_The humble and thankful acknowledgment of the people commonly
called Quakers, from their yearly meeting in London, the 30th
day of the 3d month, called May, 1702._
‘May it please the Queen,
‘We, thy peaceable and dutiful subjects, met from most parts of
thy dominions at our usual yearly meeting, (for the promotion
of piety and charity,) being deeply affected with thy free and
noble resolution in thy late speech at the prorogation of the
parliament, to preserve and maintain the act of toleration for
the ease and quiet of all thy people, could not but in gratitude
esteem ourselves engaged both to thank Almighty God for that
favourable influence, and to renew and render our humble and
hearty acknowledgments to the queen for the same, assuring her,
on behalf of all our friends, of our sincere affection and
Christian obedience.
‘And we beseech God, the fountain of wisdom and goodness, so to
direct all thy counsels and undertakings, that righteousness,
which exalts a nation, and mercy and justice, that establish a
throne, may be the character of thy reign, and the blessings of
these kingdoms under it.
‘Signed by the appointment and on the
behalf of the said meeting.’
Of those who presented this address, William Penn was the deliverer,
and the queen was pleased to speak to him in a very kind manner, and
not only received the said address favourably, but after it was read to
her, she made the following most gracious answer:
‘Mr. Penn, I am so well pleased that what I have said is to your
satisfaction, that you and your friends may be assured of my
protection.’[106]
[106] This, from the Record, appears to be rather the
substance than the exact words of the answer.
This year died Margaret, the widow of G. Fox, at about eighty-seven
years of age, as appears to me from an account of her son-in-law, Dr.
Thomas Lower, in which I find, that she was born at Marsh-Grange, in
the parish of Dalton, in Lancashire. Her father was John Askew, a
gentleman of an ancient family, a man of a good estate, and famous
for his piety and charity. His daughter Margaret was religious even
in her young years, and was married, before she attained the age of
eighteen, to Thomas Fell of Swarthmore; who being bred a lawyer, became
a justice of the peace, and having afterwards been a member in several
parliaments, was made a vice-chancellor of the county of Lancaster,
and in process of time a judge, being beloved because of his justice,
wisdom, moderation, and mercy.
In the year 1652, George Fox coming the first time to his house, when
he himself was from home, did by his exhortations so reach to the
family, that a priest with some gentlemen went and told judge Fell,
that a great disaster had befallen his wife and family, they being
seduced and turned Quakers. This was so odiously represented to him,
that it troubled him not a little: but being come home, and received
very kindly by his wife, according to her usual manner, he soon
perceived that it had been intended to make him believe untruths, and
possess him with prejudice. Not long after George Fox got opportunity
to speak to him, which gave him such satisfaction, that he owned that
which was spoken to be truth; and his wife ordered a dinner to be made
ready for her friend G. Fox, and those that were with him. And some
time after he told his wife, when he heard that she and her friends
were consulting where to have a meeting, that they might meet in his
hall, which they did; and though he himself did not come there, yet
when a meeting was kept, he used to sit in a chair so near to it, that
though he could not be seen of every body, yet he could hear what was
preached; which he liked so well, that it is not known that after he
had heard George Fox, he ever frequented the public church: insomuch,
that though he entered not into full society with the Quakers, yet
he favoured them, and several times stopped the malice of their
persecutors, when it was in his power so to do.
After he had been married six and twenty years to Margaret, and had
nine children by her, he deceased in the year 1658, leaving behind him
a son and seven daughters.
Margaret being thus become a widow, neglected no opportunity to serve
her friends. In the year 1660, when king Charles II. was restored,
scarce two weeks after he came in, she went to London, and spoke
several times with that prince, that he would cause the sufferings of
her friends to cease; and in order thereto she wrote, not only to him,
but also to the dukes of York and Gloucester, the queen mother, the
princess of Orange, and the queen of Bohemia. And after having been
about fifteen months at London, she at length prevailed with the king,
that her friends who were in prison, were released by proclamation.
But persecution afterwards beginning again, she went to speak with
the king and the duke of York, at Hampton Court. In the year 1664,
for refusing to swear, she was confined in Lancaster Castle, and kept
long in durance: for because of her great service in the church, she
was much envied, as well as George Fox, to whom she was married about
eleven years after the decease of her first husband judge Fell. But not
long after, she was again imprisoned, and continued a year in jail,
being most part of that time sickly; and afterwards was several times
fined for preaching. In the seventieth year of her age, she spoke
again with the king, which was the last time; but she was not received
so favourably as formerly, for he seemed to be somewhat angry; and
therefore she wrote to him, and staid at London in hopes of an answer;
but he was suddenly taken away by death. Afterwards she spoke with king
James, and wrote to him also. And at length after a laborious and godly
life, she piously departed from hence in a great age, as hath been said
already, having uttered in the time of her sickness, many excellent
sayings, by which it appeared that she was prepared for death, and
longed to be dissolved. She had been a zealous preacher, and also
written much, and among the rest a book entitled, ‘The Call of the Jews
out of Babylon,’ which she dedicated to the famous Manasseh Ben Israel,
and charged him, as he would answer it before God, to cause it to be
read among his brethren. This book being translated by William Ames
into Dutch, was also printed in that language, whilst her first husband
lived.
The same year she died, George Keith, who now preached up and down
where the bishops thought fit, went by their order to New England,
New York, Pennsylvania, &c. for it seems he imagined that in those
parts he should get many adherents among the Quakers: but he came much
short of his aim; for even in Pennsylvania, where many of the Baptists
formerly sided with him, he was by them looked upon with disdain, and
rejected for wearing a clergyman’s gown; and now appearing to be a
great apostate, there was no likelihood for him to get entrance, or
to be esteemed there. After some time being returned into England,
he got a living in the parish of Edburton, in Sussex, worth about
120_l._ a year. Now though the Episcopalians seemed to be in great
expectation that Keith should suppress the doctrine of the Quakers,
yet all his endeavours proved in vain; for whatever some may think,
it is certain, and appears from this history, that they are become a
great people after a very singular manner, and that all projects and
attempts to root them out, have been quashed, and come to nought: and
from this consideration it was, as I have reason to think, that many
of the Quakers, so called, in their preaching did sound forth these
words, being as it were extorted from Balaam: “There is no enchantment
against Jacob, nor divination against Israel;” as I myself have often
heard. And now the strength and power of their violent opposers was
broken by the favour of king William the Third, and his successor,
queen Anne, hath favourably confirmed the liberty of conscience and
worship, granted by an act of parliament to the Quakers. So that now we
may look upon them as a free people, and a society tolerated by supreme
authority; and therefore I might now finish this history, as to the
import of the title.
But before I conclude, I intend to say something concerning their
doctrine, of which mention hath been often made in this work, viz.
That their chief principle, in which they differ from the generality
of modern Christian societies, is, That every man is enlightened with
the Divine Light, according to the evangelist John, who in the first
chapter, speaking of Christ, as he was from eternity with the Father,
calls him the Word, and saith. “That the Word was God, that all things
were made by him, that in him was life, and the life was the light of
men.” And the evangelist speaking concerning John the Baptist, who was
sent from God, saith, “He was not that light, but was sent to bear
witness of that light. That was the true light, which lighteth every
man that cometh into the world.” By this it appears, that the Quakers
have not coined a new phrase, but only made use of the express words
of the holy Scripture. I am not unacquainted that, during the great
apostacy, people generally have not clearly understood this; yet it
ought not to seem strange, because the evangelist saith, “The light
shineth in darkness, and the darkness comprehended it not.” But to
elucidate this doctrine a little more, it may serve for information,
that the Quakers believe this light to be the same that the apostle
Paul calls “The grace of God that bringeth salvation, and hath appeared
to all men:” and concerning its operation, he saith, “teaching us,
that denying ungodliness, and worldly lusts, we should live soberly,
righteously, and godly in this present world.”
Thus much briefly, concerning the above-mentioned denominations of
this divine light; and to make it appear more plainly what this phrase
means, “Take heed to the Light;” thereby we understand, that each one
minding the counsel of the light in their souls, may learn to fear God,
and hate pride, arrogancy, and every evil way; which will beget in us
such a reverential awe towards God, that we dare not do any thing which
we certainly know will displease him; and this is the first step to
godliness: and therefore both David and Solomon have said, that the
fear of God is the beginning of wisdom; viz. that fear which is filial,
accompanied with circumspection and cautiousness; and as we persevere
in this fear, we are enabled to serve the Lord with holiness and
righteousness all the days of our life.
But since we can do this only by the grace of God, it is absolutely
necessary that we take heed thereto: and therefore we ought to pray
to God continually for his assistance. But here starts up something,
of which people generally have a strong notion: for all sorts of
Christians agree, that we must often pray to God, but in the manner of
it many err greatly. For some think they perform this duty of praying
to God, when in the mornings and evenings, and at other certain times
of the day they repeat or recite some forms of prayer, and do not seem
to consider, that men ought always to pray, and not to faint. And the
apostle Paul exhorts to pray without ceasing. And what this means he
himself explains in these words, “Praying always with all prayer and
supplication in the Spirit,” which plainly shows, that it consists not
in a continual repeating of prayers, but in pious and devout breathings
to God, raised in the soul by the spirit of Christ, that it may please
him to keep us continually in his fear and counsel, since we are in
want of daily support from him. And thus praying in faith, we receive
an answer to our breathings in some measure, though not always so soon
as we desire; but we must not faint; and our prayer must be from a
sincere believing and breathing of the heart; otherwise we pray amiss,
and do not receive: according to the saying of the apostle James, “Ye
ask, and receive not, because ye ask amiss.” But what devices and
wiles have not been invented by the enemy of man’s soul, to keep
him off from this continual state of prayer! although Christ very
expressly saith, “Watch and pray, that ye enter not into temptation.
