1669-1671.—George Fox sails for Ireland in company with several
other Friends—he there sends a challenge to the Popish priests
to try their God, which is not accepted—he contrasts them with
Baal’s priests—the authorities of Cork threaten him, and issue
warrants for his apprehension—he rides publicly through the
city, and is seen by the mayor but not molested—writes to
Friends in the ministry there—discourses with professors on
election and reprobation—returns to England—a report is spread
that George Fox is turned Presbyterian, through a trick to
obtain a congregation for John Fox, the Presbyterian, which
however turns to the advantage of Friends—George Fox is married
to Margaret Fell at Bristol—writes to the quarterly meetings
about putting children apprentices—Margaret Fox is cast into
prison—two of her daughters go to the king, and obtain a promise
of their mother’s liberty—on the passing of the Conventicle
Act, George Fox writes a declaration against seditious
conventicles—writes to Friends to strengthen them in their
trials—is apprehended at a meeting at Gracechurch Street—taken
before the mayor, who discourses with him and sets him at
liberty—visits Friends in Reading jail—undergoes great travail
of spirit, loses his sight and hearing, and becomes as a
sign—persecution becoming hot, some meeting-houses are pulled
down, and Friends are much abused—George Fox endures great
mental conflict—the faithfulness of Friends is said by some
professors to have preserved the nation from debauchery—George
Fox writes an encouraging letter to Friends—as persecution
abates he recovers—writes a warning to the rulers of the
nation—recommends certain regulations respecting marriage—writes
a prayer.
Now was I moved of the Lord to go over into IRELAND to visit the
seed of God in that nation. There went with me Robert Lodge, James
Lancaster, Thomas Briggs, and John Stubbs. We waited near Liverpool
for shipping and wind. After waiting some days, we sent James
Lancaster to take passage, which he did, and brought word the ship
was ready, and would take us in at Black Rock. We went thither on
foot; and it being some distance, and the weather very hot, I was
much spent with walking. When we arrived, the ship was not there; so
we were obliged to go to the town, and take shipping. When we were
on board, I said to the rest of my company, “Come, ye will triumph
in the Lord, for we shall have fair wind and weather.” Many
passengers in the ship were sick, but not one of our company. The
captain and many of the passengers were very loving; and we being at
sea on the first day of the week, I was moved to declare truth among
them; whereupon the captain said to the passengers, “Here are things
that you never heard in your lives.”
When we came before DUBLIN, we took boat and went ashore; and the
earth and air smelt, methought, of the corruption of the nation, so
that it yielded another smell to me than England did; which I
imputed to the Popish massacres that had been committed, and the
blood that had been spilt in it, from which a foulness ascended. We
passed through among the officers of the customs four times, yet
they did not search us; for they perceived what we were: some of
them were so envious they did not care to look at us. We did not
soon find Friends; but went to an inn, and sent out to inquire for
some; who when they came to us were exceedingly glad of our coming,
and received us with great joy. We stayed there the weekly meeting,
which was a large one, and the power and life of God appeared
greatly in it. Afterwards we passed to a province meeting, which
lasted two days, there being one about the poor, and another meeting
more general; in which a mighty power of the Lord appeared. Truth
was livingly declared, and Friends were much refreshed therein.
Passing thence about four and twenty miles, we came to another
place, where we had a very good refreshing meeting, but after it,
some Papists that were there were angry, and raged very much. When I
heard of it, I sent for one of them, who was a schoolmaster; but he
would not come. Whereupon I sent a challenge to him, with all the
friars and monks, priests and Jesuits, to come forth, and “try their
God and their Christ, which they had made of bread and wine,” but no
answer could I get from them. Wherefore I told them, “they were
worse than the priests of Baal; for Baal’s priests tried their
wooden god, but these durst not try their god of bread and wine; and
Baal’s priests and people did not eat their god as these did, and
then make another.”
We went to NEW GARDEN, where there was a great meeting. Thence we
travelled on among Friends, till we came to BANDON BRIDGE and the
LAND’S END, having many meetings as we went, in which the mighty
power of the Lord was manifested, Friends were well refreshed, and
many people were affected with the truth. At Bandon, the Mayor’s
wife being herself convinced, desired her husband to come to the
meeting; but he bid her, for her life, not to make known that I was
at a meeting there.
He that was then Mayor of CORK was very envious against truth and
Friends, and had many Friends in prison; and knowing that I was in
the country, he had issued four warrants to take me; wherefore
Friends were desirous that I might not ride through Cork. But being
at Bandon, there appeared to me, in a vision, “a very ugly visaged
man, of a black and dark look: my spirit struck at him in the power
of God; and it seemed to me, that I rode over him with my horse, and
my horse set his foot on the side of his face.” When I came down in
the morning, I told a Friend that was with me, that the command of
the Lord was to me to ride through Cork; but bade him tell no man.
So we took horse, many Friends being with me; and when we came near
the town, they would have showed me a way on the backside of the
town; but I told them, my way was through the streets. Wherefore
taking one of them along with me, whose name was Paul Morrice, to
guide me through the town, I rode on; and as we rode through the
market-place, and by the mayor’s door, he seeing me ride by, said,
“there goes George Fox;” but he had not power to stop me. When we
had passed through the sentinels, and were come over the bridge, we
went to a Friend’s house and alighted. There the Friends told me
what a rage was in the town, and how many warrants were granted to
take me. While I was sitting there with Friends, I felt the evil
spirit at work in the town, stirring up mischief against me; and I
felt the power of the Lord strike at that evil spirit. By and by
some other Friends coming in, told me, that it was over the town,
and amongst the magistrates, that I was in the town. I said, “let
the devil do his worst.” After a while, and Friends were refreshed
one in another, and we travellers had refreshed ourselves, I called
for my horse, and having a Friend to guide me, we went on our way.
But great was the rage, that the mayor and others of Cork were in,
that they had missed me; and great pains they afterwards took to
take me, having their scouts abroad upon the roads, as I understood,
to observe which way I went. Afterwards there was scarcely a public
meeting I came to, but spies came to watch if I were there. And the
envious magistrates and priests sent informations one to another
concerning me, describing me by my hair, hat, clothes, and horse, so
that when I was near a hundred miles from Cork, they had an account
concerning me, and description of me, before I came amongst them.
One very envious magistrate, who was both a priest and a justice,
got a warrant from the judge of the assize to apprehend me; which
warrant was to go over all his circuit, which reached near a hundred
miles. Yet the Lord disappointed all their counsels, and defeated
all their designs against me; by his good hand of Providence
preserved me out of all their snares, and gave us many sweet and
blessed opportunities to visit Friends, and spread truth through
that nation. For meetings were very large, Friends coming to them
far and near; and other people flocking in. The powerful presence of
the Lord was preciously felt with and amongst us; whereby many of
the world were reached, convinced, and gathered to the truth; the
Lord’s flock was increased, and Friends were greatly refreshed and
comforted in feeling the love of God. O, the brokenness that was
amongst them in the flowings of life! So that, in the power and
Spirit of the Lord, many together broke out into singing, even with
audible voices, making melody in their hearts.
At which time I was moved to declare as follows:—
_To Friends in the Ministry._
“Sound, sound abroad, ye faithful servants of the Lord, and
witnesses in his name, ye prophets of the Highest, and angels of
the Lord! Sound ye all abroad in the world, to the awakening and
raising of the dead, that they may be awakened, and raised up out
of the grave, to hear the voice that is living. For the dead have
long heard the dead, the blind have long wandered among the blind,
and the deaf amongst the deaf. Therefore sound, ye servants,
prophets, and angels of the Lord, ye trumpets of the Lord, that
you may awaken the dead, and them that are asleep in their graves
of sin, death and hell, sea and earth, and who lie in the tombs.
Sound abroad, ye trumpets, and raise up the dead, that they may
hear the voice of the Son of God, of the second Adam that never
fell; the voice of the Light, and of the Life; the voice of the
Power, and the voice of Truth; the voice of the Righteous, and of
the Just. Sound ye the trumpets, the melodious sound abroad, that
all the deaf ears may be opened to hear the pleasant sound of the
trumpet to judgment and life, to condemnation and light.
