Chapter V
1672-1673.—-George Fox embarks for Maryland, where he arrives after a seven weeks’ voyage, and having experienced some remarkable deliverances—attends a General Meeting for Maryland, which held four days—several meetings for discipline established—has meetings with the Indian kings—travels towards New England—attends the half-year’s meeting on Long Island, which continued four days—has a meeting with some opposers—visits Rhode Island, where the Yearly Meeting for New England is held, which continued six days—attends a marriage there, and has a meeting with some Ranters—also one with some Indians on Shelter Island—one of his companions thrown from his horse and lays apparently dead, but soon recovers in an unexpected manner—they reach Maryland after nine days’ travel overland between three and four hundred miles—visits a judge who is ill, but recovers—attends the General Meeting for Maryland, which held five days—sails for Virginia, and arrives in three days, a distance of 200 miles—thence proceeds towards Carolina—visits the Indians, and shows them that God made but one woman for one man—returns to Virginia—sails for Maryland—endures great extremes of heat and cold within a very short period—speaks to a woman who had been many years in trouble, and entreats the Lord for her, and she is thereupon restored—attends the General Meeting for Maryland, to the edification and comfort of Friends—sails for England, and arrives safe, after a six weeks’ passage.
We went on board on the 8th of 1st Month, 1671-2; and having contrary winds, were a full week sailing forwards and backwards, before we could get out of sight of Jamaica. A difficult voyage this proved, and dangerous, especially in passing through the Gulf of Florida, where we met with many trials by winds and storms. But the great God, who is Lord of the sea and land, and who rideth upon the wings of the wind, did by his power preserve us through many and great dangers, when by extreme stress of weather our vessel was many times likely to be upset, and much of her tackling broken. And indeed we were sensible that the Lord was a God at hand, and that his ear was open to the supplications of his people. For when the winds were so strong and boisterous, and the storms and tempests so great, that the sailors knew not what to do, but let the ship go which way she would; then did we pray unto the Lord, who graciously heard us, calmed the winds and the seas, gave us seasonable weather, and made us to rejoice in his salvation; blessed and praised be the holy name of the Lord, whose power hath dominion over all, whom the winds and the seas obey!
We were between six and seven weeks in this passage from Jamaica to MARYLAND. Some days before we came to land, after we had entered the bay of PATUXENT RIVER, a great storm arose, which cast a boat upon us for shelter, in which were several people of account in the world. We took them in; but the boat was lost, with five hundred pounds’ worth of goods in it, as they said. They continued on board us several days, not having any means to get off; and we had a very good meeting with them in the ship. But provisions grew short, for they brought none in with them; and ours, by reason of the length of our voyage, were well nigh spent when they came to us; so that with their living with us too, we had now little or none left. Whereupon George Pattison took a boat, and ventured his life to get to shore; the hazard was so great, that all but Friends concluded he would be cast away. Yet it pleased the Lord to bring him safe to land; and in a short time after, the Friends of the place came to fetch us to land also, in a seasonable time, for our provisions were quite spent.
We partook also of another great deliverance in this voyage, through the good providence of the Lord, which we came to understand afterwards. For when we were determined to come from Jamaica, we had our choice of two vessels, that were both bound for the same coast. One of these was a frigate, the other a yacht. The master of the frigate, we thought, asked unreasonably for our passage; which made us agree with the master of the yacht, who offered to carry us ten shillings a-piece cheaper than the other. We went on board the yacht, and the frigate came out together with us, intending to be consorts during the voyage; and for several days we sailed together; but what with calms and contrary winds, we were in a while separated. After that, the frigate, losing her way, fell among the Spaniards; by whom she was taken and plundered, and the master and mate were made prisoners; afterwards, being retaken by the English, she was sent home to her owners in Virginia. Which when we came to understand, we saw and admired the providence of God, who preserved us out of our enemies’ hands; and he that was covetous fell among the covetous.
Here we found John Burnyeat[26] intending shortly to sail for England; but on our arrival he altered his purpose, and joined us in the Lord’s service. He had appointed a general meeting for all the Friends in the province of Maryland, that he might see them together, and take his leave of them, before he departed out of the country; and it was so ordered by the good providence of God, that we landed just in time to reach that meeting; by which means we had a very seasonable opportunity of taking the Friends of the province together. A very large meeting this was, and held four days; to which, besides Friends, came many other people, many of whom were of considerable quality in the world’s account; for there were amongst them five or six justices of the peace, a speaker of their parliament or assembly, one of the council, and divers others of note; who seemed well satisfied with the meeting.
After the public meetings were over, the men’s and women’s meetings began; wherein I opened to Friends the service thereof to their great satisfaction. After this we went to a place called the CLIFFS, where another general meeting was appointed. We went some part of the way by land, the rest by water; and a storm arising, our boat was run on ground, in danger to be beaten to pieces; and the water came in upon us. I perspired much, having come very hot out of a meeting before, and was now wet with the water beside; yet having faith in the divine power, I was preserved from taking hurt; blessed be the Lord. To this meeting also many people came, and received the truth with reverence. We had also a men’s meeting and a women’s meeting, at which most of the backsliders came in again; and several of those meetings were established for taking care of the affairs of the church.
After these two general meetings, we parted company, dividing ourselves unto several coasts, for the service of truth. James Lancaster and John Cartwright went by sea for New England; William Edmundson and three other Friends sailed for Virginia, where things were much out of order; John Burnyeat, Robert Widders, George Pattison, and I, with several Friends of the province, went over by boat to the eastern shore, and had a meeting there on the First-day; where many people received the truth with gladness, and Friends were greatly refreshed. A very large and heavenly meeting it was; and several persons of quality in that country were at it, two of whom were justices of the peace.
It was upon me from the Lord, to send to the Indian emperor and his kings to come to that meeting. The emperor came and was at it; but his kings, lying further off, could not reach in time; yet they came after with their cockarooses. I had in the evening two good opportunities with them; they heard the word of the Lord willingly, and confessed to it. What I spoke to them, I desired them to speak to their people; and let them know, that “God was raising up his tabernacle of witness in their wilderness country, and was setting up his standard and glorious ensign of righteousness.” They carried themselves very courteously and lovingly, and inquired “where the next meeting would be, and they would come to it;” yet they said, “they had had a great debate with their council about their coming, before they came now.”
Next day we began our journey by land to New England; a tedious journey through the woods and wilderness, over bogs and great rivers. We took horse at the head of TREDHAVEN CREEK, and travelled through the woods, till we came a little above the head of MILES (now “St.” Michael’s) RIVER; by which we passed, and rode to the head of WYE RIVER, and so to the head of CHESTER RIVER; where, making a fire, we took up our lodging in the woods. Next morning we travelled through the woods till we came to SASSAFRAS RIVER, which we went over in canoes (or Indian boats,) causing our horses to swim by. Then we rode to BOHEMIA RIVER; where in like manner swimming our horses, we ourselves went over in canoes. We rested a little while at a plantation by the way, but not long, for we had thirty miles to ride that afternoon, if we would reach a town; which we were desirous to do, and therefore rode hard for it. I with some others, whose horses were strong, got to the town that night, exceedingly tired, and wet to the skin; but George Pattison and Robert Widders being weaker-horsed, were obliged to lie in the woods that night also. The town we went to was a Dutch town, called NEWCASTLE, whither Robert Widders and George Pattison came to us next morning. We departed thence and got over the River Delaware, not without great danger of some of our lives.
When we were over, we were troubled to procure guides; who were hard to get and very chargeable. Then had we that wilderness country to pass through, since called WEST JERSEY, not then inhabited by English; so that we have travelled a whole day together, without seeing man or woman, house or dwelling-place. Sometimes we lay in the woods by a fire, and sometimes in the Indians’ wigwams or houses. We came one night to an Indian town, and lay at the king’s house, who was a very worthy man. Both he and his wife received us very lovingly, and his attendants (such as they were) were very respectful to us. They laid us mats to lie on; but provision was very short with them, having caught but little that day.[27] At another Indian town where we stayed, the king came to us, and he could speak some English. I spoke to him much, and also to his people, and they were very loving to us.
At length we came to MIDDLETOWN, an English plantation in EAST JERSEY, where there were some Friends, but we could not stay to have a meeting there at that time, being earnestly pressed in our spirits, to get to the half-year’s meeting of Friends at Oyster-Bay in Long Island, which was very near at hand. We went with a Friend, Richard Hartshorn, (brother to Hugh Hartshorn, the upholsterer, in London,) who received us gladly at his house, where we refreshed ourselves, and then he carried us and our horses in his own boat over a great water, which occupied most part of the day getting over, and set us upon LONG ISLAND. We got that evening to Friends at GRAVESEND, with whom we tarried that night, and next day got to FLUSHING, and the day following reached OYSTER-BAY; several Friends of Gravesend and Flushing accompanying us.
The half-year’s meeting began next day, which was the first day of the week, and lasted four days. The first and second days we had public meetings for worship, to which people of all sorts came; on the third day were the men’s and women’s meetings, wherein the affairs of the church were taken care of. Here we met with some bad spirits, who had run out from truth into prejudice, contention, and opposition to the order of truth, and to Friends therein. These had been very troublesome to Friends in their meetings there and thereabouts formerly, and likely would have been so now; but I would not suffer the service of our men’s and women’s meetings to be interrupted and hindered by their cavils. I let them know, that “if they had anything to object against the order of the truth which we were in, we would give them a meeting another day on purpose.” And indeed I laboured the more, and travelled the harder to get to this meeting, where it was expected many of these contentious people would be; because I understood they had reflected much upon me, when I was far from them.
The men’s and women’s meetings being over, on the fourth day we had a meeting with these discontented people, to which as many of them as chose came, and as many Friends as desired were present also; and the Lord’s power broke forth gloriously to the confounding of the gainsayers. Then some of those that had been chief in the mischievous work of contention and opposition against the truth, began to fawn upon me, and to cast the blame upon others; but the deceitful spirit was judged down and condemned, and the glorious truth of God was exalted and set over all; and they were all brought down and bowed under. Which was of great service to truth, and to the satisfaction and comfort of Friends; glory to the Lord for ever!
After Friends were gone to their several habitations, we stayed some days upon the island; had meetings in several parts thereof, and good service for the Lord. When we were clear of the island, we returned to Oyster-Bay, waiting for a wind to carry us to RHODE ISLAND, which was computed to be about two hundred miles. As soon as the wind served we set sail, and arrived there on the thirtieth day of the third month; and were gladly received by Friends. We went to Nicholas Easton’s house, who at that time was governor of the island; where we rested, being very weary with travelling. On First-day following we had a large meeting, to which the deputy-governor and several justices came, who were mightily affected with the truth.
The week following, the Yearly Meeting for all the Friends of New England and the other colonies adjacent, was held in this island; to which, besides very many Friends who lived in those parts, came John Stubbs from Barbadoes, and James Lancaster and John Cartwright from another way. This meeting lasted six days, the first four days being general public meetings for worship, to which abundance of other people came; for they having no priest in the island, and so no restriction to any particular way of worship; and both the governor and deputy-governor, with several justices of the peace daily frequenting the meetings; this so encouraged the people that they flocked in from all parts of the island. Very good service we had amongst them, and truth had a good reception. I have rarely observed people, in the state wherein they stood, hear with more attention, diligence, and affection, than generally they did, during the four days together; which also was taken notice of by other Friends.
After these public meetings were over, the men’s meeting began, which was large, precious, and weighty; and the day following was the women’s meeting, which also was large and very solemn. These two meetings being for ordering the affairs of the church, many weighty things were opened and communicated to them, by way of advice, information, and instruction in the services relating thereunto; that all might be kept clean, sweet, and savoury amongst them. In these two meetings, several men’s and women’s meetings for other parts, were agreed and settled, to take care of the poor, and other affairs of the church; and to see, that all who profess truth, walk according to the glorious gospel of God. When this great general meeting in Rhode Island was ended, it was somewhat hard for friends to part; for the glorious power of the Lord, which was over all, and his blessed truth and life flowing amongst them, had so knit and united them together, that they spent two days in taking leave one of another, and of the Friends of the island; and then, being mightily filled with the presence and power of the Lord, they went away with joyful hearts to their various habitations, in the several colonies where they lived.[28]
When Friends had taken their leave one of another, we, who travelled amongst them, dispersed ourselves into our several services, as the Lord ordered us. John Burnyeat, John Cartwright, and George Pattison, went into the eastern parts of New England, in company with the Friends that came from thence, to visit the particular meetings there; whom John Stubbs and James Lancaster intended to follow a while after, in the same service; but they were not yet clear of this island. Robert Widders and I stayed some time longer also upon this island; finding service still here for the Lord, through the great openness of the people, and the daily coming in of fresh people from other colonies, for some time after the general meeting; so that we had many large and serviceable meetings among them.
During this time a marriage took place amongst Friends in this island; and we were present. It was at a Friend’s house, who had formerly been governor of the island; three justices of the peace, and many others not in profession with us, were there; and both they and Friends said, they never saw so solemn an assembly on such an occasion, so weighty a marriage and so comely an order. Thus truth was set over all. This might serve for an example to others, for there were some present from many other places.
After this I had a great travail in spirit concerning the Ranters in those parts, who had been rude at a meeting which I was not at. Wherefore I appointed a meeting amongst them, believing the Lord would give me power over them; which he did to his praise and glory: blessed be his name for ever. There were at this meeting many Friends, and other people; some of whom were justices of the peace, and other officers, who were generally well affected. One of the justices, who had been one twenty years, was convinced, and spoke highly of the truth; and more highly of me, than is fit for me to mention or take notice of.
Then we had a meeting at PROVIDENCE, which was very large, consisting of many sorts of people; I had a great travail upon my spirit, that it might be preserved quiet, and that truth might be brought over the people, might gain entrance, and have a place in them; for they were generally above the priests, in high notions; and some of them came on purpose to dispute. But the Lord, whom we waited upon, was with us, and his power went over them all; and his blessed Seed was exalted and set above all. The disputers were silent, and the meeting was quiet, and ended well; praised be the Lord! The people went away mightily satisfied, much desiring another meeting. This place (called Providence) was about thirty miles from Rhode Island; and we went to it by water. The governor of Rhode Island, and many others, went with me thither; and we had the meeting in a great barn, which was thronged with people, so that I was exceedingly hot, and perspired much; but all was well; the glorious power of the Lord shone over all; glory to the great God for ever!
After this we went to NARRAGANSET, about twenty miles from Rhode Island; and the governor went with us. We had a meeting at a justice’s house, where Friends had never had any before. It was very large, for the country generally came in; and people came also from Connecticut, and other parts round about, amongst whom were four justices of the peace. Most of these people had never heard Friends before; but they were mightily affected with the meeting, and a great desire there is after the truth amongst them; so that our meeting was of very good service, blessed be the Lord for ever! The justice at whose house the meeting was, and another justice of that country, invited me to come again; but I was then clear of those parts, and going towards Shelter Island. But John Burnyeat and John Cartwright, being come out of New England into Rhode Island, before I was gone, I laid this place before them; and they felt drawings thither, and went to visit them. At another place, I heard some of the magistrates said among themselves, “If they had money enough, they would hire me to be their minister.” This was, where they did not well understand us, and our principles; but when I heard of it, I said, “It was time for me to be gone; for if their eye was so much to me, or any of us, they would not come to their own teacher.” For this thing (hiring ministers) had spoiled many, by hindering them from improving their own talents: whereas our labour is to bring all men to their own teacher in themselves.
I went from hence towards Shelter Island, having with me Robert Widders, James Lancaster, George Pattison, and John Jay, a planter of Barbadoes. We went in a sloop; and passing by POINT JUDITH and BLOCK ISLAND, we came to FISHER’S ISLAND, where at night we went on shore; but were not able to stay for the mosquitoes which abound there, and are very troublesome. Wherefore we went into our sloop again, put off from the shore, and cast anchor; and so lay in our sloop that night. Next day we went into the SOUND, but finding our sloop was not able to live in that water, we returned again, and came to anchor before Fisher’s Island, where we lay in our sloop that night also. There fell abundance of rain, and our sloop being open, we were exceedingly wet. Next day we passed over the waters called the TWO HORSE RACES, and then by GARDNER’S ISLAND; after which we passed by GULL’S ISLAND, and so got at length to SHELTER ISLAND; which, though it was but about twenty-seven leagues from Rhode Island, yet through the difficulty of the passage we were three days in reaching.
The day after, being First-day, we had a meeting there. In the same week, I had another among the Indians; at which were their king, his council, about a hundred Indians more. They sat down like Friends, and heard very attentively, while I spoke to them by an interpreter, an Indian that could speak English well. After the meeting they appeared very loving, and confessed that what was said to them was truth. Next First-day we had a great meeting on the island, to which came many people who had never heard Friends before. They were very well satisfied with it, and would not go away when it was over, till they had spoken with me; wherefore I went amongst them, and found they were much taken with the truth; good desires were raised in them, and great love. Blessed be the Lord, his name spreads, and will be great among the nations, and dreadful among the heathen.
While we were in Shelter Island, William Edmundson came to us, who had been labouring in the work of the Lord in Virginia. From whence he travelled through the desert-country, through difficulties and many trials till he came to ROANOKE, where he met with a tender people. After seven weeks’ service in those parts, sailing over to Maryland, and so to New York, he came to Long Island, and so to Shelter Island; where we met with him, and were very glad to hear from him the good service he had had for the Lord, in the several places where he had travelled since he parted from us.
We stayed not long in Shelter Island, but entering our sloop again, put to sea for Long Island. We had a very rough passage, for the tide ran so strong for several hours, that I have not seen the like; and being against us, we could hardly get forwards, though we had a gale. We were upon the water all that day and the night following; but found ourselves next day driven back near to Fisher’s Island. For there was a great fog, and towards day it was very dark, so that we could not see what way we made. Besides, it rained much in the night, which in our open sloop made us very wet. Next day a great storm arose, so that we were fain to go over the Sound, and got over with much difficulty. When we left Fisher’s Island, we passed by Falkner Island, and came to the Main, where we cast anchor till the storm was over. Then we crossed the Sound, being all very wet; and much difficulty we had to get to land, the wind being strong against us. But blessed be the Lord God of heaven and earth, and of the seas and waters, all was well. We got safe to OYSTER-BAY in Long Island, on the seventh of sixth month, very early in the morning, which is about two hundred miles from Rhode Island. At Oyster-bay we had a very large meeting. The same day James Lancaster and Christopher Holder[29] went over the Bay to Rye, on the continent, in Governor Winthrop’s government, and had a meeting there. From Oyster-Bay we passed about thirty miles to FLUSHING, where we had a very large meeting; many hundreds of people being there, some of whom came about thirty miles to it. A glorious and heavenly meeting it was (praised be the Lord God!) and the people were much satisfied. Meanwhile Christopher Holder and some other Friends went to a town in Long Island, called Jamaica, and had a meeting there. We passed from Flushing to GRAVESEND, about twenty miles, and there had three precious meetings; to which many would have come from New York, but the weather hindered them.
Being clear of this place, we hired a sloop; and the wind serving, set out for the New Country, now called JERSEY. Passing down the Bay by Coney Island, Natton (now Governor’s) Island, and Staten Island, we came to Richard Hartshorn’s, at MIDDLETOWN HARBOUR, about break of day, the 27th of sixth Month. Next day we rode about thirty miles into the country through the woods and over very bad bogs, one worse than all the rest; the descent into which was so steep, that we were fain to slide down with our horses, and then let them lie and breathe, before they could go on. This place the people of the country called Purgatory. We got at length to SHREWSBURY in EAST JERSEY, and on First-day had a precious meeting there, to which Friends and other people came from far; and the blessed presence of the Lord was with us. The same week we had a men’s and women’s meeting out of most parts of New Jersey. They are building a meeting-place in the midst of them, and there is a monthly and general meeting set up; which will be of great service in those parts, in “keeping up the gospel order and government of Christ Jesus (of the increase of which there is no end), that they who are faithful may see that all who profess the holy truth live in the pure religion, and walk as becometh the gospel.”
While we were at Shrewsbury, an accident befell, which, for the time, was a great exercise to us. John Jay, a Friend of Barbadoes, who came with us from Rhode Island, and intended to accompany us through the woods to Maryland, being to try a horse, got upon his back; and the horse fell a-running, and cast him down upon his head, and broke his neck, as the people said. They that were near him took him up as dead, carried him a good way, and laid him on a tree. I got to him as soon as I could; and feeling him, concluded he was dead. As I stood by him, pitying him and his family I took hold of his hair, and his head turned any way, his neck was so limber. Whereupon I took his head in both my hands, and setting my knees against the tree, I raised his head, and perceived there was nothing out or broken that way. Then I put one hand under his chin, and the other behind his head, and raised his head two or three times with all my strength, and brought it in. I soon perceived his neck began to grow stiff again, and then he began to rattle in the throat, and quickly after to breathe. The people were amazed: but I bid them have a good heart, be of good faith, and carry him into the house. They did so, and set him by the fire. I bid them get him something warm to drink, and put him to bed. After he had been in the house a while he began to speak; but he did not know where he had been. The next day we passed away (and he with us, pretty well) about sixteen miles to a meeting at MIDDLETOWN, through woods and bogs, and over a river; where we swam our horses, and got over ourselves upon a hollow tree. Many hundred miles did he travel with us after this. To this meeting came most of the people of the town. A glorious meeting we had, and the Truth was over all; blessed be the great Lord God for ever!
After the meeting we went to MIDDLETOWN-HARBOUR, about five miles, in order to take our long journey next morning, through the woods towards Maryland; having hired Indians for our guides. I determined to pass through the woods on the other side of Delaware-Bay, that we might head the creeks and rivers as much as possible. On the 9th of the 7th month we set forwards, and passed through many Indian towns, and over some rivers and bogs; and when we had rode about forty miles, we made a fire at night, and laid by it. As we came among the Indians, we declared the day of the Lord to them. Next day we travelled fifty miles, as we computed; and at night, finding an old house, which the Indians had forced the people to leave, we made a fire and stayed there, at the head of Delaware-Bay. Next day we swam our horses over a river about a mile, at twice, first to an island called UPPER TINICUM, and then to the mainland; having hired Indians to help us over in their canoes. This day we could reach but about thirty miles, and came at night to a Swede’s house, where we got a little straw, and stayed that night. Next day, having hired another guide, we travelled about forty miles through the woods, and made a fire at night, by which we lay, and dried ourselves; for we were often wet in our travels. The next day we passed over a desperate river, which had in it many rocks and broad stones, very hazardous to us and our horses. Thence we came to CHRISTIANA RIVER, where we swam our horses, and went over ourselves in canoes; but the sides of this river were so bad and miry, that some of the horses had like to have been laid up. Thence we went to NEWCASTLE, heretofore called NEW AMSTERDAM; and being very weary, and inquiring in the town where we could buy some corn for our horses, the governor came and invited me to his house; and afterwards desired me to lodge there, saying he had a bed for me, and I should be welcome. So I stayed there, the other Friends being taken care of also. This was on the seventh day of the week; and he offering his house for a meeting, we had the next day a pretty large one; for most of the town were at it. There had never been a meeting here before, nor any within a great way of it; but this was a very precious one, many of the people were tender, and confessed to the truth; and some received it; blessed be the Lord for ever!
On the the 16th of the 7th month we set forward again, and travelled, as near as we could compute, about fifty miles, through woods and over bogs, heading BOHEMIA and SASSAFRAS RIVERS. At night we made a fire in the woods, and lay there all night; and it being rainy weather, we got under some thick trees for shelter, and afterwards dried ourselves again by the fire. Next day we waded through CHESTER RIVER, a very broad water, and after passing through many bad bogs, lay that night also in the woods by a fire; not having gone above thirty miles that day. The day following we travelled hard; and though we had some troublesome bogs in our way, we rode about fifty miles; and got safe that night, but very weary, to Robert Harwood’s, at MILES (now “ST.” MICHAEL’S) RIVER in MARYLAND. This was the eighteenth of the month; and though we were very weary, and much dirtied with getting through the bogs in our journey, yet hearing of a meeting next day, we went to it, and then to John Edmundson’s; from whence we went three or four miles by water to a meeting the First-day following. Here was a judge’s wife, who had never been at any of our meetings before; who was reached, and said after, “she had rather hear us once, than the priest a thousand times.” Many others also were very well satisfied; for the power of the Lord was eminently with us; blessed for ever be his holy name!
We passed thence about twenty-two miles, and had a meeting upon the KENTISH shore, to which one of the judges came; and a good meeting it was. Then, after another meeting hard by, at Henry Wilcock’s house, where also we had good service for the Lord, we went by water about twenty miles to a very large meeting, where were some hundreds of people, four justices of the peace, the high-sheriff of Delaware, an Indian emperor or governor, and two chiefs. With these Indians I had a good opportunity the night before. I spoke to them by an interpreter; they heard the truth attentively, and were very loving. A blessed meeting this was, and of great service, both for convincing and establishing in the truth them that were convinced of it. Blessed be the Lord, who causeth his blessed truth to spread!
After the meeting a woman came to me, whose husband was one of the judges of that part of the country, and a member of the assembly, and told me, “her husband was sick, not likely to live; and desired me to go home with her to see him.” It was three miles to her house; and being just come hot out of the meeting, it was hard for me then to go; yet considering the service, I got a horse, went with her, visited her husband, and spoke what the Lord gave me to him. The man was much refreshed, and finally was raised up by the power of the Lord; and he afterwards came to our meetings.
I went back again to the Friends that night; and next day we departed thence about twenty miles to TREDHAVEN-CREEK, to John Edmundson’s again; whence, on the 3rd of the 8th month, we went to the general meeting for all Maryland Friends. This held five days; the first three, we had meetings for public worship, to which people of all sorts came; the other two were spent in the men’s and women’s meetings. To the public meetings came many Protestants of divers sorts, and some Papists; amongst these were several magistrates and their wives, and other persons of chief account in the country. There were so many, besides Friends, that it was thought there were sometimes a thousand people at one of these meetings. So that, though they had not long before enlarged their meeting-place, and made it as large again as it was before, it could not contain the people. I went by boat every day four or five miles to it, and there were so many boats at that time passing upon the river, that it was almost like the Thames. The people said, “there were never so many boats seen there together before.” And one of the justices said, “he never saw so many people together in that country before.” It was a very heavenly meeting, wherein the presence of the Lord was gloriously manifested, and Friends were sweetly refreshed, the people generally satisfied, and many convinced; for the blessed power of the Lord was over all; everlasting praises to his holy name for ever! After the public meetings were over, the men’s and women’s meetings began, and were held the other two days; for I had something to impart to them which concerned the glory of God, the order of the gospel, and the government of Christ Jesus. When these meetings were over, we took our leave of Friends in those parts, whom we left well established in the truth.
On the 10th of the 8th Month we went thence about thirty miles by water, passing by CRANES ISLAND, SWAN ISLAND, and KENT ISLAND, in very foul weather and much rain; whereby (our boat being open) we were not only very much wet, but in great danger of being overset; insomuch that some thought we could not escape being cast away, till they saw us come to shore next morning. But blessed be God, we were very well. Having got to a little house, dried our clothes by the fire, and refreshed ourselves a little, we took to our boat again; and put off from land, sometimes sailing and sometimes rowing; but having very foul weather that day too, we could not get above twelve miles forward. At night we got to land, and made a fire; some lay by that, and some by a fire at a house a little way off. Next morning we passed over the GREAT-BAY, and sailed about forty miles that day. Making to shore at night, we lay there, some in the boat, and some at an ale-house. Next morning, being First-day, we went six or seven miles to a Friend’s house, who was a justice of the peace; where we had a meeting: this was a little above the head of the Great-Bay. We were almost four days on the water, weary with rowing, yet all was very well: blessed and praised be the Lord. We went next day to another Friend’s house, near the head of HATTON’S ISLAND, where we had good service amongst Friends and others; as we had also the day following at George Wilson’s,[30] a Friend that lived about three miles further; where we had a very precious meeting, there being great tenderness amongst the people.
After this meeting we sailed about ten miles to James Frizby’s, a justice of the peace, where, on the 16th, we had a very large meeting, at which, besides Friends, were some hundreds of people it was supposed; amongst whom were several justices, captains, and the sheriff, with other persons of note. A blessed, heavenly meeting this was; a powerful, thundering testimony for the truth was borne therein; a great sense there was upon the people, and much brokenness and tenderness amongst them. We stayed after meeting till about eleven at night, that the tide turned for us; then taking boat, we passed that night and next day about fifty miles, to another Friend’s house. The two next days we made short journeys, visiting Friends, and on the twentieth we had a great meeting at a place called SEVERN, where there was a meeting-house, but not large enough to hold the people. Divers chief magistrates were at it, and many other considerable people, and it gave them generally great satisfaction.
Two days after, we had a meeting with some that walked disorderly, and had good service. Then spending a day or two in visiting Friends, we passed to the WESTERN-SHORE; and on the twenty-fifth had a large and precious meeting at William Coale’s,[31] where the speaker of their assembly, his wife, a justice, and several other people of quality were present. Next day we had a meeting six or seven miles further, at Abraham Birkhead’s, where many of the magistrates and upper sort of people were, and the speaker of the assembly for that country was convinced: a blessed meeting it was, praised be the Lord!
We travelled next day; and the day following, the 28th, had a large and very precious meeting at Peter Sharp’s, on the CLIFFS, between thirty and forty miles distant from the former. Many of the magistrates and people of upper rank were at this meeting, and a heavenly meeting it was. The wife of one of the governor’s council was convinced, and her husband was very loving to Friends. A justice from Virginia was convinced, and had a meeting afterwards at his house. Some Papists were at this meeting, and one of them threatened before he came, that he would dispute with me; but he was reached, and could not oppose. Blessed be the Lord, the truth reached into the hearts of people beyond words, and it is of a good savour amongst them! After the meeting we went about eighteen miles, to James Preston’s, a Friend that lived on Patuxent river; and thither came to us an Indian king, with his brother, to whom I spoke, and found they understood what I spoke of. Having finished our service in Maryland, and intending for Virginia, we had a meeting at PATUXENT on the 4th of the 9th month, to take our leave of Friends. Many people of all sorts were at it, and a powerful meeting it was.
On the 5th we set sail for VIRGINIA, and in three days came to a place called NANCEMOND, about two hundred miles from Maryland. In this voyage we met with foul weather, storms, and rain, and lay in the woods by a fire in the night. At Nancemond lived a Friend, called the widow Wright. Next day we had a great meeting there, of Friends and others. There came to it Colonel Dewes, with several other officers and magistrates, who were much taken with the truth declared. After this we hastened towards Carolina; yet had several meetings by the way, wherein we had good service for the Lord; one about four miles from Nancemond Water, which was very precious; and there was a men’s and women’s meeting settled, for taking care of the affairs of the church. Another very good one also we had at William Yarrow’s, at PAGAN CREEK, which was so large, that we were fain to be abroad, the house not being large enough to contain the people. A great openness there was, the sound of truth spread abroad, and had a good savour in the hearts of people: the Lord have the glory for ever!
After this our way to Carolina grew worse, being much of it plashy, and pretty full of great bogs and swamps; so that we were commonly wet to the knees, and lay abroad at nights in the woods by a fire; saving one night we got to a poor house, at SOMMERTOWN [now SOMERTON,] and lay by the fire. The woman of the house had a sense of God upon her. The report of our travel had reached thither, and drawn some that lived beyond Sommertown, to that house, in expectation to see and hear us (so acceptable was the sound of truth in that wilderness country:) but they missed us. The next day, the 21st of the 9th Month, having travelled hard through the woods, and over many bogs and swamps, we reached BONNER’S CREEK; and there we lay that night by the fireside, the woman lending us a mat to lie on.
This was the first house we came to in CAROLINA; here we left our horses, over-wearied with travel. From hence we went down the creek in a canoe, to Macocomocock [now Chowan] River; and came to Hugh Smith’s house, where the people came to see us (for there were no Friends in that part of the country,) and many of them received us gladly. Amongst others came Nathaniel Batts, who had been governor of Roanoke; he went by the name of Captain Batts, and had been a rude, desperate man. He asked me about a woman in Cumberland, who, he said, he was told, had been healed by our prayers, and laying on of our hands, after she had been long sick, and given over by the physicians; and he desired to know the certainty of it. I told him we did not glory in such things, but many such things had been done by the power of Christ.
Not far from hence we had a meeting among the people, and they were taken with the truth: blessed be the Lord! Then passing down the river ROANOKE in a canoe, we went down the bay CONEY-HOE, and came to a captain’s house, who was very loving, and lent us his boat, for we were much wet in the canoe, the water splashing in upon us. With this boat we went to the governor’s house; but the water in some places was so shallow that the boat being laden, could not swim; so that we were fain to put off our shoes and stockings, and wade through the water some distance. The governor, with his wife, received us lovingly; but a doctor there would needs dispute with us. And truly his opposing us was of good service, giving occasion for the opening of many things to the people, concerning the light and Spirit of God, which he denied to be in every one; and affirmed that it was not in the Indians. Whereupon I called an Indian to us, and asked him, “Whether or not, when he lied, or did wrong to any one, there was not something in him that reproved him for it?” he said, “There was such a thing in him, that did so reprove him; and he was ashamed when he had done wrong, or spoken wrong.” So we shamed the doctor before the governor and the people; insomuch that the poor man ran out so far, that at length he would not own the Scriptures. We tarried at the governor’s that night; and next morning he very courteously walked with us himself about two miles through the woods, to a place whither he had sent our boat about to meet us. Taking leave of him, we entered our boat, and went that day about thirty miles to Joseph Scott’s, one of the representatives of the country. There we had a sound, precious meeting; the people were tender, and much desired after meetings. Wherefore at a house about four miles further, we had another meeting, to which the governor’s secretary came, who was chief secretary of the province, and had been formerly convinced.
I went from this place among the Indians, and spoke unto them by an interpreter; showing them, “that God made all things in six days, and made but one woman for one man; and that God drowned the old world, because of their wickedness. Afterwards I spoke to them concerning Christ, showing them, that he died for all men, for their sins, as well as for others; and had enlightened them as well as others; and that if they did that which was evil, he would burn them, but if they did well, they should not be burned.” There was among them their young king; and others of their chief men, who seemed to receive kindly what I said to them.
Having visited the north part of Carolina, and made a little entrance for truth upon the people there, we began to return towards Virginia, having several meetings in our way, wherein we had very good service for the Lord, the people being generally tender and open; blessed be the Lord. We lay one night at the Secretary’s house, to which we had much to do to get; for the water being shallow, we could not bring our boat to shore; but the secretary’s wife seeing our strait, came herself in a canoe (her husband being from home) and brought us to land. Next morning our boat was sunk; but we got her up, mended her, and went away in her that day about twenty-four miles, the water being rough, and the winds high; but the great power of God was seen, in carrying us safe in that rotten boat. In our return we had a very precious meeting at Hugh Smith’s; praised be the Lord for ever! The people were very tender, and very good service we had amongst them. There was at this meeting an Indian captain who was very loving, and acknowledged it to be truth that was spoken. There was also one of the Indian priests, whom they call a Pawaw, who sat soberly among the people. On the 9th of the 10th Month we got back to BONNER’S CREEK, where we had left our horses; having spent about eighteen days in North Carolina.
Our horses having rested, we set forward for VIRGINIA again, travelling through the woods and bogs, as far as we could well reach that day; and at night lay by a fire in the woods. Next day we had a tedious journey, through bogs and swamps, and were exceedingly wet and dirty all the day, but dried ourselves at night by a fire. We got that night to SOMMERTOWN. When we came near the house, the woman of the house seeing us, spoke to her son to fasten up their dogs (for both in Virginia and Carolina they generally keep great dogs to guard their houses, living lonely in the woods); but the son said, “he need not, for the dogs did not use to meddle with these people.” Whereupon, when we were come into the house, she told us, “we were like the children of Israel, whom the dogs did not move their tongues against.” Here we lay in our clothes by the fire, as we had done many a night before. Next day, before we went away, we had a meeting; for the people having heard of us, had a great desire to hear us; and a very good meeting we had among them, where we never had one before; praised be the Lord for ever! After the meeting we hasted away. When we had rode about twenty miles, calling at a house to inquire the way, the people desired us to tarry all night with them, which we did. Next day we came among Friends, after we had travelled about a hundred miles from Carolina into Virginia; in which time we observed a great variety of climates, having passed in a few days from a very cold, to a warm and spring-like country. But the power of the Lord is the same in all, is over all, and doth reach the good in all; praised be the Lord for ever!
We spent about three weeks in travelling through Virginia, mostly among Friends, having many large and precious meetings in several parts of the country; as at the widow Wright’s, where a great many magistrates, officers and other high people came. A most heavenly meeting we had, wherein the power of the Lord was so great, that it struck a dread upon the assembly and chained all down, and brought a reverence upon the people’s minds. Among the officers was a major, kinsman to the priest; he told me, “the priest threatened to come and oppose us.” But the Lord’s power was too strong for him, and stopped him; we were quiet and peaceable, and the people were wonderfully affected with the testimony of truth; blessed be the Lord for ever! Another very good meeting we had at CRICKATROUGH, at which many considerable people were, many of whom had never heard a Friend before; and they were greatly satisfied with the meeting, praised be the Lord! We had also a very good and serviceable meeting at John Porter’s, which consisted mostly of other people; in which the power of the Lord was gloriously seen and felt, and it brought the truth over all evil walkers and talkers; blessed be the Lord! Divers other meetings we had, and many opportunities of doing service for the Lord amongst the people where we came. The last week we stayed, we spent some time and pains among Friends, sweeping away that which was to be swept out, and working down a bad spirit that was got up in some; blessed for ever be the name of the Lord! he it is that gives victory over all.
Having finished what service lay upon us in Virginia, on the 30th we set sail in an open sloop for MARYLAND. But having a great storm, and being much wet, we were glad to get to shore before night; and, walking to a house at WILLOUGHBY POINT, we got lodging there that night. The woman of the house was a widow, and a very tender person; she had never received Friends before; but she received us very kindly, and with tears in her eyes. We returned to our boat in the morning, and hoisted up our sail, getting forward as fast as we could; but towards evening a storm rising, we had much to do to get to shore; and our boat being open the water splashed often in, and sometimes over us, so that we were completely wet. Being got to land, we made a fire in the woods, to warm and dry us, and there we lay all night, the wolves howling about us.
On the 1st of 11th month we sailed again, but the wind being against us, we made but little way, and were fain to get to shore at POINT COMFORT, where yet we found but small comfort; for the weather was so cold, that though we made a good fire in the woods to lie by, our water, that we had got for our use, was frozen near the fireside. We made to sea again next day; but the wind being strong and against us, we advanced but little, but were glad to get to land again, and travel about to find some house, where we might buy some provisions, for our store was spent. That night also we lay in the woods; and so extremely cold was the weather, the wind blowing high, and the frost and snow being great, that it was hard for some to abide it.
On the 3rd, the wind setting pretty fair, we fetched it up by sailing and rowing, and got that night to MILFORD-HAVEN, where we lay at Richard Long’s, near Quince’s Island. Next day we passed by Rappahannock River, where dwell much people; and Friends had a meeting there-aways at a justice’s house, who had formerly been at a meeting where I was. We passed over Potomac River also, the winds being high, the water very rough, our sloop open, and the weather extremely cold; and having a meeting there-aways also, some people were convinced; and when we parted thence, some of our company went amongst them. We steered our course for Patuxent River. I sat at the helm most part of the day, and some of the night. About the first hour in the morning we reached James Preston’s house on Patuxent River, which is about two hundred miles from Nancemond in VIRGINIA. We were very weary; yet the next day, being the first of the week, we went to the meeting not far from thence. The same week we went to an Indian King’s cabin, where several of the Indians were, with whom we had a good opportunity to discourse; and they carried themselves very lovingly. We went also that week to a general meeting; then about eighteen miles further to John Geary’s, where we had a very precious meeting; praised be the Lord God for ever!
After this the cold grew so exceedingly sharp, the frost and snow so extreme, beyond what was usual in that country, that we could hardly endure it. Neither was it easy or safe to stir out; yet we got, with some difficulty, six miles through the snow to John Mayor’s, where we met with some Friends come from New England, whom we had left there when we came away; and glad we were to see each other, after so long and tedious travels. By these Friends we understood, that William Edmundson, having been at Rhode Island and New England, was returned to Ireland; that Solomon Eccles, coming from Jamaica and landing at Boston in New England, was taken at a meeting there, and banished to Barbadoes; that John Stubbs and another Friend were gone into New Jersey, and several other Friends to Barbadoes, Jamaica, and the Leeward Islands. It was matter of joy to us, to understand that the work of the Lord went on and prospered, and that Friends were unwearied and diligent in the service.
On the 27th we had a very precious meeting in a tobacco-house; and next day returned to James Preston’s, about eighteen miles distant. When we came there, we found his house was burnt to the ground the night before, through the carelessness of a servant; so we lay three nights on the ground by the fire, the weather being very cold. We made an observation, which was somewhat strange, but certainly true; that one day in the midst of this cold weather, the wind turning into the South, it grew so hot that we could hardly bear it; and the next day and night, the wind changing back into the North, we could hardly endure the cold.
The 2nd of 12th month we had a glorious meeting at Patuxent; and after it, went to John Geary’s again, where we waited for a boat to carry us to the monthly meeting at the CLIFFS, and a living one it was; praised be the Lord! This was on the 6th: another meeting we had on the 9th, wherein the glory of the Lord shone over all; blessed and magnified be his holy name for ever!
On the 12th of the month we set forward in our boat; and, travelling by night, ran aground in a creek near MANOKIN RIVER. There we were fain to stay till morning, when the tide came and lifted her off. In the meantime sitting in an open boat, and the weather being bitterly cold, some of us had like to have lost the use of our hands, they were so frozen and benumbed with cold. In the morning, when the tide had set us afloat again, we got to land, and made a good fire, at which we warmed ourselves well. Then returning to our boat, we passed on about ten miles further to a Friend’s house; where next day we had a very precious meeting, at which some of the chief of the place were. I went after it to a Friend’s house, about four miles off, at the head of ANAMESSIC RIVER, where, on the day following, the judge of the country and the justice with him came to me, and were very loving, and much satisfied with Friends’ order. The next day we had a large meeting in the justice’s barn, for his house could not hold the company. There were several of the great folks of that country, and among the rest an opposer; but all was preserved quiet and well; a precious meeting it was, and the people were much affected with the truth; blessed be the Lord! We went next day to see Captain Colburn, who was also a justice, and there we had some service; then returning again, we had a very glorious meeting at the same justice’s, where we met before; to which came many people of account in the world, magistrates, officers, and others. It was large, and the power of the Lord was much felt, so that the people were generally well satisfied, and taken with the truth; and there being several merchants and masters of ships from New England, the truth was spread abroad; blessed be the Lord!
A day or two after, we travelled about sixteen miles through the woods and bogs, heading ANAMESSIC RIVER and AMOROCA RIVER, part of which last, we went over in a canoe, and came to MANOKIN, to a friendly woman’s house; where, on the 24th, we had a large meeting in a barn. The Lord’s living presence was with us, and among the people; blessed be his holy name for evermore! Friends had never had a meeting in those parts before. After this we passed over the River Wicomico, through many bad and watery swamps and marshy ways, and came to James Jones’s, a Friend, and a justice of the peace; where we had a large and very glorious meeting; praised be the Lord God. Then passing over the water in a boat, we took horse and travelled about twenty-four miles through woods and troublesome swamps, and came to another justice’s house, where we had a very large meeting, much people, and many of considerable account being present; and the living presence of the Lord was amongst us, praised for ever be his holy name! This was on the 3rd of the 1st month, 1672-3;[32] and on the 5th we had another living and heavenly meeting, at which divers of the justices, with their wives, and many other people, were; amongst whom we had very good service for the Lord; blessed be his holy name. At this meeting was a woman that lived at Anamessic, who had been many years in trouble of mind, and sometimes would sit moping near two months together, and hardly speak or mind anything. When I heard of her, I was moved of the Lord to go to her, and tell her, “that salvation was come to her house.” After I had spoken the word of life to her, and entreated the Lord for her, she mended, went up and down with us to meetings, and is since well, blessed be the Lord!
Being now clear of these parts, we left Anamessic on the 7th, and passing by water about fifty miles, came to a friendly woman’s house at HUNGER RIVER. We had very rough weather in our passage to this place, and were in great danger, for the boat had nearly been turned over; but through the good providence of God, we got safe thither; praised be his name! At this place we had a meeting; and amongst the people present, were two Papists, a man and a woman; he was very tender, and she confessed to the truth. This meeting was not so large as it would have been, if many, who had intended, could have got to it; but the weather was so foul, and the water, by reason of high winds, so rough, that it was not safe to pass over it. I had no Friend now with me but Robert Widders, the rest having dispersed themselves into several parts of the country in the service of truth.