And, what I say unto you, I say unto all, watch;” which, in regard
to the instruction we may reap thence, doth not imply a continual
watching without sleeping, but a vigilancy of the mind, which Solomon
recommends in these words, “Keep thy heart with all diligence.” Now
though our constitution doth not seem to admit an incessant continuance
in the deepest retiredness of mind; yet this is certain, that the more
fervently we turn our minds to God, the more we are kept from evil.
And man persevering in this godly exercise, is the less in danger of
falling into spiritual pride; since he finds that his preservation is
in true humility, and in a continual dependance upon God; for if he
once departs from thence, and thinks himself safe enough, and that now
he needs not to walk circumspectly in fear as he once did, then he is
caught already, and somewhat gone astray from his spiritual guide: to
wit, from that which showed unto him his transgressions, and troubled
him whilst he was in the evil way. And this is the manifestation of the
spirit, which the apostle saith, is given to every man to profit withal.
Now to call this principle, which reproves men for evil, and
consequently discovers it, Light, doth not carry with it any absurdity,
especially if we consider that this denomination is found in sacred
writ. Evil deeds are called by the apostle the works of darkness;
and saith he, “All things that are reproved, are made manifest by
the light: for whatsoever doth make manifest, is light.” By which it
appears plainly, that the Quakers have not coined a new phrase, but
only followed the scripture language. And that they are not the only
people that have declared of the light, might be proved from other
authors of good esteem, if necessity required.
As to oaths, they judge the taking of an oath unlawful; and why, may
abundantly be seen in this history from a multitude of instances.
The making of war they also believe to be inconsistent with pure
Christianity, and esteem that its followers, being led by its precepts,
will come to beat their swords into ploughshares, and their spears
into pruning-hooks, and not to learn war any more, according to the
prediction of the prophet, Isaiah ii. 4: and Christ, the author of our
faith, unto whom we are commanded to look, saith expressly, “My kingdom
is not of this world: if my kingdom were of this world, then would my
servants fight.” And the apostle, James iv. giveth us to understand,
that wars and fightings come of lusts. And we believe that by receiving
the spirit of Christ in our souls, and being entirely guided by it,
enmity and lusts, the root of wars and fightings, come to be destroyed,
and his love remains, by which we not only love one another sincerely,
but also can love our enemies, and pray for them; as also for those who
hate and persecute us for his name, not rendering evil for evil, but
good for evil; and this we believe to be that lamb-like spirit which
will prevail, and must overcome, and therefore they judge it not lawful
for them to make war, and for all that they think that they may very
safely be tolerated by the civil government: not only because they
are willing and ready to pay taxes to Cæsar, but also that since they
cannot fight for the government, neither can they fight against it.
Concerning the sword of magistracy, they do in no wise assert, that
it is unlawful for some Christians to be magistrates: for to say so,
what doth it imply, but the unchristianing of magistrates, whom they
truly honour; magistracy being the ordinance of God. But although they
believe this office to be consistent with Christian religion, yet they
think it more safe for themselves not to seek for it.
Tithes to the priests they do not look upon as a gospel maintenance;
since our Saviour said in express terms to his disciples, “Freely ye
have received, freely give;” yet they do not stretch this so far, as
not to suffer that any who hath imparted of his spiritual gifts to
others, might not receive temporal gifts of them, if he himself was in
want thereof, provided the maintenance of a minister of the gospel be
free, and not forced; and also that it consists not in a fixed stipend,
which leads to turn the ministry of the gospel into a provision of a
livelihood; which they look upon to be far beneath the dignity of the
ministerial office, which ought to be performed purely out of love to
God and our neighbour, and not with any regard to secular gain.
The ordinary way of showing respect or honour in common conversation is
also what they scruple; for to give the same outward sign of respect
to men, which is given to God, viz. the uncovering of the head, they
think, not without good reason, to be unfit; and so they esteem also
the giving flattering titles of honour; since Christ so sharply
reproves the greetings in the markets, and the being called of men
Rabbi, Rabbi, saying, “Be not ye called Rabbi;” which title of that
time may be equalled with the modern master or sir. Thus Christ saith
also, “How can ye believe, who receive honour of one another?” Yet they
limit this only to common conversation with one’s equals: for a servant
may call his master by that title, and subjects their magistrates by
the title of their office, and this may be spoken not contrary to
truth; whereas the other is nothing but mere flattery, invented to
gratify and cherish pride: and therefore they think it inconsistent
with the true gravity of a Christian to call one’s self a servant of
one who has not any mastership over us; and they believe we cannot be
too cautious in speaking, since our Saviour saith, “That every idle
word that men shall speak, they shall give account thereof in the
day of judgment.” The common fashion of greeting they also decline,
thinking it more safe not to imitate the ordinary custom therein.
But that it is more agreeable with Christian simplicity to greet one
another by giving their hand, or by other innocent and harmless notice
in passing by, which are signs of friendship and respect, that may be
showed, without giving to man that which appertains to God, as the
uncovering of the head is among Christians: for the uncovering of the
head is an outward sign of the worship and honour that is paid to God:
and if we give the same token also to men, it may be queried, wherein
the difference consists? If it be answered that it consisteth in the
meaning and intention, then use is made of the same argument, whereby
Papists endeavour to excuse their adoration of images and relics.
As the Quakers testify against the common vain way of salutation,
so likewise against gaming, interludes, jesting, and all sinful and
unprofitable recreations, and drinking of healths, all which they
believe to be contrary to the exhortation of the apostle, “Whether ye
eat or drink, or whatsoever ye do, do all to the glory of God.”
In their method of marriage, they also depart from the common way:
for in the Old Testament they find not that the joining of a couple
in marriage ever was the office of a priest, nor in the gospel, any
preacher among Christians appointed thereto. Therefore it is their
custom, that when any intend to enter into marriage, they first having
the consent of parents or guardians, acquaint the respective men’s and
women’s meetings of their intention, and after due inquiry, all things
appearing clear, they in a public meeting solemnly take each other in
marriage, with a promise of love and fidelity, and not to leave one
another before death separates them. Of this a certificate is drawn,
mentioning the names and distinctions of the persons thus joined, which
being first signed by themselves, those then that are present sign as
witnesses.
In the burying of their dead they mind decency, and endeavour to
avoid all pomp; and the wearing of mourning is not approved among
them; for they think that the mourning which is lawful, may be showed
sufficiently to the world by a modest and grave deportment.
As to water-baptism, and the outward supper, though they do not use
the external signs, witnessing Christ the substance to be come, yet
they are not for judging others who do use them conscientiously
and devoutly. They do not deny that water-baptism was used by some
in the primitive church; but let it be considered unto whom it was
administered, viz. to such that came over either from the Jews or
the Gentiles, to the Christian society: and baptism was as well a
judaical ceremony as circumcision: for, according to the account of
Maimonides,[107] a Gentile, who would be received into the covenant of
the Jews, must be baptized as well as circumcised, whereby he became
a proselyte. Whence it evidently appears that baptism did not come in
the place of circumcision, as it hath been often urged to persuade the
ignorant. But as a Jewess proselyte needed not to get the child she
brought forth baptized, since the Jews did not baptize their children,
but administered baptism only to such of the Gentiles that came over
to them; so we do not find the least evidence that the primitive
Christians in the time of the apostles, did baptize their issue, that
so they might claim to be members of the church; but the contrary seems
rather to appear from what the apostle saith, “The unbelieving husband
is sanctified by the wife, and the unbelieving wife is sanctified by
the husband; else were your children unclean, but now they are holy:”
which implieth no more, but that such children, whose father or mother
alone was a believer, were not excluded from, but comprehended in,
the outward membership: for this cannot have any relation to that
sanctification, whereby the mind comes to be cleansed: but in regard
of being partaker of the outward fellowship, this reached so far, that
if but one of the parents, either father or mother, was a believer,
the child thereby became entitled to the outward society: for to make
one a true and real member of the church of God, the baptism of the
spirit was required, as the main thing; which made John the baptist,
speaking of Christ, say, “He shall baptize you with the Holy Ghost.”
And the apostle Peter signifieth, that baptism, which now saves us, is
not the putting away of the filth of the flesh, but the answer of a
good conscience towards God. This was that baptism of which God by the
prophet Ezekiel said concerning Israel, “I will take you from among
the heathen, and gather you out of all countries. Then will I sprinkle
clean water upon you; and ye shall be clean from all your filthiness,”
&c.
[107] Vid. John Leusden Philog. Hebræo-mixt, Dissertat. xxi. de
Proselyt. Sect. 1. pag. mihi 144.
It is a common objection, that Christ himself was baptized with
water, and that we are required to follow his footsteps: but let it
be considered that he was circumcised also, though the one as well as
the other needed not to his melioration, but was done for our sake,
to show us by the latter, that our hearts must be circumcised, that
is, separated from all evil inclinations and lusts. And by the baptism
which he suffered to be administered to him, is signified to us that we
must be baptized by his spiritual baptism. And if it be objected, that
Christ said to Nicodemus, “Except a man be born of water and of the
spirit, he cannot enter into the kingdom of God;” it may be answered,
that if this must be understood of outward water, the consequence
will be, that water-baptism is of such an absolute necessity, that if
any be deprived of it, he is to be shut out of heaven, which, though
believed by Papists, yet I think Protestants will hardly say so;
neither was John Calvin[108] of that opinion. It is also worth taking
notice, that John the Baptist, said, “That Christ should baptize with
fire;” by which it appears, that both water and fire in this sense,
are metaphorical expressions; for they both serve for cleansing and
purifying, though in a different way. Now although some did baptize
with water, yet it ought to be considered, that if the command of
Christ to his disciples, “Go ye and teach all nations, baptizing them
in the name of the Father, and of the Son, and of the Holy Ghost,”
related absolutely to water-baptism, it would indeed have been very
strange, that Paul, that eminent apostle of the Gentiles, did not think
himself commissionated for the administration of that baptism. Whereas,
if the apostles had really received a commission from the Lord to that
purpose, he by no means would have been singled out; since speaking of
himself he saith, That he supposed he was not a whit behind the very
chiefest apostles; and yet he also saith in express terms, “Christ
sent me not to baptize, but to preach the gospel. And I thank God that
I baptized none of you but Crispus and Gaius. And I baptized also the
household of Stephanus: besides, I know not whether I baptized any
other.” And yet he saith, “There is one Lord, one faith, one baptism,”
which was the baptism of the Spirit. And the same apostle saith also,
“As many as have been baptized into Christ, have put on Christ:” and
this cannot have relation to water-baptism, because many receive that,
who never put on Christ, and become conformable to his image, which
however is required of all Christians. To this may be added, that if
the command to baptize, Matt. xxviii. 19, were literally restricted to
water-baptism, then why not our Saviour’s words be as well understood
literally concerning the washing his disciples’ feet, when he said to
Peter, “If I wash thee not, thou hast no part with me;” and to his
disciples, “If I then your Lord and Master have washed your feet, ye
also ought to wash one another’s feet.” More might be said on this
subject; but since R. Barclay hath treated of this matter at large
long ago, the reader may apply to his Apology for the true Christian
divinity.
[108] Vid. Calvin, Epist. 184. and 229.
* * * * *
Concerning the outward supper, it may be truly said, that it was the
passover that was kept by Christ at the eating of the paschal lamb;
which likewise was a judaical ceremony, that Christians generally take
to be a figure or shadow. But is not the modern use of the outward
supper in remembrance of Christ’s sufferings, also a figure, viz. of
his spiritual supper with the soul; and doth it not seem absurd, that
one figure should be the antitype of the other. The passover was not a
memorial of another sign that was to follow; but it was a memorial of
the slaying of all the first-born in Egypt, and of the preservation of
Israel and their first-born. Moreover it may be said, that the paschal
lamb was eaten in their families, whereas the outward supper now is
celebrated in public places for worship. We find, that the apostles,
“Breaking bread from house to house, did eat their meat with gladness
and singleness of heart;” which implies an usual meal or eating. And
certainly they do well, who daily at meals remember Christ and his
sufferings: for the spiritual supper, which is the thing required,
ought to be partaken of by every true Christian; and this cannot be,
unless, we, being attentive, open the door of our hearts to Christ,
and let him come in. Let it also be considered, that the soul wants
daily food as well as the body; and being destitute of that, will faint
and languish, and so become unable to do good; and therefore our Lord
recommended his disciples to pray for[109] daily bread: for that this
chiefly had relation to the spiritual manna, the bread that comes down
from heaven, appears from this saying of Christ, “Labour not for the
meat which perisheth, but for that meat which endureth unto everlasting
life.” Besides, the apostle tells us, “That the kingdom of God is not
meat and drink, but righteousness, and peace, and joy in the Holy
Ghost.” And the author to the Hebrews saith, “It is a good thing that
the heart be established with grace, not with meats, which have not
profited them that have been occupied therein.”
[109] [Greek: Τον αρτον επιουσιον: Ton arton epiousion],
signifying, according to the nice explanation of Pasor, bread to
maintain or uphold the essence or substance; though others have
translated it superessential bread.
All this then being duly considered by those called Quakers, it hath
restrained them from the use of those ceremonies. For the man who
through grace is become truly spiritual, hath no need of ceremonies or
outward means to depend upon, but finds himself excited to rely on the
inward divine grace, and to depend upon God alone, walking continually
in reverential watchfulness before him, and so keeping to the immediate
teachings of Christ in his heart, he approaches with boldness to the
throne of grace, and with a full assurance of faith, becomes a partaker
of salvation.
But I leave this matter, to say something also concerning the Quakers’
way of worship. It is usual among them when they meet together in
their religious assemblies, to spend some time in a devout silence and
retiredness of mind, inwardly praying with pure breathings to God,
which they generally call, waiting upon the Lord: and if under this
spiritual exercise any one feels himself stirred up of God to speak
something by way of doctrine or exhortation, he doth so, and sometimes
more than one, but orderly, one after another. And that this was usual
in the primitive apostolical church, appears from what Paul saith, “If
any thing be revealed to another that sitteth by, let the first hold
his peace: for ye may all prophesy one by one.” And what prophesying
signifieth under the new covenant, the apostle himself explains with
these words, “He that prophesieth, edifieth the church.” Yet let
none think this liberty of speaking to be so unlimited, that every
body that can say something, may freely do so in the congregation:
for he that will speak there, must also by all means be of a good,
and honest, and holy life, and sound in doctrine; and if in process
of time he finds in himself a concern from the Lord to travel in the
ministry, and desires a certificate of his soundness in doctrine and
orderly life, he may have it from the congregation where he resides.
And certainly a preacher himself ought to have experience of the work
of sanctification, before he is qualified to instruct others in the way
thereto: for mere brain-knowledge cannot do that effectually. Sometimes
in their meetings there is a public prayer before preaching; and
preaching is generally concluded with a prayer.
Now preaching among them is not confined to the male sex as among
others: for they believe that women whom the Lord hath gifted for
gospel-ministry, may exercise their gifts among them to edification:
for who will presume to say to him, What dost thou? To him namely,
who, by his apostle, hath said, “Quench not the Spirit.” They are not
ignorant that the same apostle said to the Corinthians, “Let your
women keep silence in the churches.” Now not to insist on the word
your, which seems to carry an emphasis along with it, as being chiefly
applicable to those Corinthian women, yet by what follows it appears
plainly, that it regards ignorant women, since it is said there, “If
they will learn any thing,” that is, if they will be further instructed
concerning some points of doctrine, “Let them ask their husbands at
home.” Whereby it appears that this saying hath relation to such women,
who either from indiscretion or curiosity, or out of a desire to be
looked upon as such that know also to say something, proposed questions
to the church, and thereby caused more confusion than edification: “For
it is indeed a shame for [such] women to speak in the church;” and the
apostle’s precept is, “Let all things be done decently and in order.”
Moreover, it ought to be considered also, that these words, “Let your
women keep silence,” have a tendency also to the subjection which women
owe to their husbands, because it is said there also, that women are
commanded “To be under obedience,” This the apostle explains further in
one of his epistles to Timothy, where he saith, “Let the women learn
in silence with all subjection: but I suffer not a woman to teach nor
usurp authority over the man.” Now that the apostle doth not absolutely
forbid women speaking to edification in the church, appears from his
own words, when he saith, “Every woman that prayeth, or prophesieth,
with her head uncovered, dishonoureth her head:” for here he gives to
women a prescript how to behave themselves when they prophesy; and what
he means by prophesying, he himself declareth in the same epistle, as
hath been hinted already, where he saith, “He that prophesieth speaketh
unto men to edification, and exhortation, and comfort; and he that
prophesieth edifieth the church.” And pray what is this but that which
we now a-days call preaching? For though prophesying under the old
covenant seemeth chiefly to signify a prediction of what is to come,
yet it is credible that the ancient prophets were also preachers; and
according to the New Testament language, it is evident that prophesying
is chiefly preaching. Hence we may easily understand what kind of
virgins the four daughters of Philip were, which did prophesy, and what
kind of servant of the church Phœbe was, and Tryphena, and Tryphosa,
who laboured in the Lord, and Persis, who laboured much in the Lord,
which is considerably more than what is said of that Mary, who bestowed
much labour on the apostles. How significantly doth the apostle call
Priscilla and Aquila, his helpers in Christ Jesus. And what he means by
his helpers in that sense, we may see Philip, iv. 3. where he speaks of
women which laboured with him in the gospel. All this then being duly
considered, the Quakers, so called, think it unlawful to forbid such
women to preach whom the Lord hath gifted, and who are of a godly life
and conversation; since it appears sufficiently that in the primitive
church they were not debarred from that service. And as in those days,
so in ours, it hath evidently appeared, that some pious women have had
a very excellent gift to the edification of the church. All which tends
to the glory of God, who is no respecter of persons, and is pleased to
make use of weak instruments to show forth his praise.
As to singing the words of David, since they do not suit the state and
condition of mixed assemblies, they disuse the customary formal way of
singing in the churches, which has neither precept nor precedent in the
New Testament.
Concerning the resurrection, their belief is orthodox, and agreeable
with the testimonies of the holy Scriptures: but because they judge
it to be very improper to say that we shall rise again with the same
numerical bodies we now have, their opposers have falsely accused
them, as such who deny the resurrection; though they fully believe
this saying of the apostle, “If in this life only we have hope in
Christ, we are of all men most miserable.” And as to the qualities of
the bodies wherewith we shall arise, he saith, “It is sown a natural
body, it is raised a spiritual body:” “For,” saith the same apostle,
“our conversation is in heaven, from whence we look for the Saviour,
the Lord Jesus Christ, who shall change our vile body, that it may
be fashioned like unto his glorious body, according to the working
whereby he is able to subdue all things unto himself,” And therefore
they have counted it more safe, not to determine with what kind of
bodies we shall be raised, provided we have a firm belief that there is
to be a resurrection of the dead: for from such a determination many
difficulties may arise, which otherwise are avoided; and therefore
they have also said to their antagonists, ‘Christ’s resurrection is
indeed an argument for our resurrection; but would it be valid from
thence thus to argue: because Christ’s body, which was without sin,
and was not corrupted in the grave, was raised the same it was buried;
therefore our bodies, which admit of corruption, must also be raised
the same they are buried?’ Nay, by insisting stiffly on this point, we
fall into many difficulties: who will venture to say, that when people
die, and are buried about the age of ninety years, their bodies in the
resurrection shall be the same decrepid bodies they were when buried;
and that unborn children dying, shall be raised with such small bodies
as they had then? To shun therefore such kind of absurdities, they
think it better not to suffer human wit to expatiate too far, since the
apostle saith, “Mind not high things;” and adviseth every man, “not to
think of himself more highly than he ought to think.”
