THE FIRST BOOK. 1415-1650.

1415-1623.

That the wonderful Work of Reformation was small and of very little

account in its beginning, and yet hath been advanced with remarkable

progress, will, I believe be denied by none, that have with attention

and due consideration read the history of its first rise; since God

the beginner and author of this glorious work, proceeding by steps and

degrees, used therein such singular wisdom and prudence, that every

circumstance duly considered, instead of censuring any part thereof,

we shall be obliged to cry out, Thou, O Lord, alone knowest the right

times and seasons to open the eyes of the people, and to make them

capable of thy truth!

If we look to the first beginnings, to go back no further than John

Huss, we shall find, that though in many things he was considerably

enlightened, yet he remained still in several gross errors; for

although he had a clear sight of the vain doctrines of purgatory,

praying to, and worshipping of images, &c. nevertheless it is reported

of him that he favoured the invocation of saints, the seven sacraments,

auricular confession, and other tenets of the church of Rome; and yet

Christian charity constrains us to believe, (though we find Protestant

writers who deny him the name of a martyr,) that by his death, which he

suffered in the flames at Constance in Germany, on the 6th of the month

called July, in the year 1415, he was an acceptable sacrifice unto God:

and with what a sedate and well composed mind he suffered death, may

be concluded from this, that seeing a country fellow very zealously

carrying wood to burn him, he said, with a smiling countenance, O

holy simplicity! And after the fire was kindled, he sang with joy in

the flames, his mind being firmly established on God; for he had been

faithful according to his knowledge, and had not hid his talent in the

earth, but improved it, having shown himself a zealous promoter of

that small illumination which God was pleased to grant him; it being

without question great enough in that grievous night of darkness, when

idolatry had so universally blinded mankind, that, morally speaking, it

would have been impossible for them to have understood the declaration

of an entirely reformed religion; whereas it is evident that the most

sober and discreet people of that age were capable to understand the

doctrine and sermons of that honest man.

To give a clearer prospect into this matter, let it be considered, that

if a man had been kept shut up a long time in a dark prison, where he

could neither behold the light of the sun nor moon, and should have

been let out on a sudden at clear noon day, he would not only not be

able to endure the bright day light, but would also, if he strove

to open his eyes by force, be endangered of losing his sight, and

falling into a worse condition than he was in before; whereas if he had

been brought into the open air at the time of twilight, he would by

degrees, have learned to discern the objects, and come to an ability of

beholding every thing in a clear day aright.

Agreeably to this, in the reigns of Kings Henry the VIIIth, and the

bloody Queen Mary, the principal test in England was, whether a man

owned the corporal presence of Christ in the sacrament; and he who

denied this, was to be burnt as an heretic. Also in the Netherlands,

it was enough to bring a man to the stake, if he confessed he had been

re-baptized. In so much that it seems the Lord did raise in those days

zealous men chiefly to testify against the idolatry of the host, and

the error of infant baptism, and that so gradually he might break down

the great structure of human inventions.

Now, how small soever the beginnings of this great work of Reformation

were, yet it increased from time to time; and oftentimes singular

instances were seen of the workings of the power and Spirit of God.

In the year 1513, I find that one John Le Clerc, of Meaux in France,

being at Metz in Lorrain, was filled with such zeal against idolatry,

that he broke to pieces the images in a chapel, which the next day

were to have been worshipped in a very solemn manner. And being taken

prisoner for this fact, and cruelly tortured to death, he was so

eminently strengthened, even to the amazement of the beholders, that

in the height of the torments, being torn with red hot pincers, he

said, from Ps. cxv. “Their idols are silver and gold, the work of men’s

hands.”

Not less was the zeal of one Aymond à Vie, imprisoned in France about

the year 1541, because he had preached the gospel undauntedly; and

though he had been advised to fly, yet he would not be persuaded

thereto, but said with an heroic mind, ‘I would rather never have

been born, than commit such a base act; for it is the duty of a good

pastor not to fly from danger, but to stay in it, lest the sheep be

scattered.’ He was tortured cruelly to betray his fellow believers; but

no torment how great soever, could extort the name of any from him;

and he suffered death valiantly for the testimony of Jesus, feeling

himself very powerfully strengthened by the Spirit of God, which worked

so gloriously in the martyrs of those times, that those of Merindol

in Provence said, ‘The Holy Ghost is an infallible teacher, by whose

inspiration all Christians receive the knowledge of truth: this spirit

dwells in them, he regenerates them to a new life, he slayeth the old

man in them, and he makes them alive to every good work, consoling

them in tribulations, and strengthening them in adversities,’ &c.

And the pious professors at Meaux, I find mentioned in the year 1546,

that though a great number of men and women were led prisoners by but a

few, they yet made no resistance, but showed themselves harmless, not

sad with grief, but singing with joy.

Nay, so powerfully did God work in Gabriel Beraudin, who was executed

at Chambery in Savoy, in the year 1550, that after his tongue was cut

off by the hangman, he spoke intelligibly to the people, and celebrated

God’s praise in a miraculous manner.

Claude Morier being burnt very cruelly at Lyons in France, wrote whilst

in his prison, ‘Let us pray our heavenly Father continually, that he

create in us a clean heart, that he give us a new heart, that he guide

our will by the leadings of his Spirit.’

Very remarkable it is also, that Godfried de Hammelle, a year after

that, being imprisoned at Tournay in the Netherlands, and being told

that the Apostle in his Epistle to the Ephesians, had called marriage

a sacrament, said in a letter, ‘That though at first this had puzzled

him, yet the Lord had not long left him in this difficulty, but put

him in mind by his Spirit, that the word there was not sacrament, but

mystery.’ For the martyrs of those times did not stick to profess, with

the primitive Christians, that the children of God must be led by his

Spirit.

Peter Schryver, burnt at Lyons about the year 1552, wrote from prison,

‘That he having heard God’s pure word preached, believed it, because

the Spirit of God gave him a testimony [or evidence] of it in his

heart: and did so confirm it to him, and he could not question it in

the least.’ He also says in his letter, ‘That once having prayed to

God, he had been so refreshed by the virtue of his Spirit, and so

strengthened, that though he sat in a dark nasty place, yet he felt

such consolation and joy, that overcame all sorrow and anguish. Nay,

said he, the least comfort and joy I feel now in my bonds, surpasseth

all the joys that ever I had in my life; for now the Holy Ghost puts

me in mind of those gracious promises that are made to those who

suffer for his name’s sake.’ And being asked how he knew that which

he asserted to be the pure word of God, he answered, ‘Because it did

agree with the doctrine of the prophets and apostles, and that of Jesus

Christ; and that the Holy Ghost gave him a certain evidence thereof.’

Concerning the indwelling of God’s Spirit in man, he also speaks very

notably in his letter to John Chambon, (whose wonderful conversion in

prison, was an eminent proof of the truth of his sayings,) telling him,

‘That his heavenly Father was near him, and by his Spirit dwelt in his

heart.’

That this was also the doctrine of John Calvin, appears from his

letters to the said man and his fellow-prisoners, where he saith,

‘Do not doubt but God will, in those things wherein he will use your

service, give you that power, by which the work in you being begun

will be perfected, for that he hath promised to do: and we have many

examples and instances of that excellent faith, by which we clearly

know, that God never in any thing hath failed those who have been led

and guided by his Spirit. Trust firmly, brethren, that when it is

needful, you will become so strong and steadfast, that you shall not

faint under any burden of temptations, how great and heavy soever. The

fight is now at hand, to which the Holy Ghost exhorts us, not only

that we should go, but even that with all alacrity of mind, we should

run.’ Many other excellent testimonies of eminent men of those times

might be produced: and it also is very remarkable that Peter Bergier,

being prisoner at Lyons, in the year 1553, and afterwards suffering

death, cried in the midst of the flames, ‘I see the heavens opened.’

Now that the doctrine of being taught by the Spirit of God, was

generally received by the martyrs of those times, we learn from many

of their writings. Denis Peloquin, burnt in the said year at Vile

Franche, said in his confession, That it was the Holy Ghost that gave

him witness in his conscience, that the books of the Old and New

Testament were the Holy Scripture. Lewis de Marsac being about the

same time put to death by fire at Lyons, when he was asked how he knew

the Holy Scriptures to be the gospel, said, ‘God hath taught me so by

his Spirit:’ and being also asked whether it was his incumbent duty to

read the Holy Scriptures, and who had instructed him concerning them;

he answered, ‘That God by his Spirit had effected it, that he got some

knowledge thereof; and that without his grace and the enlightening

of his Spirit, he could not comprehend and understand any thing in

the gospel.’ John Calvin did also write to the aforesaid Peloquin

and Marsac; ‘God will cause that the confession which you will make

according to the measure of the Spirit he has given you, will produce

a greater fruit of edification, than all others that might be sent

you.’ And to Matthew Dymonet, prisoner at Lyons, he wrote thus: ‘Submit

modestly to the guidings of God’s Spirit; answer with all moderation

and discretion, keeping to the rule of the Scriptures. I have believed,

and therefore I will speak; but let not this hinder thee to speak

freely and sincerely, being persuaded that he who promised to give us a

mouth, and such wisdom as the gainsayers cannot withstand, will never

forsake thee.’

More of the like instances of the operations of the Spirit of God in

his witnesses I could allege, if I had so intended; but I give here

only a slender draught of the sincerity and the principle of those that

were come but to the dawnings of the Reformation; for higher I cannot

esteem that time, because the eyes of the most zealous men of those

days, were yet so much covered with the fogs which then were, and the

prejudice of the old leaven, that they did not discern all things in

a full clearness; for one saw the error of one thing, and others of

another, but human affection did work too strong, and thereby they

judged one another, as is abundantly mentioned in history.

If we rightly look into this, it seems very absurd to think that the

Reformation, (which in former times had been pretty much advanced by

some eminent men; as Luther, Melancthon, Œcolompadius, Calvin, Menno,

and others,) then was brought to perfection: for we perceive that even

those reformers themselves at first had not such a clear sight into

many things, as afterwards they got, which to demonstrate at large, I

count unnecessary. Since England being the chief stage on which the

things I intend to describe have been transacted, I will turn my face

thitherward, to take a view cursorily of the beginning and progress of

the Reformation there.

Passing by Wickliff and others, I begin with Thomas Cranmer, who,

because of his sincere and good life, being advanced by King Henry the

VIIIth to the Archbishop’s see of Canterbury, did all that was in his

power to reform the errors crept into the Church of Rome; and therefore

in the year 1536, he exhorted the King, who much loved him, to proceed

to a reformation, and that nothing in religion should be determined

without clear proofs from Scripture; and therefore he proposed that

these points, ‘Whether there was a purgatory? Whether deceased saints

ought to be invocated? and how images were to be regarded?’ well needed

to be inquired into; since it began to appear that several things were

errors, for which some people not long before had suffered death.

Some time after, Thomas Cromwel a chief minister of the kingdom, and

a great friend of Cranmer, published some injunctions in the king’s

name, wherein all churchmen were required, no more to recommend to

people, images, relics, or pilgrimages, but to teach them the Lord’s

Prayer, the Creed, and the Ten Commandments in English. This was a

great step towards the translation of the Bible into English, which

being also furthered by Cranmer, the next year came out in print;

and by the king’s warrant, the clergy were required to set up Bibles

in their churches; so that now all that could, might read the holy

Scripture in their native tongue. Cranmer not content with this,

obtained in the year 1539, a permission for all people to have the

Bible in their houses; yet for all that, he still was an asserter of

the corporal presence of Christ in the host, until in the year 1549,

in the reign of King Edward VI. when the times were more free, he

was induced by Nicholas Ridley, a zealous reformer, and afterwards

a martyr under Queen Mary, to inquire better into the thing, and to

discover the absurdity of it; from whence he did not only oppose and

suppress that superstition, but also many others; and it is likely,

that if opportunity had been given him, he would have reformed more.

Nevertheless it cannot but be wondered at, that he who seems to have

been a man of a meek temper, could give his vote to the burning of

those whom he looked upon to be heretics; as John Nicholson _alias_

Lambert, in the reign of Henry VIII. for denying the corporal presence

of Christ in the sacrament; and Joan Bocher and George Parr, under

Edward VI. the first for denying that Christ had taken flesh from the

Virgin Mary, and the latter for not believing the deity of Christ: from

whence we may see, what a strong zeal for religion is able to effect:

but without question, he was come to be of another mind, when in the

year 1556, under the bloody reign of Queen Mary, this was not only laid

in his dish, but he was also forced to undergo the same lot of being

burnt alive.

Now, though after his death, the bishops under Queen Elizabeth were

content with the reformation made by Cranmer, yet it pleased God in

the year 1568, to raise other persons that testified publicly against

many of the remaining superstitions; and although Coleman, Burton,

Hallingham and Benson were imprisoned by the Queen’s order, yet they

got many followers, and also the name of Puritans. And notwithstanding

the Archbishop, to prevent this, drew up some articles of faith, to

be signed by all clergymen, yet he met with great opposition in the

undertaking: for one Robert Brown, a young student of Cambridge, (from

whom the name of Brownists was afterwards borrowed,) and Richard

Harrison, a schoolmaster, published in the year 1583, some books,

wherein they showed how much the Church of England was still infected

with Romish errors; which was of such effect, that the eyes of many

people came thereby to be opened, who so valiantly maintained that

doctrine which they believed to be the truth, that some of the most

zealous among them, viz. Henry Barrow, John Greenwood, and John Penry,

about the year 1593, were put to death because of their testimony,

more, (as may very well be believed,) by the instigation of the clergy,

than by the desire of the Queen: for some time after it happened, that

she asked Dr. Reynolds his opinion of those men, especially Barrow and

Greenwood: To which he answered, ‘That it would not avail any thing to

show his judgment concerning them, seeing they were put to death.’ But

the Queen yet pressing him further, he said, ‘That he was persuaded if

they had lived, they would have been two as worthy instruments for the

Church of God, as had been raised up in that age.’ At which the Queen

sighed, and said no more. But afterwards riding by the place where they

were executed, and calling to mind their death, she demanded of the

Earl of Cumberland, who was present when they suffered, what end they

made; he answered, ‘A very godly end, and they prayed for your Majesty

and the State.’ Moreover one Philips, a famous preacher, having seen

Barrow’s preparation for death, said, ‘Barrow, Barrow, my soul be with

thine.’

After the death of Queen Elizabeth, when James I. had ascended the

throne, the followers of those men suffered much for their separation

from the Church of England: but very remarkable it is, that even those

of that persuasion, of which many in the reign of King Charles I. went

to New England, to avoid the persecution of the bishops, afterwards

themselves turned cruel persecutors of pious people, by inhuman

whippings, &c. and lastly by putting some to death by the hands of a

hangman: a clear proof indeed, that those in whom such a ground of

bitterness was left still, though it had not always brought forth the

like abominable fruits, were not come yet to a perfect reformation; for

though the stem of human traditions and institutions sometimes had been

shaken strongly, yet much of the root was left. Therefore it pleased

God, who is used to enlighten men gradually, to make yet a clearer

discovery of his truth, which in some places already darted forth its

beams to mankind, in a time when many godly people were zealously

seeking after a further manifestation of the will of God, from a sense

that, notwithstanding all their outward observations of religious

performances, there still stood a partition wall whereby the soul was

hindered from living in perfect peace with its Creator.

For in that time there were in England many separate societies, and

amongst the rest also, such as were called Seekers, who at first seemed

to promise great matters; but the sequel showed that their foundation

was not the Rock of Ages, and so divers of them soon lost their

first integrity. Now those people who began to take heed to a divine

conviction in the conscience, and accordingly preached to others the

doctrine of an inward light, wherewith Christ had enlightened men, in

the latter end of the time of King Charles I. began to increase in

number, and they became a separate society among men, and in process

of time the name of QUAKERS, was in scorn imposed on them; and in

most countries in Europe, they have been accused of many exorbitant

absurdities, both in life and doctrine. I have designed to describe

impartially, and according to truth, the first beginnings and rise, and

also the progress of that people, and to stretch out the relation of

their increase and transactions, so far as my time of life and leisure

will permit.

I enter upon a work, which consisting of many very singular instances,

in its beginning appears hard and difficult, and in the process

often sad and dreadful. For among manifold adversities, we shall not

only meet with bitter revilings, scornful mockings, rude abuses, and

bloody blows from the fool-hardy rabble; but also severe persecutions,

hard imprisonments, grievous banishments, unmerciful spoil of goods,

cruel whippings, cutting off of ears, smotherings in prisons, and

also putting to death by the hands of the hangman, by order of the

magistrates; afterwards some quiet and rest; then again severe

persecution, until the furious promoters of it, at last wearied,

desisted from their mischievous labour for a time, more by being at

their wits end, than out of mercy. And among all these vicissitudes,

notable instances have been seen of unfeigned godliness, sincere love,

much true-heartedness, extraordinary meekness, singular patience,

ardent zeal, undaunted courage, and unshaken steadfastness, even among

the female sex, which though the weakest, yet in the hardest attacks,

showed a more than manly spirit; insomuch, that seldom any age hath

afforded matter where more powerful examples to virtue have been seen.

1624-1641.

The first I find that was thus immediately reached in his mind, was a

young man called George Fox, born at Drayton in Leicestershire, in the

month called July, in the year 1624, from parents that were members

of the public church, or church of England, as appeareth to me from

a paper, in his life-time drawn up by his order, at my request, and

sent me. His father was Christopher Fox, a weaver by trade, an honest

man, and of such a virtuous life, that his neighbours were used to

call him Righteous Christer. His mother was Mary Lago, an upright

woman, and of the stock of the martyrs. This George Fox was even in his

minority endued with a gravity and staidness of mind, that is seldom

seen in children; so that he seeing how old people carried themselves

lightly and wantonly, had such an aversion to it, that he would say

within himself, ‘If ever I come to be a man, surely I will not be so

wanton.’ His parents in the meanwhile endeavoured to train him up,

as they did their other children, in the common way of worship, his

mother especially contributing thereto, as being eminent for piety:

but even from a child he was seen to be of another frame of mind than

his brethren; for he was more religious, retired, still, and solid,

and was also observing beyond his age, as appeared from the answers

he gave, and the questions he asked, concerning religious matters,

to the astonishment of those that heard him. His mother seeing this

extraordinary temper and godliness, which so early did shine through

him, so that he would not meddle with childish plays, did not think fit

to trouble him about the way of worship, but carried herself indulgent

towards him. Meanwhile he learned to read pretty well, and to write so

much as would serve him afterwards to signify his meaning to others.

When he was come to eleven years of age, he endeavoured to live a pure

and righteous life, and to be faithful in all things, viz. inwardly to

God, and outwardly to man; since the Lord by his good spirit had showed

him, that he was to keep his word always, and that he ought not to

commit excess in eating or drinking. Thus growing up in virtue, some of

his relations were for having him trained up in the schools, to make a

priest of him; but others persuaded to the contrary, and so he was put

to a shoemaker, that dealt also in wool, and in cattle. In his master’s

employment he took most delight in sheep, and was very skilful in what

belonged thereto, for it was an employment that very well suited his

mind; and his thus being a shepherd, was, as an eminent author saith,

‘A just emblem of his after ministry and service.’ He acquitted himself

so diligently in his business, and minded it so well, that his master

was successful in his trade whilst George was with him. He often used

in his dealings the word Verily, and then he kept so strict to it, that

people that knew him, would say, ‘If George says Verily, there is no

altering him.’

1642-1645.

Now, though my design is not to give a description of state affairs,

yet I find it necessary to mention something of the chief temporal

occurrences in England, in as much as they may have relation to the

affairs of the church, lest my history might seem an incomplete work.

Transiently therefore I will say, that in England about this time,

appeared the beginnings of a civil war, in which religion had some

share; for the bishops began to introduce several innovations, and

caused not only rails to be made about the communion table, which now

was called the high altar; but those that approached it, bowed thrice,

and a bow was made at the pronouncing of the name of Jesus. Thus

ceremonies increased from time to time; and those preachers that were

really religious, and spoke most to edification, were slighted and set

by; the bishops, in their visitations, minding chiefly to promote such

rites as favoured popery: and this was not only done in England, but in

Scotland also endeavours were made to bring in episcopacy. This caused

a ferment among the people, which when it came to an insurrection, they

generally believed that it was for religion’s sake, which made some

cry in the open streets, where there was any confluence of people, ‘To

your tents, O Israel.’ And because the Parliament was of opinion that

King Charles I. encroached upon their privileges, which they would not

suffer, this so exasperated that prince, that he brought together an

army, and set up his standard, first on the castle of Nottingham, where

it was blown down the same evening, on the 25th of the month called

August, in the year 1642. But before that time the king had taken

possession of some fortified places, and the Parliament on the other

hand, had also got some in their power. Some time after, a battle was

fought between the Royalists and the Parliament, near Edge Hill, in

Warwickshire, where neither party prevailed much.

About this time George Fox, who more and more endeavoured to lead a

godly life, being come to the nineteenth year of his age, it happened

at a fair, that a cousin of his and another coming to him, asked

whether he would drink a jug of beer with them; he being thirsty, said

yes, and went with them to an inn; but after each had drank a glass,

they began to drink healths, and said, that he that would not drink

should pay for all. This grieved George much, seeing that people who

professed to be religious, behaved themselves thus, and therefore he

rose up to be gone, and putting his hand into his pocket, he took a

groat, and laid it down upon the table, saying, ‘If it be so I’ll

leave you;’ and so he went away; and when his business was done, he

returned home; but did not go to bed that night, but prayed and cried

earnestly to the Lord; and it seemed to him that his supplications were

answered after this manner, ‘Thou seest how young people go together

into vanity, and old people into the earth; therefore thou must forsake

all, both young and old and be as a stranger to them.’ This, which he

took to be a divine admonition, made such a powerful impression on

his mind, that he resolved to break off all familiar fellowship and

conversation with young and old, and even to leave his relations, and

live a separate and retired life. On the 9th of September, in the year

1643, he departed to Lutterworth, where he staid some time, and from

thence went to Northampton, where he also made some stay, and then

passed to Newport-Pagnel, in Buckinghamshire; and after having staid

a while there, he went to Barnet, whither he came in the month called

June, in the year 1644.

Whilst he thus led a solitary life, he fasted often, and read the holy

Scriptures diligently, so that some professors took notice of him, and

sought to be acquainted with him. But he soon perceiving they did not

possess what they professed, grew afraid of them, and shunned their

company. In this time he fell into a strong temptation, almost to

despair, and was in mighty trouble, sometimes keeping himself retired

in his chamber, and often walking solitary to wait upon the Lord. In

this state he saw how Christ had been tempted; but when he looked to

his own condition, he wondered, and said, ‘Was I ever so before?’ He

began to think also that he had done amiss against his relations,

because he had forsaken them; and he called to mind all his former

time, to consider whether he had wronged any. Thus temptations grew

more and more; and when Satan could not effect his design upon him that

way, he laid snares for him to draw him to commit some sin, thereby

to bring him to despair. He was then about twenty years of age, and

continued a long while in this condition, and would fain have put it

from him; which made him go to many a priest to look for comfort,

but he did not find it from them. In this miserable state he went to

London, in hopes of finding some relief among the great professors of

that city; but being come there, he saw them much darkened in their

understandings. He had an uncle there, one Pickering, a baptist, and

those of that persuasion were tender then; yet he could not resolve to

impart his mind to them, or join with them, because he saw all, young

and old, where they were. And though some of the best would have had

him staid there, yet he was fearful, and so returned homewards; for

having understood that his parents and relations were troubled at his

absence, he would rather go to them again lest he should grieve them.

Now when he was come into Leicestershire, his relations would have had

him married; but he prudently told them he was but a lad, and must

get wisdom. Others would have had him in the auxiliary band among the

forces of the Parliament, which being entered now into an intestine

war with the king, had, with their forces this year, beaten not only

the king’s army under Prince Rupert, but also had conquered the city

of York. But to persuade George to list himself a soldier, was so

against his mind, that he refused it, and went to Coventry, where he

took a chamber for a while at a professor’s house, where he staid some

time, there being many people in that town who endeavoured to live

religiously. After some time he went into his own country again, and

was there about a year, in great sorrows and troubles, walking many

nights by himself.

Nathaniel Stevens, the priest of Drayton, (the town of George’s birth,)

would often come to him, and George to the priest; and when Stevens

visited him, he would sometimes bring another priest along with him,

and then George would ask them questions, and reason with them. Once

Stevens asked him why Christ cried out upon the cross, ‘My God, my

God, why hast thou forsaken me:’--and why he said, ‘If it be possible,

let this cup pass from me; yet not my will but thine be done.’ To this

George answered thus: ‘At that time the sins of all mankind were upon

Christ, and their iniquities and transgressions with which he was

wounded, which he was to bear, and to be an offering for them, as he

was man; but died not, as he was God: and so, in that he died for all

men, and tasted death for every man, he was an offering for the sins of

the whole world.’ When George Fox spoke this, he was in some measure

sensible of Christ’s sufferings, and what he went through. And his

saying did so please the priest, that he said it was a very good full

answer, and such a one as he had not heard. He would also applaud and

speak highly of George Fox to others, and what George said in discourse

to him, that he would preach of on the First-days of the week: for

which George did not like him.

After some time he went to an ancient priest at Mansetter, in

Warwickshire, and reasoned with him about the ground of despair and

temptations; but he being altogether ignorant of George’s condition,

bid him take tobacco, and sing psalms. But George signified that he was

no lover of tobacco, and as for psalms, he was not in a state to sing.

Then the priest bid him come again, and that then he would tell him

many things. But when George came, the priest was angry and pettish,

for George’s former words had displeased him; and he was so indiscreet,

that what George had told him of his sorrows and griefs, he told again

to his servants, so that it got among the milklasses; and grieved

him to have opened his mind to such an one; and he saw they were all

miserable comforters. Then he heard of a priest living about Tamworth,

who was accounted an experienced man, and therefore he went to him, but

found him like an empty hollow cask.

Hearing afterwards of one Dr. Cradock of Coventry, he went to him

also, and asked him whence temptations and despair did arise, and how

troubles came to be wrought in man. The priest, instead of answering,

asked him who was Christ’s father and mother. George told him Mary was

his mother; and he was supposed to be the son of Joseph; but he was

the Son of God. Now as they were walking together in Dr. Cradock’s

garden, it happened that George, in turning, set his foot on the side

of a bed, which so disturbed that teacher, as if his house had been on

fire, and thus all their discourse was lost; and George went away in

sorrow, worse than he was when he came, seeing he found none that could

reach his condition, after this he went to one Macham, a priest of

high account; and he, no more skilful than the others, was for giving

George some physic, and for bleeding him; but they could not get one

drop of blood from him, either in the arms or the head; his body being,

as it were, dried up with sorrows, grief, and trouble, which were so

great upon him, that he could have wished never to have been born,

to behold the vanity and wickedness of men; or that he had been born

blind, and so he might never have seen it; and deaf, that he had never

heard vain and wicked words, or the Lord’s name blasphemed. And when

the time called Christmas came, while others were feasting and sporting

themselves, he went from house to house, looking for poor widows, and

giving them some money. And when he was invited to marriages, (as

sometimes he was,) he would go to none at all; but the next day, or

soon after, he went and visited those that were newly married; and if

they were poor, he gave them some money; for he had wherewith both

to keep himself from being chargeable to others, and to administer

something to the needful.

Whilst the mind of George Fox was thus in trouble, the state of England

was also in a great stir; for the Parliament was for turning out of

bishops, and introducing the Presbyterian Directory; which, however, as

yet could not be well affected, although William Laud, Archbishop of

Canterbury, had been made to stoop to the block; and the power of the

king by this time was much weakened; for his army was this summer near

Naseby, not far from Leicester, overcome by an army of untrained bands,

and about six thousand men, among whom many great officers were taken

prisoners, and his cabinet, with abundance of letters of great moment,

was seized; insomuch, that though they had some skirmishes, yet no

decisive battle was fought afterwards.

1646.

But since a circumstantial description of these state affairs is

not within my design, I will return again to George Fox, who in the

beginning of the year 1646, as he was going to Coventry, and entering

towards the gate, a consideration arose in him how it was said that

all Christians are believers, both Protestants and Papists: and it

was opened to him, that if all were believers, then they were all

born of God, and passed from death to life; and that none were true

believers but such: and though others said they were believers, yet

they were not. At another time as he was walking in a field on a

First-day morning, it was discovered unto his understanding, that to

be bred at Oxford or Cambridge was not enough to make a man to be a

minister of Christ. At this he wondered, because it was the common

belief of people; but for all that, he took this to be a divine

revelation, and he admired the goodness of the Lord, believing now

the ordinary ministers not to be such as they pretended to be. This

made him unwilling to go any more to church, as it was called, to hear

the priest Stevens, believing that he could not profit thereby: and

therefore instead of going thither, he would get into the orchard,

or the fields, by himself, with his Bible, which he esteemed above

all books, seeking thus to be edified in solitariness. At this his

relations were much troubled; but he told them, did not John the

Apostle say to the believers, “that they needed no man to teach them,

but as the anointing teacheth them;” and though they knew this to be

Scripture, and that it was true, yet it grieved them, because he would

not go to hear the priest with them, but separated himself from their

way of worship: for he saw now that a true believer was another thing

than they looked upon it to be; and that being bred at the universities

did not qualify a man to be a minister of Christ. Thus he lived by

himself, not joining with any, nay, not of the dissenting people, but

became a stranger to all, relying wholly upon the Lord Jesus Christ.

Some time after, it was opened in him, that God, who made the world,

did not dwell in temples made with hands. And though this seemed at

first strange to him, because both priests and people used to call

their churches dreadful places, holy ground, and temples of God; yet

it was immediately showed him, that the Lord did not dwell in these

temples which man had erected, but in people’s hearts, and that his

people were the temple he dwelt in. This was discovered to him when he

was walking in the fields to the house of one of his relations. And

when he came there, it was told him, that Nathaniel Stevens the priest

had been there, and told them he was afraid of Fox, for going after

new lights. This made him smile, because now he saw the true state

of the priests. But he said nothing of this to his relations, who,

though they saw that something more was required than the vulgar way of

worship, yet they continued therein, being grieved because he would not

also go to hear the priests. Only he told them there was an anointing

in man, to teach him; and that the Lord would teach his people

himself. He had great openings now concerning the things written in

the Revelations; and when he spake of them, the priests and professors

would say, that was ‘a sealed up book.’ But to this he said, ‘Christ

could open the seals, and that the things contained in that book, very

nearly concerned us; since the Epistles of the Apostles were written to

the saints of those times, but the Revelations point at things to come.’

In England, in those days, were people of very odd notions, and among

the rest such as held, ‘that women have no souls.’ He lighting on some

of these, could not forbear reproving them, since the Scripture, as

he told them plainly, held forth the contrary; for the blessed Virgin

Mary said, “My soul doth magnify the Lord; and my spirit hath rejoiced

in God my Saviour.” He also came among a people that relied much on

dreams; but he told them, ‘Except they could distinguish between

dream and dream, their observations would be nothing but confusion,

since there were three sorts of dreams; for multiplicity of business

sometimes caused dreams; and there were whisperings of Satan in the

night seasons; and there were also speakings of God to man in dreams.’

But because these people were more in want of a clear discerning,

than of good will, they at length came out of those imaginations, and

at last became fellow-believers with him; who, though he had great

openings in his understanding, yet great trouble and temptations many

times came upon him; so that when it was day, he wished for night, and

when it was night, he wished for day. Nevertheless among all those

troubles, his understanding was so opened, that he could say with

David, “Day unto day uttereth speech, and night unto night showeth

knowledge;” for even in these troubles he had great openings of many

places in scripture.

As to state affairs, things continued in a distracted condition; for

the King, who after his army had been beaten, was gone to the Scots,

was by them delivered up to the English; to whom now he could no more

prescribe laws, but was fain to receive them. And the Churchmen were

also at variance; for the Independents, (several of which sat also in

Parliament,) began to say, that between Episcopacy, (against which they

had fought conjunctly,) and Presbytery, the difference was only in the

name, and some few outward circumstances; since people of a tender

conscience might apprehend no less oppression from the Presbyterians,

than from the Episcopalians: and that this fear was not vain or idle,

time afterwards hath shown abundantly.

1647.

But let us return to George Fox, who in the beginning of the year

1647, feeling some drawings to go into Derbyshire, went thither, and

meeting there with some friendly people, had many discourses with them.

Then passing further into the Peak-Country, he met with more such

people, and also some that were swayed by empty and high notions. And

travelling into Nottinghamshire, there he met with a tender people,

and among these one Elizabeth Hooton, of which woman more will be said

in the sequel: with these he had some meetings and discourses. But

his troubles and temptations still continued; and he fasted much, and

walked often abroad in solitary places, taking his Bible with him; and

then sat in hollow trees, and lonesome places till night came on; and

frequently in the night he walked mournfully about, being surrounded

with many sorrows in the times of these first workings of the Lord in

him.

During all this time, he never joined in profession of religion with

any, but gave up himself to the disposing of the Lord; having forsaken

not only all evil company, but also taken leave of father and mother,

and all other relations; and so he travelled up and down as a stranger

on the earth, which way he felt his heart inclined: and when he came

into a town, he took a chamber to himself there, and tarried sometimes

a month, sometimes more, sometimes less, in a place; for he was afraid

of staying long in any place, lest, being a tender young man, he should

be hurt by too familiar a conversation with men.

Now, though it might seem not very agreeable with the gravity of my

work, to mention what kind of clothes he wore in these first years of

his peregrination; yet I do not count it absurd to say here, that it

is indeed true what a certain author, viz. Gerard Croes, relates of

him, that he was clothed with leather; but not, as the said author

adds, because he could not, nor would not, forget his former leather

work; but it was partly for the simplicity of that dress, and also

because such a cloathing was strong, and needed but little mending or

repairing; which was commodious for him who had no steady dwelling

place, and every where in his travelling about sought to live in

a lonely state: for keeping himself thus as a stranger, he sought

heavenly wisdom, and endeavoured to get knowledge of the Lord, and

to be weaned from outward things, to rely wholly on the Lord alone.

Although his troubles were great, yet they were not so continual, but

that he had some intermissions, and was sometimes brought into such

a heavenly joy, that admiring the love of God to his soul, he would

say with the Psalmist, “Thou, Lord, makest a fruitful field a barren

wilderness, and a barren wilderness a fruitful field.” Now he regarded

the priests but little, because he clearly saw that to be trained up in

the universities, and to be instructed in languages, liberal arts, and

the like sciences, was not sufficient to make any one a minister of the

gospel; but he looked more after the dissenting people; yet as he had

forsaken the priests, so he left the separate preachers also, because

he saw there was none among them all that could speak to his condition.

And when all his hopes in them, and in all men were gone, then he

heard, according to what he relates himself, a voice which said, ‘There

is one, even Christ Jesus, that can speak to thy condition.’ Having

heard this, his heart leapt for joy, and it was showed him why there

was none upon the earth that could speak to his condition; namely, that

he might give the Lord alone all the glory, and that Jesus Christ might

have the pre-eminence.

He then experimentally knowing that Christ enlightens man, and gives

him grace, faith, and power, his desires after the Lord, and his zeal

in the pure knowledge of God grew stronger; so that he wished to

increase therein without the help of any man, book, or writing. Yet

he was a diligent reader of the holy Scriptures, that speak at large

of God and Christ, though he knew him not but by revelation, as he,

who had the key, did open. Thus he entered into no fellowship with any

society of people, because he saw nothing but corruptions every where;

which made him endeavour to keep fellowship only with Christ: since

in the greatest temptations, when he almost despaired, it was showed

him, that Christ had been tempted by the same devil; but that he had

overcome him, and bruised his head, and that therefore through the

power, light, grace, and Spirit of God, he himself might also overcome.

Thus the Lord assisted him in the deepest miseries and sorrows, and he

found his grace to be sufficient: insomuch, that though he had yet some

desires after the help of men, his thirst was chiefly after the Lord,

the Creator of all, and his Son Jesus Christ; because nothing could

give him any comfort but the Lord by his power; and he clearly saw that

all the world, though he had possessed a king’s state, would not have

profited him.

In this condition his understanding came more and more to be opened,

so that he saw how death in Adam had passed upon all men; but that

by Christ, who tasted death for all men, a deliverance from it, and

an entrance into God’s kingdom, might be obtained. Nevertheless his

temptations continued, so that he began to question whether he might

have sinned against the Holy Ghost. This brought great perplexity and

trouble over him for many days; yet he still gave up himself to the

Lord: and one day, when he had been walking solitarily abroad, and was

come home, he became exceeding sensible of the love of God to him,

so that he could not but admire it. Here it was showed him, that all

was to be done in and by Christ; that he conquers and destroys the

tempter, the devil, and all his works; and that all these troubles and

temptations were good for him, for the trial of his faith. The effect

of this was, that though at times his mind was much exercised, yet he

was stayed by a secret belief; and his soul, by a firm hope, which was

to him as an anchor, was kept unhurt in the dissolute world, swimming

above the raging waves of temptations. After this, (as he relates

himself,) there did a pure fire appear in him; and he saw that the

appearance of Christ in the heart was as a refiner’s fire, and as the

fuller’s soap; and that a spiritual discerning was given to him, by

which he saw what it was that veiled his mind, and what it was that

did open it: and that which could not abide in patience, he found to

be of the flesh, that could not give up to the will of God, nor yield

up itself to die by the cross, to wit, the power of God. On the other

hand, he perceived it was the groans of the Spirit which did open his

understanding, and that in that Spirit there must be a waiting upon God

to obtain redemption.

About this time he heard of a woman in Lancashire that had fasted

twenty-two days, and he went to see her: but coming there he saw that

she was under a temptation: and after he had spoken to her what he

felt on his mind, he left her, and went to Duckenfield and Manchester,

where he staid awhile among the professors he found there, and declared

to them that doctrine which now he firmly believed to be truth; and

some were convinced, so as to receive the inward divine teaching of

the Lord, and take that for their rule. This, by what I can find, was

the first beginning of George Fox’s preaching; which as I have been

credibly informed, in those early years, chiefly consisted of some few,

but powerful and piercing words, to those whose hearts were already in

some measure prepared to be capable of receiving this doctrine. And

it seems to me that these people, and also Elizabeth Hooton, (already

mentioned,) have been the first who by such a mean or weak preaching

came to be his fellow believers: though there were also some others

who, by the like immediate way, as George Fox himself, were convinced

in their minds, and came to see that they ought diligently to take heed

to the teachings of the grace of God, that had appeared to them. And

thus it happened that these unexpectedly and unawares came to meet with

fellow-believers, which they were not acquainted with before, as will

be more circumstantially related hereafter.

But to return again to George Fox; it set the professors of those times

in a rage, that some of their adherents hearkened to his preaching;

for they could not endure to hear perfection spoken of, and a holy and

sinless life, as a state that could be obtained here. Not long after

he travelled to Broughton in Leicestershire, and there went into a

meeting of the Baptists, where some people of other nations also came.

This gave him occasion to preach the doctrine of truth among them, and

that not in vain; for since he had great openings in the scriptures,

and that a special power of the Lord’s workings began to spring in

those parts, several were so reached in their minds, that they came to

be convinced, and were turning from darkness to light, partly by his

preaching, and partly by reasoning with some. Yet he himself was still

sometimes under great temptations, without finding any to open his

condition to, but the Lord alone, unto whom he cried night and day for

help.

Some time after he went back into Nottinghamshire, and there it pleased

the Lord to show him, that the natures of those things which were

hurtful without, were also within, in the minds of wicked men; and

that the natures of dogs, swine, vipers, and those of Cain, Ishmael,

Esau, Pharoah, &c. were in the hearts of many people. But since this

did grieve him, he cried to the Lord, saying, ‘Why should I be thus,

seeing I was never addicted to commit those evils?’ And inwardly it

was answered him, ‘That it was needful he should have a sense of all

conditions; how else should he speak to all conditions?’ He also saw

there was an ocean of darkness and death; but withal an infinite

ocean of light and love, which flowed over the ocean of darkness; in

all which he perceived the infinite love of God. About that time it

happened that walking in the town of Mansfield, by the steeple-house

side, it was inwardly told him, ‘That which people trample upon must

be thy food;’ and at the saying of this, it was opened to him, that it

was the life of Christ people did trample upon; and that they fed one

another with words, without minding that thereby the blood of the Son

of God was trampled under foot. And though it seemed at first strange

to him, that he should feed on that which the high professors trample

upon, yet it was clearly opened to him how this could be.

Then many people came far and near to see him; and though he spoke

sometimes to open religious matters to them, yet he was fearful of

being drawn out by them. Now the reason of people thus flocking to

him might proceed partly from this: there was one Brown, who upon his

death-bed spoke by way of prophecy many notable things concerning

George Fox, and among the rest, ‘that he should be made instrumental

by the Lord to the conversion of people.’ And of others that then were

something in show, he said, ‘That they should come to nothing; which

was fulfilled in time, though this man did not live to see it, for he

was not raised from his sickness. But after he was buried, George Fox

fell into such a condition, that he not only looked like a dead body,

but unto many that came to see him he seemed as if he had been really

dead; and many visited him for about fourteen days time, who wondered

to see him so much altered in countenance.

At length his sorrows and troubles began to wear off, and tears of joy

dropped from him, so that he could have wept night and day with tears

of joy, in brokenness of heart. And to give an account of his condition

to those that are able to comprehend it, I will use his own words: ’I

saw,‘ saith he, ‘into that which was without end, and things which

cannot be uttered; and of the greatness and infiniteness of the love of

God, which cannot be expressed by words: for I had been brought through

the very ocean of darkness and death, and through and over the power

of Satan, by the eternal glorious power of Christ: even through that

darkness was I brought which covered all the world, and which chained

down all, and shut up all in the death. And the same eternal power of

God, which brought me through those things, was that which afterwards

shook the nation, priests, professors, and people. Then could I say, I

had been in spiritual Babylon, Sodom, Egypt, and the grave; but by the

Eternal power of God I was come out of it, and was brought over it, and

the power of it, into the power of Christ. And I saw the harvest white,

and the seed of God lying thick in the ground, as ever did wheat, that

was sown outwardly, and none to gather it; and for this I mourned with

tears.’ Thus far George Fox’s own words, of whom now a report went

abroad, that he was a young man that had a discerning spirit: whereupon

many professors, priests, and people came to him, and his ministry

increased; for he having received great openings, spoke to them of the

things of God, and was heard with attention by many, who going away,

spread the fame thereof. Then came the tempter, and set upon him again,

charging him that he had sinned against the Holy Ghost; but he could

not tell in what; and then Paul’s condition came before him, how after

he had been taken up into the third heavens, and seen things not lawful

to be uttered, a messenger of Satan was sent to buffet him, that he

might not exalt himself. Thus George Fox, by the assistance of the

Lord, got also over that temptation.

Now the 47th year of that century drew to an end, and state affairs

in England grew more and more clouded and intricate; for the King not

thinking himself any longer safe at Hampton Court, whither he had been

brought from the army; he withdrew to the Isle of Wight, whilst the

Parliament still insisted on the abrogation of Episcopacy, and would

be master of the military forces: which the King not being willing to

yield to, was now kept in closer custody, and no more regarded as a

Sovereign, to whom obedience was due from the Parliament.

1648.

Under these intestine troubles, the minds of many people came to be

fitted to receive a nearer way and doctrine of godliness, and it was

in the year 1648, that several persons, seeking the Lord, were become

fellow-believers, and entered into society with George Fox; insomuch

that they began to have great meetings in Nottinghamshire, which were

visited by many. About that time there was a meeting of priests and

professors at a justice’s house, and George Fox went among them and

heard them discourse concerning what the Apostle Paul said, He had not

known sin, but by the law, which said, thou shalt not lust. And since

they held that to be spoken of the outward law, George Fox told them,

Paul spoke that after he was convinced; for he had the outward law

before, and was bred up in it, when he was in the lust of persecution:

but it was the law of God in his mind, which he served, and which the

law in his members warred against. This saying found so much entrance,

that those of the priests and professors, that were most moderate,

yielded, and consented that it was not the outward law, but the inward,

that showed the inward lust, which the Apostle spoke of. After this,

he went again to Mansfield, where was a great meeting of professors

and other people; and being among them, and moved to pray, such an

extraordinary power appeared, and seized on the hearts of some in so

eminent a manner, that even the house seemed to be shaken: and after

prayer, some of the auditory began to say, ‘That this resembled that in

the days of the Apostles, when on the day of Pentecost, the house where

they were met was shaken.’

Not long after this, there was another great meeting of professors,

where G. Fox came also, who hearing them discourse about the blood of

Christ, he cried out among them: ‘Do ye not see the blood of Christ?

Ye must see it in your hearts, to sprinkle your hearts and consciences

from dead works, to serve the living God.’ This was a doctrine which

startled these professors, who would have the blood of Christ only

without them, not thinking that it was to be felt inwardly. But a

certain captain, whose name was Amos Stoddard, was so reached, that

seeing how they endeavoured to bear G. Fox down with many words,

he said, ‘Let the youth speak, hear the youth speak;’ and coming

afterwards to be more acquainted with G. Fox, he had an opportunity to

be further instructed in the way of godliness, of which he came to be a

faithful follower.

Some time after, G. Fox returned to Leicestershire, his own country,

where several tender people came to be convinced by his preaching.

Passing thence into Warwickshire, he met with a great company of

professors, who being come together in the field, were praying and

expounding the Scriptures. Here the Bible was given him, which he

opened on the 5th of Matthew, where Christ expounded some parts of the

law; from whence G. Fox took occasion to open to them the inward and

outward state of man: and that which he held forth getting some ground,

they fell into a fierce contention among themselves, and so parted.

Then he heard of a great meeting to be at Leicester, for a dispute,

wherein those of several persuasions, as Presbyterians, Independents,

Baptists, and Episcopalians, were said to be all concerned. This

meeting being appointed to be in the steeple-house, he went thither,

where abundance of people were met, some of those that spoke being in

pews, and the priest in the pulpit. At last, after several reasonings,

a woman started a question, and asked, ‘What that birth was the Apostle

Peter spoke of, viz. “a being born again of incorruptible seed, by the

word of God, that liveth and abideth for ever.”’ The priest, instead of

answering this question, said to her, ‘I permit not a woman to speak

in the church;’ though he had before given liberty for any to speak.

This kindled G. Fox’s zeal, so that he stept up, and asked the priest,

Dost thou call this place, (the steeple-house,) a church? Or dost thou

call this mixt multitude a church? But the priest not answering to

this, asked, what a church was: and G. Fox told him, The church was the

pillar and ground of truth, made up of living stones, living members, a

spiritual household, which Christ was the head of: but he was not the

head of a mixt multitude, or of an old house made up of lime, stones,

and wood. This caused such a stir, that the priest came down out of his

pulpit, and others out of their pews, whereby the dispute was marred.

But G. Fox went to a great inn, and there disputed with the priests and

professors of all sorts, maintaining what he had said, till they all

went away; yet several were convinced that day, and among these, the

woman who asked the question aforesaid.

After this, G. Fox returned again into Nottinghamshire, and went into

the vale of Beaver, where he preached repentance to the people: and

he staying some weeks there, and passing through several towns, many

were convinced of the truth of his doctrine. About that time, as he

was sitting by the fire one morning, a cloud came over him, and a

temptation beset him, and he sitting still, it was suggested, All

things come by nature; and he was in a manner quite clouded: but he

continuing to sit still, the people of the house perceived nothing:

at length a living hope arose in him, and also a voice, that said,

There is a living God, who made all things; and immediately the cloud

and temptation vanished away, whereby his heart was made glad, and he

praised the Lord.

Not long after, he met with some people that had a mischievous notion,

that there was no God, but that all things came by nature. But he,

reasoning with them, so confounded them, that some were fain to

confess, that there was a living God. Then he saw that it was good

for him to have been tried under such a cloud. Now in those parts he

had great meetings, and a divine power working in that country, and

thereabouts, many were gathered. Then coming into Derbyshire, there was

a great meeting of his friends at Eaton, where many of them began to

preach the doctrine of truth, who afterwards were moved to declare the

truth in other places also.

George Fox coming about this time to Mansfield, heard, that in a

town about eight miles off, there was to be a sitting of justices,

to deliberate about hiring of servants; and he, feeling a constraint

upon his mind, went thither, and exhorted them, not to oppress the

servants in their wages, but to do that which was right and just to

them; and the servants, many of whom were come thither, he admonished,

to do their duty, and serve honestly; and they all received his

exhortation kindly. He felt himself also moved, to go to several

courts and steeple-houses at Mansfield, and other places, warning them

to leave off oppression, deceit, and other evils. And having heard

at Mansfield of one in the country, who was a common drunkard, and a

noted whoremaster, and a poet also, he went to him, and reproved him

in an awful manner for his evil courses; which so struck him, that

coming afterwards to G. Fox, he told him, that he was so smitten when

he spoke to him, that he had scarce any strength left in him. And this

man was so thoroughly convinced, that he turned from his wickedness and

became an honest, sober man, to the astonishment of those that knew

him before. Thus the work of G. Fox’s ministry went forward, and many

were thereby turned from darkness to light; and divers meetings of his

friends, who were much increased in number since the year 1646, were

now set up in several places.

George Fox was now come up to quite another state than formerly he

had lived in; for he knew not only a renewing of the heart, and a

restoration of the mind, but the virtues of the creatures were also

opened to him; so that he began to deliberate whether he should

practise physic for the good of mankind. But God had another service

for him; and it was showed him, that he was to enter into a spiritual

labour; and also that those who continued faithful to the Lord,

might attain to a state in which the sinful inclination was subdued.

Moreover, the three great professions in the world, viz. physic,

divinity, (so called,) and law, were opened to him, whereby he saw that

the physicians wanting the wisdom of God, by which the creatures were

made, knew not their virtues: that the lawyers generally were void of

equity and justice, and so out of the law of God, which went over the

first transgression, and over all sin, and answered the Spirit of God

that was oppressed in man: and that the priests, for the most part,

were out of the true faith, which Christ is the author of, and which

purifies the heart, and brings man to have access to God. So that these

physicians, lawyers, and priests, who pretended to cure the body, to

establish the property of the people, and to cure the soul, were all

without the true knowledge and wisdom they ought to possess. Yet he

felt there was a divine power, by which all might be reformed, if

they would receive, and bow unto it. And he saw also, that though the

priests did err, yet they were not the greatest deceivers spoken of in

the Scriptures; but that these great deceivers were such, who, as Cain,

had heard the voice of God, and who, as Corah, Dathan, and Abiram, and

their company, were come out of Egypt, and through the Red Sea, and had

praised God on the banks of the sea shore; and who being come as far as

Balaam, could speak the word of the Lord, as having heard his voice,

and known his Spirit, so that they could see the star of Jacob, and

the goodliness of Israel’s tents, which no enchantment could prevail

against: these that could speak so much of their divine experience,

and yet turned from the Spirit of God, and went into the gainsaying,

these he saw would be the great deceivers, far beyond the priests. He

saw also that people generally did read the Scriptures, without having

a true sense of them; for some cried out much against Cain, Ishmael,

Esau, Corah, Balaam, Judas, &c. not regarding that the nature of these

was yet alive in themselves; whereby they always applied to others that

nature, in which they themselves lived.

The Lord had also opened to him now, that every man was enlightened by

the divine light of Christ; and he saw that they that believed in it,

came out of condemnation, and became the children of the light: but

they that hated it, and did not believe in it, were condemned by it,

though they made a profession of Christ. All this he saw in the pure

openings of the light. He also saw that God had afforded a measure

of his Spirit to all men, and that thereby they could truly come to

serve the Lord, and to worship him; and that his grace, which brings

salvation, and had appeared to all men, was able to bring them into the

favour of God.

And on a certain time, as he was walking in the fields, he understood

that it was said to him: ‘Thy name is written in the Lamb’s Book of

Life, which was before the foundation of the world.’ This he took to

be the voice of the Lord, and believed it to be true. Then he felt

himself powerfully moved to go abroad into the world, which was like

a briery thorny wilderness; and he found then that the world swelled

against him, and made a noise like the great raging waves of the sea:

for when he came to proclaim the day of the Lord amongst the priests,

professors, magistrates, and people, they were all like a disturbed

sea. Now he was sent to turn people from darkness to the light, that

they might receive Christ Jesus; for he saw, that to as many as should

receive him in his light, he would give power to become the sons of

God: and that therefore he was to turn people to the grace of God,

and to the truth in the heart; and that by this grace they might be

taught, and thereby obtain salvation; since Christ had died for all

men, and was a propitiation for all, having enlightened all men with

his divine saving light, and the manifestation of the Spirit of God

being given to every man to profit withal. He now being sent thus to

preach the everlasting gospel, did it with gladness, and endeavoured

to bring people off from their own ways, to Christ, the new and living

way; and from their churches, which men had made and gathered, to the

church in God, the general assembly written in heaven, which Christ is

the head of; and from the world’s teacher’s, made by men, to learn of

Christ, who is the way, the truth, and the life; and of whom the Father

said, “This is my beloved Son, hear ye him;” and off from the world’s

worship, to the Spirit of God in the inward parts, that in it they

might worship the Father, who seeks such to worship him.

Now he found also that the Lord forbade him to put off his hat to

any man, high or low; and he was required to Thou and Thee every man

and woman without distinction, and not to bid people Good Morrow or

Good Evening; neither might he bow or scrape with his leg to any

one. This was such an unusual thing with people, that it made many

of all persuasions and professions rage against him; but by the

assistance of the Lord, he was carried over all, and many came to be

his fellow-believers, and turned to God in a little time; although it

is almost unspeakable what rage and fury arose, what blows, pinchings,

beatings and imprisonments they underwent, besides the danger they were

sometimes in of losing their lives for these matters: so indiscreet

is man in his natural state. For here it did not avail to say, That

the hat-honour was an honour from below, which the Lord would lay

in the dust, and stain it; that it was an honour which the proud

looked for, without seeking the honour which came from God alone;

that it was an honour invented by men in the fall, who therefore were

offended if it were not given them; though they would be looked upon

as church members, and good Christians; whereas Christ himself said,

“How can ye believe, who receive honour of one another, and seek not

the honour that cometh from God only?” That it was an honour, which

in relation to the outward ceremony, viz. the putting off the hat,

was the same which was given to God; so that in the outward sign of

reverence, no distinction, or difference was made betwixt the Creator

and the creature; nay, that the saying of you to a single person,

went yet a degree further; for not only kings and princes formerly

among the Heathens and Jews, had not been offended at it when they

were Thee’d and Thou’d, but experience showed that this still was

the language wherewith God was daily spoken to, both in religious

assemblies, and without. But all these reasons found little entrance

with priests, magistrates, and others: bitter revilings, ill usage,

and shameful abuses, were now become the lot and share of those who

for conscience-sake, could no longer follow the ordinary custom: for

though it was pretended that the putting off of the hat was but a small

thing, which none ought to scruple; yet it was a wonderful thing, to

see what great disturbance this pretended small matter caused among

people of all sorts; so that even such that would be looked upon as

those that practised humility and meekness, soon showed what spirit

they were of, when this worldly honour was denied them. But all this

served to strengthen the fellow-believers more and more in their plain

carriage, and made them live up faithfully to the convincement of their

conscience, without respect of persons.

In the meanwhile the troubles of the land continued. We left the King

in the foregoing year in the Isle of Wight, in effect unkinged. Some

time after the Duke of York, second son to the King, being then past

fourteen years of age, fled to Holland, disguised in woman’s apparel;

and his eldest brother the Prince of Wales, who two years before fled

to France, came now to Helvoet-Sluys in Holland, and went from thence

with some English men of war, whose commanders were for the King, to

the Downs in England, with intention to take the ships coming from

London. He also published, by the spreading of a declaration, that he

came to release his father. Now there was also a negociation on foot

between the King and the Parliament, and there seemed some hopes of an

accommodation; had not the army, the chief instrument in breaking down

the royal power, opposed it, by calling for justice against all those

who had wronged the country, none excepted. This broke off the treaty,

several suspected members were turned out of the Parliament, and the

King was carried to Windsor about the time called Christmas; and it was

resolved henceforth to send no more deputations to him, nor receive

any from him, who now was no more named King, but only Charles Stuart:

a very strange turn of mundane affairs, and a mighty evidence of the

fluctuating inconstancy thereof. But things made no stand here, for it

was concluded to bring him to a trial; and the Parliament appointed

General Thomas Fairfax, and Oliver Cromwell, Lieutenant General, with

more than an hundred other persons, to be his judges. These being

formed into a court of justice, the King was conducted from Windsor

to St. James’s, and from thence brought before them in Westminster

Hall, where he was arraigned as guilty of high treason, for having

levied war against the Parliament and people of England. But he not

owning that court to be lawful, nor acknowledging their authority,

said ‘I am not intrusted by the people, they are mine by inheritance:’

and being unwilling to answer to the charge, he was on the 27th of

the month, called January, sentenced to death, as a tyrant, traitor,

murderer, and a public enemy to the Commonwealth. But before this

sentence was pronounced, the King desired that he might be permitted

to make a proposition to both Houses of Parliament in the painted

Chamber, designing as was since said to propose his own resignation,

and the admission of his son, the Prince of Wales, to the throne. But

this request was denied by the Court. Now though the said Prince of

Wales, considering his father’s danger, had applied himself to the

States-General of the United Provinces at the Hague for assistance;

and that these sent two Ambassadors to the Parliament, who coming to

London on the same day the fatal sentence was pronounced, could not

obtain admission till next day to the Speakers of both Houses, and

were afterwards with Fairfax and Cromwell, and other commanders; and

one of them had also his audience in the Parliament to intercede with

them for the King’s life; yet all proved in vain: for on the 30th of

the aforesaid month, the King was brought on a scaffold erected before

the banqueting house, and his head severed from his body. The same day

the Parliament ordered a declaration to be published, whereby it was

declared treason to endeavour to promote the Prince of Wales, Charles

Stuart, to be King of England, or any other single person to be the

chief governor thereof. And then, after having abolished the House of

Peers, they assumed to themselves the chief government of the nation,

with the title of, The Parliament of the Commonwealth of England.

The news of the King’s death was no sooner come into Scotland, but

Charles, Prince of Wales, was proclaimed, at Edinburgh, King of Great

Britain, provided he should, before assuming the royal authority, give

satisfaction about some matters concerning religion. And though this

displeased the English, yet the Scots asserted that they might as well

do so, as the English, who had done the same at the death of the late

King’s father, in the year 1625.

1649.

Leaving state affairs, let us return to G. Fox, who in the year 1649,

was much exercised to declare openly against all sorts of sins: and

therefore he went not only to the courts, crying for justice, and

exhorting the judges and justices to do justice, but he warned also

those that kept public houses for entertainment, not to let people

have more drink than what would do them good. He also testified

against wakes, may-games, plays, and shows, by which people were led

into vanity, and drawn off from the fear of God; the days that were

set forth for holidays, being usually the times wherein God was most

dishonoured. When he came into markets, he also declared against

deceitful merchandising, and warned all to deal justly, and to speak

the truth; and he testified against the mountebanks playing tricks on

their stages: and when occasion offered, he warned schoolmasters and

schoolmistresses to teach their children to mind the fear of the Lord;

saying, that they themselves ought to be examples and patterns of

virtue to them. But very burdensome it was to him, when he heard the

bell ring to call people together to the steeple-house; for it seemed

to him just like a market bell, to gather the people, that the priest

might set forth his ware to sale.

Going once on a First-day of the week, in the morning, with some of

his friends to Nottingham, to have a meeting there; and having seen

from the top of a hill the great steeple-house of the town, he felt it

required of him to cry against that idol temple, and the worshippers

therein: yet he said nothing of this to those that were with him,

but went on with them to the meeting, where after some stay he left

them, and went away to the steeple-house, where the priest took for

his text these words of the Apostle, 2 Pet. i. 19. “We have also a

most sure word of prophecy, whereunto ye do well that ye take heed,

as unto a light that shineth in a dark place, until the day dawn, and

the day-star arise in your hearts.” And he told the people that this

was the Scripture, by which they were to try all doctrines, religions,

and opinions. G. Fox hearing this, felt such mighty power, and godly

zeal working in him, that he was made to cry out, ‘O no, it is not the

Scripture, but it is the Holy Spirit, by which the holy men of God

gave forth the Scriptures, whereby opinions, religions, and judgments

are to be tried. That was it which led into all truth, and gave the

knowledge thereof. For the Jews had the Scriptures, and yet resisted

the Holy Ghost, and rejected Christ, the bright morning star, and

persecuted him and his Apostles; though they took upon them to try

their doctrine by the Scriptures; but they erred in judgment, and did

not try them aright, because they did it without the Holy Ghost.’ Thus

speaking, the officers came and took him away, and put him into a nasty

stinking prison. At night he was brought before the mayor, aldermen,

and sheriffs of the town; and they examining him, he told them, that

the Lord had moved him to come there into the steeple-house: and though

the mayor at first appeared peevish and fretful, yet he was allayed:

however, after some discourse, G. Fox was sent back to prison. But some

time after, the head sheriff John Reckless sent for him to his house,

and when G. Fox came in, the sheriff’s wife met him in the hall, and

taking him by the hand said, ‘Salvation is come to our house;’ for his

speech in the steeple-house had so amazed many, that they could not get

the sound of it out of their ears; and not only this woman was wrought

upon, but also her husband, children, and servants were much changed by

the power of the Lord.

George Fox thus coming to lodge at this sheriff’s house, had great

meetings there, and some persons of quality in the world came to them;

and they were reached very eminently in their minds by an invisible

power. Reckless being of this number, sent for the other sheriff,

and for a woman they traded with; and he told her in the presence of

the other sheriff, that they had wronged her in their dealings with

her, and that therefore they ought to make her restitution; to which

Reckless exhorted the other sheriff, being himself made sensible, that

this was an indispensable duty: for a mighty change was now wrought

in him, and his understanding came to be opened; so that on the next

market day, as he was walking with G. Fox in the chamber, in his

slippers, he said, ‘I must go into the market and preach repentance to

the people;’ and accordingly he went in his slippers into the market,

and into several streets, preaching repentance. Some others also in

the town were moved to speak to the mayor and magistrates, and to the

people, exhorting them to repent. But this the magistrates could not

endure; and to vent their passion on G. Fox, they sent for him from

the sheriff’s house, and committed him to the common prison, where

he was kept till the assizes came on, and then he was to have been

brought before the judge, but that the sheriff’s man being somewhat

long in fetching him, the judge was risen before G. Fox came to the

session-house; however, the judge was a little displeased, having said,

‘He would have admonished the youth, (meaning G. Fox,) if he had been

brought before him.’ So he was carried back again to prison. In the

meanwhile such a wonderful power broke forth among his friends, that

many were astonished at it, so that even several of the priests were

made tender, and some did confess to the power of the Lord. Now though

the people began to be very rude, yet the governor of the castle was so

moderate, that he sent down soldiers to disperse them. G. Fox having

been kept prisoner a pretty long time, was at length set at liberty,

and then travelled as before in the work of the Lord.

Coming to Mansfield-Woodhouse, he found there a distracted woman under

a doctor’s hand, being bound, and with her hair loose; and the doctor

being about to let her blood, could get no blood from her; which made

G. Fox desire to unbind her; and after this was done, he spoke to her,

and bade her in the name of the Lord, to be quiet and still. This

proved of such effect that she became still; and her mind coming to be

settled, she mended, and afterwards received the doctrine of truth, and

continued in it to her death.

Whilst G. Fox was in this place, he was moved to go to the

steeple-house, and declare there the truth to the priest and the

people; which doing, the people fell upon him, and struck him down,

almost smothering him, for he was cruelly beaten and bruised with their

hands, bibles, and sticks. Then they hauled him out, though hardly able

to stand, and put him in the stocks, where he sat some hours: and they

brought horsewhips, threatening to whip him. After some time they had

him before the magistrates, at a knight’s house; who seeing how ill

he had been used, set him at liberty, after much threatening. But the

rude multitude stoned him out of town; and though he was scarce able

to go, yet with much ado he got about a mile from the town, where he

met with some people that gave him something to comfort him, because he

was inwardly bruised. But it pleased the Lord soon to heal him again;

and some people were that day convinced of the truth, which had been

declared by him in the steeple-house, at which he rejoiced.

Out of Nottinghamshire he went to Leicestershire, accompanied by

several of his friends; and coming to Barrow, discoursed with some

Baptists; and one of them saying, What was not of faith was sin; he

asked, What faith was, and how it was wrought in man: but they turning

off from that, spoke of their water-baptism; which gave occasion to

G. Fox, and his friends, to ask who baptized John the Baptist, and

who baptized Peter, John, and the rest of the Apostles. But they were

silent at those questions. After some other discourse they parted. On

the next First-day of the week, G. Fox, and those that were with him,

came to Bagworth, and went to a steeple-house; and after the priest had

done, they had some service there by speaking to the people.

Passing from thence, he heard of a people that were in prison in

Coventry for religion; and as he was walking towards the jail, the

word of the Lord, (as he relates,) came to him, saying, ‘My love was

always to thee, and thou art in my love.’ By this he was overcome with

a sense of the love of God, and much strengthened in his inward man.

But coming into the jail, a great power of darkness struck at him; for

instead of meeting such as were imprisoned for religion, he found them

to be blasphemers, who were come to that degree, that they said they

were gods; and this their wicked opinion they endeavoured to maintain

by Scripture, misapplying what was said to the Apostle Peter, when the

sheet was let down to him, viz. ‘What was sanctified he should not

call common or unclean:’ and the words of the Apostle Paul, concerning

‘God’s reconciling all things to himself, things in heaven, and things

on earth.’ G. Fox was greatly grieved at this profaneness, told them

that these Scriptures were nothing to their purpose; and seeing they

said they were gods, he asked them, if they knew whether it would rain

to-morrow; and they saying, they could not tell; he told them God could

tell. He asked them also, if they thought they should always be in that

condition, or should change: and they answering, that they could not

tell; G. Fox told them, that God could tell it, and that he did not

change. This confounded them and brought them down for that time: so

after having reproved them for their blasphemous expressions he went

away. Not long after this, one of these ranters, whose name was John

Salmon, gave forth a book of recantation, upon which they were set at

liberty. From Coventry, G. Fox went to Atherstone, where, going into

the chapel, he declared to the priests and the people, that God was

come to teach his people himself, and to bring them off from all their

man-made teachers, to hear his Son. And though some few raged, yet they

were generally pretty quiet, and some were convinced.

After this service, he went to Market-Bosworth, and coming into the

public place of worship, he found Nathaniel Stevens preaching, who as

hath been said already, was priest of the town where G. Fox was born;

here G. Fox taking occasion to speak, Stevens told the people, he was

mad, and that they should not hear him; though he had said before to

one Colonel Purfoy concerning him, that there was never such a plant

bred in England. The people now being stirred up by this priest,

fell upon G. Fox and his friends, and stoned them out of the town.

Nevertheless this wrought on the minds of some others, so that they

were made loving.

G. Fox now travelling on, came to Twy-Cross, where he spoke to the

excisemen, and warned them to take heed of oppressing the poor. There

being in that town a great man, that had long lain sick, and was given

over by the physicians, he went to visit him in his chamber; and after

having spoken some words to him, he was moved to pray by his bed-side;

and the Lord was entreated, so that the sick man was restored to

health. But G. Fox being come down, and speaking to some that were

in a room there, a servant came with a naked rapier in his hand, and

threatened to stab him; but he looking steadfastly on the man, said,

‘Alack for thee, poor creature! What wilt thou do with thy carnal

weapon? It is no more to me than a straw.’ He being stopped thus, went

away in a rage, and his master hearing of it turned him out of his

service, and was afterwards very loving to Friends; and when G. Fox

came to that town again, both he and his wife came to see him.

After this he went into Derbyshire, where his fellow-believers

increased in godly strength; and coming to Chesterfield, he found one

Britland to be priest there, who having been partly convinced of the

doctrine of truth, had spoken much in behalf of it, and saw beyond the

common sort of priests. But when the priest of that town died, he got

the parsonage. G. Fox now speaking to him and the people, endeavoured

to bring them off from man’s teaching, unto God’s teaching; and though

the priest was not able to gainsay, yet they had him before the mayor,

and threatened, to send him to the house of correction: but when it was

late in the night the officers and the watchmen led him out of the town.

1650.

Concerning state affairs it hath been said already, that Charles II.

had been proclaimed king by the Scots; but he being still in Holland,

they sent to him there, that he would subscribe the Covenant, and so

abrogate Episcopacy in Scotland: it was also desired that he would

put some lords from him. But those that were sent, received only an

answer from the young king in general terms, which made them return

home again, where we will leave them, to see in the meanwhile how it

went with G. Fox, who had been sent away, as hath been said, from

Chesterfield, came to Derby in the year 1650, and lay at a doctor’s

house, whose wife was convinced of the truth he preached. Now it

happened, as he was walking there in his chamber, he heard the bell

ring, and asked the woman of the house what the bell rung for. She

told him, there had been a great lecture that day; so that many of the

officers of the army, and priests and preachers were to be there, as

also a colonel that was a preacher. Then he felt himself moved to go

to that congregation; and when the service was done, he spoke to them

what he believed the Lord required of him; and they were pretty quiet.

But there came an officer, who took him by the hand, and said, that he,

and the other two that were with him, must go before the magistrates.

Coming then about the first hour in the afternoon before them, they

asked him, why he came thither; to which having answered, that God had

moved him to it; he further said, that God did not dwell in temples

made with hands; and that all their preaching, baptism, and sacrifices,

would never sanctify them; but that they ought to look unto Christ in

them, and not unto men; because it is Christ that Sanctifies. They then

running into many words, he told them, they were not to dispute of God

and Christ, but to obey him. But this doctrine did so displease them,

that they often put him in and out of the room, and sometimes told them

scoffingly, that he was taken up in raptures. At length they asked him,

whether he was sanctified; and he answering, yes; they then asked, if

he had no sin; to which he said, ‘Christ my Saviour has taken away my

sin, and in him there is no sin.’ Then he and his friends were asked,

how they knew that Christ did abide in them; G. Fox said, ‘By his

Spirit, that he has given us.’ Then they temptingly asked, if any of

them was Christ; but he answered, ‘Nay, we are nothing, Christ is all.’

At length they also asked, if a man steal, is it no sin; to which he

answered with the words of scripture, ‘All unrighteousness is sin.’ So

when they had wearied themselves in examining him, they committed him

and another man to the house of correction in Derby, for six months, as

blasphemers, as appears by the following mittimus.

_To the Master of the House of Correction in Derby, Greeting._

We have sent you herewithal the bodies of George Fox, late of

Mansfield in the county of Nottingham; and John Fretwell, late

of Staniesby in the county of Derby, husbandman, brought before

us this present day, and charged with the avowed uttering and

broaching of divers blasphemous opinions contrary to a late act

of Parliament, which, upon their examination before us, they

have confessed. These are therefore to require you, forthwith

upon sight hereof, to receive them, the said George Fox and

John Fretwell into your custody, and them therein safely to

keep during the space of six months, without bail or mainprize,

or until they shall find sufficient security to be of good

behaviour, or be thence delivered by order from ourselves. Hereof

you are not to fail. Given under our hands and seals this 30th

day of October, 1650.

GER. BENNET,

NATH. BARTON.

George Fox being thus, as hath been said, locked up, the priests

bestirred themselves in their pulpits to preach up sin for term of

life; and they endeavoured to persuade people that it was an erroneous

doctrine, to assert a possibility of being freed from sin in this life,

as was held forth by the Quakers; for this began now to be the name

whereby G. Fox’s fellow-believers were called, in a reviling way: and

since that denomination hath continued to them from that time downward,

we cannot therefore pass by the first rise of it with silence. Until

this time those who professed the light of Christ as shining in man’s

heart, and reproving for sin, were not improperly called Professors

of the Light, or Children of the Light: but Gervas Bennet, one of

the justices of the peace who signed the aforesaid mittimus, and an

Independent, hearing that G. Fox bade him, and those about him, tremble

at the word of the Lord! took hold of this weighty saying with such

an airy mind, that from thence he took occasion to call him, and his

friends, scornfully, QUAKERS. This new and unusual denomination was

taken up so eagerly, and spread so among the people, that not only

the priests there from that time gave no other name to the Professors

of the Light, but sounded it so gladly abroad, that it soon run over

all England; and making no stand there, it quickly reached to the

neighbouring countries, and adjacent kingdoms, insomuch, that the said

Professors of the Light, for distinction sake from other religious

societies, have been called every where by that English name, which

sounding very odd in the ears of some foreign nations, hath also given

occasion to many silly stories.

Now because in those early times, among the many adherents of this

persuasion, there were some that having been people of a rude and

dissolute life, came so to be pricked to the heart, that they grew

true penitents, with real sorrow for their former transgressions; it

happened that they at meetings did not only burst out into tears, but

also were affected with such a singular commotion of the mind, that

some shakings of their bodies were perceived; some people naturally

being more affected with passions of the mind than others; for even

anger doth transport some men so violently, that it makes them tremble;

whereas others will quake with fear: and what wonder then, if some

being struck with the terrors of God did tremble? But this being seen

by envious men, they took occasion from thence to tell, that these

Professors of the Light performed their worship with shaking; yet they

themselves never asserted that trembling of the body was an essential

part of their religion, but have occasionally said the contrary; though

they did not deny themselves to be such as tremble before God; and

they also did not stick to say that all people ought to do so; however

thereby not enjoining a bodily shaking.

We have seen just now, how one Fretwell was committed with G. Fox to

the house of correction; but he not standing faithful in his testimony,

obtained, by intercession of the jailer, leave of the justice to go see

his mother, and so got his liberty: and then a report was spread, that

he had said, that G. Fox had bewitched and deceived him.

G. Fox was now become the object of many people’s hatred; magistrates,

priests and professors were all in a rage against him; and the

jailer, to find something where with to ensnare him, would sometimes

ask him such silly questions, as, whether the door were latched or

not; thinking thereby to draw some sudden unadvised answer from him,

whereby he might charge sin upon him: but he was kept so watchful

and circumspect, that they could get no advantage of him. Not long

after his commitment, he was moved to write both to the priests and

magistrates of Derby.

Now since G. Croese in the beginning of history, represents G. Fox as

one altogether unfit, not only to write legibly, but also to express

his mind clearly in writing, and that therefore he always was obliged

to employ others that could set down his meaning intelligibly, it will

not be beside the purpose to say, that this is more than any will be

able to prove. For though it cannot be denied that he was no elegant

writer, nor good speller, yet it is true, that his characters being

tolerable, his writing was legible, and the matter he treated of was

intelligible, though his style was not like that of a skilful linguist.

And albeit he employed others, because himself was no quick writer, yet

generally they were young lads, who as they durst not have attempted

to alter his words and phrases, so they would not have been skilful

enough to refine his style. This I do not write from hearsay; but have

seen it at sundry times. And how true it is what the same author says,

that mostly all G. Fox did write, was scarce any thing besides a rough

collection of several scripture places, may be seen by the sequel of

this history, wherein will be found many of his writings. The first of

his letters I meet with is the following, which he writ to the priests

of Derby, from the house of correction, where certainly he had not the

convenience of a writing clerk.

‘O Friends, I was sent unto you to tell you, that if you had

received the gospel freely, you would minister it freely without

money or price; but you make a trade and sale of what the

prophets and apostles have spoken; and so you corrupt the truth.

And you are the men that lead silly women captive, who are ever

learning, and never able to come to the knowledge of the truth:

you have a form of godliness; but you deny the power. Now as

Jannes and Jambres withstood Moses, so do you resist the truth;

being men of corrupt minds, reprobate concerning the faith.

But you shall proceed no further; for your folly shall be made

manifest to all men, as theirs was. Moreover the Lord sent me

to tell you, that he doth look for fruits. You asked me, if the

Scripture was my rule; but it is not your rule, to rule your

lives by; but to talk of in words. You are the men that live

in pleasures, pride, and wantonness, in fullness of bread and

abundance of idleness: see if this be not the sin of Sodom. Lot

received the angels: but Sodom was envious. You show forth the

vain nature: you stand in the steps of them that crucified my

Saviour, and mocked him: you are their children; you show forth

their fruit. They had the chief place in the assemblies; and so

have you: they loved to be called Rabbi; and so do you.