As soon as the wind would permit, we passed hence about forty miles by water, rowing most part of the way, and came to the head of LITTLE CHOPTANK RIVER, to Dr. Winsmore’s, who was a justice, lately convinced. Here we met with some Friends, with whom we stayed a while; and then went on by land and water, and had a large meeting out of doors, for the house we were at could not receive the people. Divers of the magistrates and their wives were present, and a good meeting it was; blessed be the Lord, who is making his name known in that wilderness country! We returned thence to a Friend’s house, named William Stephens, where we met the Friends that had been travelling in other parts; and were much refreshed in the Lord together, imparting to each other the good success we had had in the Lord’s work, and the prosperity and spreading of truth in the places where we travelled. John Cartwright and another Friend had been in Virginia, where there were great desires in people after truth; and being now returned, they stayed a little with us here, and then set forward for Barbadoes. Before we left this place we had a very glorious meeting, at which were very many people; amongst others, the judge of that country, three justices, and the high-sheriff, with their wives. Of the Indians was one called their emperor, an Indian king and their speaker, who all sat very attentive, and carried themselves very lovingly. An establishing, settling meeting it was. This was on the 23rd of 1st month.
On the 24th we went by water ten miles to the Indian town where this emperor dwelt, whom I had acquainted before of my coming, and desired him to get their kings and councils together. In the morning the emperor came himself, and had me to the town; and they were generally come together, and had their speaker and other officers with them, and the old empress sat among them. They sat very grave and sober, and were all very attentive, beyond many called Christians. I had some with me that could interpret to them, and we had a very good meeting with them, and of very great service it was; for it gave them a good esteem for truth and Friends: blessed be the Lord.
After this we had many meetings in several parts of that country, one at William Stephens’s, which was a general meeting once a month; others at Tredhaven Creek, Wye, Reconow Creek, and at Thomas Taylor’s in the Island of Kent. Most of these were large, there being many people at them, divers of them of the most considerable account. The Lord’s power and living presence were with us, and plenteously manifested amongst the people; by which their hearts were tendered and opened to receive the truth, which had a good savour amongst them; blessed be the Lord God over all for ever. Being clear of that side, we passed over the bay about fourteen miles to a Friend’s house, where we met with several Friends. I sent for Thomas Thurston thither, and had a meeting with him, to bring the truth over his bad actions.
Having travelled through most parts of that country and visited most of the plantations, having sounded the alarm to all people where we came, and proclaimed the day of God’s salvation amongst them, we found our spirits began to be clear of these parts of the world, and draw towards Old England again. Yet we were desirous, and felt freedom from the Lord, to stay over the general meeting for the province of Maryland (which drew nigh) that we might see Friends generally together before we departed. Wherefore spending our time, in the interim, in visiting Friends and friendly people, in attending meetings about the Cliffs and Patuxent, and in writing answers to cavilling objections, which some of the truth’s adversaries had raised and spread abroad, to hinder people from receiving the truth, we were not idle, but laboured in the work of the Lord, until that general provincial meeting came on, which began on the 17th of the 3rd month, and lasted four days. On the first of these, the men and women had their meetings for business, wherein the affairs of the church were taken care of, and many things relating thereto were opened unto them, to their edification and comfort. The other three days were spent in public meetings for the worship of God, of which divers of considerable account of the government, and many others, were present, who were generally satisfied, and many of them reached; for it was a wonderful, glorious meeting, and the mighty presence of the Lord was seen and felt over all; blessed and praised be his holy name for ever, who over all giveth dominion!
After this meeting we took our leave of Friends, parting in great tenderness, in the sense of the heavenly life and virtuous power of the Lord, that was livingly felt amongst us; and went by water to the place where we were to take shipping, many Friends accompanying us thither and tarrying with us that night. Next day, the 21st of the 3rd month, 1673, we set sail for England; the same day Richard Covell came on board our ship, having had his own taken from him by the Dutch. We had foul weather and contrary winds, which caused us to cast anchor often, so that we were till the 31st ere we could get past the capes of Virginia and come out into the main sea. But after this we made good speed, and on the 28th of the 4th month cast anchor at King’s Road, which is the harbour for BRISTOL. We had on our passage very high winds and tempestuous weather, which made the sea exceedingly rough, the waves rising like mountains; so that the masters and sailors wondered at it, and said they never saw the like before. But though the wind was strong, it set for the most part with us, so that we sailed before it; and the great God who commands the winds, who is Lord of heaven, of earth, and the seas, and whose wonders are seen in the deep, steered our course and preserved us from many imminent dangers. The same good hand of Providence that went with us, and carried us safely over, watched over us in our return, and brought us safely back again; thanksgiving and praises be to his holy name for ever! Many sweet and precious meetings we had on board the ship during this voyage (commonly two a week,) wherein the blessed presence of the Lord did greatly refresh us, and often break in upon and tender the company.
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Footnote 26:
John Burnyeat, a fellow-labourer in the gospel with George Fox, and who is several times named in this Journal, was born in Cumberland about the year 1631. He was well educated, and religiously inclined from his youth, and convinced by George Fox when he first came into Cumberland in 1653. He became an unwearied traveller in the gospel, both in this country and in America, boldly proclaiming the glad tidings of salvation, for which he fell in for his share of abuse and imprisonments. Once at Ripon, when visiting twenty-four of his friends imprisoned there for the testimony of Jesus, speaking a few words to them he was haled away before the mayor, and several times knocked off his knees when at prayer, being sent to prison to his friends, and kept there fourteen weeks.
He married and settled in Ireland, where his service mostly lay in his latter days. In 1683 he was imprisoned in the Marshalsea in Dublin two months for meeting and preaching. His wife died in 1688; and he, having finished his course, and kept the faith, departed in peace in 1690. His works, and testimonies concerning him, with an account of his convincement, and journal of his travels, were published in a 4to volume, to which the reader is referred. See also Piety Promoted, vol. i. p. 179; and Whiting’s Memoirs, p. 416-430.
Footnote 27:
The instances of heathen kindness and hospitality, experienced by George Fox and others who have visited the Indians in a friendly manner, contrast very favourably in comparison with the many acts of bigoted intolerance and cruelty recorded in these volumes on the part of those professedly civilized and Christian.
Many incidents might be related in proof of Indian kindness when unprovoked to opposite conduct. When the Quakers were under a cruel persecution by the magistrates of Boston, in New England, Nicholas Upshal, “a man of unblameable conversation,” and a church member of their communion, showed the sufferers kindness, by giving five shillings a week to the jailer to let those confined in prison have the sustenance necessary for life—the magistrates having caused the jail window to be boarded up, that none might communicate with, or help them. He proceeded afterwards to reason with the magistrates, and warn them not to be found fighting against God, for which he was fined £20, imprisoned, and then banished; though a weakly old man, and the season the depth of winter. In his banishment in the wilderness, he met an Indian, who, having understood how he had been dealt with, took compassion on him, and very kindly told him, if he would live with him he would make him a warm house; and further said, “What a God have these English, who deal so with one another about their God!”
See here the Red Indian’s kindly care Though he the name of savage bear. Christian, more savage thou than he, Blush for thy cruel deeds of infamy: The Indian’s unasked cup of charity Is larger than as mixed by thee. The white man aged, through frost and snows, A banish’d exile to his country goes, Full many a welcome does he say, To his warm house whate’er the day. More Christian he who thus does prove By practice kindred with a God of love. More Christian he than they who thus pollute Their faith, and for their God a brother persecute.
Footnote 28:
See Bowden’s History of Friends in America, vol. i., pp. 280-284.
Footnote 29:
This is the only mention of Christopher Holder in these volumes. He was a great sufferer in the New England persecution. In 1657 he and another Friend being at Salem, went to the Puritan place of worship there, and after the priest had concluded, Christopher Holder addressing the assembly, was not allowed to proceed; one of the commissioners with much fury “seizing him by the hair of his head,” and violently thrusting a glove and handkerchief into his mouth. These two Friends were subsequently sentenced, under “the law against Quakers,” to receive thirty lashes. The brutal manner in which this sentence was carried out, was in accordance with the spirit that prompted the rulers to pass the cruel law. A three-corded knotted whip was used on the occasion; and the executioner, to make more sure of his blows, “measured his ground,” and then “fetched his strokes with all his might.” Thirty strokes thus inflicted, as will be readily imagined, left the sufferers miserably torn and lacerated; and in this state they were conveyed to their prison cell. Here, without any bedding, or even straw to lie on, the inhuman jailer kept them for three days without food or drink; and, in this dismal abode, often exposed to damp and cold, were these faithful men confined for the space of nine weeks. We may wonder that, under such aggravated cruelties their lives were spared; but He, for whose holy cause they thus suffered, was near to support and console them. His ancient promise was fulfilled in their experience, and they rejoiced in the comforting presence of his living power.—Bowden’s History of Friends in America.
Previous to this, Christopher Holder and his companion had been banished from Rhode Island. The governor having hired an Indian to convey them off the island, ordered the Friends to pay for the passage themselves. But not being willing to facilitate their own banishment, and not feeling that it was their Divine Master’s will for them to leave the island, they declined to go, or to pay the Indian who was hired to take them. The governor directed the constable forcibly to obtain the requisite sum from the strangers, and gave peremptory orders to the natives to take them away in their canoes. The Algonquins, however, not being in any great haste to execute the bidding of the governor, contrary to the will of the Friends, and at a time too when the weather was stormy, entertained them for three days with marked kindness and hospitality. A change in the weather then taking place, and the banished ones feeling that it was no longer required of them to stay on the island, the Indians, at their own request, prepared to take them across. Before leaving the island the Friends offered to remunerate the natives for their kindness, but these poor people, from the generous impulses of their hearts, acting more in unison with the spirit of Christianity than those who were wont to be their teachers, declined to receive any reward. “You are strangers,” they replied, “and Jehovah hath taught us to love strangers.” Such simple and feeling language from the lips of North American Indians, was a striking rebuke to the bigotry and intolerance which marked the conduct of their highly professing teachers.—Bowden’s History of Friends in America.
Footnote 30:
This George Wilson, at whose house George Fox was entertained, is not mentioned elsewhere in the Journal. He was originally from Great Britain, and a great sufferer for the truth during the New England persecution. In 1661, it appears he was amongst twenty-seven other Friends in prison in Boston, who were liberated that year by an order from the home government. But these faithful messengers of the Lord, who were thus unexpectedly released from bondage, were concerned, almost immediately on leaving the jail, to preach to the inhabitants those truths for which they had suffered. The magistrates, already at their wits’-end, in fruitlessly endeavouring to arrest the spread of Quaker principles, being impatient at this fresh manifestation of devotedness, ordered a guard of soldiers to drive all the Friends out of their territory into the wilderness; an order which was speedily executed. George Wilson was among those who were thus forcibly expelled; but, undismayed by the new law for the application of the whip, they returned at once to their homes. There they were quickly apprehended, and sentenced to undergo a flogging through three towns, and to be put out of the limits of the colony. The executioner, desirous of lending his ingenuity to increase the severity of the sentence, provided himself with a singularly constructed whip, or as it is called, a “cruel instrument,” with which he “miserably tore” the bodies of the sufferers. Such was the new and barbarous character of the weapon used on this occasion, that Friends endeavoured, though unsuccessfully, to obtain it to send to England, as another proof of the malignant cruelty which actuated the rulers of Massachusetts towards the new Society. At the conclusion of this whipping at Boston, George Wilson, in the midst of his persecutors, knelt in solemn supplication to the Most High.
Being on a gospel mission in Virginia, George Wilson became a victim to the reigning intolerance, and was incarcerated in the dungeon at James’ Town. The circumstances of his case evinced great barbarity on the part of his persecutors. The place of his imprisonment was an extremely loathsome one, without light or ventilation. Here, after being cruelly scourged and heavily ironed for a long period, he had to feel the heartlessness of a persecuting and dominant hierarchy; until, at last, his flesh actually rotted from his bones, and, within the cold damp walls of the miserable dungeon of James’ Town, he laid down his life a faithful martyr for the testimony of Jesus.
The patience and resignation with which George Wilson bore his aggravated sufferings, and his faithfulness unto death, form a striking instance of the inflexible adherence to conscientious conviction, which so remarkably characterized the early Friends. Living near to Him who is the fountain and fulness of love, his enemies also became the objects of his solicitude; and, whilst lingering in the wretched dungeon, his heart was lifted up in prayer for his persecutors. “For all their cruelty,” he writes, “I can truly say, Father, forgive them, for they know not what they do.”—Bowden’s History of Friends in America.
Footnote 31:
William Coale, a Friend of Maryland, was convinced about the year 1657. He was a man of an innocent and tender spirit; and a living and weighty minister of the gospel of Christ. He visited Friends in Virginia with George Wilson, and was very serviceable, some being turned to the Lord through his ministry, and many established in the truth. He suffered cruel imprisonment for the gospel, which injured him so much that he never recovered it. In the time of his last illness he was cheerful, freely given up to die, saying, “The living presence of the Lord is with me;” with many more words of the great satisfaction he had from the Lord concerning his peace; adding, “I bless the Lord, I have finished my course, and I have nothing to do but to wait on the Lord and die.” He departed very peaceably and quietly about the year 1678.
Footnote 32:
The difference implied here and elsewhere in the date is between the old style and the new. The above may be read either, the 3d of the 11th month, 1672; or the 3rd of the 1st month, 1673. It would appear that an alteration in the mode of reckoning did not take place generally till made by Act of Parliament in 1752, when the Friends also adopted a change in the mode of reckoning the months, which is explained at large in the Book of Discipline, p. 73. ED.: 1833.
Chapter VI
1673-1675.—George Fox writes to his wife from Bristol—has a glorious powerful meeting there, in which he declares of three estates and three teachers—at Slaughterford meets with much opposition to the settlement of women’s meetings—the chief opposer struck by the Lord’s power, condemns his error—at Armscott is arrested by Justice Parker, and sent to Worcester jail with Thomas Lower—writes to his wife—he and T. Lower write to Lord Windsor and other magistrates, with a statement of their case—they are examined at the sessions, but George Fox is ensnared with the oath, and re-committed for refusing to take it—Thomas Lower is discharged, and afterwards visits Justice Parker, and gives the priest of the parish (who instigated their imprisonment) a severe rebuke in his presence, though unknown—George Fox disputes with Dr. Crowder on swearing—he is removed to London by Habeas Corpus—but ultimately remanded to Worcester—is examined at the assizes by Judge Turner, but the case is referred to the sessions—disputes with a priest on perfection—brought up at the sessions and re-committed, but has liberty till the next sessions—is again removed by Habeas Corpus, and tenders in court a declaration instead of the oath—attends the Yearly Meeting in London—appears again at the sessions of Worcester, and points out the flaws in his indictment—yet he is brought in guilty and premunired—writes to the king respecting the principle of Friends—is seized with illness, and his life almost despaired of—Justice Parker writes to the jailer to relax the rigour of his imprisonment—his wife intercedes with the king for his release, which he is willing to grant by a pardon—this George Fox could not accept, as it implied guilt—he is once more removed by Habeas Corpus—the under-sheriff quarrels with him for calling their ministers priests—he is brought before the judges, and Counsellor Corbet starts a new plea, that the Court cannot imprison on a premunire—the indictment is quashed for error, and he is freed by proclamation after nearly fourteen months’ imprisonment—he writes many papers and pamphlets in Worcester jail.
When we came into Bristol Harbour, there lay a man-of-war, and the press-master[33] came on board us to press our men. We had a meeting at that time in the ship with the seamen before we went to shore, and the press-master sat down with us and stayed the meeting, and was very well satisfied with it. I spoke to him to leave two of the men he had pressed in our ship (for he had pressed four), one of whom was a lame man; and he said, “at my request, he would.”
We went on shore that afternoon, and got to SHIREHAMPTON, where we obtained horses, and rode to BRISTOL that night, where Friends received us with great joy. In the evening I wrote a letter to my wife, to give her notice of my landing; as follows:—
“DEAR HEART,
“This day we came into Bristol near night, from the sea; glory to the Lord God over all for ever, who was our convoy, and steered our course! the God of the whole earth, of the seas and winds, who made the clouds his chariot, beyond all words, blessed be his name for ever! He is over all in his great power and wisdom, Amen. Robert Widders and James Lancaster[34] are with me, and we are well; glory to the Lord for ever, who hath carried us through many perils, perils by water, and in storms, perils by pirates and robbers, perils in the wilderness and amongst false professors! praises to him whose glory is over all for ever, Amen! Therefore mind the fresh life, and live all to God in it. I intend (if the Lord will) to stay a while this away; it may be till the fair. So no more, but my love to all Friends.”
G.F.
Bristol, 28th of 4th Month, 1673.
Between this and the fair, my wife came out of the North to Bristol to me, and her son-in-law Thomas Lower with two of her daughters[35] came with her. Her other son-in-law John Rous, W. Penn and his wife, and Gerrard Roberts, came from London, and many Friends from several parts of the nation, to the fair; and glorious, powerful meetings we had at that time, for the Lord’s infinite power and life was over all. In the fresh openings whereof, I was moved to declare of “Three estates, and three teachers,” viz.: “God was the first teacher of man and woman in Paradise; and as long as they kept to and under his teaching, they kept in the image of God, in his likeness, in righteousness and holiness, and in dominion over all that he had made; in the blessed state, in the paradise of God. But when they hearkened to the serpent’s false teaching (who was out of truth,) disobeyed God and obeyed the serpent, in feeding upon that which God forbade them, they lost the image of God, the righteousness and holiness, came under the power of Satan, and were turned out of Paradise, out of the blessed into the cursed state. Then the promise of God was, ‘that the Seed of the woman should bruise the serpent’s head,’ break his power that man and woman were under, and destroy his works. So here were three states and three teachers.”
God was the first teacher in Paradise; and whilst man kept under his teaching, he was happy. The serpent was the second teacher; and when man followed his teaching, he fell into misery, into the fall from the image of God, from righteousness and holiness, and from the power that he had over all that God had made; and came under the serpent, whom he had power over before. Christ Jesus was the third teacher; of whom God saith, ‘This is my beloved Son, in whom I am well pleased, hear ye him;’ and who himself saith, ‘Learn of me.’ This is the true gospel-teacher, who bruises the head of the serpent, the false teacher, and the head of all false teachers, and of all false religions, false ways, false worships, and false churches. Now Christ, who said, ‘Learn of me,’ and of whom the Father said, ‘Hear ye him,’ said, ‘I am the Way to God, I am the Truth, I am the Life, and the true Light.’ So as man and woman come again to God, and are renewed up into his image, righteousness, and holiness by Christ, thereby they come into the Paradise of God, the state which man was in before he fell; and into a higher state than that, to sit down in Christ that never fell. Therefore the Son of God is to be heard in all things, who is the Saviour and Redeemer; who laid down his life, and bought his sheep with his precious blood.
We can challenge all the world. Who hath anything to say against our way? our Saviour? our Redeemer? our Prophet, whom God hath raised up that we may hear, and whom we must hear in all things? Who hath anything against our Shepherd, Christ Jesus, who leads and feeds us, and we know his heavenly voice? Who hath anything against our Bishop, in whose mouth was never guile found, who doth oversee us in his pasture of life, that we do not go astray from God, and out of his fold? Who hath anything against our Priest, Christ Jesus, made higher than the heavens, who gives us freely, and commands us to give freely? Who hath anything to say against our Leader and Counsellor, Christ Jesus, who never sinned; but is holy, harmless, and separate from sinners? God hath commanded us to hear Him; and He saith, ‘Learn of me;’ and if we should disobey God’s and Christ’s command, we should be like our father Adam and mother Eve, who disobeyed God’s command, and hearkened to the serpent’s teaching.
Man commands, and would force us to hear the hirelings, who plead for sin and the body of death to the grave; which doctrine savours of the devil’s teaching, not of Christ’s; but we resolve to hear the Son, as both he and the Father command, and in hearing the Son we hear the Father also, as the Scripture testifies. For the author to the Hebrews says, ‘God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son;’ mark that, God hath spoken unto us (his apostles, disciples, church), by his Son. And whereas some have objected, that although Christ did speak both to his disciples and to the Jews, in the days of his flesh, yet since his resurrection and ascension he doth not speak now:—the answer is, that ‘as God did then speak by his Son in the days of his flesh, so the Son, Christ Jesus, doth now speak by his Spirit.’ Wherefore John saith in the Revelations, ‘He that hath an ear let him hear, what the Spirit saith to the churches,’ Rev. ii. And Christ is said to ‘speak from heaven,’ Heb. xii. 25. ‘See that ye refuse not him that speaketh; for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven.’ They that resisted Moses’ law, who spake on earth, died for it without mercy, which was a natural death; but they that refuse Him that speaks from heaven, neglect and slight their own salvation, and so die a spiritual death through unbelief and hardness of heart. Therefore was the exhortation given of old, ‘To-day, if ye will hear his voice, harden not your hearts, as in the provocation,’ &c. Heb. iii. 15, &c. So that they who neglect or refuse to hear the voice of Christ, now speaking from heaven in this his gospel-day, harden their hearts.
“Let all therefore mark well these three estates and teachers; the God of Truth was the first teacher, while man was in Paradise and in innocency. The serpent was the second teacher, the false teacher, who by his false teaching came to be the god of the world, which lies in wickedness. Christ Jesus, that bruises the serpent’s head, is the third teacher, who saith, ‘Learn of me,’ and of whom God saith, ‘This is my beloved Son, in whom I am well pleased, hear ye him;’ and of whom the testimony of the saints of old was, ‘God hath in these last days spoken unto us by his Son.’ Thus they that come to be renewed up again into the divine, heavenly image, in which man was at first made, will know the same God, that was the first teacher of Adam and Eve in Paradise, to speak to them now by his Son, who changes not; glory be to his name for ever!”
Many deep and precious things were opened in those meetings by the Eternal Spirit, which searcheth and revealeth the deep things of God.
After I had finished my service for the Lord in that city, I departed thence into GLOUCESTERSHIRE, where we had many large and precious meetings; and the Lord’s everlasting power flowed over all. From Gloucestershire I passed into WILTSHIRE, where also we had many blessed meetings.
At SLAUGHTERFORD, in Wiltshire, we had a very good meeting, though we met there with much opposition from some who had set themselves against WOMEN’S MEETINGS; which I was moved of the Lord to recommend to Friends, for the benefit and advantage of the Church of Christ. “That faithful women, who were called to the belief of the truth, being made partakers of the same precious faith, and heirs of the same everlasting gospel of life and salvation that men are, might in like manner come into the possession and practice of the gospel order, and therein be meet-helps unto the men in the restoration, in the service of truth, in the affairs of the church, as they are outwardly in civil, or temporal things. That so all the family of God, women as well as men, might know, possess, perform, and discharge their offices and services in the house of God, whereby the poor might be better taken care of, the younger instructed, informed, and taught in the way of God; the loose and disorderly reproved and admonished in the fear of the Lord; the clearness of persons proposing marriage more closely and strictly inquired into in the wisdom of God; and all the members of the spiritual body, the church, might watch over and be helpful to each other in love.” But after these opposers had run into much contention and wrangling, the power of the Lord struck down one of the chief of them, so that his spirit sunk, and he came to be sensible of the evil he had done in opposing God’s heavenly power, and confessed his error before Friends; and afterwards gave forth a paper of condemnation, wherein he declared, “that he did wilfully oppose (although I often warned him to take heed,) until the fire of the Lord did burn within him; and he saw the angel of the Lord with his sword drawn in his hand, ready to cut him off,” &c.
Notwithstanding the opposition at the meeting at Slaughterford, yet a very good and serviceable one it was; for occasion was thereby administered to answer their objections and cavils, and to open the services of women in and for the church. At this the women’s meetings, for that county, were established in the blessed power of God.
After this I went to MARLBOROUGH and had a meeting there, to which some of the magistrates came, and were civil and moderate. Then passing to Bartholomew Maylin’s, I had a very precious meeting there; and then went a little beyond OARE, where we had a blessed meeting, and very large, as we had also soon after upon the border of HAMPSHIRE. Then turning into OXFORDSHIRE, we visited Friends there; and then went to READING, where we had a large meeting. Thence passing into BUCKINGHAMSHIRE, we had many precious meetings in that county. After which we visited Friends till we came to KINGSTON-UPON-THAMES, where my wife and her daughter Rachel met me. I made no long stay at Kingston, but went to LONDON, where I found the Baptists and Socinians, with some old apostates, grown very rude, having printed many books against us; so that I had a great travail in the Lord’s power, before I could get clear of that city. But blessed be the Lord, his power came over them, and all their lying, wicked, scandalous books were answered.
I made a short journey into some parts of ESSEX and MIDDLESEX, visiting Friends at their meetings, and their children at their schools, and returned soon to LONDON. After some service there among Friends, I went to KINGSTON, and thence to Stephen Smith’s in SURREY, where was a very large meeting, many hundreds of people attending it. I stayed in those parts till I had cleared myself of the service the Lord had given me to do there, and then returned by KINGSTON to LONDON, whither I felt my spirit drawn; having heard that many Friends were taken before the magistrates, and divers imprisoned in London and other towns, for opening their shop-windows on holidays and fast-days (as they were called,) and for bearing testimony against all such observations of days. Which Friends could not but do, knowing that the true Christians did not observe the Jews’ holidays in the apostles’ times, neither could we observe the Heathens’ and Papists’ holidays (so called) which have been set up amongst those called Christians, since the apostles’ days. For we were redeemed out of days by Christ Jesus, and brought into the day which hath sprung from on high, and are come into Him who is Lord of the Jewish Sabbath, and the substance of the Jews’ signs.
After I had stayed some time in London, labouring for some relief and ease to Friends in this case, I took leave of Friends there, and went into the country with my wife, and her daughter Rachel, to HENDON, in MIDDLESEX, and thence to William Penn’s at RICKMANSWORTH, in HERTFORDSHIRE, whither Thomas Lower (who married another of my wife’s daughters) came next day to accompany us in our journey northward. After we had visited Friends thereabouts, we passed to a Friend’s house near AYLESBURY, and thence to Bray Doily’s at ADDERBURY, in OXFORDSHIRE, where, on First-day, we had a large and precious meeting. Truth being well spread, and Friends in those parts much increased in number, two or three new meetings were then set up.
At night, as I was sitting at supper, I felt I was taken; yet I said nothing then to any one of it. But getting out next morning, we travelled into WORCESTERSHIRE, and went to John Halford’s, at ARMSCOTT, where we had a very large and precious meeting in his barn, the Lord’s powerful presence being eminently with and amongst us. After the meeting, Friends being most of them gone, as I was sitting in the parlour, discoursing with some Friends, Henry Parker, a justice, came to the house, and with him one Rowland Hains, a priest of HUNNINGTON, in WARWICKSHIRE. This justice heard of the meeting by means of a woman Friend, who being nurse to a child of his, asked leave of her mistress to go to the meeting to see me; and she, speaking of it to her husband, he and the priest plotted together to come and break it up and apprehend me. But from their sitting long at dinner, it being the day on which his child was sprinkled, they did not come till the meeting was over, and Friends mostly gone. But though there was no meeting when they came, yet I being in the house, who was the person they aimed at, Henry Parker took me, and Thomas Lower for company with me; and though he had nothing to lay to our charge, sent us both to Worcester jail, by a strange sort of mittimus; a copy of which here follows:—
“_To the constables of Tredington, in the said county of Worcester, and to all constables and tithing-men of the several townships and villages within the said parish of Tredington, and to the keeper of the jail for the county of Worcester._
“Complaint being made to me, being one of His Majesty’s justices of the peace for the said county of Worcester, that within the said parish of Tredington in the same county, there has of late been several meetings of divers persons, to the number of four hundred persons and upwards at a time, upon pretence of exercise of religion, otherwise than what is established by the laws of England. And many of the said persons, some of them were teachers, and came from the North, and others from the remote parts of the kingdom; which tends to the prejudice of the reformed and established religion, and may prove prejudicial to the public peace. And it appearing to me that there was, this present day, such a meeting as aforesaid, to the number of two hundred or thereabouts, at Armscott, in the said parish of Tredington, and that George Fox of London, and Thomas Lower of the parish of Creed, in the county of Cornwall, were present at the said meeting, and the said George Fox was teacher or speaker of the said meeting; and no satisfactory account of their settlement or place of habitation appearing to me, and forasmuch as the said George Fox and Thomas Lower refused to give sureties to appear at the next sessions of the peace to be holden for the said county, to answer the breach of the common laws of England, and what other matters should be objected against them; these are, therefore, in His Majesty’s name, to will and require you, or either of you, forthwith to convey the bodies of the said George Fox and Thomas Lower to the county jail of Worcester aforesaid, and there safely to be kept, until they shall be from thence delivered by due course of law; for which this shall be your sufficient warrant in that behalf. Dated the 17th day of December, in the 25th year of His Majesty’s reign over England, &c.”
HENRY PARKER.
Being thus made prisoners, without any probable appearance of being released before the quarter sessions at soonest, we got some Friends to accompany my wife and her daughter into the North, and we were conveyed to WORCESTER jail. From whence, by that time I thought my wife could be got home, I wrote her the following letter:—
“DEAR HEART,
“Thou seemedst to be a little grieved when I was speaking of prisons, and when I was taken; be content with the will of the Lord God. For when I was at John Rous’s at Kingston, I had a sight of my being taken prisoner, and when I was at Bray Doily’s in Oxfordshire, as I sat at supper, I saw I was taken; and I saw I had a suffering to undergo. But the Lord’s power is over all; blessed be his holy name for ever!”
G. F.
When we had been some time in the jail, we thought fit to lay our case before the Lord Windsor, who was lord-lieutenant of Worcestershire, and before the deputy-lieutenants and other magistrates: which we did by the following letter:—
“These are to inform you, the lord-lieutenant (so called,) and the deputy-lieutenants, and the justices of the county of Worcestershire, how unchristianly and inhumanly we have been dealt withal by Henry Parker, a justice (so called,) in our journey towards the North. We coming to our Friend, John Halford’s house, on the 17th of the 10th month, 1673, and some Friends bringing us on the way, and others coming to visit us there, towards night there came the aforesaid justice, and a priest, called Rowland Hains, of Hunnington, in Warwickshire, and demanded our names and places of abode. And though we were not in any meeting, but were discoursing together when they came in, yet he made a mittimus to send us to Worcester jail.
“Now, whereas he says in his mittimus, ‘that complaint had been made to him of several by-past meetings of many hundreds at a time,’ we know nothing of that, nor do we think that concerns us. And whereas he says further, ‘that no satisfactory account of our settlement, or place of habitation appeared unto him.’ This he contradicts in his own mittimus, mentioning therein the places of our abode and habitation, the account of which we satisfactorily and fully gave him. And one of us (Thomas Lower) told him, that he was going down with his mother-in-law (who is George Fox’s wife,) and with his sister, to fetch up his own wife and child out of the North into his own country. And the other of us (George Fox) told him, that he was bringing forward his wife on her journey towards the North (who had been at London, to visit one of her daughters that had lately lain in.) And having received a message from his mother, an ancient woman in Leicestershire, that she earnestly desired to see him before she died, he intended, as soon as he had brought his wife on her journey as far as Cossall, in Warwickshire, to turn into Leicestershire, to visit his mother and relations there, and then to return to London again. But by his interrupting us on our journey, taking the husband from his wife, and the son from his mother and sister, and stopping him from visiting his wife and child so remote, we were forced to get strangers, or whom we could, to help them on their journey, to our great damage and their hinderance. We asked the priest, ‘whether this was his gospel, and their way of entertaining strangers?’ And we desired the justice to consider, ‘whether this was doing as he would be done by?’ But he said, ‘he had said it, and he would do it.’ And whereas he says, ‘we refused to give sureties;’ he asked only George Fox for sureties; who replied, ‘he was an innocent man, and knew no law he had broken;’ but he did not ask Thomas Lower for any, as if it had been crime and cause enough for his commitment, that he came out of Cornwall. If we were at a meeting, as he says in his mittimus, he might have proceeded otherwise than by sending us to jail, to answer the breach of the common laws; though he showed us no breach of any; as may be seen in the mittimus. We thought fit to lay before you the substance of his proceedings against us, hoping there will more moderation and justice appear in you towards us, that we may prosecute our intended journey.”
GEORGE FOX. THOMAS LOWER.
But no enlargement did we receive by our application to the Lord Windsor (so called.) And although Thomas Lower received several letters from his brother, Dr. Lower, who was one of the king’s physicians, concerning his liberty, and one, by his procurement, from Henry Savile, who was of the king’s bed-chamber, to his brother, called the Lord Windsor, to the same effect; yet seeing it related only to his enlargement, not mine, so great was his love and regard to me that he would not seek his own liberty singly, but kept the letter by him unsent. So we were continued prisoners till the next general quarter sessions; at which time divers Friends from several places being in the town, spoke to the justices concerning us, who answered fair and said we should be discharged. For many of the justices seemed to dislike the severity of Parker’s proceedings against us, and declared an averseness to ensnare us by the tender of the oaths. Some Friends also had spoken with Lord Windsor, who likewise answered them fair, so that it was the general discourse that we should be discharged. We heard also that Dr. Lower had procured a letter from Colonel Sands at London, to some of the justices in favour of us. Some of the justices also spoke to some Friends to acquaint us, that they would have us speak but little in the court, lest we should provoke any of the bench; and they would warrant we should be discharged.
We were not called till the last day of the sessions, which was the 21st of the 11th month, 1673. When we came in, they were stricken with paleness in their faces, and it was some time before anything was spoken; insomuch that a butcher in the hall said, “What, are they afraid? Dare not the justices speak to them?” At length, before they spoke to us, Justice Parker made a long speech on the bench, much to the same effect as was contained in the mittimus; often mentioning the common laws, but not instancing any that we had broken; adding, “that he thought it a milder course to send us two to jail, than to put his neighbours to the loss of two hundred pounds, which they must have suffered, had he put the law in execution against conventicles.” But in this he was either very ignorant or very deceitful, for there being no meeting when he came, or any to inform, he had no evidence to convict us, or his neighbours by.
When Parker had ended his speech, the justices spoke to us, and began with Thomas Lower, whom they examined as to the cause of his coming into that country; of which he gave them a full and plain account. Sometimes I put in a word while they were examining him, and then they told me, “they were upon his examination, but that when it came to my turn, I should have free liberty to speak, for they would not hinder me; but I should have full time, and they would not ensnare us.” When they had done with him, they asked me an account of my travel, which I gave them, as is mentioned before, but more largely. And whereas Justice Parker, to aggravate the case, had made a great noise of “there being some from London, some from the North, some from Cornwall, and some from Bristol, at the house where I was taken;” I told them, that “this was in a manner all but one family, for there was none from London, but myself; none from the North, but my wife and her daughter; none from Cornwall, but my son-in-law, Thomas Lower; nor any from Bristol, but one Friend, a merchant there; who met us, as it were, providentially, to assist my wife and her daughter in their journey homewards, when by our imprisonment they were deprived of our company and help.” When I had spoken, the chairman, whose name was Simpson, an old Presbyterian, said, “Your relation or account, is very innocent.”
Then he and Parker whispered a while together, and after that the chairman stood up and said, “You, Mr. Fox, are a famous man, and all this may be true which you have said; but, that we may be the better satisfied, will you take the oaths of allegiance and supremacy?” I told them, “they had said they would not ensnare us; but this was a plain snare; for they knew we could not take any oath.” However, they caused the oath to be read; and when they had done, I told them, “I never took an oath in my life, but I had always been true to the government; that I was cast into the dungeon at Derby, and kept a prisoner six months there, because I would not take up arms against King Charles at Worcester fight; and for going to meetings was carried up out of Leicestershire, and brought before Oliver Cromwell, as a plotter to bring in King Charles. And ye know,” said I, “in your own consciences, that we, the people called Quakers, cannot take an oath, or swear in any case, because Christ hath forbidden it. But as to the matter or substance contained in the oaths, this I can and do say, that I do own and acknowledge the king of England to be the lawful heir and successor to the realm of England; and do abhor all plots and plotters, and contrivances against him; and I have nothing in my heart but love and good-will to him and all men, and desire his and their prosperity; the Lord knows it, before whom I stand, an innocent man. And as to the oath of supremacy, I deny the Pope, and his power, and his religion, and abhor it with my heart.” While I was speaking, they cried, “give him the book;” and I said, “the book saith, ‘Swear not at all.’” Then they cried, “take him away, jailer;” and I still speaking on, they were urgent upon the jailer, crying, “take him away, we shall have a meeting here; why do you not take him away? that fellow (meaning the jailer) loves to hear him preach.” Then the jailer drew me away, and as I was turning from them, I stretched out my arm and said, “the Lord forgive you, who cast me into prison for obeying the doctrine of Christ.” Thus they apparently broke their promise in the face of the country; for they promised I should have free liberty to speak, but now they would not give it me; and they promised they would not ensnare us, yet now they tendered me the oaths on purpose to ensnare me.
After I was had away Thomas Lower was stayed behind in the court, and they told him, “he was at liberty.” Then he would have reasoned with them, asking them, “why I might not be set at liberty as well as he, seeing we were both taken together, and our case was alike?” But they told him, “they would not hear him,” saying, “you may be gone about your business, for we have nothing more to say to you, seeing you are discharged.” And this was all he could get from them. Wherefore after the court was risen, he went to speak with them at their chamber, desiring to know, “what cause they had to detain his father, seeing they had discharged him;” and wishing them to consider whether this was not partiality, and would be a blemish to them. Whereupon Simpson threatened him, saying, “if you be not content, we will tender you the oaths also, and send you to your father.” To which he replied, “they might do that, if they thought fit; but whether they sent him or not, he intended to go, and to wait upon his father in prison, for that was now his business in that country.” Then said Justice Parker to him, “Do you think Mr. Lower, that I had not cause to send your father and you to prison, when you had so great a meeting, that the parson of the parish complained to me, that he has lost the greatest part of his parishioners; so that when he comes among them, he has scarcely any auditors left?” “I have heard,” replied Thomas Lower, “that the priest of that parish comes so seldom to visit his flock (but once, it may be, or twice in a year, to gather up his tithes,) that it was but charity in my father to visit so forlorn and forsaken a flock; and therefore thou hadst no cause to send my father to prison for visiting them, or for teaching, instructing, and directing them to Christ, their true teacher, who had so little comfort or benefit from their pretended pastor, who comes amongst them only to seek for his ‘gain from his quarter.’” Upon this the justice fell a laughing, for it seems Dr. Crowder (who was the priest they spoke of) was then in the room, sitting among them, though Thomas Lower did not know him; and he had the wit to hold his tongue, and not undertake to vindicate himself in a matter so notoriously known to be true. But when Thomas Lower was come from them, the justices did so play upon Dr. Crowder, that he was pitifully ashamed, and so nettled with it that he threatened to sue Thomas Lower in the bishop’s court, upon an action of defamation. Which when Thomas Lower heard, he sent him word, that he would answer his suit, let him begin it when he would; and would bring his whole parish in evidence against him. This cooled the doctor. Yet some time after, he came to the prison, pretending that he had a mind to dispute with me, and to talk with Thomas Lower about that business; and he brought another with him, he himself being then a prebendary at Worcester.
When he came in, he asked me, “What I was in prison for?” “Dost thou not know that?” said I. “Wast not thou upon the bench when Justice Simpson and Parker tendered the oath to me? And hadst not thou a hand in it?” Then he said, “It is lawful to swear; and Christ did not forbid swearing before a magistrate; but swearing by the sun, and the like.” I bid him prove that by the Scriptures, but he could not. Then he brought that saying of Paul’s, “All things are lawful unto me,” 1 Cor. vi. 12. “And if,” said he, “all things were lawful unto him, then swearing was lawful unto him.” “By this argument,” said I, “thou mayest also affirm, that drunkenness, adultery, and all manner of sin and wickedness is lawful also, as well as swearing.” “Why,” said Dr. Crowder, “do you hold that adultery is unlawful?” “Yes,” said I, “that I do.” “Why then,” said he, “this contradicts the saying of St. Paul.” Thereupon I called to the prisoners and the jailer, to hear what doctrine Dr. Crowder had laid down as orthodox, viz., “that drunkenness, swearing, adultery, and such like things were lawful.” Then he said, “he would give it under his hand;” and took a pen, but wrote another thing than that which he had spoken. Then, turning to Thomas Lower, he asked him, “whether he would answer what he had there written?” who undertook it. Whereupon, when he had threatened Thomas Lower to sue him in the bishop’s court, for speaking so abusively (as he called it) of him before the justices, and Thomas had bid him begin when he pleased, for he would answer him, and bring his parishioners in evidence against him, he went away in a great fret, grumbling to himself as he went. A few days after Thomas Lower sent him an answer to the paper he had written and left with him; which answer a Friend of Worcester carried to him; and he read it and said, “he would reply to it;” but never did, though he often sent him word he would do it.
Soon after the sessions, the term coming on, an habeas corpus was sent down to Worcester for the sheriff to bring me up to the King’s Bench bar. Whereupon, the under-sheriff, having made Thomas Lower his deputy to convey me to London, we set out the 29th of the 11th Month, 1673, and came to LONDON the 2nd of the 12th; the ways being very deep, and the waters out. Next day, notice being given that I was brought up, the sheriff was ordered to bring me into court. I went accordingly, and appeared before Judge Wild; and both he and the lawyers were pretty fair, so that I had time to speak, to clear my innocency, and show my wrong imprisonment. After the return of the writ was entered, I was ordered to be brought into court again next day, the order of court being as follows:—
“WORCESTER. } Thursday, next after the morrow of the The King } Purification of the Blessed Virgin Mary, against } in the 26th Year of King Charles the George Fox. } Second.
“The defendant being brought here into court, upon a writ of ‘habeas corpus ad subjiciend’, &c., under the custody of the sheriff of the county aforesaid; it is ordered, That the Return unto the habeas corpus be filed, and the defendant is committed unto the marshal of this court, to be safely kept until, &c.
“By motion of Mr. G. STROUDE. “By the court.”
In the morning, I walked in the hall, till the sheriff came to me (for he trusted me to go whither I would,) and it being early, we went into the court of the King’s Bench, and sat there among the lawyers almost an hour till the judges came in. When they came in, the sheriff took off my hat; and after a while I was called. The Lord’s presence was with me, and his power I felt was over all. I stood and heard the king’s attorney, whose name was Jones, who indeed spoke notably on my behalf, as did also another counsellor after him; and the judges, who were three, were all very moderate, not casting any reflecting words at me. I stood still in the power and Spirit of the Lord, seeing how he was at work. When they had done, I applied to the chief justice to speak; and he said, I might. Then I related the cause of our journey, the manner of our being taken and committed, and the time of our imprisonment until the sessions; with a brief account of our trial there, and what I had offered to the justices then, as a declaration that I could make or sign, instead of the oaths of allegiance and supremacy. When I had done, the chief justice said, “I was to be turned over to the King’s Bench, and the sheriff of Worcester to be discharged of me.” He said also “they would consider further of it; and if they found any error in the record, or in the justice’s proceedings, I should be set at liberty.” So a tipstaff was called to take me into custody, and he delivered me to the keeper of the King’s Bench, who let me go to a Friend’s house, where I lodged, and appointed to meet me at Edward Mann’s, in Bishopsgate Street, next day.
But after this, Justice Parker, or some other of my adversaries moved the court that I might be sent back to Worcester. Whereupon another day was appointed for another hearing, and they had four counsellors that pleaded against me. George Stroude, a counsellor, pleaded for me, and was pleading before I was brought into court; but they bore him down, and prevailed with the judges to give judgment, that “I should be sent down to Worcester sessions.” Only they told me, I might put in bail to appear at the sessions, and to be of good behaviour in the meantime. I told them, “I never was of ill behaviour in my life; and that they, the four judges, might as well put the oath to me there, as send me to Worcester to be ensnared by the justices, in their putting the oath to me, and then premuniring me, who never took an oath in my life.” But I told them, “if I broke my Yea and Nay, I was content to suffer the same penalty that they should who break their oaths.” This alteration of the judge’s minds in my case, proceeded, as was thought, from some false informations, that my adversary, Justice Parker, had given against me; for between the times of my former appearance and this, he had spread abroad a very false and malicious story, viz., “that there were many substantial men with me, out of several parts of the nation, when he took me; and that we had a design or plot in hand; and that Thomas Lower stayed with me in prison, long after he was set at liberty, to carry on our design.” This was spoken in the parliament house, insomuch, that if I had not been brought up to London when I was, I should have been stopped at Worcester, and Thomas would have been recommitted with me. But although these lies were easily disproved, and laid open to Parker’s shame, yet would not the judges alter their last sentence, but remanded me to Worcester jail; only this favour was granted, that I might go my own way, and at my own leisure; provided I would be without fail there by the assize, which was to begin the 2nd of the 2nd month following.
I stayed in and about London till toward the latter end of the 1st month, 1674, and then went down leisurely (for I was not able to bear hasty and hard travelling,) and came into WORCESTER on the last day of the 1st month, 1674, being the day before the judges came to town. On the 2nd of the 2nd month, I was brought from the jail to an inn near the hall, that I might be in readiness if I should be called. But not being called that day, the jailer came to me at night, and told me, “I might go home” (meaning to the jail.) Whereupon Gerrard Roberts of London being with me, he and I walked down together to the jail without any keeper. Next day being brought up again, they set a little boy of about eleven years old, to be my keeper. I came to understand that Justice Parker and the clerk of the peace had given order that I should not be put into the calendar, that so I might not be brought before the judge; wherefore I got the judge’s son to move in court that “I might be called;” and thereupon I was called, and brought up to the bar before Judge Turner, my old adversary, who had tendered me the oaths and premunired me once before at Lancaster.
After silence made, he asked me, “what I desired?” I answered, “My liberty, according to justice.” He said, “I lay upon the oath;” and asked, “if I would take it.” I desired he would hear the manner of my being taken and committed, and he being silent, I gave him an account thereof at large, as is before set down, letting him also know that “since my imprisonment I had understood that my mother, who was an ancient, tender woman, and had desired to see me before she died, hearing that I was stopped and imprisoned in my journey, so that I was not likely to come to see her, was so struck by it, that she died soon after: which was a very hard thing to me.” When I had done speaking, he again asked me “to take the oaths;” I told him I could not take any oath for conscience’ sake, and that I believed he and they all knew in their consciences, that it was for conscience’ sake I could not swear at all. I declared amongst them what I could say, and what I could sign, in owning the king’s right to the government, and in denying the Pope and his pretended powers, and all plotters, plots, and conspiracies against the government. Some thought the judge had a mind to set me at liberty, for he saw they had nothing justly against me; but Parker, who committed me, endeavoured to incense him against me, telling him, “that I was a ringleader; that many of the nation followed me, and he knew not what it might come to;” with many more envious words, which some that stood near took notice of: who also observed that the judge gave him no answer to it. However, the judge, willing to ease himself, referred me and my case to the sessions again, bidding the justices make an end of it there, and not trouble the assizes any more with me. So I was continued prisoner chiefly (as it seemed) through the means of Justice Parker, who, in this case, was as false as envious; for he had promised Richard Cannon, of London, who had acquaintance with him, that he would endeavour to have me set at liberty; yet he was the worst enemy I had in court, as some of the court observed and reported. Other justices were very loving, and promised that I should have the liberty of the town, to lodge at a Friend’s house till the sessions; which accordingly I had, and the people were very civil and respectful to me.
Between this time and the sessions, I had some service for the Lord, with several people that came to visit me. At one time three nonconformist priests and two lawyers came to discourse with me; and one of the priests undertook to prove, “that the Scriptures are the only rule of life.” Whereupon, after I had plunged him about his proof, I had a fit opportunity to open unto them “the right and proper use, service, and excellency of the Scriptures; and also to show, that the Spirit of God, which was given to everyone to profit withal—the grace of God, which bringeth salvation, and which hath appeared unto all men, and teacheth them that obey it to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world; that this, I say, is the most fit, proper, and universal rule, which God hath given to all mankind to rule, direct, govern, and order their lives by.”
Another time came a Common-Prayer priest, and some people with him. He asked me, “if I was grown up to perfection?” I told him, “what I was, I was by the grace of God.” He replied, “it was a modest and civil answer.” Then he urged the words of John, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” And he asked, “what did I say to that?” I said, with the same apostle, “If we say that we have not sinned, we make Him a liar, and His word is not in us;” who came to destroy sin, and to take away sin. So there is a time for people to see that they have sinned, and there is a time for them to see that they have sin; and there is a time for them to confess their sin, and to forsake it, and to know “the blood of Christ to cleanse from all sin.” Then the priest was asked, “whether Adam was not perfect before he fell? and whether all God’s works were not perfect?” The priest said, “there might be a perfection, as Adam had, and a falling from it.” But I told him, “there is a perfection in Christ, above Adam, and beyond falling; and that it was the work of the ministers of Christ, to present every man perfect in Christ; and for the perfecting of whom they had their gifts from Christ; therefore, they that denied perfection, denied the work of the ministry, and the gifts which Christ gave for the perfecting of the saints.” The priest said, “we must always be striving.” But I told him, “it was a sad and comfortless sort of striving, to strive with a belief that we should never overcome.” I told him also, “that Paul, who cried out of the body of death, did also ‘thank God, who gave him the victory, through our Lord Jesus Christ.’ So there was a time of crying out for want of victory, and a time of praising God for the victory. And Paul said, ‘there is no condemnation to them that are in Christ Jesus.’” The priest said, “Job was not perfect.” I told him, “God said, Job was a perfect man, and that he did shun evil: and the Devil was forced to confess that ‘God had set a hedge about him,’ which was not an outward hedge, but the invisible heavenly power.” The priest said, “Job said, ‘He chargeth his angels with folly, and the heavens are not clean in his sight.’” I told him, “that was his mistake; for it was not Job who said so, but Eliphaz, who contended against Job.” “Well but,” said the priest, “what say you to that Scripture, ‘The justest man that is, sinneth seven times a day.’” “Why truly,” said I, “I say, there is no such Scripture;” and with that the priest’s mouth was stopped. Many other services I had with several sorts of people between the assizes and the sessions.
The next quarter sessions began the 29th of the 2nd month, and I was called before the justices. The chairman’s name was —— Street, who was a judge in the Welsh circuit; and he misrepresented me and my case to the country, telling them, “that we had a meeting at Tredington, from all parts of the nation, to the terrifying of the king’s subjects, for which we had been committed to prison: that for the trial of my fidelity the oaths were put to me; and having had time to consider of it, he asked me, ‘if I would now take the oaths?’” I desired liberty to speak for myself; and having obtained that, began first to clear myself from those falsehoods he had charged on me and Friends, declaring “that we had not any such meeting from all parts of the nation, as he had represented it; but that (except the Friend from whose house we came, and who came with us to guide us thither, and one Friend of Bristol, who came accidentally, or rather providentially, to assist my wife homewards after we were taken) they that were with me were part of my own family, being my wife, her daughter, and her son-in-law. And we did not meet in any way that would occasion terror to any of the king’s subjects, for we met peaceably and quietly, without arms; and I did not believe there could any one be produced that could truly say he was terrified with our meeting. Besides, I told them, we were but in our journey, the occasion whereof I now related as before. Then as to the oaths, I showed why I could not take them (seeing Christ hath forbidden all swearing), and what I could say or sign in lieu of them, as I had done before.” Yet they caused the oaths to be read to me again, and afterwards read an indictment also, which they had drawn up in readiness, having a jury ready also.
When the indictment was read, the judge asked me, “if I was guilty?” I said, “Nay, for it was a great bundle of lies, which I showed and proved to the judge in several particulars, which I instanced; asking him, if he did not know in his conscience that they were lies?” He said, “it was their form.” I said, “it was not a true form.” He asked me again, “whether I was guilty?” I told him “nay, I was not guilty of the matter, nor of the form; for I was against the Pope and Popery, and did acknowledge and should set my hand to that.” Then the judge told the jury what they should say, and what they should do, and what they should write on the backside of the indictment; and as he said, they did. But before they gave in their verdict, I told them, “that it was for Christ’s sake, and in obedience to his and the apostle’s command, that I could not swear; and therefore, said I, take heed what ye do, for before his judgment-seat ye shall all be brought.” The judge said, “this is canting.” I said, “If to confess our Lord and Saviour, and to obey his command, be called ‘canting’ by a judge of a court, it is to little purpose for me to say more among you: yet ye shall see that I am a Christian, and shall show forth Christianity, and my innocency shall be manifest.” So the jailer led me out of the court; and the people were generally tender, as if they had been in a meeting. Soon after I was brought in again, and the jury found the bill against me, which I traversed; and then I was asked to put in bail till the next sessions, and the jailer’s son offered to be bound for me. But I stopped him, and warned Friends not to meddle; for I told them, “there was a snare in that:” yet I told the justices, that I could promise to appear, if the Lord gave health and strength, and I were at liberty. Some of the justices were loving, and would have hindered the rest from indicting me, or putting the oath to me; but Justice Street, who was the chairman, said, “he must go according to law.” So I was sent to prison again; yet within two hours after, through the moderation of some of the justices, I had liberty given me to go at large till next quarter-sessions. These moderate justices, it was said, desired Justice Parker to write to the king for my liberty, or for a Noli prosequi, because they were satisfied I was not such a dangerous person as I had been represented. This, it was said, he promised them to do; but he did it not.
After I had got a copy of the indictment, I went to LONDON, visiting Friends as I went. When I came there, some that were earnest to get me out of the hands of those envious justices, that sought to premunire me at Worcester, would needs be tampering again, to bring me before the judges of the King’s Bench: whereupon I was brought again by a habeas corpus before them. I tendered them a paper, in which was contained what I could say instead of the oaths of allegiance and supremacy, as follows:—
“This I do in the truth, and in the presence of God declare, that King Charles the Second is lawful king of this realm, and of all other his dominions; that he was brought in, and set up king over this realm by the power of God: and I have nothing but love and goodwill to him and all his subjects, and desire his prosperity and eternal good. I do utterly abhor and deny the Pope’s power and supremacy, and all his superstitions and idolatrous inventions: and do affirm, that he hath no power to absolve sin. I do abhor and detest his murdering of princes or other people, by plots or contrivances. And likewise I do deny all plots and contrivances, and plotters and contrivers against the king and his subjects; knowing them to be the works of darkness, the fruits of an evil spirit, against the peace of the kingdom, and not from the Spirit of God, the fruit of which is love. I dare not take an oath, because it is forbidden by Christ and the apostle; but if I break my Yea or Nay, let me suffer the same penalty as they that break their oaths.”
GEORGE FOX.
But the business being so far proceeded in at Worcester, they would not meddle in it, but left me to appear again before the justices, at the next general quarter-sessions at Worcester.
Meanwhile the YEARLY MEETING of Friends came on, at which (through the liberty granted me till the sessions) I was present, and exceedingly glorious the meetings were beyond expression; blessed be the Lord.
After the Yearly Meeting I set forward for Worcester, the sessions drawing on, which were held in the 5th month. When I was called to the bar, and the indictment read, some scruple arising among the jury concerning it, the judge of the court, Justice Street, caused the oaths to be read and tendered to me again. I told him, “I came now to try the traverse of my indictment, and that his tendering me the oaths anew, was a new snare.” I desired him to answer me a question or two; and asked him, “whether the oaths were to be tendered to the king’s subjects, or to the subjects of foreign princes?” He said, “to the subjects of this realm.” “Then,” said I, “you have not named me a subject in the indictment, and therefore have not brought me within the statute.” The judge cried, “Read the oath to him:” I said, “I require justice.” Again I asked him, “Whether the sessions ought not to have been held for the king and the body of the county?” He said, “Yes.” “Then,” said I, “you have there left the king out of the indictment; how then can you proceed upon this indictment to a trial between the king and me, seeing the king is left out?” He said, “the king was in before.” But I told him, “the king’s name being left out, here was a great error in the indictment, and sufficient, as I was informed, to quash it. Besides,” I told him, “that I was committed by the name of George Fox, of London; but now I was indicted by the name of George Fox, of Tredington, in the county of Worcester: and I wished the jury to consider, how they could find me guilty upon that indictment, seeing I was not of the place the indictment mentioned?” The judge did not deny that there were errors in the indictment; but said, “I might take my remedy in the proper place.” I answered, “Ye know we are a people that suffer all things, and bear all things; and therefore ye thus use us, because we cannot revenge ourselves; but we leave our cause to the Lord.” The judge said, “The oath has been tendered to you several times, and we will have some satisfaction from you concerning the oath.” I offered them the same declaration instead of the oath, which I had offered to the judges above; but it would not be accepted.
Then I desired to know, seeing they put the oath anew to me, whether the indictment was quashed or not? Instead of answering me, the judge told the jury, “they might go out.” Some of the jury were not satisfied; whereupon the judge told them, “they had heard a man swear that the oath was tendered to me the last sessions:” and then he told them what they should do. I told him, “he should leave the jury to their own consciences.” However, the jury, being put on by him, went forth, and soon came in again, and found me guilty. I asked the jury “how they could satisfy themselves to find me guilty upon that indictment, which was laid so false, and had so many errors in it?” They could make but little answer; yet one, who seemed to be the worst of them, would have taken me by the hand; but I put him by, saying, “How now Judas, hast thou betrayed me, and dost thou now come with a kiss?” So I bid him and them repent. Then the judge began to tell me, “how favourable the court had been to me.” I asked him, “how he could say so? Was ever any man worse dealt by than I had been in this case, who was stopped in my journey, when travelling upon my lawful occasions, and imprisoned without cause; and now had the oaths put to me only for a snare?” And I desired him to “answer me in the presence of the Lord, in whose presence we all were, whether this oath was not tendered me in envy?” He would not answer that, but said, “Would you had never come here to trouble us and the country.” I told him, “I came not thither of myself, but was brought, being stopped in my journey. I did not trouble them, but they had brought trouble upon themselves.” Then the judge told me, “what a sad sentence he had to tell me.” I asked him, “whether what he was going to speak was by way of passing sentence, or of information? For,” I told him, “I had many things to say, and more errors to assign in the indictment, besides those I had already mentioned, to stop him from giving sentence against me upon that indictment.” He said, “he was going to show me the danger of a premunire, which was the loss of my liberty, and of all my goods and chattels, and to endure imprisonment during life.” But he said, “he did not deliver this as the sentence of the court upon me, but as an admonition to me.” Then he bid the jailer take me away. I expected to be called again to hear the sentence; but when I was gone, the clerk of the peace (whose name was Twittey) asked him, as I was informed, “whether that which he had spoken to me should stand for sentence?” And he, consulting with some of the justices, told him, “Yes, that was the sentence, and should stand.” This was done behind my back, to save himself from shame in the face of the country.
Many of the justices, and the generality of the people, were moderate and civil; and John Ashley, a lawyer, was very friendly, both the time before and now, speaking on my behalf, and pleading the errors of the indictment for me; but Justice Street, who was the judge of the court, would not regard, but overruled all. This Justice Street said to some Friends in the morning before my trial, “that if he had been upon the bench the first sessions, he would not have tendered me the oath; but if I had been convicted of being at a conventicle, he would have proceeded against me according to that law; and that he was sorry that ever I came before him;” and yet he maliciously tendered the oath to me in the court again, when I was to have tried my traverse upon the indictment. But the Lord pleaded my cause, and met with both him and Justice Simpson, who first ensnared me with the oath at the first sessions; for Simpson’s son was arraigned not long after, at the same bar, for murder. And Street, who, as he came down from London, after the judges had returned me back from the King’s Bench to Worcester, said, “Now I was returned to them, I should lie in prison and rot,” had his daughter, whom he so doted on that she was called his idol, brought dead from London in a hearse, to the same inn where he spoke those words, and brought to Worcester to be buried within a few days after. People took notice of the hand of God, how sudden it was upon him; but it rather hardened than tendered him, as his conduct afterwards showed.
After I was returned to prison, several came to see me; and amongst others, the Earl of Salisbury’s son, who was very loving, and troubled that they had dealt so wickedly by me. He stayed about two hours with me, and took a copy of the errors in the indictment in writing.
The sessions being now over, and I fixed in prison by a premunire, my wife came out of the North to be with me; and the assizes coming on, in the sixth month, the state of my case being drawn up in writing, she and Thomas Lower delivered it to Judge Wild. In it were set forth the occasion of my journey; the manner of my being taken and imprisoned; the proceedings of the several sessions against me; and the errors in the indictment by which I was premunired. When the judge had read it, he shook his head, and said, “we might try the validity or invalidity of the errors, if we would;” and that was all they could get from him.
While I lay in prison, it came upon me to state our principle to the king; not with particular relation to my own sufferings, but for his better information concerning our principle, and us as a people.
“TO THE KING.
“The principle of the Quakers is the Spirit of Christ, who died for us, and is risen for our justification; by which we know that we are his. He dwelleth in us by his Spirit; and by the Spirit of Christ we are led out of unrighteousness and ungodliness. It brings us to deny all plottings and contrivings against the king, or any man. The Spirit of Christ brings us to deny all manner of ungodliness, as lying, theft, murder, adultery, fornication, and all uncleanness, debauchery, malice, hatred, deceit, cozening, and cheating whatsoever, and the devil and his works. The Spirit of Christ brings us to seek the peace and good of all men, and to live peaceably; and leads us from such evil works and actions as the magistrates’ sword takes hold upon. Our desire and labour are, that all, who profess themselves Christians, may walk in the Spirit of Christ; that they, through the Spirit, may mortify the deeds of the flesh, and by the sword of the Spirit cut down sin and evil in themselves. Then the judges and other magistrates would not have so much work in punishing sin in the kingdom; neither then need kings or princes fear any of their subjects; if they all walked in the Spirit of Christ; for the fruits of the Spirit are love, righteousness, goodness, temperance, &c.
“If all, that profess themselves Christians, walked in the Spirit of Christ, and by it did mortify sin and evil, it would be a great ease to the magistrates and rulers, and would free them from much trouble; for it would lead all “to do unto others, as they would have others to do unto them;” and so the royal law of liberty would be fulfilled. For if all, that are called Christians, did walk in the Spirit of Christ, by it to have the evil spirits and its fruits mortified and cut down in them; then, not being led by the evil spirit, but by the good Spirit of Christ, the fruits of the good Spirit would appear in all. For as people are led by the good Spirit of Christ, it leads them out of sin and evil, which the magistrates’ sword takes hold of, and so would be an ease to the magistrates. But as people err from this good Spirit of Christ, and follow the evil spirit, which leads them into sin and evil; that spirit brings the magistrate into much trouble, to execute the law upon the sinners and transgressors of the good Spirit. That Spirit which leads people from all manner of sin and evil, is one with the magistrates’ power, and with the righteous law; for the law being added because of transgression, that Spirit that leads out of transgression, must needs be one with that law that is against transgressors. So that Spirit which leads out of transgression, is the good Spirit of Christ, and is one with the magistrates in the higher power, and owns it and them; but that spirit which leads into transgression, is the bad spirit, is against the law, against the magistrates, and makes them much troublesome work.
“Now the manifestation of the good Spirit is given to every man to profit withal; and no man can profit in the things of God, but by the Spirit of God, which brings to deny all sin and evil. It is said of Israel, Neh. ix., ‘The Lord gave them his good Spirit to instruct them, yet they rebelled against it.’ But if all people did mind this manifestation of the Spirit, which God hath given to instruct them, it would lead them to forsake all manner of sin and evil, enmity, hatred, malice, and all manner of unrighteousness and ungodliness, and to mortify it. And then in the Spirit of Christ they would have fellowship and unity, which is the bond of peace; then would love and peace, which are the fruits of the good Spirit, flow among all that are called Christians.
“We are a people, who, in tenderness of conscience to the command of Christ and his apostle, cannot swear; for we are commanded in Matt. v. and James v. to keep to Yea and Nay, and ‘not to swear at all; neither by heaven, nor by the earth, nor by any other oath, lest we go into evil, and fall into condemnation.’ The words of Christ are these, ‘Ye have heard that it hath been said by (or to) them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths.’ These were true and solemn oaths, which they who made, ought to have performed in old time; but these Christ and his apostle forbid in the gospel times, as well as false and vain oaths. If we could take any oath at all, we could take the oath of allegiance, as knowing that King Charles was by the power of God brought into England, and set up king of England, &c., over the heads of our old persecutors; and as for the Pope’s supremacy, we do utterly deny it. But Christ and the apostle having commanded us not to swear, but to keep to Yea and Nay, we dare not break their commands; and therefore many have put the oaths to us, as a snare, that they might make a prey of us. Our denying to swear is not in wilfulness, stubbornness, or contempt, but only in obedience to the command of Christ and his apostle, and we are content, if we break our Yea and Nay, to suffer the same penalty that they should who break their oaths. We desire, therefore, that the king would take this into consideration, and also how long we have suffered in this case. This is from one who desires the eternal good and prosperity of the king, and of all his subjects in the Lord Jesus Christ.”
G. F.
About this time I had a fit of sickness, which brought me very low and weak in my body; and I continued so a pretty while, insomuch that some Friends began to doubt of my recovery. I seemed to myself to be amongst the graves and dead corpses; yet the invisible power did secretly support me, and conveyed refreshing strength into me, even when I was so weak, that I was almost speechless. One night, as I was lying awake upon my bed in the glory of the Lord, which was over all, it was said unto me, “that the Lord had a great deal more work for me to do for him, before he took me to himself.”
Endeavours were used to get me released, at least for a time, till I was grown stronger; but the way of effecting it proved difficult and tedious; for the king was not willing to release me by any other way than a pardon, being told he could not legally do it; and I was not willing to be released by a pardon, which he would readily have given me, because I did not look upon that way as agreeable with the innocency of my cause. Edward Pitway, a Friend, having occasion to speak with Justice Parker, upon some other business, desired him to give order to the jailer, that, in regard of my weakness, I might have liberty to go out of the jail into the city. Whereupon Justice Parker wrote the following letter to the jailer, and sent it to the Friend to deliver.
“MR. HARRIS,
“I have been much importuned by some friends to George Fox to write to you. I am informed by them, that he is in a very weak condition, and very much indisposed; what lawful favour you can do for the benefit of the air for his health, pray show him. I suppose, the next term they will make application to the king.
“I am, Sir, your loving friend, “HENRY PARKER.”
Evesham, the 8th of October, 1674.
After this, my wife went to London, and spoke to the king, laying before him my long and unjust imprisonment, with the manner of my being taken, and the justices’ proceedings against me, in tendering me the oath as a snare, whereby they had premunired me; so that I being now his prisoner, it was in his power, and at his pleasure, to release me, which she desired. The king spoke kindly to her, and referred her to the lord-keeper; to whom she went, but could not obtain what she desired; for he said, “the king could not release me otherwise than by a pardon;” and I was not free to receive a pardon, knowing I had not done evil. If I would have been freed by a pardon, I need not have lain so long, for the king was willing to give me pardon long before, and told Thomas Moore, “that I need not scruple being released by a pardon, for many a man, that was as innocent as a child, had had a pardon granted him;” yet I could not consent to have one. For I had rather have lain in prison all my days, than have come out in any way dishonourable to truth; wherefore I chose to have the validity of my indictment tried before the judges. And thereupon, having first had the opinion of a counsellor upon it (Thomas Corbet, of London, whom Richard Davies of Welchpool was well acquainted with, and recommended to me), an habeas corpus was sent down to Worcester to bring me up once more to the King’s Bench bar, for the trial of the errors in my indictment. The under-sheriff set forward with me the 4th of the 12th Month, there being with us in the coach the clerk of the peace and some others. The clerk had been my enemy all along, and now sought to ensnare me in discourse; but I saw, and shunned him. He asked me, “what I would do with the errors in the indictment?” I told him, “they should be tried, and every action should crown itself.” He quarrelled with me for calling their ministers priests. I asked him, “if the law did not call them so?” Then he asked me, “What I thought of the church of England? were there no Christians among them?” I said, “they are all called so, and there are many tender people amongst them.”
We came to LONDON on the 8th, and on the 11th I was brought before the four judges at the King’s Bench, where Counsellor Corbet pleaded my cause. He started a new plea; for he told the judges, “that they could not imprison any man upon a premunire.” Whereupon Chief Justice Hale, said, “Mr. Corbet, you should have come sooner, at the beginning of the term, with this plea.” He answered, “we could not get a copy of the return and the indictment.” The judge replied, “you should have told us, and we would have forced them to make a return sooner.” Then said Judge Wild, “Mr. Corbet, you go upon general terms; and if it be as you say, we have committed many errors at the Old Bailey, and in other courts.” Corbet was positive that by law they could not imprison upon a premunire. The judge said, “there is summons in the statute.” “Yes,” said Corbet, “but summons is not imprisonment; for summons is in order to a trial.” “Well,” said the judge, “we must have time to look in our books and consult the statutes.” So the hearing was put off till the next day.