Now as to church government, both for looking to the orderly
conversation of the members, and for taking care of the poor, and of
indigent widows and orphans, and also for making inquiry into marriages
solemnized among them, they have particular meetings, either weekly,
or every two weeks, or monthly, according to the greatness of the
churches. They have also quarterly meetings in every county, where
matters are brought that cannot well be adjusted in the particular
meetings. To these meetings come not only the ministers and elders,
but also other members, that are known to be of sober conversation;
and what is agreed upon there, is entered into a book belonging to the
meeting. Besides these meetings a general annual assembly is kept at
London in the Whitsun week,[110] so called; not for any superstitious
observation the Quakers have for that more than at any other time, but
because that season of year best suits the general accommodation.
[110] It has since been fixed to be held on the second day
immediately following the third First day in the fifth month.
To this yearly meeting, which sometimes lasteth four, or five, or
more days, are admitted such as are sent from all churches of that
society in the world, to give an account of the state of the particular
churches; which from some places is done only by writing; and from
that meeting is sent a general epistle to all the churches, which
commonly is printed; and sometimes particular epistles are sent also
to the respective churches. By which it may be known every year, in
what condition the churches are: and in the said epistle generally
is recommended a godly life and conversation, and due care about the
education of children. If it happens that the poor any where are in
want, then that is supplied by others who have in store, or sometimes
by an extraordinary collection.
As to the denomination by which they are distinguished from other
religious societies, it is, as is well known, Quakers; but since that
name was given them in scorn, as hath been said in due place, they
do not assume it any further than for distinction-sake from others;
but the name whereby they call one another is that of friends. And
herein they have the example of primitive Christians, as may be seen
Acts xxvii. 3. where it is said, that Julius the centurion courteously
intreated Paul, and gave him liberty to go unto[111] the friends, (for
so the Greek hath it,) to refresh himself, and 3 Epist. John 14. we
read, ‘The friends salute thee; and greet the friends by name.’ Now
this name of Friends is so common among the Quakers in England, that
others also know them, and sometimes call them by that name.
[111] [Greek: Προς τους Φιλους: Pros tous Philous] and [Greek: ὁι
Φιλοι: hoi Philoi], which is not his friends, or our friends, as
it is rendered, but the friends.
1705-1707.
It was, as I find, in the year 1705, that Anna, the late wife of Thomas
Camm, deceased in a great age; and having already made mention of her
by the name of Anne Audland, I will say something more of her before I
describe her exit. She was daughter of Richard Newby, in the parish of
Kendal in Westmoreland, being born in the year 1627, and well educated;
and being come to maturity, she conversed much with the most religious
people of that time. About the year 1650, she was married to John
Audland, and in the beginning of 1652, they both were by the ministry
of G. Fox, convinced of that truth he preached; and in the next
year they began to preach that doctrine to others; for which in the
following year she was committed to prison in the town of Aukland in
the county of Durham, where she had opportunity to speak to the people
through the window; which she did so pathetically, that several were
affected with her testimony; and after being released, she travelled up
and down the country, and had good service; but not long after, she was
again committed to prison on an accusation of having spoken blasphemy,
for which she was tried at Banbury in Oxfordshire; the indictment
drawn up against her containing that she had said, God did not live:
whereas that which she said was, that true words might be a lie in the
mouth of some that spoke them, alleging for truth the saying of the
prophet Jeremiah v. 2. “Though they say the Lord liveth, surely they
swear falsely.” The judge before whom she appeared, behaved himself
moderately, and observing how wisely she answered to his questions with
a modest boldness, proposed the matter to the jury thus; ‘That she
acknowledged the Lord her God and Redeemer to live, and that there were
gods of the heathen that were dead gods.’ Some of the justices upon the
bench, who sought her destruction, perceiving they should not obtain
their end, for it had been divulged that she should be burnt, went off
to influence the jury, and bias them; which had this effect, that they
brought her in guilty of misdemeanor: which made one present say, it
was illegal to indict her for one fact, and to bring her in guilty of
another; since they ought to have found her either guilty or not guilty
upon the matter of fact charged in the indictment. The judge, though he
had carried himself discreetly, had a mind however somewhat to please
the justices that were her enemies; and therefore at her refusal to
give bond for her good behaviour, she was sent to prison again; though
he was heard to say, that she ought to have been discharged. And the
prison whither she was sent was a nasty place, several steps under
ground; on the side whereof was a common sewer, which sometimes stunk
very much, and frogs and toads crawled in the room. Here she was kept
about eight months, but showed herself content, being persuaded that it
was for the Lord’s sake she thus suffered.
Her husband, John Audland, died, as hath been said before, about the
beginning of the year 1664, and two years after she was married to
Thomas Camm, a minister also of the gospel. She lived very retiredly,
and spent much time in solitariness, and was almost daily exercised
in reading the holy Scriptures, and other edifying books. Her husband
suffered imprisonment three years, at Kendal, and about six years, at
Appleby; insomuch that she came to be well acquainted with adversities:
but by all these she was the more spurred on to advance in true
piety; and was a very remarkable teacher in the church, having an
extraordinary gift to declare the truth. And yet she was very modest
and humble, insomuch that how full soever she was of matter, she rarely
appeared to preach in large meetings, where she knew there were men
qualified for that service; and she was grieved when she perceived
any of her sex to be too forward on such occasions; and therefore she
advised them to be cautious, though she did not omit to encourage the
good in all, and endeavoured not to quench the Spirit in any. Thus she
continued in a virtuous life to the end of her days. At Bristol she
once fell so sick, that it was thought she was nigh death; and then she
exhorted those that stood by, to prize their time, and to prepare for
their latter end, as God said she, hath inclined me to do, so that I
enjoy unspeakable peace here, with full assurance of eternal rest and
felicity in the world to come.
But she recovered from this sickness; and when her dying hour came,
which was in her dwelling place near Kendal, she was not less prepared,
but said, ‘I bless the Lord I am prepared for my change. I am full
of assurance of eternal salvation, and a crown of glory, through my
dear Lord and Saviour Jesus Christ.’ Many other excellent sayings she
uttered during the time of her sickness; and when she drew near her
end, some of her friends asking her, whether she knew them, ‘Yes,’
said she, ‘I know you every one. I have my understanding as clear as
ever: for how should it be otherwise, since my peace is made with God
through the Lord Jesus Christ. I have no disturbance in mind, therefore
is my understanding and judgment so good and clear; but to lie under
affliction of body and mind, to feel pinching pangs of body even to
death, and to want peace with God; O that would be intolerable to
bear!‘ She advised her husband to quit himself of the cumber of the
things of this world, after her death, that he might with the more
freedom attend the ministry of the gospel, and, said she, ‘Warn all,
but especially the rich, to keep low, and not to be high-minded: for
humility and holiness is the badge of our profession.’ A little before
her departure, some fainting fits taking her, she revived again, and
said, ‘I was glad, thinking I was going to my eternal rest, without
disturbance. I have both a sight and earnest of eternal rest with God
in the world to come.’ A little after she said, ‘Methinks I grow weak
and cold. My hands and feet are grown very cold, yet my heart is very
strong. I must meet with sharper pangs than I have yet felt--This pain
is hard to flesh and blood, but must be endured a little time; ease and
eternal rest is at hand; I am glad I see death so near me.’ A little
after, seeing her friends weep, she said, ‘Be not concerned, for all
is well: I have only death to encounter, and the sting of it is wholly
taken away: the grave hath no victory, and my soul is ascending above
all sorrow and pains. So let me go freely to my heavenly mansion,
disturb me not in my passage. My friends, go to the meeting; let me not
hinder the Lord’s business, but let it be the chief, and by you all
done faithfully, that at the end ye may receive your reward; for mine
is sure. I have not been negligent, my day’s work is done.’ Feeling
afterwards her pains increasing, she prayed the Lord to help her
through the agony of death; and a little after she said, ‘O my God, O
my God, thou hast not forsaken me, blessed be thy name for ever. O my
blessed Saviour, that suffered for me and all mankind, great pains in
thy holy body upon the cross, remember me thy poor handmaid in this my
great bodily affliction. My trust is in thee, my hope is only in thee,
my dear Lord. O come, come dear Lord Jesus, come quickly, receive my
soul, to thee I yield it up, help me now in my bitter pangs.’ Then her
husband prayed to God, that he would be pleased to make her passage
easy. And she had no more such pangs, but drew her breath shorter by
degrees, and said little more, but that it was good to leave all to
the Lord. And so she slept in the Lord the 30th of November, 1705, in
the 79th year of her age. Thus Anne Camm departed this life, and her
husband said afterwards that he counted it a great blessing to have had
her to wife: for she was indeed a very excellent woman, and therefore I
have described her latter end thus circumstantially.
Having now related what hath come to my knowledge, that I thought
remarkable, and of singular moment in respect of the rise and progress
of the people called Quakers, I think what I have written may suffice,
and answer the contents of the title of this history; and therefore I
will add only a few occurrences, and then come to a conclusion.
1708-1709.
Many years ago, even in the time of King James I. endeavours were used
to unite England and Scotland into one kingdom, but all in vain: king
William III. also tried what could be done in this case, but his life
did not permit him to bring the work to perfection. Yet at length the
matter was agreed and settled about the beginning of the year 1707, in
the reign of Queen Anne, it being concluded that these two kingdoms
henceforth should be united into one, and called Great Britain. In the
forepart of the year 1708, Scotland was threatened with an invasion by
the pretended prince of Wales; but he failed in the attempt, and his
design came to nought. Now since the union of the said kingdom with
that of England was accomplished, and the succession of the crown in
the Protestant line established by law, the queen on that account was
congratulated by a multitude of addresses of her subjects; and the
Quakers, so called, judged themselves obliged also to testify their
affection to that princess, as they did by the following address: