Sharp indeed was this letter; but G. Fox thought himself moved thereto
by the Lord: and it is remarkable that this justice Sawrey, who was the
first persecutor in those parts, afterwards was drowned, and so died
not a natural death. To the priest William Lampitt he writ also, and
another letter to others, to reprove them for their wickedness.
Some time after he went to Westmoreland, where mischief was intended
against him, but prevented by justice Benson, and some considerable men
besides. Coming to Grayrigg, he had a meeting there; where a priest
came to oppose, but was confounded; and there being many people, some
of the milk-pails that stood upon the side of the house, tumbled down
by reason of the crowd; from which the priest afterwards raised a
slander, that the devil frighted him, and took away one side of the
house. And though this was a known falsehood, yet it was given out as
true in public print.
Another time this priest came to another meeting, and fell to jangling;
saying first, that the Scriptures were the word of God. To which G.
Fox said, that they were the words of God, but not Christ, who is the
Word. And when he urged the priests for proof of what he had said, the
priest, being at a loss, was not long before he went away. Some time
after coming again into a meeting, and hearing that G. Fox directed the
people to Christ Jesus, the priest taking out his bible, said, it was
the word of God. Then G. Fox told him, it was the words of God; but not
God, the Word. The priest however persisted in what he had said; and
offered to prove before all the people, the Scriptures to be the word
of God. But this quarrel tending to vain logomachies, or contest about
words, ended in confusion; and many of the priest’s followers came to
see the vanity of his assertions.
1653.
The year being now come to an end, and a war kindled between England
and Holland, King Charles II. then in exile, asked the Dutch to be
received in their navy as a volunteer, without any command: but this
was courteously refused by the States-General. Oliver Cromwell, in
the meanwhile, strove for the supreme authority in England, the more
because he perceived how some of the parliament, jealous of his
increasing greatness, endeavoured to cross him in his design. This made
him labour to get the parliament dissolved: but they not going on so
quickly as he would have them, to put a period to their sitting, he
resolved arbitrarily to make an end of them. And entering the house in
the month called April, 1653, after having rudely inveighed against
them, that they had made a bad use of their authority, and that without
their dissolution the realm would not be safe, &c. he at length cried
out, ‘You are no parliament:’ and then ordering some musqueteers to
enter, he made the members depart the house, and ordered the doors to
be shut; thus putting an end to this assembly, that had been sitting
nigh thirteen years.
But what is remarkable, G. Fox not long before being come to
Swarthmore, and hearing judge Fell and justice Benson discoursing
together concerning the parliament, he told them, ‘That before that day
two weeks the parliament should be broken up, and the speaker plucked
out of his chair.’ And thus it really happened: for at the breaking
up of the parliament the speaker being unwilling to come out of his
chair, said that he would not come down unless he were forced: which
made general Harrison say to him, Sir, I will lend you my hand; and
thereupon taking him by the hand, the speaker came down. This agreed
with what G. Fox had predicted. And a fortnight after justice Benson
told judge Fell, that now he saw George was a true prophet; since
Oliver had by that time dissolved the parliament.
Now in Cumberland great threatenings were spread, that if ever G. Fox
came there again, they would take away his life. He hearing this, went
thither; but nobody did him any harm. Returning then to Swarthmore,
where justice Anthony Pearson was at that time; he so effectually
declared truth, that this justice was convinced, and not long after
entered into the society of the despised Quakers.
G. Fox then, going again into Cumberland, went to Bootle, and there
found preaching in the steeple-house, a priest from London, who
gathered up all the Scriptures he could think of, that speak of false
prophets, antichrists, and deceivers, and made application of them to
the Quakers. But when he had done, George began to speak, and returned
all those Scripture places on the priest; who being displeased at
this, said that he must not speak there. But G. Fox told him that the
hour-glass being run, and he having done, the time was free for him,
as well as for the priest, who was himself but a stranger there. He
having said this, went on, and showed who were the false prophets, and
what marks the Scriptures gave them; directing people to Christ their
teacher. When he had done, the priest of the place made a speech to
the people in the steeple-house yard, and said, ‘This man hath gotten
all the honest men and women in Lancashire to him; and now he comes
here to do the same.’ To which G. Fox returned, ‘What wilt thou have
left? and what have the priests left them, but such as themselves? for
if it be the honest that receive the Truth and are turned to Christ,
then it must be the dishonest that follow thee, and such as thou art.’
Some words were also exchanged about tithes; and G. Fox told them,
that Christ had ended the tithing priesthood, and had sent forth his
ministers to give freely, as they had received freely.
From thence he went to Cockermouth, near which place he had appointed a
meeting; and coming thither he found James Lancaster speaking under a
tree, which was so full of people, that it was in danger of breaking.
G. Fox now looked about for a place to stand upon, for the people lay
spread up and down. But at length a person came to him, and asked if
he would not go into church. He seeing no place more convenient to
speak to the people, told him, yes. Whereupon the people rushed in on a
sudden, so that the house was so full of people, he had much ado to get
in. When they were settled he stood up on a seat, and preached about
three hours; and several hundreds were that day convinced of the truth
of this doctrine.
From thence he went to other places, and particularly to Brigham, where
he preached in the steeple-house with no less success. Afterwards
coming into a certain place, and casting his eye upon a woman unknown
to him, he told her that she had lived a lewd life; to which she
answered, that many could tell her of her outward sins, but of her
inward, none could. Then he told her, her heart was not right before
the Lord: and she was so reached, that afterwards she came to be
convinced of God’s truth.
Then he came near Coldbeck, to a market town, where he had a meeting at
the cross, and some received the truth preached by him.
From thence he went to Carlisle, where the teacher of the Baptists,
with most of his hearers, came to the abbey, in which G. Fox had a
meeting. After the meeting the Baptist teacher, who was a notionist,
and an airy man, came to him, and asked what must be damned? and he
told him, that which spake in him was to be damned. And this stopt his
mouth. Then he opened to him the states of election and reprobation, so
that he said, he never heard the like in his life, and came afterwards
also to be convinced of the Truth. Then he went up to the castle among
the soldiers, who by beating of the drum called the garrison together.
Among these he preached; directing them to the measure of the Spirit of
Christ in themselves, by which they might be turned from darkness to
light, and from the power of Satan to God: he warned them also to do no
violence to any man, &c. G. Fox having thus discharged himself, none
opposed him, except the serjeants, who afterwards came to be convinced.
On the market-day he went into the market, though he had been
threatened that if he came there, he would meet with rude treatment.
But he willing to obey God more than man, showed himself undaunted, and
going upon the cross, he declared that the day of the Lord was coming
upon all deceitful ways and doings, and deceitful merchandise; and that
they should put away all cozening and cheating, and keep to yea, and
nay, and speak the truth to one another.
On the First-day following, he went into the steeple-house, and after
the priest had done he began to preach. Now the priest going away, and
the magistrate desiring G. Fox to depart, he still went on, and told
them he came to speak the word of life and salvation from the Lord
amongst them. And he spoke so powerfully that the people trembled and
shook, and they thought the steeple-house shook also: nay, some of them
feared it would have fallen down on their heads. Some women in the
meanwhile making a great bustle, at length the rude people of the city
rose, and came with staves and stones into the steeple-house: whereupon
the governor sent some musqueteers to appease the tumult; and these
taking G. Fox by the hand in a friendly manner, led him out. Then he
came to the house of a lieutenant, where he had a very quiet meeting.
The next day the justices and magistrates sent for him to come before
them in the town-hall. So he went thither, and had a long discourse
with them concerning religion, and showed them that though they were
great professors, (viz. Presbyterians and Independents,) yet they
were without the possession of what they professed. But after a long
examination they committed him to prison as a blasphemer, an heretic,
and a seducer. There he lay till the assizes came on, and then all
the talk was, that he was to be hanged: and the high sheriff Wilfrey
Lawson, was so eager to have his life taken away, that he said, he
himself would guard G. Fox to execution. This made such a noise that
even great ladies came to see him, as one that was to die. But though
both judge and magistrates were contriving how they might put him to
death, yet the judge’s clerk started a question, which puzzled them and
confounded their counsels, so that he was not brought to a trial as was
expected; which however was contrary to law. But such was their envy
against him, that the jailer was ordered to put him amongst thieves and
murderers, and some naughty women; which wicked crew were so lousy,
that one woman was almost eaten to death with lice: but what made the
prison the worse, there was no house of office to it, and in this
nasty place men and women were put together against all decency. Yet
these prisoners, how naught soever, were very loving to G. Fox, and so
hearkened to his wholesome counsel, that some of them became converts.
But the under jailer did him all the mischief he could. Once when he
had been at the grate, to take in the meat his friends brought him,
the jailer fell a beating of him with a great cudgel, crying, ‘Come
out of the window,’ though he was then far enough from it. But whilst
the jailer was thus beating him, he was so filled with joy, that he
began to sing, which made the other rage the more, so that he went and
fetched a fiddler, thinking thereby to vex him. But when this fellow
played, he sang a hymn so loud, that with his voice he drowned the
sound of the fiddle, and thereby so confounded the player, that he was
fain to give over and go his ways.
Not long after, Justice Benson’s wife felt herself moved to eat no meat
but what she should eat with G. Fox, at the bars of the dungeon-window.
Afterwards she herself was imprisoned at York, when she was big with
child, for having spoken, it is like, zealously to a priest. And when
the time of her travail came, she was not suffered to go out, but was
delivered of her child in the prison.
Whilst G. Fox was in the dungeon at Carlisle, there came to see him one
James Parnel, a little lad of about sixteen years of age; and he was so
effectually reached by the speaking of G. Fox, that he became convinced
of the truth of his sayings; and notwithstanding his youth, was by the
Lord quickly made a powerful minister of the gospel, showing himself
both with his pen, and his tongue, a zealous promoter of religion,
although he underwent hard sufferings on that account, as will be
mentioned hereafter.
There were also many others, who not sticking at any adversities,
came to be zealous preachers of repentance; among these was Thomas
Briggs already mentioned, who went through many cities, towns, and
villages, with this message: ‘Repent, repent, for the mighty terrible
day of the Lord God of power is appearing, wherein no worker of
iniquity shall stand before him, who is of purer eyes than to behold
iniquity, for he wills not the death of a sinner; and if ye repent,
and turn to him, he will abundantly pardon.’ Sometimes he went into
markets and steeple-houses, and was often cruelly abused. Once being
in a steeple-house at Warrington in Lancashire, and speaking a few
words after the priest had done, he was very violently knocked on his
head: after which, a man taking hold of his hair, smote him against a
stone, and pulled off an handful of it, which Thomas taking up from
the ground, mildly said, ‘Not one hair of my head shall fall without
my Father’s permission.’ At another time he speaking to a priest in
Cheshire, as he was going in his journey, the priest was much offended
at him; and one of his hearers, as it were in revenge of this pretended
affront, struck him on the head, and knocked him down; but Thomas
getting up again, and turning his face to the smiter, he smote him on
his teeth, so that the blood gushed out exceedingly; which some of the
standers by could not but cry out against. But not long after, the man
that struck him thus, fell sick, and died, crying upon his death-bed,
‘Oh that I had not smitten the Quaker!’ This Thomas once going through
Salisbury, and calling the inhabitants to repentance, was apprehended,
and brought before several justices, who proffered him the oath, under
pretence of his being a Jesuit: but he saying, he could not swear,
because Christ had commanded, not to swear at all, was sent to prison,
where he was kept a month. He also went up and down the streets of
Yarmouth, proclaiming the terrible day of the Lord, that all might
repent, and fear Him, that made heaven and earth, and the sea. And
being followed by a great multitude of rude people, and turning about,
he spoke so powerfully to them, and with such piercing words, that they
ran away for fear. At length an officer came and took hold of him, but
leading him gently, he had opportunity to continue preaching to the
people, and to clear himself. Being brought before the magistrates,
they ordered him to be led out of the town; which being done, Thomas
came in again by another way, and having performed his service there to
his satisfaction, he departed the town.
When he came to Lynn, and warned people to repent, a great mastiff dog
was set upon him, but the dog coming near him, fawned upon him. Thus he
went through many places, passing sometimes five or six towns in one
day; and though swords were drawn against him, or axes taken up to hew
him down, yet he went on, and spoke so awfully, that even some, who
did not see his face, were so reached by the power that accompanied
him, that they became converts. Coming to Clanzous in Wales, and many
hearing him attentively, the constable stirred up the rude people, and
cried, ‘Kill him; Kill him;’ as if he had been a mad dog; and they
threw such great stones upon him, that he admired they did not kill
him; but he was preserved by such a mighty power, that according to
his relation, they were to him as a nut, or a bean. Many other rude
encounters he met with, but was preserved wonderfully in the greatest
dangers; which strengthened him not a little in the belief, that God,
who so miraculously saved him, did require this service from him. He
was also in America, and died in a good old age, after having laboured
above thirty years in the service of the gospel.
Miles Halhead was also one of the first zealous preachers among the
Quakers so called. He was the first of those of his persuasion, that
was imprisoned at Kendal. Once he went to Swarthmore to visit his
friends, and to assist at their meeting; by the way he met the wife
of the justice Thomas Preston, and because he passed by her quietly,
without the ordinary way of greeting, she grew so offended, that she
commanded her man to go back and beat him; which he did. At which Miles
being kindled with zeal, said to her, ‘O thou Jezebel! Thou proud
Jezebel! Canst thou not permit and suffer the servant of the Lord, to
pass by thee quietly?’ She then held forth her hands, as if she would
have struck him, and spit in his face, saying, ‘I scorn to fall down
at thy words.’ This made Miles say again, ‘Thou proud Jezebel, thou
that hardenest thy heart, and brazenest thy face against the Lord and
his servant, the Lord will plead with thee in his own time, and set
in order before thee, the things that thou hast done this day to his
servant.’ And so he parted with her, and went to Swarthmore. About
three months after this, he felt himself moved to go and speak to her;
and when he came to Houlker Hall, he asked for Thomas Preston’s wife:
she then coming to the door, and Miles not knowing her, asked her, if
she was the woman of the house; to which she said, ‘No: but if you
would speak with Mrs. Preston, I will intreat her to come to you.’
Then she went in, and coming back with another woman, said, ‘Here is
mistress Preston:’ but then it was manifested to him, that she herself
was the woman. It is true, as hath been said, some time before he had
seen her on the way, and spoken to her; but it may be, she was then in
so different a dress, that by reason thereof he did not know her; yet
firmly believing that it was she, he said, ‘Woman, how darest thou lie
before the Lord and his servant? Thou art the woman I came to speak
to.’ And she being silent, not speaking a word, he proceeded, ‘Woman,
hear what the Lord’s servant hath to say unto thee: O woman, harden
not thy heart against the Lord; for if thou dost, he will cut thee off
in his sore displeasure; therefore take warning in time, and fear the
Lord God of heaven and earth, that thou mayest end thy days in peace.’
Having said this, he went away, she, how proud soever, not doing him
any harm, being withheld, without knowing by what. But, notwithstanding
that, she continued the same: for several years after, when G. Fox was
prisoner at Lancaster, she came to him, and belched out many railing
words, saying amongst the rest, that his tongue should be cut off, and
he be hanged. But some time after, the Lord cut her off, and she died,
as it was reported, in a miserable condition.
But before I leave this woman, I must also say, that about three years
after she had made her man beat Miles, it happened that as he was
riding from Swarthmore, near to Houlker Hall, he met with a person who
said to him, ‘Friend, I have something to say unto you, which hath lain
upon me this long time. I am the man that, about three years ago, at
the command of my mistress, did beat you very sore; for which I have
been very much troubled, more than for any thing that I ever did in all
my life: for truly, night and day it hath been often in my heart, that
I did not well in beating an innocent man, that never did me any hurt
or harm. I pray you forgive me, and desire the Lord to forgive me, that
I may be at peace and quiet in my mind,’ To this Miles answered, ‘Truly
friend, from that time to this day, I never had any thing in my heart
against thee, nor thy mistress, but love. The Lord forgive you both;
I desire that it never may be laid to your charge; for ye knew not
what ye did,’ Here Miles stopped, and so went his ways. Many a notable
occurrence he had in his life, and therefore he is to appear yet more
than once in the course of this history.
Travelling once in Yorkshire, he came to Skipton, where declaring the
word of truth, he was so sorely abused and beaten, that he was laid
for dead; nevertheless, by the Lord’s power, he was healed of all his
bruises, and within three hours he was healthy and sound again, to the
astonishment of those that had so abused him, and to the convincing of
many that beheld him.
Then he went to Bradford, Leeds, and Halifax, where he also declared
the doctrine of truth amongst the people; but not without meeting with
great persecution.
From thence he came to Doncaster, and there went on a First-day of the
week to a steeple-house, where, after the worship was done, he spoke to
the priest and people: but they, instead of hearkening to what he said,
fell upon him in a great rage, and drove him out of the town; and he
being sorely bruised, they left him for dead. But before his going from
home, he had been firmly persuaded, that the Lord would preserve him in
all dangers: and it happened so to him according to his belief; for he
got up again, and went to a friend’s house, where he laid himself down
upon a bed. But not long after, he felt a very strong motion to go to
a certain chapel, and there to declare the word of the Lord: forthwith
he felt also an inward assurance, that if he gave up to do so, the Lord
would heal him from his bruises. Then he rose, as well as he could, and
came down stairs with great difficulty, by taking hold of the walls
for a stay, and going out, he began to mend by degrees; and coming
at length into the chapel, he spake as he was moved; and when he had
cleared himself, he went back to the house from whence he came, and the
Lord made him sound of all his bruises.
From thence he went to York, and there spoke to the lord mayor, and
other rulers of that city: and passing through Yorkshire, he went
into several steeple-houses, to exhort the people; and though he met
with great hardships, yet he was supported by an invisible hand. So
being clear of that country, he returned to his house at Mountjoy, in
Underbarrow, in the county of Westmoreland. But his going thus often
from home, was an exceeding great cross to his wife, who in the first
year of his change, not being of his persuasion, was very much troubled
in her mind, and would often say from discontent, ‘Would to God I had
married a drunkard, then I might have found him at the alehouse; but
now I cannot tell where to find my husband.’ But after the space of a
year, it pleased the Lord to visit her. She had a little son of about
five years of age, which child she loved extraordinarily, insomuch that
she thought it was her only delight and comfort; but it happened that
this darling died, and some time after she spoke thus to her husband:
‘Truly, husband, I have something to tell thee: one night being in bed,
mourning and lamenting with tears in my eyes, I heard a voice, saying,
‘Why art thou so discontented concerning thy husband? I have called
and chosen him to my work; my right hand shall uphold him. Therefore
be thou content and pleased, that he serve me, and I will bless thee,
and thy children for his sake; and all things shall prosper that thou
shalt take in hand. But if thou wilt not be content, but grudge and
murmur, and repine against me, and my servant, whom I have chosen to
do my work, I will bring a greater cross upon thee.’ These words being
fresh in my mind both night and day, I often said within myself, What
cross can this be, that would be greater than the want of my husband?
But for all this, I could not be content: all the joy I had, or could
find, was in our little boy, who would often, when he saw me weeping
and mourning, take me about my neck, and say, My dear mother, pray be
content, for my father will come home in a little time. This child
would often comfort me in this manner; but for all that I could not be
content. Not long after, it pleased the Lord to take from me this my
only son, my chiefest joy. Then the voice which I had heard came into
my mind, and I perceiving that this was the cross which the Lord would
bring upon me, smote upon my breast, and said within myself, that I
was the very cause why the Lord had taken away my little son. A great
fear then seizing upon me, I said, O Lord, my God! give me power to be
content to give up my husband freely to do thy will, lest, O Lord, thou
take away from me all my children. From that time I never durst oppose
thee, my husband, any more in the work of the Lord, for fear that his
judgments might also fall upon me and my children.’ This served not a
little to strengthen and encourage Miles.
Some time after, walking in his garden, he felt a motion to go to
Stanley chapel in Lancashire. Now though he might expect to meet with
rude entertainment there, yet he consulted not with flesh and blood,
but went to the aforesaid chapel. Being come, he was not suffered to
enter, but the door was violently turned against him. Then he walked
in the yard till the worship was done, and the people that came out,
(one may guess how edified,) fell upon him with great rage, and one
captain William Rawlinson, took hold of his arms and shoulders, and
calling another man to take him by the feet and legs, they threw him
over the wall; by which fall he was exceedingly bruised, so that he
had much to do to get home. By the way it was inwardly said to him,
that he must be content with what was befallen him that day, and that
if he was faithful in what the Lord required of him then, he would heal
him again. Being come home, he waited upon the Lord to know his will.
In this resignedness, within six days, he was moved to go to Windermere
steeple-house, and it was, as it were said unto him, Fear not the
face of any man, but speak the word of the Lord freely; and then thou
shalt be made sound again of all thy bruises. So he went to the said
steeple-house, and having spoken the word of the Lord to the priest and
people, without receiving any harm, he was healed that day of his sore
bruises.
Some time after by another motion, he came to Furness in Lancashire,
to the house of captain Adam Sands, where he found a great number of
professors gathered, and priest Lampitt preaching. But as soon as Miles
entered, Lampitt was silent, and which continuing a pretty while,
captain Sands said to him, ‘Sir, what is the matter: are you not well?’
to which the priest answered, ‘I am well, but I shall speak no more
as long as this dumb devil is in the house.’ ‘A dumb devil,’ said the
captain, ‘where is he?’ ‘This is he,’ said the priest, pointing with
his hand, ‘that standeth there.’ Then the captain said, ‘This man is
quiet and saith nothing to you: I pray you, sir, go on in the name of
the Lord; and if he trouble or molest you in my house, I will send him
to Lancaster castle.’ But the priest said again, ‘I shall not preach
as long as this dumb devil is in the house.’ Then the captain said to
one Camelford, a priest also, ‘I pray you, sir, stand up and exercise
your gift, and I will see that you be not disturbed.’ But the priest
answered as the other, ‘I shall not speak as long as this dumb devil
is in the house.’ Then the people cried, ‘Lord rebuke thee Satan;
Lord rebuke thee Satan: what manner of Spirit is this that stops our
ministers’ mouths?’ Then the captain came to Miles, and taking him by
the hand, led him out of the house. In all that time he had not spoke a
word, and saw now the accomplishment of what he had been persuaded of
before, viz. that an invisible power would confound by him the wisdom
of the priests when he spoke never a word. The said Camelford was one
who, a good while before had stirred up the rabble against G. Fox; and
the other was that Lampitt, who has been mentioned already, and who had
been so esteemed by Margaret Fell, before she came to be acquainted
with G. Fox.
Some time after this occurrence, Miles went to Newcastle, and there
said to the mayor, rulers, and priests of that town, that God’s anger
was kindled against them, because they had shut the kingdom of heaven
against men, and would not enter themselves, nor suffer them that
would. Because of this he was imprisoned: but the mayor being much
troubled, sent for the sheriff, for these two had committed Miles; when
come, he said to him, ‘We have not done well in committing an innocent
man to prison: pray let us release him.’ The sheriff consenting, Miles
was set at liberty. Then he declared the word of the Lord in those
parts, and many were convinced of the truth held forth by him. But now
I part with this Miles Halhead, who hereafter is to be mentioned again.
About this time, viz. in the summer, general Cromwell had called a new
parliament, consisting mostly, (as hath been said by some,) of members
of his own choice; for it was a certain number of persons out of each
county and city in England, Scotland, and Ireland, nominated by the
council of officers, and sent for to meet at Westminster. Into the
hands of these, Cromwell delivered the supreme authority of the nation,
by an instrument, or commission, signed by himself and the officers;
but the authority of this meeting lasted scarce half-a-year, as will be
said in the sequel.
To this parliament a report was made, that at Carlisle, a person was
imprisoned, who was to die for religion. This was G. Fox, whom we have
left thus long in the dungeon at Carlisle, and now are returning to him
again. The parliament then caused a letter to be sent down concerning
him to the sheriff, and other magistrates. And G. Fox knowing how
scandalously he had been belied, about speaking blasphemous words,
gave forth a paper, wherein he challenged all who found fault with
his doctrine, to appear in public; since he was ready to stand the
test of whatsoever he might have spoken. He also wrote a significant
letter to the justices at Carlisle, wherein he showed them plainly the
injustice of their dealings, and the horrid evil of persecution, as
having been always the work of the false church. Mention hath been made
already of the justices Benson and Anthony Pearson: these had desired,
more than once, leave to visit G. Fox in prison; but this having been
denied them, they wrote a letter to the magistrates, priests, and
people at Carlisle, wherein they emphatically described the wickedness
of persecution, and what would be the reward of persecutors; saying
also, that these were worse than the heathen that put Paul into prison;
because none of his friends or acquaintance were hindered by them from
coming to him. However, at length Pearson got an opportunity to come
with the governor into the dungeon, where G. Fox was kept, and they
found the place so bad, and of so noisome a smell, that the governor
cried shame of the magistrate, for suffering the jailer to treat G.
Fox after such a manner; and calling the jailers into the dungeon,
required them to find sureties for their good behaviour, and put the
under-jailer, who had been very cruel to G. Fox, into the dungeon with
him. In the meanwhile, those who had imprisoned G. Fox began to grow
afraid, the rather, it may be, because the parliament took notice of
these doings; and it was not long after that he was released; and then
coming to the house of one Thomas Bewly, near Coldbeck, in Cumberland,
there came a Baptist teacher to oppose him: but he found what G. Fox
spoke to be so efficacious, that he became convinced of the truth
thereof.
At that time there was also Robert Widders, who being moved to go to
Coldbeck steeple-house, the Baptist teacher went with him. Widders
coming into the steeple-house, there was one Hutton preaching, to whom
he spoke; but the rude people threw him down, and dragged him into the
yard, where they pushed and beat him till the blood gushed out of his
mouth, so that he lay for dead some time; but a certain woman coming to
him, held up his head, so that at length he recovered his breath. The
Baptist who went along with him, had his sword taken from him, and was
sorely beaten with it; yet this did not frighten or discourage him; and
he not only left off the wearing of a sword, but also freely gave up
the inheritance of an impropriation of tithes.
The same day that this preacher was thus attacked with his own
sword, being the first of the week, several of G. Fox’s friends, and
among them, William Dewsbury, went, one to this, and others to other
steeple-houses; and by such means, the number of the said friends
increased; though Dewsbury at that time was so violently beaten by the
people that he was almost killed; but the Lord’s power healed him.
But to return to Robert Widders: he being recovered from the rude
treatment he met with, as hath been said, felt himself so encouraged
anew, and strengthened in his undertakings, that he went, the same day
in the afternoon, seven miles to Ackton steeple-house, when he spoke
to priest Nichols, and calling him an enemy of Christ, told him, also,
that the hand of the Lord was against him. Then William Briscoe, a
justice of Crofton, commanded the constable to secure Robert; which he
did, and carried him to the priest’s house; where being examined by the
justice, the priest began to fawn upon him. Thereupon Robert told the
priest, that the spirit of persecution lodged in him. But the priest
said, ‘No, he was not such a man.’ Yet presently after he said to the
justice, that Robert had stolen the horse he came with: and, that he
could find in his heart to become his executioner with his own hands:
which made Robert say, ‘Did I not say unto thee, that the spirit of
persecution lodged in thee?’ Then the aforesaid justice writ a warrant
to send Robert to Carlisle jail; and after having given the warrant to
the constable he asked Robert, by what authority or power he came to
seduce and bewitch the people? Robert answered, ‘I came not to seduce
and bewitch people, but I came in that power which shall make thee, and
all the powers of the earth, bend and bow down before it, to wit, the
mighty power of God.’ Whilst Robert was speaking thus, the dread of
the Lord seized on the justice, and so struck him, that he called for
his warrant again, and took it out of the constable’s hand, suffering
Robert, about night, to go away.
He being thus freed, did not leave visiting the steeple-houses from
time to time, for which he was sometimes imprisoned, and at other
times saved remarkably. Once coming near Skipton in Yorkshire, at the
steeple-house, he spoke very sharply to the priest, Webster; since he
was one that had been partly convinced of the doctrine of the inward
light, but becoming disobedient thereunto, was turned back again. He
also spoke to the people, and to justice Coats, bidding them to mind
the word of God in the heart, which divided between the precious and
the vile. After having cleared himself, he went to a place where a few
of his friends were met together; but he had not been long there, when
there came some horsemen and foot, who took him away, and carried him
to the said justice; who examining him, said, he had broken the law,
by disturbing the minister and the people, and that he might send him
prisoner to York castle. Robert answered, ‘Send me to jail thither, if
thou darest; for I appeal to the witness of God in thy conscience.’
But the justice being a moderate man, said, ‘I neither dare nor will;’
and taking Robert by the hand, told him, he might take his own time in
going away.
To relate all the occurrences of this Robert Widders, would be too
prolix; therefore I will only say, that as he was very zealous in
speaking to the priests, so he suffered very much in his estate,
because for conscience-sake he refused to pay them tithes; and on
that account there was taken from him, at sundry times, to the value
of 143_l._ besides what he suffered for meetings, and for Sunday
shillings, so called, which also amounted to a considerable sum. And
this not only befel him, but it was the portion of many hundreds, nay,
perhaps thousands of those of his persuasion. Wherefore I will not
undertake to relate all that might be mentioned of this kind; for that
would be beyond my reach.
However, by this that hath been said, may be seen, by what means the
Quakers, so called, grew so numerous in those early times. As on one
hand there were raised zealous preachers; so on the other, there were
abundance of people in England, who, having searched all sects, could
no where find satisfaction for their hungry souls. And these now
understanding that God by his light was so near in their hearts, began
to take heed thereunto, and soon found that this gave them far more
victory over the corruption of their minds, under which they had long
groaned, than all the self-willed worships which they with some zeal
had performed many years. And besides those that were thus prepared to
receive a further manifestation of the way of life, there were also
many of a rude life, who being pricked to the heart, and brought over
by the Christian patience of the despised Quakers, became as zealous in
doing good, as formerly they had been in working evil.
Perhaps some will think it was very indecent that they went so
frequently to the steeple-houses, and there spoke to the priests; but
whatsoever any may judge concerning this, it is certain that those
teachers generally did not bring forth the fruits of godliness, as
was well known to those who themselves had been priests, and freely
resigned their ministry, thenceforth to follow Christ in the way of his
cross; and these were none of the least zealous against that society
among whom they formerly had ministered with an upright zeal. Yet
they were not for using sharp language against such teachers, who,
according to their knowledge, feared God; but they levelled their aim
chiefly against those, who were only rich in words, without bringing
forth true Christian fruits, and works of justice. Hence it was that
one Thomas Curtis, who was formerly a captain in the parliament army,
but afterwards entered into the society of the people called Quakers,
wrote, in a letter to Samuel Wells, priest of Banbury, and a persecutor
of those of that persuasion, amongst other things, these words: ‘To
thy shame, remember I know thee scandalous. How often hast thou sat
evening after evening, at cards, and sometimes whole nights, playing,
and sometimes compelling me to play with thee, for money; yet then
thou wast called of the world a minister; and now art thou turned
persecutor, &c.’ None therefore need think it strange, that those
called Quakers did look upon such teachers as hirelings. And that there
were not a few of that sort, appeared plainly when King Charles II.
was restored; for those who had formerly cried out against episcopacy,
and its liturgy, as false and idolatrous, then became turn-coats, and
put on the surplice, to keep in the possession of their livings and
benefices. But by so doing, these hypocrites lost not a few of their
auditors, for this opened the eyes of many, who began to inquire into
the doctrine of the despised Quakers, and saw that they had a more sure
foundation, and that this it was which made them stand unshaken against
the fury of persecution.
Let us again take up the thread of these transactions which concern
G. Fox: who, now travelling through many places in the north of
England, had every where great meetings; but now and then met with
some opposition; sometimes with hands, and at others with the tongue.
Among the rest, at Derwentwater, in Northumberland; where, in a dispute
recommending perfection, he was contradicted; but to prove his
position, he said that Adam and Eve were perfect before they fell; and
all that God made was perfect; and that the imperfection came by the
devil and the fall: but that Christ, who came to destroy the devil,
said, ‘Be ye perfect.’ To this one of the professors answered, that Job
said, ‘Shall mortal man be more pure than his Maker? The heavens are
not clean in his sight. God charged his angels with folly.’ But G. Fox
showed him his mistake, and told him that it was not Job that said so,
but one of those that contended against him. Then the professors said,
the outward body was the body of death and sin; but G. Fox replied,
that Adam and Eve had each of them an outward body, before the body of
death and sin got into them; and that men would have bodies when the
body of sin and death was put off again, and they were renewed into the
image of God again by Christ Jesus.
Thus G. Fox found work almost every where, and passing to Hexham, he
had a great meeting there on the top of a hill. The priest, indeed, had
threatened that he would come and oppose; but came not.
G. Fox, then travelling on, came into Cumberland, where he had a
meeting of many thousands of people on a hill near Langlands. Once
he came into Brigham steeple-house, before the priest was there, and
declared the Truth to the people; but when the priest came in, he began
to oppose, but was wearied so, that at length he went away.
There being now also several others who preached the doctrine of the
inward light of God, which convinceth man of sin, the number of those
professors of the light increased greatly. And as it had been said at
first, that they should be destroyed within a short time; so now the
priests began to say, that they would eat out one another. For many
of them, after meetings, having a great way to go, staid at their
friends’ houses by the way, and sometimes more than there were beds
to lodge, so that some lay on the hay-mows. This made some of the
public church grow afraid that this hospitality would cause poverty,
and that when these friends had eaten out one another, they would come
to be maintained by the parishes, and so be chargeable to them. But
it fell out quite otherwise, for these people were the more blessed,
and increased, without falling into want. This puts me in mind of what
one of the daughters of Judge Thomas Fell once told me, viz. that her
father having been abroad, and coming home with his servants, found
the shed so full of the horses of strange guests, (for Margaret, his
wife, had cleared the stable where they first stood, to make room for
her husband’s own horses,) that he said to his wife, this was the way
to be eaten out, and that thus they themselves should soon be in want
of hay. But to this Margaret said, in a friendly way, that she did not
believe, when the year was at an end, that they should have the less
for that. And it so fell out; for this year their stock of hay was
such, that they sold a great parcel of what they had in abundance. Thus
the proverb was verified, that charity doth not impoverish. The truth
of this was also experienced by those called Quakers; for though many
people at first were shy, and would not deal with them, because of
their non-conformity with the vulgar salutation, and their saying Thou
and Thee to a single person, instead of You, &c. insomuch that some
that were tradesmen lost their customers, and could hardly get money
enough to buy bread; yet this changed in time, when people found by
experience they could better trust to the words of these, than to that
of those of their own persuasion. Hence it was, that often when any
came into a town, and wanted something, they would ask, where dwells
a draper, or taylor, or shoemaker, or any other tradesman, that is a
Quaker? But this so exasperated others, that they began to cry out,
if we let these Quakers alone, they will take the trade of the nation
out of our hands. Now the cause of their trade’s thus increasing, was,
because they were found upright in their dealings; for integrity did
then shine out among them above many others: to this the true fear of
God led them, and to this they were exhorted from time to time. G. Fox
also writ a general epistle to them, which was as followeth:
‘To you all, Friends every where, scattered abroad.
‘In the measure of the life of God, wait for wisdom from God,
even from him, from whence it comes. And all ye, who be babes
of God, wait for the living food from the living God to be
nourished up to eternal life, from the one fountain, from whence
life comes; that orderly, and in order, ye may all be guided
and walk: servants in your places, young men and young women in
your places, and rulers of families; that every one, in your
respective places, may adorn the Truth; every one in the measure
of it. With it, let your minds be kept up to the Lord Jesus, from
whence it doth come; that a sweet savour you may be to God, and
in wisdom ye may all be ordered and ruled; that a crown and a
glory ye may be one to another in the Lord. And that no strife,
nor bitterness, nor self-will may appear amongst you; but with
the light, in which the unity is, all that may be condemned. And
that everyone in particular may see to, and take care of, the
ordering and ruling of their own family; that in righteousness
and wisdom it may be governed, the fear and dread of the Lord
in every one’s heart set, that the secrets of the Lord every
one may come to receive, that stewards of his grace you may
come to be, to dispense it to every one as they have need; and
so in savouring and right discerning, you may all be kept: that
nothing that is contrary to the pure life of God, may be brought
forth in you, or among you; but all that is contrary to it, may
by it be judged: so that in light, in life, and love, ye may
all live; and all that is contrary to the light, and life, and
love, may be brought to judgment, and by that light condemned.
And that no fruitless trees be among you: but all cut down and
condemned by the light, and cast into the fire; so that everyone
may bear and bring forth fruit to God, and grow fruitful in
his knowledge, and in his wisdom. And so that none may appear
in words beyond what they be in the life, that gave forth the
words: here none shall be as the untimely figs: and none shall
be of those trees, whose fruit withers: such go in Cain’s way,
from the light; and by it are condemned. And that none amongst
you boast yourselves above your measure; for if you do, out of
God’s kingdom you are excluded: for in that boasting part gets up
the pride, and the strife, which is contrary to the light; which
light leads to the kingdom of God: and gives everyone of you an
entrance thereinto, and an understanding, to know the things
that belong to the kingdom of God. And there the light and life
of man everyone receives, him who was, before the world was,
by whom it was made: who is the righteousness of God, and his
wisdom: to whom all glory, honour, thanks, and praise belongs,
who is God blessed forever. Let no image, nor likeness be made;
but in the light wait, which will bring condemnation on that
part, that would make the images; for that prisons the just. So
to the lust yield not the eye, nor the flesh; for the pride of
life stands in that, which keeps out of the love of the Father;
and upon which his judgments and wrath remains, where the love
of the world is sought after, and a crown that is mortal: in
which ground the evil enters, which is cursed; which brings forth
briars and thorns, where the death reigns, and tribulation and
anguish is upon every soul, and the Egyptian tongue is heard: all
which is by the light condemned. And there the earth is which
must be removed; by the light it is seen, and by the power it is
removed; and out of its place it is shaken; to which the thunders
utter their voices, before the mysteries of God be opened, and
Jesus revealed. Therefore all ye whose minds are turned to
this light, (which brings condemnation upon all those things
before-mentioned, that are contrary to the light,) wait upon the
Lord Jesus for the crown, that is immortal, and that fadeth not
away.