The next day they chose rather to let this plea fall, and begin with the errors of the indictment; and when they came to be opened, they were so many and gross, that the judges were all of opinion that, “the indictment was quashed and void, and that I ought to have my liberty.” There were that day several great men, lords and others, who had the oaths of allegiance and supremacy tendered to them in open court, just before my trial came on; and some of my adversaries moved the judges, that the oaths might be tendered again to me, telling them, “I was a dangerous man to be at liberty.” But Judge Hale said, “he had indeed heard some such reports, but he had also heard many more good reports of me;” and so he and the rest of the judges ordered me to be freed by proclamation. Thus after I had suffered imprisonment a year and almost two months for nothing, I was fairly set at liberty upon a trial of the errors in my indictment, without receiving any pardon, or coming under any obligation or engagement at all; and the Lord’s everlasting power went over all, to his glory and praise. Counsellor Corbet, who pleaded for me, obtained great fame by it, for many of the lawyers came to him, and told him he had brought that to light which had not been known before, as to the not imprisoning upon a premunire; and after the trial a judge said to him, “You have attained a great deal of honour by pleading George Fox’s cause so in court.”
During the time of my imprisonment in Worcester, notwithstanding my illness and want of health, and my being so often hurried to and fro to London and back again, I wrote several books for the press; one of which was called, A Warning to England. Another was, To the Jews, proving, by the Prophets, that the Messiah is come. Another, Concerning Inspiration, Revelation, and Prophecy. Another, Against all Vain Disputes. Another, For all Bishops and Ministers to try themselves by the Scriptures. Another, To such as say, “We love none but ourselves.” Another entitled, Our Testimony concerning Christ. And another little book, Concerning Swearing; being the first of those two that were given to the parliament. Besides these, I wrote many papers and epistles to Friends to encourage and strengthen them in their services for God, which some, who had made profession of truth, but had given way to a seducing spirit, and were departed from the unity and fellowship of the gospel, in which Friends stand, endeavoured to discourage them from, especially in their diligent and watchful care for the well-ordering and managing of the affairs of the church of Christ.
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Footnote 33:
An officer who had power to force men to serve as sailors and soldiers in the navy; a procedure long since abolished.
Footnote 34:
This is nearly the last mention of James Lancaster, whose name occurs so often in these volumes. Perhaps there was no one who associated so much in gospel labours with George Fox as he; not only accompanying him throughout his visit to the western hemisphere, but was also with him during his visit to Scotland in 1657, and to Ireland in 1669, and on these occasions it appears that he frequently acted as his amanuensis. James Lancaster’s residence was on the island of Walney, in Lancashire, and he was convinced by George Fox during his visit to that county in 1652. In the following year he came forth as a minister and in 1654, went on a gospel mission to Scotland with Miles Halhead. In 1665, he visited many of the midland counties of England.
Footnote 35:
When George Fox married the widow of Judge Fell, she had one son; and seven daughters; viz., Margaret, who married John Rous; Bridgett, married to John Draper; Isabel; Sarah, married to William Mead; Mary, married to Thomas Lower; Susanna, married to William Ingram; and Rachel, married to Daniel Abraham.
Chapter VII
1675-1677.—George Fox attends the Yearly Meeting, and afterwards sets forward towards the North—attends the Quarterly Meeting at Lancaster, and goes thence to Swarthmore—writes many books and papers for the Truth—the titles of several named—writes to Friends in Westmorland to keep in the power of God, and thereby avoid strife—writes an epistle to the Yearly Meeting—makes a collection and arrangement of his various papers and writings, and of the names of divers Friends engaged in particular service, or against the Truth—some meetings for discipline established in the North in 1653—recites his labours and travels for establishing meetings for discipline—a spirit of discord and separation appears in the church—the separatists are rebuked and reproved—the establishment of men’s and women’s meetings is much opposed—a narrative of the spreading of Truth, and of the opposition from the worldly powers—death of Priest Lampitt, a persecutor—George Fox travels again towards the South—writes to his wife from York—finds some slack in their testimony against Tithes—writes an epistle to Friends on the subject—attends the Yearly Meeting—with John Burnyeat, and other Friends, visits Wm. Penn at his house at Worminghurst, in Sussex—sets things in order for visiting Holland—precious meeting.
Being now at liberty, I visited Friends in LONDON; and having been very weak, and not yet well recovered, I went to KINGSTON. I did not stay long, but having visited Friends there, I returned to LONDON, wrote a paper to the parliament, and sent several books to them. A great book against Swearing had been delivered to them a little before; the reasonableness whereof had so much influence upon many of them, that it was thought they would have done something towards our relief, if they had sat longer. I stayed in and near London till the Yearly Meeting, to which Friends came from most parts of the nation, and some from beyond the sea. A glorious meeting we had in the everlasting power of God.
This meeting being over, and the parliament also risen (who had done nothing for or against Friends,) I was clear of my service for the Lord at London. And having taken my leave of Friends there, and had a glorious meeting with some of them at John Elson’s in the morning, I set forward with my wife and her daughter Susan, by coach (for I was not able to travel on horseback) towards the North; many Friends accompanying us as far as HIGHGATE, and some to DUNSTABLE, where we lodged that night. We visited Friends, and were visited by them, at NEWPORT-PAGNEL, NORTHAMPTON, and COSSALL, where, amongst others, came a woman, and brought her daughter, for me to see how well she was; putting me in mind, “that when I was there before, she had brought her to me, much troubled with the disease called the king’s evil, and had then desired me to pray for her;” which I did, and she grew well upon it, praised be the Lord! From Cossall we went on by John Simcock’s and William Gandy’s, to WARRINGTON and PRESTON, and so to LANCASTER.
I had not been at Lancaster since I was carried prisoner from thence by the under-sheriff and jailer, towards Scarbro’ Castle. I found the town full of people; for it was both the fair time, and the trained bands were met upon a general muster. Many Friends were also in town from several parts of the county, because the Quarterly Meeting was to be there the next day. I stayed two nights and a day at Lancaster, and visited Friends both at their men’s and women’s meetings, which were very full, large, and peaceable; for the Lord’s power was over all, and none meddled with us. Here met us Thomas Lower and his wife, Sarah Fell, James Lancaster, and Leonard Fell. Next day after the meeting, being the 25th of the 4th Month, we went over the Sands, with several other Friends, to SWARTHMORE.
After I had been a while at Swarthmore, several Friends from divers parts of the nation came to visit me, and some out of Scotland; by whom I understood that four young students of Aberdeen were convinced there this year, at a dispute held there by Robert Barclay, and George Keith, with some of the scholars of that university.[36]
Among others Colonel Kirby paid me a visit, who had been one of my great persecutors; but now, he said, he came to bid me welcome into the country; and carried himself in appearance very lovingly. Yet before I left Swarthmore, he sent for the constables of Ulverstone, and ordered them to tell me, “that we must have no more meetings at Swarthmore; for if we had, they were commanded by him to break them up; and they were to come the next First-day.” That day we had a very precious meeting, the Lord’s presence was wonderfully amongst us, and the constables did not come to disturb us. The meetings have been quiet since, and have increased.
The illness I got in my imprisonment at Worcester had so much weakened me, that it was long before I recovered my natural strength again. For which reason, and as many things lay upon me to write, both for public and private service, I did not stir much abroad during the time that I now stayed in the North; but when Friends were not with me, spent much time in writing for truth’s service. While I was at Swarthmore, I gave several books to be printed. One, Concerning Swearing. Another, showing, “that none are successors to the Prophets and Apostles, but who succeed them in the same power and Holy Ghost that they were in.” Another, “that Possession is above Profession, and how the professors now do persecute Christ in Spirit, as the professing Jews did persecute him outwardly in the days of his flesh.” Also the eight following books, viz.:—To the Magistrates of Dontzic; Cain against Abel, or, an Answer to the New Englandmen’s Laws; To Friends at Nevis, concerning Watching;[37] A General Epistle to all Friends in America; Concerning Cæsar’s due, and God’s due, &c.; Concerning the Ordering of Families; The Spiritual Man judgeth all things; Concerning the Higher Power.
Besides these, I wrote several epistles to Friends, both in England, and beyond the seas; and answers to divers papers concerning “the running out of some, who had opposed the order of the gospel, and had stirred up much strife and contention in Westmorland.” Wherefore I was moved to write a few lines, particularly to Friends there.
“THIS IS FOR FRIENDS IN WESTMORLAND.
“All live in the power of God, in his Light and Spirit, which first convinced you; that in it ye may keep in the ancient unity, in humility, in the fear of the Lord, and his gentle and peaceable wisdom, which is easy to be entreated; that in the same Power, Light, and Spirit of God, ye may all be serviceable in your men’s and women’s meetings, in the possession of the gospel-order; which gospel, the power of God, hath brought life and immortality to light; that in this ye may see over him that hath darkened you. In this power, the glorious gospel, no apostates can come; for the power of God was before apostates were, or the fall of man and woman was, or the devil either, and will be when he is gone. Therefore praise God in the eternal fellowship of the everlasting gospel of Jesus Christ, which is not of man, nor by man. And therefore, all Friends in Westmorland, keep in the power of God, which will and must preserve and cover you, if ye be preserved. Let your faith stand in the power of God, and not in the wisdom of men’s words, lest ye fall. In God’s power ye have peace, life, and unity; and for want of keeping in God’s power, and in his righteousness and Holy Ghost, is all this strife come among you.”
G. F.
I also wrote the following general epistle to Friends at the Yearly Meeting in London:—
“MY DEAR FRIENDS AND BRETHREN,
“Whom the Lord hath preserved by his eternal power to this day, over and through many troubles, storms, tempests, and prisons. Let, therefore, every one’s faith stand in the power of God, which is over the Devil and was before him. So your faith standing in the invisible power of God, stands in that which does not change; and the faith, that Christ Jesus, the power of God, is the author of, must stand in the power of God; so then it stands in that which is over all, in which they are established. To this the apostle brought the church, the true Christians; and so now the faith of all true Christians, which Christ is the author of, must stand in the power of God, in which the everlasting kingdom stands. As every one’s faith stands in the power of God, it keeps all in the power of godliness.
“For as it was in the days of the apostles, when some were crying up Paul and Apollos, and so forth, he judged them as carnal; and exhorted and admonished them, that their faith should not stand in men, nor in the words of man’s wisdom, but in the power of God. He said ‘he would not know the speech of them, but the power amongst them; for the kingdom of God is not in word, but in power.’ So it is to be now. Every one’s faith must stand in the power of God, and not in men, nor in their speeches or good words. For we have seen by experience, when any begin to cry up men, and their faith stands in them, such men as would have people’s faith stand in them, love popularity, and bring not people’s faith to stand in the power of God. Such cannot exalt Christ; and when such fall, they draw a great company after them. Therefore the apostle would not know such after the flesh, but would know them that were in the power and Spirit; and struck down every one’s faith that stood in the words of man’s wisdom, that they might stand in the power of God. So it must be now. They whose faith doth not stand in the power of God, cannot exalt his kingdom that stands in power; therefore every one’s faith must stand in the power of God.
“The apostle denied popularity, when he judged the Corinthians, for looking at Paul and Apollos, to be carnal; such are carnal still. Therefore all should know one another in the Spirit, life, and power, and look at Christ; this keeps all in humility. They, whose faith stands in men, will make sects; as in the days of J. N. and J. P. and others. The faith of such Christ is not the author of; and if he hath been, they have erred from it, and made shipwreck of it. All that are in the true faith, that stands in the power of God, will judge them as carnal, and judge down that carnal part in them, that cries up Paul or Apollos; that their faith may stand in the power of God, and that they may exalt Christ, the author of it. For every one’s eye ought to be to Jesus; and every just man and woman may live by their faith, which Jesus Christ is the author and finisher of. By this faith every man and woman may see God, who is invisible; this faith gives the victory, and by it he hath access to God. So every one’s faith and hope standing in the power of God, all therein have unity, victory, and access to God’s throne of grace; in which faith they please God. By this faith they are saved;—by this faith they obtain the good report, and subdue all the mountains that have been betwixt them and God.
“This power hath preserved Friends over their persecutors, over the wrath of men, and above the spoilings of their goods, and imprisonments; as seeing God who created all—who gives the increase of all, and upholds all by his word and power. Therefore let every one’s faith be in his power. In this no schism or sect can come; for it is over them, before they were, and will be when they are gone. But perfect unity is in the truth, in the Spirit, that circumcises the body of death, that puts off the sins of the flesh, and plunges it down with the Spirit. In the Spirit of God, there is perfect fellowship; and Christ is the minister of this circumcision and baptism.
“This is upon me from the Lord, to write unto you, that every one of you, whose faith Jesus is the author of, may stand in the power of God. From the Lord I warn you, and all everywhere, of the same. For if a star should fall, which has been a light, either the earth or the sea does receive it; that is, the earthly mind, or the foaming, raging people; though neither the seed, light, power, nor truth ever fell, nor the faith itself, the gift of God; but men going from it, become unsavoury.
“Adam, whilst he kept in truth, and obeyed the command of God, was happy; but when he disobeyed the Lord, he fell under the power of Satan, and became unhappy, though he might talk after of his experiences in Paradise; but he had lost his image, his power and dominion, in which God had created him.
“The Jews received the law of God, and as long as they kept the law, which was just, holy, good, and perfect, it kept them good, just, holy, and savoury; but when they turned their backs on the Lord, and forsook his law, then they came under the power of darkness, under the powers of the earth, and were trodden under as unsavoury.
“So the Christians were called ‘a city set on a hill, the light of the world, and the salt of the earth;’ but when they forsook the power of God, and their faith stood in words and men, and not in the power, then their walls fell down, though the power in itself stood; and they lost their hill, their saltness, and their shining. And as Christendom now does confess, they are not in the same power and spirit that the apostles were in; so not in the same salt, nor upon the same hill. So they came to be trodden under; and the beast, the whore, and the false prophet are uppermost, the unsavoury. Their dead faith is in men, and in words; therefore they are full of sects, and one against another.
“And now the everlasting gospel, the power of God, is preached again, which was before the devil was, that darkened man; and by this power of God, life and immortality are brought to light again. Therefore every one’s faith is to stand in this power, that hath brought life and immortality to light in them, that so all may come to be heirs of the power of God, the gospel. Herein all have a right to the power of God, which is also the authority of the men’s and women’s meetings, and of all the other meetings set up thereby.
“Now, as the gospel is preached again, if your faith does not stand in the power, but in men, and in the wisdom of words, you will grow carnal; and such are for judgment, who cry up Paul or Apollos, and not Christ, the author of your faith. They who love to be popular, would have people’s faith to stand in them; and such do not preach Christ, but themselves. But such as preach Christ and his gospel, would have every man and woman to be in the possession of it, and every man and woman’s faith to stand in Christ, the author of it, and in the power of God. And as their faith stands in the power of God, nothing can get between them and God; for if any should fall amongst us, as too many have done, that [love of popularity] leads its followers either into the waters, or into the earth.
“If any should go from the spirit of prophecy, that did open to them, and from the power, they may speak their experiences, which the power opened to them formerly. So might Adam and Eve speak of what they saw and enjoyed in Paradise; so might Cain and Balaam of what they saw; and also the Jews, Korah and Dathan, who praised God on the banks, saw the victory over Pharaoh, ate of the manna, drank of the rock, came to Mount Sinai, and saw the glory of the Lord. So also might the false apostles speak of their experiences, and all those false Christians, that turned from the apostles and Christ. And so may those do now, that err from the Spirit, that are come out of Egypt (in spirit) and Sodom, and have known the raging of the Sodomites, as Lot did the outward; and the pursuit of the spiritual Egyptians, as the outward Jew did of the outward Egyptians; yet if they do not walk in the Spirit of God, in the light, and in the grace, which keeps their hearts established, and their words seasoned, and also their faith in the power of God, in which the kingdom stands; they may go forth like the false Christians, like the Jews, like Adam and Eve, Cain, Korah, and Balaam, and be wandering stars, trees without fruit, wells without water, and clouds without rain; and so come to be unsavoury and trodden down; as Adam who lost Paradise, and the Jews who lost the Holy Land, not walking in the law, and keeping the command of God; and as the Christians who lost the city, the hill, the salt, and the light since the apostle’s days, and came to be unsavoury, and to be trodden under foot of men.
“Therefore, let every one’s faith stand in the Lord’s power, which is over all; through which they may be built upon the Rock, the Foundation of God, the Seed Christ Jesus. So all in Christ may be always fresh and green; for he is the green tree that never withers. All are fresh and green that are grafted into and abide in him, bringing forth heavenly fresh fruits to the praise of God. And though Adam and Eve fell from Paradise, the Jews fell from the law of God, and many of the Christians fell from their prophecies, and erred from the faith, the Spirit, and the grace; and the stars have fallen, as was spoken in the Revelations: yet the Spirit, grace, faith, and power of God remain.
“Many such states have I seen within these twenty-eight years; though there is a state that shall never fall, nor be deceived, in the Elect before the world began. These are come to the end of the prophecies, are in Him where they end, and renewed by Christ into the image of God which man was in before he fell,—in that power where he had dominion over all that God made: and not only so, but they ‘attain to a perfect man, unto the measure of the stature of the fulness of Christ,’ who never fell. In him is the sitting down in life eternal, where their feet stand sure and fast in the gospel, his power. Here their bread is sure; and he that eats this bread lives for ever.
“And all Friends and brethren, that declare God’s eternal truth, and word of life, live in it; be seasoned with grace, and salted with the heavenly salt, that your lives and conversations may preach wherever you come;—that there be no rawness, no quenching of the Spirit, no despising of prophecy either in men or women. For all must meet in the faith that Jesus is the author of, and in the light that comes from Jesus, and be so grafted into the life, that your knowledge may be there one of another, in Christ; and that there may be none slothful, nor sitting down in earthly things, minding them, like Demas of old; lest you clothe yourselves with another clothing than you had at first; but all keep chaste; for the chaste do follow the Lamb.
“And Friends, that are settled in places, and are ministers, possess, as if ye did not; be married, as if ye were not; and be loose to the world in the Lord’s power; for God’s oil will be above all visible things, which makes his lamps burn, and gives light afar off. Let none strive nor covet to be rich in this world, in these changeable things that will pass away; but let your faith stand in the Lord God, who changes not, who created all, and gives the increase of all.
“Now Friends, concerning faithful men’s and women’s meetings, which were set up in God’s counsel; whoever oppose them, and the authority and tenure of them, oppose the power of God, which is the authority of them. They are no ministers of the gospel, nor of Christ, that oppose his power, which all are to possess. The gospel is to be preached to all nations: as deceit is gone over all nations, and all nations have drunk the whore’s cup, and she hath them in her cage, her unclean power from the beast and dragon, out of the power of God, and out of truth, and the Spirit of God the apostles were in; the power of God must come over all this again; and all the true ministers that preach the gospel, the power of God, must bring people into the possession of it again. I say, whosoever preaches the gospel of Christ and him to people or nations, those people and nations receiving the gospel, receive the power of God, that brings life and immortality to light in them; they see over the devil that hath darkened them, and over the beast, the whore, and her cage. So, by the power of God, life and immortality are brought to light in them; then these men and women, being heirs of this power, the gospel, are heirs of authority and power over the devil, beast, whore, and dragon.
“This is their possession and portion; and they are to labour in their possession and portion, and do God Almighty’s business and service in the possession of the power of God, the gospel, which is a joyful, glorious, everlasting order. And here is the authority of our men’s and women’s meetings, and other meetings in the name of Jesus, the gospel of Christ, the power of God, which is not of man, nor by man. In this are all to meet and to worship God; by this are all to act; and in this all have fellowship, a joyful fellowship, a joyful and comfortable assembly. This is the day when, in the eternal light, all are to take their possession of the gospel and its order, that power of God, which they are heirs of. All faithful men and women in every country, city, and nation, whose faith stands in the power of God, the gospel of Christ, who have received, and are in the possession of, this gospel, the power of God, have all right to the power in these meetings; for they are heirs of the power, which is the authority of the men’s and women’s meetings.
“So here is God’s choice (and not man’s) by his power, of his heirs; and they have all freedom in this gospel, the power of God, to go to the meetings, the men to the men’s, and the women to the women’s; for they are heirs of the power, which is not of man, nor by man, but from heaven, received in the Holy Ghost; and they see over enmity, and before it was, by the light, by the life, and immortality, which are brought to light in them.
“The devil, the author of enmity, cannot get into this authority, power, order, nor fellowship of the gospel; nor into this life, light, nor unity of the faith, which gives victory over him that hath separated man from God. Into the unity of this faith the serpent cannot come, nor into the worship of God in Spirit and truth can the devil come, or any enmity. And they that are in this, are in unity over him. Therefore, let every one’s faith stand in the power of God, the glorious gospel; and let all walk as becomes the gospel, and the order of it. As every one hath received Christ Jesus the Lord, so walk in him, and let him be their Lord and Orderer. For the preaching of the gospel of Christ Jesus is to the intent that all may come to be heirs of the gospel, and into the possession of it; and to be heirs of Christ and of his government, of the increase of which there is no end; who is over all in his righteousness, and over all in his light, life, power, and dominion. Therefore know one another in his power, his gospel, which is the authority of your meetings; know one another in Christ Jesus, who is able to restore man out of the state of the fall, into the image of God, into that power and dominion that man had before he fell, and into Himself that never fell, whence they shall go no more forth. Here is the rock and foundation of God that stands sure.
“And, Friends, be tender to the tender principle of God in all. Shun vain disputes and janglings, both amongst yourselves and others; for that many times is like a blustering wind that hurts and bruises the tender buds and plants. For the world, though they have the words, are out of the life; and the apostle’s disputing with them was to bring them to the life. And those disputers, that were amongst the Christians, about genealogies, circumcision, and the law, meats, drinks, and days, came to be the worst sort of disputers, whom the apostles judged; for such destroyed people from the faith. Therefore the apostles exhorted the churches, that every one’s faith should stand in the power of God, and to look at Jesus, the author of it. There every graft stands in Christ, the vine, quiet; where no blustering storms can hurt them; there is safety. There all are of one mind, one faith, one soul, one spirit, baptized into one body with the one Spirit, and made all to drink into one Spirit, one church, one head, that is heavenly and spiritual; one faith in this head, Christ, who is the author of it, and hath the glory of it; one Lord to order all, who is the baptizer into this one body. So Christ hath the glory of this faith out of every man and woman; and God through him hath his glory, the Creator of all in his power, the gospel that hath brought life and immortality to light in them; and their faith standing in it, they know the immortal God, serve and worship him, in his Spirit and in his truth; by which they are made God’s free men and women, free from him that is out of the truth.
“Now, Friends, you that have long been labourers, and have known the dealings of the Lord these twenty years (more or less,) as I have often said to you, draw up what you can, of those passages and sufferings which the Lord hath carried you through by his power, and how by him ye have been supported from the first; that the Lord may be exalted by his power now, and in ages to come, who hath been the only support, defence, and stay, of his people all along, over all to himself; to whom be all glory and praise for ever and ever, Amen. He deserves it in his church throughout all ages, from his living members, who return the praise to the living God, who lives and reigns over all, blessed for ever; who is the life, and strength, and health, and length of days of all his people. Therefore let there be no boasting, but in the Lord, and in his power and kingdom; this keeps all in humility.
“And, Friends, in the Lord’s power and truth, what good you can do for Friends in prison, or sufferers, by informing or helping them, every one bend yourselves to the Lord’s power and spirit, to do his will and his business; and in that all will have a fellow-feeling of one another’s condition, in bonds, or in what trials and tribulations soever; you will have a fellow-feeling one of another, having one head, one Lord, and being one body in him. For God’s heavenly flail hath brought out his seed, his heavenly plough hath turned up the fallow ground, and his heavenly seed is sown by the heavenly man, which brings forth fruits to the heavenly sower, in some fifty, sixty, and a hundred fold in this life; and such in the world without end will have life eternal. O, therefore, all keep within; let your lights shine, and your lamps burn, that you all may be wells full of the living water, and trees full of the living fruit of God’s planting, whose fruit is unto holiness, and the end everlasting life.
“The Lord God of power preserve you all in his power. Let your faith stand therein, that you may have unity in the faith, and in the power; and by this faith and belief you may be all grafted into Christ, the sure root, where the eternal Sun of Righteousness shines, in the heavenly and eternal day, upon his plants and grafts. This sun never goes down; and the heavenly springs of life, and showers are known to water and nourish the grafts, and plants, and buds, that they may always be kept fresh and green, and never wither; bringing forth fresh and green, and living fruit, which is offered up to the living God, who is glorified in that you bear much fruit. The Lord God Almighty keep you, and preserve you all in his power, light, and life, over death and darkness; that therein you may spread his truth abroad, and be valiant for it upon the earth, answering that of God in all; that with it, the minds of people may be turned to him, so that with it they may come to know the Lord Christ Jesus in the new covenant, in which the knowledge of the Lord shall cover the earth as the waters do the sea. His life must go over death, and his light must go over darkness, and the power of God must go over the power of Satan.
“So, all ye that are in the light, life, and power, keep the heavenly fellowship in the heavenly power, the heavenly unity in the heavenly divine faith, and the unity of the Spirit, which is the bond of the heavenly Prince of princes’ peace; who bruises the head of the enemy, the adversary, and reconciles man to God, and all things in heaven and in the earth: a blessed reconciliation! Let every one’s faith stand in the power of God, which Jesus Christ is the author of; that all may know their crown of life. For all outward things without the substance, life, and power, areas the husk without the kernel, and do not nourish the immortal soul, nor the new-born babe; but that by which it is nourished, is the milk of the Word, whereby it groweth in the heavenly life, strength, and wisdom. The gospel is not of man, nor by man, but is the power of God, and answers the truth in all; all the possessors of it are to see that all walk according to it; which everlasting order is ordained of God already, and all the possessors of him possess their joy, their comfort, and salvation. My love unto you all, with him that reigns and is over all, from everlasting to everlasting.
“Dwell in the love of God, which passeth knowledge, and edifieth the living members of the body of Christ; which love of God you come to be built up in, and in the holy faith. This love of God will bring you to bear all things, endure all things, and hope all things. From this love of God which you have in Christ Jesus, nothing will be able to separate you; neither powers nor principalities, heights nor depths, things present nor things to come, prisons nor spoiling of goods, neither death nor life. The love of God keeps above all that which would separate from God, and makes you more than conquerors in Christ Jesus. Therefore in this love of God dwell, that with the same love you may love one another, and all the workmanship of God—that you may glorify God with your bodies, souls, and spirits, which are the Lord’s. Amen.”
G. F.
“All Friends sit low in life, the Lord’s power. Keep your place in it, till the Lord and Master of the feast bid you ‘sit higher;’ lest you take the highest place, and be put down with shame. He that hath an ear, let him hear.”
G. F.
“Friends, take heed of speaking the things of God in the words that men’s wisdom hath taught; for those words will lift up the foolish, that have erred from the Spirit of God; which words and wisdom are for condemnation, and that which is lifted up by them, and they that thereby speak the things of God in them. So that old house, with its goods, must be thrown under the foot of the new birth.
“And, Friends, I desire that you may all keep the holy order, which is in the gospel, the glorious order in the power of God, which the devil is out of; which was before all his orders were, and before the world made any.
“This joyful order keeps all hearts pure to God, in everlasting peace, unity, and order; feel it, and keep the order of it, both men and women, and come to be heirs of the gospel, which brings life and immortality to light; and to see over that power of darkness, by Him who was before the power of death was. In this is the holy order of love and peace. So keep in this, that keeps you always pure; what men and women act in this, they act in that which will stand when the world is gone.
“There hath been some scruple about men’s and women’s meetings. Men and women in the gospel are heirs of the power, which was before the devil was; heirs of this, then enter into the possession of it, and do the Lord’s business therein. Everyone take the care of God’s honour, and keep all things in righteousness, in holiness which becomes God’s house, and in that which honours the Lord God. It eased me, when those meetings were set up; for men and women, that are heirs of the gospel, have right to the gospel order; and it belongs to them. Then take your possessions, and practise in it; be not talkers only, but live and walk in the gospel, the power of God, which is the authority of your meetings.”
G. F.
Swarthmore, the 28th of the 2nd Month, 1676.
[The above Epistle was read at the Yearly Meeting in London, the 17th of the 3rd Month, 1676.]
During this time I collected together as many as I could, of the epistles I had written in former years to Friends. I made a collection of the several papers that I had written to Oliver Cromwell, and his son Richard, in the time of their protectorships; and to the parliaments and magistrates that were in their times. I collected also the papers I had written to King Charles II. since his return, and to his council and parliaments, and the justices or other magistrates under him. I made another collection of certificates, which I had received from divers governors of places, judges, justices, parliament-men, and others, for the clearing of me from many slanders, which the envious priests and professors, both here and beyond the seas, had cast upon me. This I did for the truth’s sake, as knowing that their design in slandering me, was to defame the truth published by me, and hinder the spreading thereof amongst the people. Besides these, I made two books of collections; one was, a list or catalogue of the names of those Friends who went out of the North of England, when truth first broke forth there, to proclaim the day of the Lord through this nation. The other was of the names of those Friends that went first to preach the gospel in other nations, countries, and places, in what years, and to what parts they went.
I made another collection, in two books; one of epistles and letters from Friends and others, on several occasions, to me; the other of letters of mine to Friends and others.
I wrote also a book of the types and figures of Christ, with their significations; and many other things, which will be of service to truth and Friends in time to come.
I took notice also of those who had run out from truth, drawn others out after them, and turned against truth and Friends at several times since the first breaking forth of truth in this latter age, and what became of them; noting particularly the repentance and return of such of them as came back to truth again. Some ran quite out, and never returned, but were cut off in their gainsaying and rebellion; for the word and power of God hath blasted and is blasting them, and the holy seed hath ground, and is grinding them to pieces. I have observed, that they who have been convinced, and have not lived and walked in the truth, have been the worst enemies to the truth, and done most hurt amongst Friends in the truth, and to others. In these I have seen fulfilled what the Lord did long since show me, “that such should be greater deceivers than all the priests and professors.” For such as came as far as Cain, Balaam, Korah, and Dathan, and could “preach Christ,” and say, “they had preached in his name;” such as came to be apostles, and had tasted of the power of Christ, and then turned from it, could yet speak their old experiences, and have good words, like Korah and Balaam: but not keeping in the life and truth, they deceived the hearts of the simple. Such come to be of the devil, who abode not in the truth; as Cain, and all the Jews, that abode not in the truth, were. For though Cain did sacrifice to God, and did talk with God; and the Jews could talk of Abraham, Moses, and the prophets, yet Christ told them, “they were of their father, the devil.” In like manner, though they who are called Christians, can talk of Christ, and use his and his apostles’ and disciples’ words, yet not abiding in the truth, and power, and Spirit, that the apostles were in, they are of the devil, out of truth, and do his work. So are all those that have been convinced of God’s eternal truth since it sprang up in this nation, that have not abode in the light, and in the Spirit and power of Christ Jesus; but have turned against the power, and have opposed the work thereof; though they may retain their former experiences, and be able to speak many good words, yet not living in the life and power that gave them those experiences, they live in the power of darkness, which is of the devil: and by the light and truth both he and they are condemned; and must own their condemnation if ever they come to truth again. For to resist the heavenly power, and to oppose the workings and divine manifestations thereof through any, is not a light matter.
As I had been moved of the Lord to travel in his power round this nation, and in other parts, to preach the everlasting gospel, and to declare the Word of Life, which was in the beginning, through many imprisonments, hardships, sufferings, and trials; so I was afterwards moved to travel, in the same heavenly power, about the nation again (and to write to such places where I came not) to recommend to Friends the “setting up of the quarterly and monthly meetings in all counties, for looking after the poor, taking care for orderly proceedings in marriages; and other matters relating to the church of Christ;” though some meetings for this end were settled in the North of England, in the year 1653.
After this also, truth still spreading further over the nation, and Friends increasing in number, I was moved, by the same eternal power, to recommend the setting up of women’s meetings also; that all, both male and female, who had received the gospel, the Word of eternal Life, might come into the order of the gospel, brought forth by the power of God, and might act for God in the power, and therein do business and service for him in his church. All the faithful must labour in God’s vineyard, they being his hired servants, and he having given them the earnest of his Spirit. For a master that hires a servant, and gives him the earnest of his hire, expects he should do his work, after he knows his will, in the outward creation; so all God’s people, that are of the new creation, and have received the earnest of his Spirit, ought to labour with, by, and in his Spirit, power, and grace, and faith, in the light, in God’s vineyard, that they may have their wages when they have done God’s work and business in his day, which is eternal life. But none can labour in his vineyard, and do his work and will, but as they walk in the heavenly divine light, grace, and Spirit of Christ; which it hath been, and is, my travail and labour in the Lord to turn all to.
Some that professed truth, and had made a great show therein, being gone from the simplicity of the gospel into jangling, division, and a spirit of separation, endeavoured to discourage Friends (especially the women), from their godly care and watchfulness in the church over one another in the truth; opposing their meetings, which, in the power of the Lord, were set up for that end and service. Wherefore I was moved of the Lord to write the following epistle, and send it among Friends, for the discovering of that spirit, by which those opposers acted, its work and way, by which it wrought, and to warn Friends of it, that they might not be betrayed by it:—
“All my dear Friends, Live in the seed of peace, Christ Jesus, in whom ye have life. That spirit that comes amongst you to raise up strife, is out of Christ; for it is the spirit that is not easy to be entreated, not gentle, so not of the wisdom of God, which is justified of her children. They that follow that spirit, are none of Wisdom’s children. There is a spirit that hath made a separation, and has been against men’s and women’s meetings; yet those of this spirit have set up one of their own, to which they have given power, and allow none to sit amongst them but such as they give power to, looking upon others as usurpers of authority. This spirit and its work is not of God, though it has made a jumble amongst some; and the path it may travel in, is through the earthly affections, amongst the unestablished, or apostates. But all that are in the life, Spirit, and light, in the grace, truth, and power of God, bar it out; and such as sit under their own vine, Christ Jesus, and are grafted into him, have no need of their exhortation or counsel; for the true believers are entered into their rest. Therefore all keep in the gospel of peace; and you that are heirs of the kingdom, keep in your possession of it.
“Some of this spirit have said to me, ‘they see no service in women’s meetings.’ My answer is, and hath been to such, if they be blind and without sight, they should not oppose others; for none impose anything upon them. God never received the blind for a sacrifice, neither can his people. But Christ has enlightened all; and to as many as receive him, he gives ‘power to become the sons of God.’ Such as are heirs of his power, and of his gospel, which brings life and immortality to light, can see over him that has darkened them; and all such keep the order of the gospel, the power of God, and their meetings therein, which preserves them in life and immortality. These see the great service of men’s and women’s meetings, in the order of the gospel, the power of God; for they are meet-helps in this power, which is the authority of their meetings.
“Now I say to all of you, that are against women’s meetings or the men’s, and say, ‘you see no service for the women’s meetings,’ and oppose them, you are therein out of the power of God, and his Spirit you live not in. For God saw a service for the assemblies of the women in the time of the law, about those things that appertained to his worship and service, and to the holy things of his tabernacle; and so they in his Spirit see now their service in the gospel; many things in these meetings being more proper for the women than the men; and they in the power and wisdom of God may inform the men of such things as are not proper for them; and the men may inform the women of such things as are not proper for them, as meet-helps to each other. For in the time of the law, the women were to offer as well as the men; so in the time of the gospel much more are they to offer their spiritual sacrifices; for they are all called, both men and women, a royal priesthood; they are of the household of faith; they are the living stones that make up the spiritual building, which Christ is the head of; and are to be encouraged in their labour in the gospel; for all things that they do, both men and women, are to be done in the power of God. All such as see no service for these women’s meetings, or the men’s, but oppose them, and make strife amongst Friends, are in the spirit of the world, that is against, and forbids our other meetings;—are in the same spirit of the world, that hath been, and is against women’s speaking in meetings, and say, ‘they must be silent,’ &c., though the same apostle commands, ‘that men should keep silence as well as the women,’ if there were not an interpreter. Therefore, you may see that the spirit of the world hath entered such opposers, though they come under another colour; for they would not have us to meet at all. And these are against the women’s meetings, and some of them against the men’s also, and say, ‘they see no service for them;’ then they may hold their tongues, and not oppose them that do see their service for God in these meetings.
“Therefore, all you that feel the power of God, and your service for God in them, both men and women, keep your meetings in the power of God, the authority of them, as they were settled in it; then ye will be preserved both over this spirit that opposes them, and over the spirit of the world that opposes your other meetings; for it is all one in the ground, and would bring you into bondage. Such are out of the peaceable gospel, who oppose its order; out of the faith that works by love; out of the wisdom that is gentle, easy, and peaceable, &c., and out of the kingdom that stands in peace and joy. Therefore, keep over that spirit that sows discord or dissension, and would draw you from your habitation and possession in the order of the gospel; for it is the same spirit that deceived Adam and Eve, by which they lost their habitation in righteousness and holiness,, and their dominion; so that spirit got over them; and so it would get over you. One while it will tell you, ‘it sees no service for your meetings,’ and another time will oppose you. But I say, this is the blind spirit, which is out of the power of God, and which the power of God is over. Therefore, keep in the power, that ye may stand up for your liberty in Christ Jesus, males and females, heirs of him and of his gospel, and his order. Stand up for your liberty in the gospel, and in the faith, which Christ Jesus hath been the author of; for if ye lose it, and let another spirit get over you, ye will not so soon regain it.
“I knew the devil would bestir himself in his instruments, when men’s and women’s meetings came to be set up in the power, light, and truth, and the heirs of the gospel, to take their possession of it in every county and city, therein to walk, and to watch one over another, to take care of God’s glory and honour, and his precious truth; and to see that all walk in the truth, and as becomes the gospel, and that nothing be lacking; and so to exhort all whatsoever is decent, modest, virtuous, lovely, comely, righteous, and of good report, to follow after; to admonish all that are not faithful, and to rebuke all that do evil. I knew this would give such a check to all loose speakers, talkers, and walkers, that there would be an opposition against such meetings. But never heed, truth will come over them all, and is over them all, and faith must have the victory; for the gospel and its order is everlasting; the Seed (Christ) is the beginning and the ending, and will outlast all; the Amen, in whom ye have peace. I say all that oppose the men’s and women’s meetings, or that marriages should be laid before them, or the recording of condemnations of sin and evil, or admonishing or exhorting such as walk not in the truth, are of a loose spirit, and their spirits tend to looseness. Let those take them that will; truth will not have them, nor any of their sacrifice; for nothing is accepted of God, but what is done in truth, and in his Spirit, which is peaceable. The authority of our men’s and women’s meetings is the power of God; and all the heirs of the gospel are heirs of that authority and dignity; this is of God, and shall answer the witness of God in all. The greatest opposers of this practice and work, are such as have been convinced of God’s truth, but have not lived in it. Such were the greatest troublers of the church in Moses’ day, and in the days of the apostles; but mark their end, and read what became of them all. And therefore, all keep your habitation in the truth, and therein ye may see what has become of all the opposers of it for twenty years past; they are all gone, and the truth lives and reigns; the Seed is over all, and all are one in it, in rest, peace, and life everlasting; and therein they sit down together in the heavenly places in Christ Jesus, the Amen.”
G. F.
Swarthmore, the 5th of the 8th Month, 1676.
Narrative of the spreading of Truth, and of the opposition thereto.
“The truth sprang up first to us, so as to be a people to the Lord, in Leicestershire in 1644, in Warwickshire in 1645, in Nottinghamshire in 1646, in Derbyshire in 1647, and the adjacent counties in 1648, 1649, and 1650; in Yorkshire in 1651, in Lancashire and Westmorland in 1652; in Cumberland, Durham, and Northumberland in 1653; in London, and most of the other parts of England, Scotland, and Ireland, in 1654.
“In 1655 many went beyond sea, where truth also sprang up, and in 1656 it broke forth in America and many other places.
“In the authority of this divine truth, Friends stood all the cruelties and sufferings that were inflicted upon them by the Long Parliament; to the spoiling of goods, imprisonment, and death, and over all reproaches, lies, and slanders; as well as those in Oliver Cromwell’s time, and all the acts made by him and his parliament; his son Richard after him, and the Committee of Safety; and afterwards withstood and outlasted all the acts and proclamations since 1660, that the king came in.
“Friends never feared their acts, prisons, jails, houses of correction, banishment, nor spoiling of goods, nay, nor the loss of life itself; nor was there ever any persecution that came, but we saw in the event it would be productive of good; nor were there ever any prisons that I was in, or sufferings, but it was for the bringing multitudes out of prison; though they who imprisoned the truth, and quenched the Spirit in themselves, would imprison and quench it without them; so that there was a time when so many were in prison, that it became as a by-word, ‘truth is scarce anywhere to be found but in jails.’
“And after the king came in, divers Friends suffered much, because they would not drink his health, and say, ‘God bless the king’; so that many Friends were in danger of their lives from rude persons, who were ready to run them through with their swords for refusing it, until the king gave forth a proclamation against drinking healths; for we were and are against drinking any healths, and all excess, both before his coming in and after; and we desire the king’s good, and that the blessing of God might come upon him and all his subjects, and all people on the face of the earth; but we desired people not to drink the king’s health, but let him have his health, and all people else; and to drink for their own health and necessity only; for that way of drinking healths, and to excess, was not for the king’s health, nor their own nor any others’; which excess often brought forth quarrelling and destroying one another; for they destroyed the creation and one another; and this was not for the king’s wealth, nor health, nor honour, but might grieve him to have the creatures and his subjects destroyed; and so the Lord’s power gave us dominion over that also, and all our other sufferings. But,
“O! the number of sufferers in the Commonwealth’s and Oliver Cromwell’s days, and since; especially those who were haled before the courts for not paying tithes, refusing to swear on their juries, not putting off their hats, and for going to meetings on the First-days; under pretence of breaking the Sabbath; and to meetings on other days of the week: who were abused both in meetings and on the highways.
“O! how great were the sufferings we then sustained upon these accounts! for sometimes they would drive Friends by droves into the prison-houses like penfolds, confine them on the First-days, and take their horses from them, and keep them for pretended breach of their Sabbath, though they would ride in their coaches and upon their fat horses to the steeple-houses themselves, and yet punish others. And many Friends were turned out of their copyholds and customary tenements, because, in obedience to the command of Christ and his apostle, they could not swear; and as they went to meetings, they have been stoned through the streets, and otherwise cruelly abused. Many were fined with great fines, and lay long in prison for not putting off their hats, which fines Friends could never pay, though they kept them in prison till they had satisfied their own wills, and at last turned them out, after keeping them a year or more in prison.
“Many books I gave forth against tithes, showing how the priesthood was changed that took them; and that Christ sent forth his twelve, and afterwards seventy disciples, saying unto them, ‘Freely ye have received, freely give.’ So all who do not obey the doctrine and command of Christ therein, we cannot receive them.
“I was also moved to give forth several books against swearing, and that our Yea and Nay might be taken instead of an oath, which, if we broke, let us suffer the same punishment as they who broke their oaths. And in Jamaica the governor and the assembly granted the thing; it is also granted in some other places; and several of the parliament men in England have acknowledged the reasonableness thereof. The magistrates, after some time, when they saw our faithfulness in Yea and Nay, they who were moderate, both before and since the king came in, would put Friends into offices without an oath; but the cruel and envious would fine Friends to get money of them, though they could not pay them any.
“Thus the Lord’s power hath carried us through all, and over all, to his everlasting glory and praise; for God’s power hath been our hedge, our wall and our keeper (the preserver of his plants and vineyard,) who have not had the magistrates’ sword and staff to help us, nor ever trusted in the arm of flesh, but have gone without these, or Judas’ bag, to preach the Word of life, which was in the beginning before they were; which reconciles to God. And thousands have received this Word of reconciliation, and are born again of the immortal Seed, by the Word of God; and are feeding upon the milk of the Word, which lives and abides for ever.
“Many have suffered death for their testimony, in England and beyond the seas, both before and since the king came in; which may be seen in an account given to the king and both houses of parliament; being, ‘A brief, plain, and true relation of the late and sad sufferings of the people of God in scorn called Quakers, for worshipping and exercising a good conscience towards God and man.’
“By reason whereof eighty-nine have suffered till death; thirty-two of whom died before the king came into England, and fifty-seven since, by hard imprisonment and cruel usage. Forty-three have died in the city of London and Southwark since the Act made against meetings, &c., about 1661, of which a more particular account was given, with the names of the sufferers, to the king and parliament, about 1663.
“And though divers laws were designed against us, yet never could any of them justly touch us, being wrested and misapplied in their execution by our adversaries, which some have been made to confess. All those laws that were made, and the oath which they imprisoned us for, because, in obedience to the command of Christ Jesus, we could not swear at all, were not originally intended against us; and yet we suffered by the several powers, and their laws, both spoiling of goods and imprisonment, even to death. And the governor of Dover castle, when the king asked him if he had dispersed all the sectaries’ meetings? said, that ‘he had; but the Quakers, the devil himself could not; for if he did imprison them, and break up their meetings, they would meet again; and if he should beat them or knock them down, or kill some of them, all was one, they would meet, and not resist again.’ Thus the Lord’s power supported and kept them over their persecutors, and made them to justify our patience and lamb-like nature. This was about 1671.
“Since the king came in, three acts have been made against us, besides the proclamations, by which many have suffered imprisonment and banishment, and many to death. And yet for all these acts and proclamations, persecutions, sufferings, banishments, faithful Friends are as fresh as ever in the Lord’s power, and valiant for his name and truth.
“Some weak ones there were, when the king came in, who took the oath; but after they had so done, they were sore troubled for disobeying the command of Christ and the apostle, and went to the magistrates, condemned themselves, and offered to go to prison.
“Thus the Lord, in his everlasting power, hath been the support and stay of his people; and still his Seed reigns, his truth is over all, and exceedingly spreads unto this year 1676.”
In 1676, while I was at Swarthmore, died William Lampitt, the old priest of Ulverstone (which parish Swarthmore is in.) He was an old deceiver, a perverter of the right way of the Lord, and a persecutor of the people of God. Much contest I had with him, when I first came into those parts. He had been an old false prophet; for in 1652 he prophesied (and said he would wage his life upon it), “that the Quakers would all vanish, and come to nought within half a year:” but he came to nought himself. For he continued in his lying and false accusing of God’s people, till a little before he died, and then he cried for a little rest. To one of his hearers that came to visit him before he died, he said, “I have been a preacher a long time, and thought I had lived well; but I did not think it had been so hard a thing to die.”
After I had finished the services which lay upon me then to do, feeling my spirit drawn again towards the south (though I was yet but weakly, and not able to travel far in a day,) I left Swarthmore the 26th of the 1st Month, 1677, and went to Thomas Pearson’s at POOL BANK, in WESTMORLAND, where I had a meeting the next day; and thence to Thomas Camm’s,[38] at CAMSGILL, where Robert Widders with his wife, and several other Friends came to see me before I left the country, and to attend the meeting there next day, which was very large, and in which I was largely drawn forth in testimony to the truth. I had much discourse with some of that meeting, who were not in unity with the quarterly meeting they belonged to; but afterwards several of them that were somewhat tender, came to see their error, and gave forth condemnations against themselves. Next day John Blakelin came to Thomas Camm’s, to bring me to his house at DRAWELL in SEDBERGH, whither I went with him, visiting Friends in the way. I stayed at Drawell two or three nights, having meetings there and thereabouts; for while I was there the men’s and women’s meetings were held there, which were very large and precious.
The First-day following I had a meeting at BRIGFLATS, to which came most of the Friends from the several meetings round about, and a great concourse of others also; it was thought there were five or six hundred people. A very good meeting it was, wherein truth was largely declared and preciously opened, to the comforting and refreshing of the faithful, and the drawing near of them that were afar off. I had another meeting at John Blakelin’s, at which were many Friends that were going to the quarterly meeting at Kendal. With them my wife went back, who, with her daughter Rachel, had accompanied me thus far; and I, having Leonard Fell with me, passed on through SEDBERGH and GARSDALE, into WENSLEYDALE, visiting Friends as we went. At night I reached Richard Robinson’s at COUNTERSIDE, where several Friends came to me that evening; some of whom went with me next day over the hills to the widow Tennant’s at SCARHOUSE, in LANGSTROTH-DALE, which we had much difficulty to reach, the snow lay so deep, though it was a week in the 2nd [4th?] Month. Here, on First-day, we had a large meeting, Friends coming to it from several parts round about; and the Lord gave me a very seasonable testimony to bear amongst them, which I did for several hours, to their great satisfaction and comfort.
Thence passing through BISHOPDALE, MIDDLEHAM, BARTON, and so by BEDALE and NORTHALLERTON, I came to George Robinson’s at BURROWBY; where also Friends coming out of several parts, we had a very large and good meeting, and very peaceable. But not long after, an envious justice, who lived not far off, hearing that I had a great meeting there, troubled Friends about it, and made them appear at the sessions, where he asked them many ensnaring questions; for he knew not how to convict them, because he had no proof against them. When he saw his questions did not catch them, he told them, “he had heard that George Fox was at a large meeting with them, and they all sat silent, and none spoke in the meeting.” This false story he cunningly feigned, thinking thereby to draw out some of the Friends to contradict him, and say, “that I had spoken in the meeting;” that so he might convict them upon their own confession, and fine them. But Friends standing in the wisdom of God, did not answer him according to his desire, and so escaped his snare. But two Friends that came out of Ireland, and were at this meeting, having another that evening about three miles off, this evil-minded justice got information thereof, and fined Friends, and plundered them very sorely for it.
I went from Burrowby to Isaac Lindley’s, calling upon Friends as I went. Robert Lodge and other Friends being with me, we passed next day to YORK, and the day following being First-day, I was at Friends’ meeting there, which was large and peaceable. Second day also I stayed in York, and had two meetings with Friends at John Taylor’s;[39] whence I wrote to my wife, as follows:—
“DEAR HEART,
“To whom is my love, and to thy daughters, and to all Friends that inquire after me. My desires are, that ye all may be preserved in the Lord’s everlasting Seed, in whom ye will have life and peace, dominion and settlement in the everlasting home or dwelling in the house built upon the foundation of God. In the power of the Lord I am brought to York, having had many meetings in the way. The road was many times deep and bad with snow, our horses sometimes were down, and we were not able to ride; and sometimes we had great storms and rain; but by the power of the Lord I went through all. At Scarhouse there was a very large meeting, and another at Burrowby, to which Friends came out of Cleveland and Durham; and many other meetings we have had. At York, yesterday, we had a very large meeting, exceedingly thronged, Friends being at it from many parts, and all quiet, and well satisfied: O! the glory of the Lord shone over all. This day we have had a large men’s and women’s meeting, many Friends, both men and women, being come out of the country, and all was quiet; and this evening we are to have the men’s and women’s meeting of the Friends of the city. John Whitehead is here, with Robert Lodge[40] and others; Friends are mighty glad, above measure. So I am in my holy element, and holy work in the Lord, glory to his name for ever! To-morrow I intend to go out of the city towards Tadcaster, though I cannot ride as in days past; yet praised be the Lord that I can travel as well as I do! So with my love in the fountain of life, in which as ye all abide, ye will have refreshment of life, that by it ye may grow and gather eternal strength to serve the Lord, and be satisfied. To the God of all power, who is all-sufficient to preserve you, I commit you all to his ordering.”
G. F.
York, the 16th of the 2nd Month, 1677.
Leaving York, I visited Friends at TADCASTER, KNOTTINGLEY, DONCASTER, and BALBY, having meetings as I went. At Balby I stayed the First-day meeting, and went next day to Thomas Stacey’s at BALLOWFIELD, where in the evening I had a meeting, to compose a difference that had happened between some that professed truth, and they were reconciled. Next day I came to STAINSBY in DERBYSHIRE, in which county I had formerly lived about the first breaking forth of truth. Here I had a good meeting with Friends, and afterwards passed to SKEGBY in NOTTINGHAMSHIRE, and from thence to NOTTINGHAM, to John Reckless’s. I had a meeting with Friends at his house that evening, and another next day in Friends’ public meeting-house, which was peaceable and well.
I went the day following to John Fox’s at WIMESWOLD in LEICESTERSHIRE, where I had a meeting that evening; and next day to William Smith’s at SILEBY, where, it being First-day, we had a very large meeting; for besides Friends from several places, many of the townspeople hearing I was there, came to it, and heard the truth declared gladly. Next day I went to LEICESTER, where finding many Friends come out of the country, to be at the horse-fair next day, I had a very good meeting with them that night; and another next evening at William Wells’s house at KNIGHTON, about a mile from Leicester. Next day I passed to SWANNINGTON, and had a meeting there; thence to Samuel Fretwell’s at HARTSHORN in DERBYSHIRE, where I had a meeting also; then to Henry Sidon’s, at BADDESLEY in WARWICKSHIRE, and stayed the meeting there, which, it being First-day, was very large and peaceable, notwithstanding a justice had threatened to come and break it up.
Having stayed a while with Friends, I went in the evening to Richard Ball’s of WHITTINGTON, where several Friends came to visit me. Next day I went to Nathaniel Newton’s at HARTSHILL, where several Friends met me, with whom I had good service. After this I passed on, visiting Friends in divers places, till I came to DINGLEY, where a meeting was appointed before, which was very large, and truth was largely opened to the people. It was peaceable and quiet, and the people generally sober; saving that while I was showing how Christendom (so called) was gone from the pure religion that is undefiled, &c., one man rushed out in a furious manner, and said, “I deny that.” After this meeting I went with Thomas Charles to his house at ADINGWORTH, and next day to NORTHAMPTON, where I stayed the First-day meeting, which was very large and peaceable. I had much service among Friends besides. Next day Edward Cooper of Northampton, accompanied me to OLNEY in BUCKINGHAMSHIRE, where I stayed at James Brierlie’s, several Friends coming to see me in the evening.
Next day I went to a meeting at TURVEY in BEDFORDSHIRE, to which Friends came from several parts; so that it was very large. Here I met with William Dewsbury, who after the meeting took me to his son-in-law John Rush’s of KEMPSTON, where I stayed with William that night and most of next day, passing thence towards evening through AMPTHILL, to Thomas Gamboll’s of BULLOCK’S HILL. William Dewsbury went along with me, and several Friends came to visit us. Next day, passing through LUTON, I went to MARKET STREET, William Dewsbury accompanying me part of the way, and the day following Leonard Fell[41] and I had a meeting at KENSWORTH, which was pretty large and peaceable. After it we went to ALBAN’S, where we visited Friends; and next day passing through SOUTH MIMS and BARNET, where also we visited Friends, we came that night to widow Hayley’s at GUTTERHEDGE in HENDON in MIDDLESEX. Next day, being First-day, we had a very large meeting there, several Friends coming from London. I stayed there Second-day, and on third went to William Mead’s house at HIGHGATE, with whom next day I went to LONDON. It being Fourth day, I went to the meeting at Gracechurch Street, where Friends and I were greatly refreshed in each other in the Lord, and the Lord’s power and Seed were set over all, blessed be his name for ever!
Thus it pleased the Lord to bring me safe to London, though much wearied, for though I rode not very far in a day, yet through weakness of body, continual travelling was hard to me. Besides, I had not much rest at night to refresh nature; for I often sat up late with Friends, where I lodged, to inform and advise them in things wherein they were wanting; and when in bed, I was often hindered of sleep by great pains in my head and teeth, occasioned, as I thought, from cold taken by riding often in the rain. But the Lord’s power was over all, and carried me through all, to his praise.
In my journey I observed a slackness and shortness in some that professed the truth, in keeping up the ancient testimony against tithes; for wherever that spirit got entrance, which wrought division in the church, and opposed the men’s and women’s meetings, it weakened those that received it in their testimony against tithes. Wherefore I was moved of the Lord to issue a short “Epistle to Friends,” to stir up the pure mind, and to encourage and strengthen them in their Christian testimony against that antichristian yoke and oppression:—
“MY DEAR FRIENDS,
“Be faithful to the Lord in your testimony for Jesus, who ended the Levitical priesthood of Aaron, that took tithes, and sent his ministers forth freely, to give freely that which they had received of him freely, without a bag or a staff. Christ’s disciples could not join with those that made a trade of preaching. And as there was a testimony to be borne against those tithes which were commanded, in the law, for Levi and Aaron, so there is a testimony to be borne against these tithes, which have been set up by man, in the dark time of Popery, and not by God or Christ. Now to cry against the priests in words, and yet to give them means, and put into their mouths, that they may not prepare war against you, is a contradiction. Therefore take heed; for if the Lord bless you with outward creatures, and you bestow them upon Baal’s priests, he may justly require the outward things from you again, which he hath given you: who saith, that his ministers should freely give, as they have freely received. So all the preachers for tithes and money, and the takers and payers of tithe, must be testified against in the Lord’s power and Spirit; that all may stand up in their testimony for Jesus Christ, in his power and Spirit, against the tithe-mongers. Consider how many faithful servants and valiants of the Lord, have laid down their lives against them, in this day of the Lord; and in the days of the martyrs they did witness against them. Consider also what judgments have come upon those that spoiled Friends’ goods, and cast them into prison for tithes and maintenance. Therefore in the power of the Lord, maintain the war against the beast, and do not put into his mouth, lest he cry peace to you; which peace you must not receive; but it must be broken, and thrown out by the Spirit of God. Then in the same Spirit, ye will receive from the Son of Peace, that peace which the beast, and the whore, and the world, with all their earthly teachers for the earth, made by man, cannot receive, nor bereave you of. Therefore keep your authority and dominion in the power, Spirit, and name of Jesus, in whom my love is to you.”
G. F.
3rd Month, 1677.
I came to LONDON on the 23rd of the 3rd month, ten or twelve days before the Yearly Meeting, in which time I fell in with Friends there in the service of truth, visiting them at the meetings. The parliament then sitting, we prepared something to lay before them, concerning the seizing of the third part of Friends’ estates, as Popish recusants, which was a great suffering, and a grievance we complained of; but we obtained no redress.
To the Yearly Meeting many Friends came from most parts of the nation; and some out of Scotland, Holland, &c., and very glorious meetings we had, wherein the Lord’s powerful presence was very largely felt; and the affairs of truth were sweetly carried on in the unity of the Spirit, to the satisfaction and comfort of the upright-hearted; blessed be the Lord for ever! After the Yearly Meeting, having stayed a week or two with Friends in London, I went down with William Penn[42] to his house in SUSSEX; John Burnyeat and some other Friends being with us. As we passed through SURREY, hearing the quarterly meeting was that day, William Penn, John Burnyeat, and I, went from the road to it; and after the meeting returning to our other company, went with them to William Penn’s that night; which is forty miles from London. I stayed at WORMINGHURST about three weeks; in which time John Burnyeat and I answered a very envious and wicked book, which Roger Williams, a priest of New England (or some colony thereabout) had written against truth and Friends. When we had finished that service, we went with Stephen Smith to his house at WORPLESDON in SURREY, where we had a large meeting. Friends thereaway had been exceedingly plundered about two months before on the priest’s account; for they took from Stephen Smith five kine (being all he had) for about fifty shillings’ tithes.
Thence we went to KINGSTON, and so to LONDON, where I stayed not long; for it was upon me from the Lord to go into Holland, to visit Friends and to preach the gospel there, and in some parts of Germany. Wherefore setting things in order for my journey as fast as I could, I took leave of Friends at London; and with several other Friends went down to COLCHESTER, in order to my passage for Holland. Next day, being First-day, I was at the public meeting of Friends there, which was very large and peaceable. In the evening I had another large one, but not so public, at John Furly’s house, where I lodged. The day following, I was at the women’s meeting there, which also was very large. Thence next day we passed to HARWICH, where Robert Duncan, and several other Friends out of the country came to see us; and some from London came to us there, that intended to go over with me. The packet in which we were to go not being ready, we went to the meeting in the town, and a precious opportunity we had together; for the Lord, according to his wonted goodness, by his overcoming, refreshing power, opened many mouths to declare his everlasting truth, and to praise and glorify him.
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Footnote 36:
Some particulars of the controversy here alluded to, may be seen in Barclay’s Works; also in Jaffray’s Diary, p. 328-330. The students who were convinced issued a written declaration, stating the grounds of their change, which is to be found in Jaffray’s Diary.
Footnote 37:
See Selections from the Epistles of George Fox, by Samuel Tuke.
Footnote 38:
Thomas Camm, of Camsgill, in Westmorland, was born in 1641, and had a good education. He was from childhood inclined to be religious, was early convinced of Friends’ principles, and after some time called to the work of the ministry. He counted nothing too near or dear to part with for truth’s sake, but left all to follow the Lord, and, with his whole strength and substance, was given up to serve him. He was an able preacher, diligent and laborious in the work of the Lord, and instrumental to convince and establish many in the way of truth. His doctrine was sound, and his delivery in the demonstration of that Divine power which reached the witness of God in the hearts of his hearers.
Great and many were the sufferings he met with and went through, as, imprisonments, spoiling of goods, mockings and scoffings from those without, and suffering among false brethren; in all which, he stood firm and faithful, approving himself a true follower of Jesus Christ, suffering joyfully for his name’s sake, who had counted him worthy not only to believe, but suffer for him. During an illness of some continuance, many were the weighty expressions that fell from him, often magnifying the Lord to the tendering of all hearts present. When grown very weak, being asked how he felt, he would say, “Weak of body, but strong in the Lord;” saying also, “In Abraham’s bosom there is sweet repose.” Seeming to be faint, a friend gave him a little wine, thinking it might refresh him, but his stomach could not bear it; then looking at him he said, “Thou seest these things will not do; but one cup of new wine in the heavenly kingdom, with my dear and blessed Lord and Saviour Jesus Christ, will make up all.”—For further particulars, see Piety Promoted, vol. ii., p. 101-108.
Footnote 39:
John Taylor was an able minister amongst the early Friends, but a very brief account is preserved of his religious labours. He was born in Huntingdonshire (?) about the year 1638. He embarked on a gospel mission to America in 1660, being then only in the twenty-second year of his age. How long he was occupied there is not stated, but his religious services were not confined to the English settlers. Trusting to the never-failing arm of Divine guidance and protection, he travelled alone among the Indian tribes, and “had meetings in the woods and wilderness, to declare the truth to them,” as he remarks, “and to turn them from darkness to the light of Christ Jesus in their own hearts.” By these untutored sons of the forest the stripling preacher was “received with kindness,” and in their wigwams he became a welcome guest. “They heard me soberly,” he says, “and confessed to the truth I spoke, by an interpreter; and they were loving and kind afterwards to Friends.”
On his return from America, John Taylor, being on gospel service in London, was taken from a meeting and committed to prison. He visited America a second time, and resided some time in Jamaica, also in Barbadoes, where he became a merchant, but finally returned to England, and settled at York as a sugar refiner. After which, he was also largely engaged in the ministry in different parts of the nation, and died in 1708, aged about seventy, a minister about fifty years.
John Taylor is described by a contemporary as “an able minister of the New Testament; in the publishing of which, the Spirit of God and of glory rested upon him, to the comforting and true refreshment of the churches, where the Lord ordered him, or his lot was cast.”
Footnote 40:
Robert Lodge, mentioned before, was of Masham, in Yorkshire, born about the year 1636. He was religiously inclined from his youth, was convinced about 1658, and became a valiant gospel minister. He was very serviceable in gathering many out of the ways of the world, into the way of life, travelling up and down in the service of his Lord, enduring many trials, exercises, and imprisonments for his sake. John Whiting says of him, “He was an excellent minister; he had a fine refreshing testimony, and an extraordinary gift in prayer. He was instrumental to turn many to righteousness, and to build them up in the most holy faith. His testimony reached to the witness of God in the consciences of many; and was a consolation to the watering and refreshing many weary souls. He kept his first love and habitation in the truth to the last; and, towards his latter end, laboured much with and for the young generation, that they might come up in the footsteps of those who were gone before. He was a man of a sweet disposition, and left a good savour behind him.” Much might be said of him, but I refer to the Several Living Testimonies given forth by divers Friends concerning him, and his Faithful Labours and Travels, printed in 1691.
Footnote 41:
The above is the last mention of Leonard Fell, whose name has frequently occurred in the progress of this Journal. Very little is known of him but that he was a faithful minister amongst the early Friends.
I feel inclined to insert an anecdote respecting him, as an instance among others that might be adduced, of the carrying out of the non-resistant principle. The conduct of several “Friends” who, having “fallen among thieves,” were, of course, precluded from retaliating violence, even in their own defence, affords an exemplification of this feature in the Christian character.
Leonard Fell, when travelling alone, was attacked by a highwayman, who demanded his money, which he gave him; then he desired to have his horse: Leonard dismounted and let him take it. Then feeling the power of truth rise in his mind, he turned to the robber, and under its authority, solemnly warned him of the evil of his ways; but he flying into a passion, asked the Friend why he preached to him, and threatened to blow out his brains. But Leonard replying to this effect, “Though I would not give my life for my money or my horse, I would give it to save thy soul,” so struck the astonished robber, that he declared, if he was such a man as that, he would take neither his money nor his horse from him; and, returning both to the faithful Friend, went his way, leaving Leonard to the enjoyment of that peace, attending the honest discharge of his conscience, to obtain which he had not counted his life dear.
The courage and presence of mind exhibited by a true soldier of Jesus Christ, when permitted in the course of Divine Providence, to be cast into straits and trying situations, is often conspicuous. He not only knows the strength of that preserving arm, which rules or overrules all circumstances for the good of those that are faithful, he not only is furnished for all occasions, and “out of weakness is made strong,” so as even to “stop the mouths of lions,” and “quench the violence of fire” (Heb. xi.), but is abundantly furnished with resignation to submit unto the Lord in all things; and, with one who was “in perils of robbers,” and “in deaths oft,” he can say, “Whether we live or die, we are the Lord’s.” (Rom. xiv. 8).—W.A.
Footnote 42:
A close intimacy existed between William Penn and George Fox, which enabled the former to indite so admirable an introduction to these volumes. The name of William Penn occurs frequently in these pages. Scarcely any name is more generally known or respected, by those of other religious persuasions than his; indeed, so familiar are most readers with his history, that it would be superfluous to enter into much relating to him.
It may suffice briefly to state that his birth and education were both good; he being the son of Admiral Penn, who was knighted by Charles II; and became a great favourite with the Duke of York, afterwards James II. William, his son, was born at London in 1644. He imbibed religious impressions as early as his twelfth year. In his fifteenth year he entered a student at Christ Church, Oxford. On his return home he exhibited a religious seriousness and manner of deportment, which (as likely to stand in the way of his worldly preferment) was so displeasing to his father that he turned him out of doors.
Ultimately he joined the despised Quakers, a step which highly displeased his father the Admiral; but he became quite reconciled to him before his death. Penn continued to advance in religious growth, became a minister amongst the Quakers, and a considerable writer in defence of their principles, suffering persecution and imprisonment in consequence. It was whilst he was imprisoned in the Tower that he wrote that excellent work, No Cross, No Crown.
The persecution of Dissenters continuing to rage in England, notwithstanding their repeated applications to parliament for sufferance and protection, William Penn turned his thoughts towards a settlement in the New World, as a place where himself and his friends might enjoy their religious opinions without molestation, and where an example might be set to the nations of a just and righteous government. He therefore, in 1681, obtained a patent from Charles II., for a province in North America, in consideration of his father’s services, and of a debt still due to him from the crown. He founded the colony of Pennsylvania, and watched it with a paternal eye, till his death in 1718. Its prosperity is a lasting monument of his wisdom as a politician and a legislator. For further particulars the reader is referred to Clarkson’s Life of William Penn; a highly interesting work, and well worthy of perusal.