Whilst persecution was on foot in England, there was some division
among those called Quakers, which had its rise some years before.
Those who first appeared to head it, were John Wilkinson and John
Story, preachers among them, who showed themselves discontented against
George Fox, chiefly about the management of church affairs, because
things went not always so as they would have it: and since George
Fox had been the first institutor of good order amongst his friends,
he was the chief object of the envy of the malcontented. And because
in the beginning there were no such meetings, or discipline, and yet
they had lived in mutual peace and unity; it was asserted, that such
meetings were needless, and that every one ought to be guided by the
Spirit of God in his own mind, and not to be governed by rules of man.
By which it appeared, that they were against the establishing of any
order of government in the church. But they were greatly bent against
the women’s meetings, who as deaconesses, met together at set times,
to provide for poor families, and sick people that were in want. It
is true, it was objected that in those meetings sometimes was debated
what was not so convenient in every respect; because young women were
admitted there also, to see and learn how matters were treated by the
grave and ancient women: and what if some had been a little too forward
to meddle with affairs properly belonging to the men? The creeping in
of a wrong use can by no means justify the abrogating what is really
useful; and that honest and ancient women took care for the poor and
indigent members of the church, was indeed laudable. But as in great
communities generally are found some men who love to govern, without
being fit for it; so some of these soon adhered to Wilkinson and Story:
besides several others, who in time of persecution, rather would have
met privately, than have come into public meetings, and so be exposed
to the fury of their enemies; and such also as rather would pay tithes
to the priests, than suffer spoil or imprisonment for the refusal
thereof.
Hence rose a schism or rent first in the north of England, and some who
went under the denomination of Separatists, began to keep meetings by
themselves, and so to leave their former friends, though they pretended
to agree with them in matter of doctrine. To these Separatists
afterwards resorted such as were not strict livers, and therefore were
unwilling to submit to church discipline: for this was now become the
common saying of these people, that every one having received a measure
of the Spirit of God, ought to regard that leader, without minding any
rules prescribed by others.
In process of time William Rogers and Thomas Crisp appeared in print
against their quondam brethren, and upbraided them with every imprudent
behaviour, or inconsiderate act: besides that, on mere hearsay, they
published a multitude of untruths, and decried even lawful things; an
instance of which appeared when Rogers in paltry verses scornfully
reviled them, that some sustenance had been given from the public
cash to indigent preachers, who, to shun the neglect of their public
ministry, could not duly mind their private affairs; though this
supply never exceeded necessary provision. To this it was answered,
that if it pleased God to call to his ministry persons of mean estate,
the church was not warranted to hinder it, and let such suffer want;
since he, as Sovereign of the universe, could not be limited in the
distribution of his gifts. Rogers would continually appeal to the
primitive times, and to give some colour to what they asserted, he
and his adherents published a paper with Edward Burrough’s name to
it, who had been dead above twenty years; but G. Whitehead and others
gave good proofs, that the apostate John Perrot, had been the author
of that so much applauded paper. At length this rent appeared also in
London, where likewise malcontents were not wanting, who not being
strictly conscientious, would rather live without any restraint; and
even some that were honest, were by fair words persuaded to separation;
for among the Separatists one Charles Harris preached, who was pretty
fluent in speech, and not unelegant in his expressions, as I have
seen and heard myself. But how specious soever the pretence of these
Separatists was, and whatever endeavours were made, yet they were not
able to continue and subsist firmly; but at length they decayed and
vanished as snow in the fields; for the best among them came in time to
see that they had been deceived; and the less honest grew worse, for
among themselves, they were not free from division: and though George
Keith, (whose apostacy will be mentioned in the sequel,) endeavoured
to skulk among them, yet he got no adherents there. I have often
wondered how Wilkinson, Harris, and Keith, (all of whom I have known,)
could apostatize to such a degree as they did: but yet this is not so
exceeding strange as some may think it to be; for we find on record,
that even in the primitive apostolical church, was an Alexander the
coppersmith, and Hymeneus and Philletus, who made shipwreck of the
faith, and caused a rent, insomuch that it is said, their words would
eat as did a canker.
At London the meetings this year were often disturbed; but the
magistrates themselves seemed not to approve of it, for they clearly
saw there was nothing to be feared from the Quakers, and yet they were
loth to give offence to the court party which then prevailed. G. Fox
coming once to the meeting in Gracechurch-street, and being kept out
by the constables, stood up in the court and preached to the people;
but a constable plucked him down, and afterwards let him go free. At
another time having been in the meeting at the Savoy, and being brought
to a justice, there was one Gabriel Shad, an informer, who was so full
of impertinent talk, that the justice grew angry; and yet he thought
himself bound to do something; and so asked G. Fox if he did not preach
in the meeting; to which he warily answered, that he did confess what
Christ had done for his soul, and did praise God; and that he thought
he might have done that in the streets, and in all places: and this he
was not ashamed to confess, neither was this contrary to the liturgy of
the church of England. To this the justice said, the laws were against
such meetings as were contrary to the church of England; and at length
spoke of sending G. Fox to Newgate, and said, he would make a mittimus
after he had dined; but the constable coming then, the justice bid him
come again after the evening service; which the constable doing, the
justice told him, he might let G. Fox go: and next day he signified to
one of G. Fox’s friends, that by some accident he had been disappointed
of fining him.
Thus G. Fox was freed, and was now much at London, where a plot was
said to be on foot against the king and the duke of York, of which the
duke of Monmouth was said to be the head. This design, whatever it was,
cost the lives of several persons, among whom was the earl of Essex,
who unfortunately perished in the Tower, and the lord Russel, who was
fain to stoop to the axe.
Now since persecution continued with some colour of justice, those
called Quakers drew up the following address to the king: