed upon him, that he commanded colonel West, who was clerk of the assizes, to issue forth a warrant for apprehending him, but the said colonel telling the judge of his innocency, spoke boldly in his defence. The judge offended at this, commanded him again, either to write a warrant, or to go off from his seat. Then the colonel told him in plain terms, that he would not do it, but that he would offer up all his estate, and his body also for G. Fox. Thus the judge was stopped; and G. Fox coming that night to Lancaster, heard of a warrant to be given out against him, and therefore judged it better to show himself openly, than to make his adversaries seek him. So he went to the chambers of judge Fell and colonel West; and as soon as he came in, they smiled, and the colonel said, ‘What! are you come into the dragon’s mouth?’ But G. Fox was always undaunted, and did not use to flinch in danger. So he stayed some days in town, and walked up and down there, without being meddled with, or questioned by any.

Yet his Friends in the meanwhile did not suffer the less; for all the villany or insolence that could be thought of, was not judged by some to be too bad to vex them. It was about this time that Richard Hubberthorn and several others were hauled out of a meeting by some wicked men, and carried some distance off in the fields, where they bound them, and left them so in the winter season.

G. Fox being now come again to Swarthmore, wrote several letters to the magistrates and priests who had raised persecutions thereabouts. That to justice John Sawrey, was very sharp, and after this manner:

‘Friend,

‘Thou wast the first beginner of all the persecution in the North. Thou wast the first stirrer of them up against the righteous seed, and against the truth of God; and wast the first strengthener of the hands of evil-doers against the innocent and harmless: and thou shalt not prosper. Thou wast the first stirrer up of strikers, stoners, persecutors, stockers, mockers, and imprisoners in the North; and of revilers, slanderers, railers, and false accusers, and scandal-raisers. This was thy work, and this thou stirredst up! So thy fruits declare thy spirit. Instead of stirring up the pure mind in the people, thou hast stirred up the wicked, malicious and envious; and taken hand with the wicked. Thou hast made the people’s minds envious, up and down the country: this was thy work. But God hath shortened thy days, and limited thee, and set thy bounds, and broken thy jaws, and discovered thy religion to the simple and babes, and brought thy deeds to light. How is thy habitation fallen, and become the habitation of devils! How is thy beauty lost, and thy glory withered! How hast thou showed thy end, and thou hast served God but with thy lips, and thy heart far from him, and thou in thy hypocrisy! How hath the form of thy teaching declared itself to be the mark of the false prophets, whose fruit declares itself! for by their fruits they are known. How are the wise men turned backward! View thy ways, and take notice, with whom thou hast taken part. That of God in thy conscience will tell thee. The ancient of days will reprove thee. How hath thy zeal appeared to be the blind zeal; a persecutor, which Christ and his apostles forbad Christians to follow! How hast thou strengthened the hands of evil-doers, and been a praise to them, and not to them that do dwell! How like a mad man, and a blind man, didst thou turn thy sword backward against the saints, against whom there is no law! How wilt thou be gnawed and burned one day, when thou shalt feel the flame and have the plagues of God poured upon thee, and thou begin to gnaw thy tongue for pain, because of the plagues! Thou shalt have thy reward according to thy works. Thou canst not escape; the Lord’s righteous judgment will find thee out, and the witness of God in thy conscience shall answer it. How hast thou caused the heathen to blaspheme, and gone on with the multitude to do evil, and joined hand in hand with the wicked! How is thy latter end worse than thy beginning, who art come with the dog to bite, and art turned as a wolf to devour the lambs! How hast thou discovered thyself to be a man more fit to be kept in a place to be nurtured, than to be set in a place to nurture! How wast thou exalted and puffed up with pride! And how art thou fallen down with shame, that thou comest to be covered with that which thou stirredst up, and broughtest forth. Let not John Sawrey take the words of God into his mouth, till he be reformed. Let him not take his name into his mouth, till he depart from iniquity. Let not him and his teacher make a profession of the saints’ words, except they intend to proclaim themselves hypocrites, whose lives are so contrary to the lives of the saints; whose church hath made itself manifest to be a cage of unclean birds. You having a form of godliness, but not the power, have made them that be in the power, your derision, your by-word, and your talk at your feasts. Thy ill savour, John Sawrey, the country about have smelled, and of thy unchristian carriage all that fear God have been ashamed; and to them thou hast been a grief. In the day of account thou shalt know it, even in the day of thy condemnation. Thou wast mounted up, and hadst set thy nest on high; but never gottest higher than the fowls of the air. But now thou art run amongst the beasts of prey, and art fallen into the earth; so that earthliness and covetousness have swallowed thee up; and thy conceitedness would not carry thee through, in whom was found the selfish principle, which hath blinded thy eye. Thy back must be bowed down always; for thy table is already become thy snare.

G. F.’

Sharp indeed was this letter; but G. Fox thought himself moved thereto by the Lord: and it is remarkable that this justice Sawrey, who was the first persecutor in those parts, afterwards was drowned, and so died not a natural death. To the priest William Lampitt he writ also, and another letter to others, to reprove them for their wickedness.

Some time after he went to Westmoreland, where mischief was intended against him, but prevented by justice Benson, and some considerable men besides. Coming to Grayrigg, he had a meeting there; where a priest came to oppose, but was confounded; and there being many people, some of the milk-pails that stood upon the side of the house, tumbled down by reason of the crowd; from which the priest afterwards raised a slander, that the devil frighted him, and took away one side of the house. And though this was a known falsehood, yet it was given out as true in public print.

Another time this priest came to another meeting, and fell to jangling; saying first, that the Scriptures were the word of God. To which G. Fox said, that they were the words of God, but not Christ, who is the Word. And when he urged the priests for proof of what he had said, the priest, being at a loss, was not long before he went away. Some time after coming again into a meeting, and hearing that G. Fox directed the people to Christ Jesus, the priest taking out his bible, said, it was the word of God. Then G. Fox told him, it was the words of God; but not God, the Word. The priest however persisted in what he had said; and offered to prove before all the people, the Scriptures to be the word of God. But this quarrel tending to vain logomachies, or contest about words, ended in confusion; and many of the priest’s followers came to see the vanity of his assertions.

1653.

The year being now come to an end, and a war kindled between England and Holland, King Charles II. then in exile, asked the Dutch to be received in their navy as a volunteer, without any command: but this was courteously refused by the States-General. Oliver Cromwell, in the meanwhile, strove for the supreme authority in England, the more because he perceived how some of the parliament, jealous of his increasing greatness, endeavoured to cross him in his design. This made him labour to get the parliament dissolved: but they not going on so quickly as he would have them, to put a period to their sitting, he resolved arbitrarily to make an end of them. And entering the house in the month called April, 1653, after having rudely inveighed against them, that they had made a bad use of their authority, and that without their dissolution the realm would not be safe, &c. he at length cried out, ‘You are no parliament:’ and then ordering some musqueteers to enter, he made the members depart the house, and ordered the doors to be shut; thus putting an end to this assembly, that had been sitting nigh thirteen years.

But what is remarkable, G. Fox not long before being come to Swarthmore, and hearing judge Fell and justice Benson discoursing together concerning the parliament, he told them, ‘That before that day two weeks the parliament should be broken up, and the speaker plucked out of his chair.’ And thus it really happened: for at the breaking up of the parliament the speaker being unwilling to come out of his chair, said that he would not come down unless he were forced: which made general Harrison say to him, Sir, I will lend you my hand; and thereupon taking him by the hand, the speaker came down. This agreed with what G. Fox had predicted. And a fortnight after justice Benson told judge Fell, that now he saw George was a true prophet; since Oliver had by that time dissolved the parliament.

Now in Cumberland great threatenings were spread, that if ever G. Fox came there again, they would take away his life. He hearing this, went thither; but nobody did him any harm. Returning then to Swarthmore, where justice Anthony Pearson was at that time; he so effectually declared truth, that this justice was convinced, and not long after entered into the society of the despised Quakers.

G. Fox then, going again into Cumberland, went to Bootle, and there found preaching in the steeple-house, a priest from London, who gathered up all the Scriptures he could think of, that speak of false prophets, antichrists, and deceivers, and made application of them to the Quakers. But when he had done, George began to speak, and returned all those Scripture places on the priest; who being displeased at this, said that he must not speak there. But G. Fox told him that the hour-glass being run, and he having done, the time was free for him, as well as for the priest, who was himself but a stranger there. He having said this, went on, and showed who were the false prophets, and what marks the Scriptures gave them; directing people to Christ their teacher. When he had done, the priest of the place made a speech to the people in the steeple-house yard, and said, ‘This man hath gotten all the honest men and women in Lancashire to him; and now he comes here to do the same.’ To which G. Fox returned, ‘What wilt thou have left? and what have the priests left them, but such as themselves? for if it be the honest that receive the Truth and are turned to Christ, then it must be the dishonest that follow thee, and such as thou art.’ Some words were also exchanged about tithes; and G. Fox told them, that Christ had ended the tithing priesthood, and had sent forth his ministers to give freely, as they had received freely.

From thence he went to Cockermouth, near which place he had appointed a meeting; and coming thither he found James Lancaster speaking under a tree, which was so full of people, that it was in danger of breaking. G. Fox now looked about for a place to stand upon, for the people lay spread up and down. But at length a person came to him, and asked if he would not go into church. He seeing no place more convenient to speak to the people, told him, yes. Whereupon the people rushed in on a sudden, so that the house was so full of people, he had much ado to get in. When they were settled he stood up on a seat, and preached about three hours; and several hundreds were that day convinced of the truth of this doctrine.

From thence he went to other places, and particularly to Brigham, where he preached in the steeple-house with no less success. Afterwards coming into a certain place, and casting his eye upon a woman unknown to him, he told her that she had lived a lewd life; to which she answered, that many could tell her of her outward sins, but of her inward, none could. Then he told her, her heart was not right before the Lord: and she was so reached, that afterwards she came to be convinced of God’s truth.

Then he came near Coldbeck, to a market town, where he had a meeting at the cross, and some received the truth preached by him.

From thence he went to Carlisle, where the teacher of the Baptists, with most of his hearers, came to the abbey, in which G. Fox had a meeting. After the meeting the Baptist teacher, who was a notionist, and an airy man, came to him, and asked what must be damned? and he told him, that which spake in him was to be damned. And this stopt his mouth. Then he opened to him the states of election and reprobation, so that he said, he never heard the like in his life, and came afterwards also to be convinced of the Truth. Then he went up to the castle among the soldiers, who by beating of the drum called the garrison together. Among these he preached; directing them to the measure of the Spirit of Christ in themselves, by which they might be turned from darkness to light, and from the power of Satan to God: he warned them also to do no violence to any man, &c. G. Fox having thus discharged himself, none opposed him, except the serjeants, who afterwards came to be convinced. On the market-day he went into the market, though he had been threatened that if he came there, he would meet with rude treatment. But he willing to obey God more than man, showed himself undaunted, and going upon the cross, he declared that the day of the Lord was coming upon all deceitful ways and doings, and deceitful merchandise; and that they should put away all cozening and cheating, and keep to yea, and nay, and speak the truth to one another.

On the First-day following, he went into the steeple-house, and after the priest had done he began to preach. Now the priest going away, and the magistrate desiring G. Fox to depart, he still went on, and told them he came to speak the word of life and salvation from the Lord amongst them. And he spoke so powerfully that the people trembled and shook, and they thought the steeple-house shook also: nay, some of them feared it would have fallen down on their heads. Some women in the meanwhile making a great bustle, at length the rude people of the city rose, and came with staves and stones into the steeple-house: whereupon the governor sent some musqueteers to appease the tumult; and these taking G. Fox by the hand in a friendly manner, led him out. Then he came to the house of a lieutenant, where he had a very quiet meeting. The next day the justices and magistrates sent for him to come before them in the town-hall. So he went thither, and had a long discourse with them concerning religion, and showed them that though they were great professors, (viz. Presbyterians and Independents,) yet they were without the possession of what they professed. But after a long examination they committed him to prison as a blasphemer, an heretic, and a seducer. There he lay till the assizes came on, and then all the talk was, that he was to be hanged: and the high sheriff Wilfrey Lawson, was so eager to have his life taken away, that he said, he himself would guard G. Fox to execution. This made such a noise that even great ladies came to see him, as one that was to die. But though both judge and magistrates were contriving how they might put him to death, yet the judge’s clerk started a question, which puzzled them and confounded their counsels, so that he was not brought to a trial as was expected; which however was contrary to law. But such was their envy against him, that the jailer was ordered to put him amongst thieves and murderers, and some naughty women; which wicked crew were so lousy, that one woman was almost eaten to death with lice: but what made the prison the worse, there was no house of office to it, and in this nasty place men and women were put together against all decency. Yet these prisoners, how naught soever, were very loving to G. Fox, and so hearkened to his wholesome counsel, that some of them became converts. But the under jailer did him all the mischief he could. Once when he had been at the grate, to take in the meat his friends brought him, the jailer fell a beating of him with a great cudgel, crying, ‘Come out of the window,’ though he was then far enough from it. But whilst the jailer was thus beating him, he was so filled with joy, that he began to sing, which made the other rage the more, so that he went and fetched a fiddler, thinking thereby to vex him. But when this fellow played, he sang a hymn so loud, that with his voice he drowned the sound of the fiddle, and thereby so confounded the player, that he was fain to give over and go his ways.

Not long after, Justice Benson’s wife felt herself moved to eat no meat but what she should eat with G. Fox, at the bars of the dungeon-window. Afterwards she herself was imprisoned at York, when she was big with child, for having spoken, it is like, zealously to a priest. And when the time of her travail came, she was not suffered to go out, but was delivered of her child in the prison.

Whilst G. Fox was in the dungeon at Carlisle, there came to see him one James Parnel, a little lad of about sixteen years of age; and he was so effectually reached by the speaking of G. Fox, that he became convinced of the truth of his sayings; and notwithstanding his youth, was by the Lord quickly made a powerful minister of the gospel, showing himself both with his pen, and his tongue, a zealous promoter of religion, although he underwent hard sufferings on that account, as will be mentioned hereafter.

There were also many others, who not sticking at any adversities, came to be zealous preachers of repentance; among these was Thomas Briggs already mentioned, who went through many cities, towns, and villages, with this message: ‘Repent, repent, for the mighty terrible day of the Lord God of power is appearing, wherein no worker of iniquity shall stand before him, who is of purer eyes than to behold iniquity, for he wills not the death of a sinner; and if ye repent, and turn to him, he will abundantly pardon.’ Sometimes he went into markets and steeple-houses, and was often cruelly abused. Once being in a steeple-house at Warrington in Lancashire, and speaking a few words after the priest had done, he was very violently knocked on his head: after which, a man taking hold of his hair, smote him against a stone, and pulled off an handful of it, which Thomas taking up from the ground, mildly said, ‘Not one hair of my head shall fall without my Father’s permission.’ At another time he speaking to a priest in Cheshire, as he was going in his journey, the priest was much offended at him; and one of his hearers, as it were in revenge of this pretended affront, struck him on the head, and knocked him down; but Thomas getting up again, and turning his face to the smiter, he smote him on his teeth, so that the blood gushed out exceedingly; which some of the standers by could not but cry out against. But not long after, the man that struck him thus, fell sick, and died, crying upon his death-bed, ‘Oh that I had not smitten the Quaker!’ This Thomas once going through Salisbury, and calling the inhabitants to repentance, was apprehended, and brought before several justices, who proffered him the oath, under pretence of his being a Jesuit: but he saying, he could not swear, because Christ had commanded, not to swear at all, was sent to prison, where he was kept a month. He also went up and down the streets of Yarmouth, proclaiming the terrible day of the Lord, that all might repent, and fear Him, that made heaven and earth, and the sea. And being followed by a great multitude of rude people, and turning about, he spoke so powerfully to them, and with such piercing words, that they ran away for fear. At length an officer came and took hold of him, but leading him gently, he had opportunity to continue preaching to the people, and to clear himself. Being brought before the magistrates, they ordered him to be led out of the town; which being done, Thomas came in again by another way, and having performed his service there to his satisfaction, he departed the town.

When he came to Lynn, and warned people to repent, a great mastiff dog was set upon him, but the dog coming near him, fawned upon him. Thus he went through many places, passing sometimes five or six towns in one day; and though swords were drawn against him, or axes taken up to hew him down, yet he went on, and spoke so awfully, that even some, who did not see his face, were so reached by the power that accompanied him, that they became converts. Coming to Clanzous in Wales, and many hearing him attentively, the constable stirred up the rude people, and cried, ‘Kill him; Kill him;’ as if he had been a mad dog; and they threw such great stones upon him, that he admired they did not kill him; but he was preserved by such a mighty power, that according to his relation, they were to him as a nut, or a bean. Many other rude encounters he met with, but was preserved wonderfully in the greatest dangers; which strengthened him not a little in the belief, that God, who so miraculously saved him, did require this service from him. He was also in America, and died in a good old age, after having laboured above thirty years in the service of the gospel.

Miles Halhead was also one of the first zealous preachers among the Quakers so called. He was the first of those of his persuasion, that was imprisoned at Kendal. Once he went to Swarthmore to visit his friends, and to assist at their meeting; by the way he met the wife of the justice Thomas Preston, and because he passed by her quietly, without the ordinary way of greeting, she grew so offended, that she commanded her man to go back and beat him; which he did. At which Miles being kindled with zeal, said to her, ‘O thou Jezebel! Thou proud Jezebel! Canst thou not permit and suffer the servant of the Lord, to pass by thee quietly?’ She then held forth her hands, as if she would have struck him, and spit in his face, saying, ‘I scorn to fall down at thy words.’ This made Miles say again, ‘Thou proud Jezebel, thou that hardenest thy heart, and brazenest thy face against the Lord and his servant, the Lord will plead with thee in his own time, and set in order before thee, the things that thou hast done this day to his servant.’ And so he parted with her, and went to Swarthmore. About three months after this, he felt himself moved to go and speak to her; and when he came to Houlker Hall, he asked for Thomas Preston’s wife: she then coming to the door, and Miles not knowing her, asked her, if she was the woman of the house; to which she said, ‘No: but if you would speak with Mrs. Preston, I will intreat her to come to you.’ Then she went in, and coming back with another woman, said, ‘Here is mistress Preston:’ but then it was manifested to him, that she herself was the woman. It is true, as hath been said, some time before he had seen her on the way, and spoken to her; but it may be, she was then in so different a dress, that by reason thereof he did not know her; yet firmly believing that it was she, he said, ‘Woman, how darest thou lie before the Lord and his servant? Thou art the woman I came to speak to.’ And she being silent, not speaking a word, he proceeded, ‘Woman, hear what the Lord’s servant hath to say unto thee: O woman, harden not thy heart against the Lord; for if thou dost, he will cut thee off in his sore displeasure; therefore take warning in time, and fear the Lord God of heaven and earth, that thou mayest end thy days in peace.’ Having said this, he went away, she, how proud soever, not doing him any harm, being withheld, without knowing by what. But, notwithstanding that, she continued the same: for several years after, when G. Fox was prisoner at Lancaster, she came to him, and belched out many railing words, saying amongst the rest, that his tongue should be cut off, and he be hanged. But some time after, the Lord cut her off, and she died, as it was reported, in a miserable condition.

But before I leave this woman, I must also say, that about three years after she had made her man beat Miles, it happened that as he was riding from Swarthmore, near to Houlker Hall, he met with a person who said to him, ‘Friend, I have something to say unto you, which hath lain upon me this long time. I am the man that, about three years ago, at the command of my mistress, did beat you very sore; for which I have been very much troubled, more than for any thing that I ever did in all my life: for truly, night and day it hath been often in my heart, that I did not well in beating an innocent man, that never did me any hurt or harm. I pray you forgive me, and desire the Lord to forgive me, that I may be at peace and quiet in my mind,’ To this Miles answered, ‘Truly friend, from that time to this day, I never had any thing in my heart against thee, nor thy mistress, but love. The Lord forgive you both; I desire that it never may be laid to your charge; for ye knew not what ye did,’ Here Miles stopped, and so went his ways. Many a notable occurrence he had in his life, and therefore he is to appear yet more than once in the course of this history.

Travelling once in Yorkshire, he came to Skipton, where declaring the word of truth, he was so sorely abused and beaten, that he was laid for dead; nevertheless, by the Lord’s power, he was healed of all his bruises, and within three hours he was healthy and sound again, to the astonishment of those that had so abused him, and to the convincing of many that beheld him.

Then he went to Bradford, Leeds, and Halifax, where he also declared the doctrine of truth amongst the people; but not without meeting with great persecution.

From thence he came to Doncaster, and there went on a First-day of the week to a steeple-house, where, after the worship was done, he spoke to the priest and people: but they, instead of hearkening to what he said, fell upon him in a great rage, and drove him out of the town; and he being sorely bruised, they left him for dead. But before his going from home, he had been firmly persuaded, that the Lord would preserve him in all dangers: and it happened so to him according to his belief; for he got up again, and went to a friend’s house, where he laid himself down upon a bed. But not long after, he felt a very strong motion to go to a certain chapel, and there to declare the word of the Lord: forthwith he felt also an inward assurance, that if he gave up to do so, the Lord would heal him from his bruises. Then he rose, as well as he could, and came down stairs with great difficulty, by taking hold of the walls for a stay, and going out, he began to mend by degrees; and coming at length into the chapel, he spake as he was moved; and when he had cleared himself, he went back to the house from whence he came, and the Lord made him sound of all his bruises.

From thence he went to York, and there spoke to the lord mayor, and other rulers of that city: and passing through Yorkshire, he went into several steeple-houses, to exhort the people; and though he met with great hardships, yet he was supported by an invisible hand. So being clear of that country, he returned to his house at Mountjoy, in Underbarrow, in the county of Westmoreland. But his going thus often from home, was an exceeding great cross to his wife, who in the first year of his change, not being of his persuasion, was very much troubled in her mind, and would often say from discontent, ‘Would to God I had married a drunkard, then I might have found him at the alehouse; but now I cannot tell where to find my husband.’ But after the space of a year, it pleased the Lord to visit her. She had a little son of about five years of age, which child she loved extraordinarily, insomuch that she thought it was her only delight and comfort; but it happened that this darling died, and some time after she spoke thus to her husband: ‘Truly, husband, I have something to tell thee: one night being in bed, mourning and lamenting with tears in my eyes, I heard a voice, saying, ‘Why art thou so discontented concerning thy husband? I have called and chosen him to my work; my right hand shall uphold him. Therefore be thou content and pleased, that he serve me, and I will bless thee, and thy children for his sake; and all things shall prosper that thou shalt take in hand. But if thou wilt not be content, but grudge and murmur, and repine against me, and my servant, whom I have chosen to do my work, I will bring a greater cross upon thee.’ These words being fresh in my mind both night and day, I often said within myself, What cross can this be, that would be greater than the want of my husband? But for all this, I could not be content: all the joy I had, or could find, was in our little boy, who would often, when he saw me weeping and mourning, take me about my neck, and say, My dear mother, pray be content, for my father will come home in a little time. This child would often comfort me in this manner; but for all that I could not be content. Not long after, it pleased the Lord to take from me this my only son, my chiefest joy. Then the voice which I had heard came into my mind, and I perceiving that this was the cross which the Lord would bring upon me, smote upon my breast, and said within myself, that I was the very cause why the Lord had taken away my little son. A great fear then seizing upon me, I said, O Lord, my God! give me power to be content to give up my husband freely to do thy will, lest, O Lord, thou take away from me all my children. From that time I never durst oppose thee, my husband, any more in the work of the Lord, for fear that his judgments might also fall upon me and my children.’ This served not a little to strengthen and encourage Miles.

Some time after, walking in his garden, he felt a motion to go to Stanley chapel in Lancashire. Now though he might expect to meet with rude entertainment there, yet he consulted not with flesh and blood, but went to the aforesaid chapel. Being come, he was not suffered to enter, but the door was violently turned against him. Then he walked in the yard till the worship was done, and the people that came out, (one may guess how edified,) fell upon him with great rage, and one captain William Rawlinson, took hold of his arms and shoulders, and calling another man to take him by the feet and legs, they threw him over the wall; by which fall he was exceedingly bruised, so that he had much to do to get home. By the way it was inwardly said to him, that he must be content with what was befallen him that day, and that if he was faithful in what the Lord required of him then, he would heal him again. Being come home, he waited upon the Lord to know his will. In this resignedness, within six days, he was moved to go to Windermere steeple-house, and it was, as it were said unto him, Fear not the face of any man, but speak the word of the Lord freely; and then thou shalt be made sound again of all thy bruises. So he went to the said steeple-house, and having spoken the word of the Lord to the priest and people, without receiving any harm, he was healed that day of his sore bruises.

Some time after by another motion, he came to Furness in Lancashire, to the house of captain Adam Sands, where he found a great number of professors gathered, and priest Lampitt preaching. But as soon as Miles entered, Lampitt was silent, and which continuing a pretty while, captain Sands said to him, ‘Sir, what is the matter: are you not well?’ to which the priest answered, ‘I am well, but I shall speak no more as long as this dumb devil is in the house.’ ‘A dumb devil,’ said the captain, ‘where is he?’ ‘This is he,’ said the priest, pointing with his hand, ‘that standeth there.’ Then the captain said, ‘This man is quiet and saith nothing to you: I pray you, sir, go on in the name of the Lord; and if he trouble or molest you in my house, I will send him to Lancaster castle.’ But the priest said again, ‘I shall not preach as long as this dumb devil is in the house.’ Then the captain said to one Camelford, a priest also, ‘I pray you, sir, stand up and exercise your gift, and I will see that you be not disturbed.’ But the priest answered as the other, ‘I shall not speak as long as this dumb devil is in the house.’ Then the people cried, ‘Lord rebuke thee Satan; Lord rebuke thee Satan: what manner of Spirit is this that stops our ministers’ mouths?’ Then the captain came to Miles, and taking him by the hand, led him out of the house. In all that time he had not spoke a word, and saw now the accomplishment of what he had been persuaded of before, viz. that an invisible power would confound by him the wisdom of the priests when he spoke never a word. The said Camelford was one who, a good while before had stirred up the rabble against G. Fox; and the other was that Lampitt, who has been mentioned already, and who had been so esteemed by Margaret Fell, before she came to be acquainted with G. Fox.

Some time after this occurrence, Miles went to Newcastle, and there said to the mayor, rulers, and priests of that town, that God’s anger was kindled against them, because they had shut the kingdom of heaven against men, and would not enter themselves, nor suffer them that would. Because of this he was imprisoned: but the mayor being much troubled, sent for the sheriff, for these two had committed Miles; when come, he said to him, ‘We have not done well in committing an innocent man to prison: pray let us release him.’ The sheriff consenting, Miles was set at liberty. Then he declared the word of the Lord in those parts, and many were convinced of the truth held forth by him. But now I part with this Miles Halhead, who hereafter is to be mentioned again.

About this time, viz. in the summer, general Cromwell had called a new parliament, consisting mostly, (as hath been said by some,) of members of his own choice; for it was a certain number of persons out of each county and city in England, Scotland, and Ireland, nominated by the council of officers, and sent for to meet at Westminster. Into the hands of these, Cromwell delivered the supreme authority of the nation, by an instrument, or commission, signed by himself and the officers; but the authority of this meeting lasted scarce half-a-year, as will be said in the sequel.

To this parliament a report was made, that at Carlisle, a person was imprisoned, who was to die for religion. This was G. Fox, whom we have left thus long in the dungeon at Carlisle, and now are returning to him again. The parliament then caused a letter to be sent down concerning him to the sheriff, and other magistrates. And G. Fox knowing how scandalously he had been belied, about speaking blasphemous words, gave forth a paper, wherein he challenged all who found fault with his doctrine, to appear in public; since he was ready to stand the test of whatsoever he might have spoken. He also wrote a significant letter to the justices at Carlisle, wherein he showed them plainly the injustice of their dealings, and the horrid evil of persecution, as having been always the work of the false church. Mention hath been made already of the justices Benson and Anthony Pearson: these had desired, more than once, leave to visit G. Fox in prison; but this having been denied them, they wrote a letter to the magistrates, priests, and people at Carlisle, wherein they emphatically described the wickedness of persecution, and what would be the reward of persecutors; saying also, that these were worse than the heathen that put Paul into prison; because none of his friends or acquaintance were hindered by them from coming to him. However, at length Pearson got an opportunity to come with the governor into the dungeon, where G. Fox was kept, and they found the place so bad, and of so noisome a smell, that the governor cried shame of the magistrate, for suffering the jailer to treat G. Fox after such a manner; and calling the jailers into the dungeon, required them to find sureties for their good behaviour, and put the under-jailer, who had been very cruel to G. Fox, into the dungeon with him. In the meanwhile, those who had imprisoned G. Fox began to grow afraid, the rather, it may be, because the parliament took notice of these doings; and it was not long after that he was released; and then coming to the house of one Thomas Bewly, near Coldbeck, in Cumberland, there came a Baptist teacher to oppose him: but he found what G. Fox spoke to be so efficacious, that he became convinced of the truth thereof.

At that time there was also Robert Widders, who being moved to go to Coldbeck steeple-house, the Baptist teacher went with him. Widders coming into the steeple-house, there was one Hutton preaching, to whom he spoke; but the rude people threw him down, and dragged him into the yard, where they pushed and beat him till the blood gushed out of his mouth, so that he lay for dead some time; but a certain woman coming to him, held up his head, so that at length he recovered his breath. The Baptist who went along with him, had his sword taken from him, and was sorely beaten with it; yet this did not frighten or discourage him; and he not only left off the wearing of a sword, but also freely gave up the inheritance of an impropriation of tithes.

The same day that this preacher was thus attacked with his own sword, being the first of the week, several of G. Fox’s friends, and among them, William Dewsbury, went, one to this, and others to other steeple-houses; and by such means, the number of the said friends increased; though Dewsbury at that time was so violently beaten by the people that he was almost killed; but the Lord’s power healed him.

But to return to Robert Widders: he being recovered from the rude treatment he met with, as hath been said, felt himself so encouraged anew, and strengthened in his undertakings, that he went, the same day in the afternoon, seven miles to Ackton steeple-house, when he spoke to priest Nichols, and calling him an enemy of Christ, told him, also, that the hand of the Lord was against him. Then William Briscoe, a justice of Crofton, commanded the constable to secure Robert; which he did, and carried him to the priest’s house; where being examined by the justice, the priest began to fawn upon him. Thereupon Robert told the priest, that the spirit of persecution lodged in him. But the priest said, ‘No, he was not such a man.’ Yet presently after he said to the justice, that Robert had stolen the horse he came with: and, that he could find in his heart to become his executioner with his own hands: which made Robert say, ‘Did I not say unto thee, that the spirit of persecution lodged in thee?’ Then the aforesaid justice writ a warrant to send Robert to Carlisle jail; and after having given the warrant to the constable he asked Robert, by what authority or power he came to seduce and bewitch the people? Robert answered, ‘I came not to seduce and bewitch people, but I came in that power which shall make thee, and all the powers of the earth, bend and bow down before it, to wit, the mighty power of God.’ Whilst Robert was speaking thus, the dread of the Lord seized on the justice, and so struck him, that he called for his warrant again, and took it out of the constable’s hand, suffering Robert, about night, to go away.

He being thus freed, did not leave visiting the steeple-houses from time to time, for which he was sometimes imprisoned, and at other times saved remarkably. Once coming near Skipton in Yorkshire, at the steeple-house, he spoke very sharply to the priest, Webster; since he was one that had been partly convinced of the doctrine of the inward light, but becoming disobedient thereunto, was turned back again. He also spoke to the people, and to justice Coats, bidding them to mind the word of God in the heart, which divided between the precious and the vile. After having cleared himself, he went to a place where a few of his friends were met together; but he had not been long there, when there came some horsemen and foot, who took him away, and carried him to the said justice; who examining him, said, he had broken the law, by disturbing the minister and the people, and that he might send him prisoner to York castle. Robert answered, ‘Send me to jail thither, if thou darest; for I appeal to the witness of God in thy conscience.’ But the justice being a moderate man, said, ‘I neither dare nor will;’ and taking Robert by the hand, told him, he might take his own time in going away.

To relate all the occurrences of this Robert Widders, would be too prolix; therefore I will only say, that as he was very zealous in speaking to the priests, so he suffered very much in his estate, because for conscience-sake he refused to pay them tithes; and on that account there was taken from him, at sundry times, to the value of 143_l._ besides what he suffered for meetings, and for Sunday shillings, so called, which also amounted to a considerable sum. And this not only befel him, but it was the portion of many hundreds, nay, perhaps thousands of those of his persuasion. Wherefore I will not undertake to relate all that might be mentioned of this kind; for that would be beyond my reach.

However, by this that hath been said, may be seen, by what means the Quakers, so called, grew so numerous in those early times. As on one hand there were raised zealous preachers; so on the other, there were abundance of people in England, who, having searched all sects, could no where find satisfaction for their hungry souls. And these now understanding that God by his light was so near in their hearts, began to take heed thereunto, and soon found that this gave them far more victory over the corruption of their minds, under which they had long groaned, than all the self-willed worships which they with some zeal had performed many years. And besides those that were thus prepared to receive a further manifestation of the way of life, there were also many of a rude life, who being pricked to the heart, and brought over by the Christian patience of the despised Quakers, became as zealous in doing good, as formerly they had been in working evil.

Perhaps some will think it was very indecent that they went so frequently to the steeple-houses, and there spoke to the priests; but whatsoever any may judge concerning this, it is certain that those teachers generally did not bring forth the fruits of godliness, as was well known to those who themselves had been priests, and freely resigned their ministry, thenceforth to follow Christ in the way of his cross; and these were none of the least zealous against that society among whom they formerly had ministered with an upright zeal. Yet they were not for using sharp language against such teachers, who, according to their knowledge, feared God; but they levelled their aim chiefly against those, who were only rich in words, without bringing forth true Christian fruits, and works of justice. Hence it was that one Thomas Curtis, who was formerly a captain in the parliament army, but afterwards entered into the society of the people called Quakers, wrote, in a letter to Samuel Wells, priest of Banbury, and a persecutor of those of that persuasion, amongst other things, these words: ‘To thy shame, remember I know thee scandalous. How often hast thou sat evening after evening, at cards, and sometimes whole nights, playing, and sometimes compelling me to play with thee, for money; yet then thou wast called of the world a minister; and now art thou turned persecutor, &c.’ None therefore need think it strange, that those called Quakers did look upon such teachers as hirelings. And that there were not a few of that sort, appeared plainly when King Charles II. was restored; for those who had formerly cried out against episcopacy, and its liturgy, as false and idolatrous, then became turn-coats, and put on the surplice, to keep in the possession of their livings and benefices. But by so doing, these hypocrites lost not a few of their auditors, for this opened the eyes of many, who began to inquire into the doctrine of the despised Quakers, and saw that they had a more sure foundation, and that this it was which made them stand unshaken against the fury of persecution.

Let us again take up the thread of these transactions which concern G. Fox: who, now travelling through many places in the north of England, had every where great meetings; but now and then met with some opposition; sometimes with hands, and at others with the tongue. Among the rest, at Derwentwater, in Northumberland; where, in a dispute recommending perfection, he was contradicted; but to prove his position, he said that Adam and Eve were perfect before they fell; and all that God made was perfect; and that the imperfection came by the devil and the fall: but that Christ, who came to destroy the devil, said, ‘Be ye perfect.’ To this one of the professors answered, that Job said, ‘Shall mortal man be more pure than his Maker? The heavens are not clean in his sight. God charged his angels with folly.’ But G. Fox showed him his mistake, and told him that it was not Job that said so, but one of those that contended against him. Then the professors said, the outward body was the body of death and sin; but G. Fox replied, that Adam and Eve had each of them an outward body, before the body of death and sin got into them; and that men would have bodies when the body of sin and death was put off again, and they were renewed into the image of God again by Christ Jesus.

Thus G. Fox found work almost every where, and passing to Hexham, he had a great meeting there on the top of a hill. The priest, indeed, had threatened that he would come and oppose; but came not.

G. Fox, then travelling on, came into Cumberland, where he had a meeting of many thousands of people on a hill near Langlands. Once he came into Brigham steeple-house, before the priest was there, and declared the Truth to the people; but when the priest came in, he began to oppose, but was wearied so, that at length he went away.

There being now also several others who preached the doctrine of the inward light of God, which convinceth man of sin, the number of those professors of the light increased greatly. And as it had been said at first, that they should be destroyed within a short time; so now the priests began to say, that they would eat out one another. For many of them, after meetings, having a great way to go, staid at their friends’ houses by the way, and sometimes more than there were beds to lodge, so that some lay on the hay-mows. This made some of the public church grow afraid that this hospitality would cause poverty, and that when these friends had eaten out one another, they would come to be maintained by the parishes, and so be chargeable to them. But it fell out quite otherwise, for these people were the more blessed, and increased, without falling into want. This puts me in mind of what one of the daughters of Judge Thomas Fell once told me, viz. that her father having been abroad, and coming home with his servants, found the shed so full of the horses of strange guests, (for Margaret, his wife, had cleared the stable where they first stood, to make room for her husband’s own horses,) that he said to his wife, this was the way to be eaten out, and that thus they themselves should soon be in want of hay. But to this Margaret said, in a friendly way, that she did not believe, when the year was at an end, that they should have the less for that. And it so fell out; for this year their stock of hay was such, that they sold a great parcel of what they had in abundance. Thus the proverb was verified, that charity doth not impoverish. The truth of this was also experienced by those called Quakers; for though many people at first were shy, and would not deal with them, because of their non-conformity with the vulgar salutation, and their saying Thou and Thee to a single person, instead of You, &c. insomuch that some that were tradesmen lost their customers, and could hardly get money enough to buy bread; yet this changed in time, when people found by experience they could better trust to the words of these, than to that of those of their own persuasion. Hence it was, that often when any came into a town, and wanted something, they would ask, where dwells a draper, or taylor, or shoemaker, or any other tradesman, that is a Quaker? But this so exasperated others, that they began to cry out, if we let these Quakers alone, they will take the trade of the nation out of our hands. Now the cause of their trade’s thus increasing, was, because they were found upright in their dealings; for integrity did then shine out among them above many others: to this the true fear of God led them, and to this they were exhorted from time to time. G. Fox also writ a general epistle to them, which was as followeth:

‘To you all, Friends every where, scattered abroad.

‘In the measure of the life of God, wait for wisdom from God, even from him, from whence it comes. And all ye, who be babes of God, wait for the living food from the living God to be nourished up to eternal life, from the one fountain, from whence life comes; that orderly, and in order, ye may all be guided and walk: servants in your places, young men and young women in your places, and rulers of families; that every one, in your respective places, may adorn the Truth; every one in the measure of it. With it, let your minds be kept up to the Lord Jesus, from whence it doth come; that a sweet savour you may be to God, and in wisdom ye may all be ordered and ruled; that a crown and a glory ye may be one to another in the Lord. And that no strife, nor bitterness, nor self-will may appear amongst you; but with the light, in which the unity is, all that may be condemned. And that everyone in particular may see to, and take care of, the ordering and ruling of their own family; that in righteousness and wisdom it may be governed, the fear and dread of the Lord in every one’s heart set, that the secrets of the Lord every one may come to receive, that stewards of his grace you may come to be, to dispense it to every one as they have need; and so in savouring and right discerning, you may all be kept: that nothing that is contrary to the pure life of God, may be brought forth in you, or among you; but all that is contrary to it, may by it be judged: so that in light, in life, and love, ye may all live; and all that is contrary to the light, and life, and love, may be brought to judgment, and by that light condemned. And that no fruitless trees be among you: but all cut down and condemned by the light, and cast into the fire; so that everyone may bear and bring forth fruit to God, and grow fruitful in his knowledge, and in his wisdom. And so that none may appear in words beyond what they be in the life, that gave forth the words: here none shall be as the untimely figs: and none shall be of those trees, whose fruit withers: such go in Cain’s way, from the light; and by it are condemned. And that none amongst you boast yourselves above your measure; for if you do, out of God’s kingdom you are excluded: for in that boasting part gets up the pride, and the strife, which is contrary to the light; which light leads to the kingdom of God: and gives everyone of you an entrance thereinto, and an understanding, to know the things that belong to the kingdom of God. And there the light and life of man everyone receives, him who was, before the world was, by whom it was made: who is the righteousness of God, and his wisdom: to whom all glory, honour, thanks, and praise belongs, who is God blessed forever. Let no image, nor likeness be made; but in the light wait, which will bring condemnation on that part, that would make the images; for that prisons the just. So to the lust yield not the eye, nor the flesh; for the pride of life stands in that, which keeps out of the love of the Father; and upon which his judgments and wrath remains, where the love of the world is sought after, and a crown that is mortal: in which ground the evil enters, which is cursed; which brings forth briars and thorns, where the death reigns, and tribulation and anguish is upon every soul, and the Egyptian tongue is heard: all which is by the light condemned. And there the earth is which must be removed; by the light it is seen, and by the power it is removed; and out of its place it is shaken; to which the thunders utter their voices, before the mysteries of God be opened, and Jesus revealed. Therefore all ye whose minds are turned to this light, (which brings condemnation upon all those things before-mentioned, that are contrary to the light,) wait upon the Lord Jesus for the crown, that is immortal, and that fadeth not away.

G. F.’

This epistle he sent to be read at the meetings of his friends. Not long after, a certain priest of Wrexham in Wales, whose name was Morgan Floyd, sent two of his congregation into the north of England, to inquire what kind of people the Quakers were. These two coming thither, found the doctrine of the said people such, that they became convinced of the truth thereof, and so embraced it; and after some stay, they returned home. One of these was called John ap-John, and continuing faithful, became a minister of the gospel he had thus received; but the other afterwards departed from his convincement.

Let us now take a short view of state affairs in England. We have seen already Cromwell’s power so great, that he ventured to dissolve the long parliament, and that he called another in its room. But before the year’s end, this Parliament resigned their power into the hands of Cromwell, from whom they had received it. Thus he, with his council of field officers, saw himself again in the possession of the supreme government: and it was not long before this council declared: ‘that henceforth the chief rule of the nation should be entrusted to a single person, and that this person should be Oliver Cromwell, chief general of all the forces in England, Scotland, and Ireland; that his title should be Lord Protector of the Commonwealth of England, Scotland, and Ireland; and all the dominions belonging thereunto; and he was to have a council of twenty-one persons to assist him in the government.’

This matter being thus stated, the commissioners of the great seal, and the lord mayor and aldermen of London, were required, on the 16th of December, to attend Cromwell, and his council, in Westminster-hall. Being come thither, the instrument of government was read, whereby Cromwell was declared Protector, he standing all this while bare-headed, and major-general Lambert kneeling, presented him with a sword in the scabbard, representing the civil sword: which Cromwell accepting, put off his own, to intimate thereby, that he would no longer rule by the military sword. The said instrument being writ on parchment, contained, ‘That the Protector was to call a Parliament every three years; that their first meeting should be on the 13th of September next ensuing: that he should not be permitted to dissolve a parliament, before it had set five months; that the bills presented to him for his consent, if he did not confirm them within twenty days, should have the force of laws; that he was to have a council, who were not to exceed the number of twenty-one, and not to be under thirteen; that forthwith after his death, the council was to choose another Protector; that no Protector after him, should be capable of being chief general of the army; and that it should be in the power of the Protector to make war and peace.’ Whilst this instrument was reading, Cromwell held his hand on the bible, and afterwards took the oath, that he would perform all that was contained therein. This being done, he covered himself, all the others remaining uncovered. Then the commissioners delivered the seals to him, and the lord mayor of London the sword; all which he restored again, with an exhortation to use them well. Afterward general Lambert carried the sword before him to his coach, in which he went to Whitehall, where he was proclaimed Protector, which was done also in the city of London. Now he was attended like a prince, and created knights, as kings used to do. Thus Cromwell, by a singular, and very strange turn of mundane affairs, saw himself placed in the palace, from whence he and his adherents had cast out King Charles the First.

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