“Sound your trumpets all abroad, ye angels of the Lord, sons and
daughters, prophets of the Highest, that all who are dead and
asleep in the graves—who have been long dreaming and slumbering,
may be awakened, and hear the voice of the Lamb;—that all who have
long heard the voice of the beast, may now hear the voice of the
Bridegroom and the voice of the Bride;—that they may now hear the
voice of the great Prophet and King—the Shepherd and Bishop of
their souls. Sound, sound it all abroad, ye trumpets, among the
dead in Adam; for Christ is come, the second Adam, that they might
have life, yea have it abundantly. Awaken the dead, awaken the
slumberers, the dreamers, them that are asleep, awaken them out of
their graves, out of their tombs, out of their sepulchres, out of
the seas! Sound abroad, ye trumpets that awaken the dead, that
they may all hear the sound of it in the graves, and they that
hear may live, and come to the Life, that is, the Son of God. He
is risen from the dead; the grave could not hold nor contain him,
neither could all the watchers of the earth, with all their
guards, keep him therein. Sound, ye trumpets of the Lord, to all
the seekers of the living among the dead, that he is risen from
the dead; to all the seekers of the living among the dead, and in
the graves that the watchers keep; he is not in the grave, he is
risen; there is that under the grave of the watchers of the
outward grave, which must be awakened and come to hear His voice,
who is risen from the dead, that they may come to live. Therefore
sound abroad, ye trumpets of the Lord, that the grave may give up
her dead, and hell and the sea give up their dead; that all may
come forth to judgment, to the judgment of the Lord before his
throne, and have their sentence and reward according to their
works.”
G. F.
To James Hutchinson’s in Ireland came many great persons, desiring
to discourse with me about election and reprobation. I told them,
“though they judged our principle foolish, it was too high for them,
they could not with their wisdom comprehend it; therefore I would
discourse with them according to their capacities. You say (said I),
that God hath ordained the greatest part of men for hell, and that
they were ordained so before the world began; for which your proof
is in Jude. You say Esau was reprobated, and the Egyptians, and the
stock of Ham. But Christ saith to his disciples, ‘Go, teach _all_
nations,’ and ‘go into all nations and preach the gospel of life and
salvation.’ Now, if they were to go to _all_ nations, were they not
to go to Ham’s stock and Esau’s stock; did not Christ die for _all_?
then for the stock of Ham, of Esau, and the Egyptians. Doth not the
Scripture say, ‘God would have _all_ men to be saved?’ Mark, _all_
men, then the stock of Esau and of Ham also. Doth not God say,
‘Egypt, my people?’ and that he would have an altar in Egypt? Isa.
xix. Were there not many Christians formerly in Egypt? And doth not
history say, that the Bishop of Alexandria would formerly have been
Pope? And had not God a church in Babylon? I confess, ‘the word came
to Jacob, and the statutes of Israel; the like was not to other
nations.’ For the law of God was given to Israel; but the gospel was
to be preached to _all_ nations, and is to be preached. The gospel
of peace and glad tidings is to all nations, ‘he that believes, is
saved; but he that doth not believe, is condemned already;’ so the
condemnation comes through unbelief. And whereas Jude speaks of
some, that were of old ordained (or written of before) to
condemnation, he doth not say, before the world began; but, ‘written
of old,’ which may be referred to Moses’s writings, who wrote of
those whom Jude mentions, namely, Cain, Korah, Balaam, and the
angels that kept not their first estate. And such Christians as
followed them in their way, and apostatized from the first state of
Christianity, were and are ordained for condemnation by the light
and truth, which they are gone from. And though the apostle speaks
of God’s loving Jacob and hating Esau; yet he tells the believers,
‘we all were by nature children of wrath as well as others.’ This
includes the stock of Jacob, of which the apostle himself and all
believing Jews were. Thus both Jews and Gentiles were _all_
concluded under sin, and so under condemnation, that God might have
mercy upon all, through Jesus Christ. The election and choice stands
in Christ; and ‘he that believes, is saved; and he that believes
not, is condemned already.’ Jacob typifies the second birth, which
God loved; and both Jews and Gentiles must be born again, before
they can enter the kingdom of God. When you are born again, ye will
know election and reprobation; for the election stands in Christ,
the Seed, before the world began; but the reprobation lies in the
evil seed, since the world began.” After this manner, but somewhat
more largely, I discoursed with those great persons on this matter,
and they confessed they had never heard so much before.
After I had travelled over Ireland, and had visited Friends in their
meetings, as well for business as for worship, and had answered
several papers and writings from monks, friars, and Protestant
priests (for they all were in a rage against us, and endeavoured to
stop the work of the Lord; and some Jesuits swore in the hearing of
some of us, that we came to spread our principles in that nation,
but we should not do it,) I returned to DUBLIN to take passage for
England. When I had stayed the First-day meeting there (which was
very large and precious,) a ship being ready and the wind serving,
we took our leave of Friends, parting in much tenderness and
brokenness, in the sense of the heavenly life and power, manifested
amongst us. So having put our horses and necessaries on board in the
morning, we went ourselves in the afternoon, many Friends
accompanying us to the ship; and divers, both Friends and friendly
people, came after us in boats when we were near a league at sea,
their love drawing them, though not without danger. A good, weighty,
and true people there is in that nation, sensible of the power of
the Lord God and tender of his truth; and very good order they have
in their meetings, for they stand up for righteousness and holiness,
which dams up the way of wickedness. A precious visitation they had,
and there is an excellent spirit in them, worthy to be visited. Many
things more I could write of that nation, and of my travels in it,
which would be large to mention particularly; but this I have
thought good to signify, that the righteous may rejoice in the
prosperity of truth.
James Lancaster, Robert Lodge, and Thomas Briggs came back with me;
John Stubbs having further service there, stayed behind. We were two
nights at sea; in one of which a mighty storm arose, that put the
vessel in great danger. But I saw the power of God went over the
winds and storms; he had them in his hand, and his power bound them.
And the same power of the Lord God which carried us over, brought us
back again; and in his life gave us dominion over all the evil
spirits that opposed us there.
We landed at LIVERPOOL, and went to Richard Johnson’s. Whence
departing the next day, we passed to William Barnes’s house, and
so to William Gandy’s, visiting Friends, and having many
precious meetings in LANCASHIRE and CHESHIRE. When we came into
GLOUCESTERSHIRE, we met with a report at NAILSWORTH, which was
spread about that country, “that George Fox was turned Presbyterian;
that they had prepared a pulpit for him, and set it in a yard, and
that there would be a thousand people there the next day to hear
him.” I thought it strange that such a report should be raised of
me; yet as we went further, from one Friend’s house to another, we
met with the same. We passed by the yard where the pulpit was, and
saw it, and went on to the place where Friends’ meeting was to be
next day, and there we stayed that night. Next day, being First-day,
we had a very large meeting, and the Lord’s power and presence were
amongst us.
The occasion of this strange report (as I was informed) was this.
There was one John Fox, a Presbyterian priest, who used to go about
preaching; and some changing his name (as was reported) from John to
George, gave out that George Fox had changed his religion, and was
turned from a Quaker, to be a Presbyterian, and would preach at such
a place such a day. This begot so great a curiosity in the people,
that many went thither to hear this Quaker turned Presbyterian, who
would not have gone to hear John Fox himself. By this means, it was
reported, they had got together above a thousand people. But when
they came there, and perceived they had a trick put upon them, and
that he was a counterfeit George Fox, and understood that the real
George Fox was hard by, several hundreds of them came to our
meeting, and were sober and attentive. I directed them to the grace
of God in themselves, which would teach them, and bring them
salvation. When the meeting was over, some of the people said, “they
liked George Fox the Quaker’s preaching better than George Fox the
Presbyterian’s.” Thus, by my providential coming into those parts at
that time, was this false report discovered; and shame came over the
contrivers of it.
Not long after, this John Fox was complained of in the House of
Commons, for “having a tumultuous meeting, in which treasonable
words were spoken;” which (according to the best information I could
get of it) was thus:—He had formerly been priest of Mansfield
[Manningford?] in Wiltshire; and being put out of that place, was
afterwards permitted by a Common-Prayer priest to preach sometimes
in his steeple-house. At length this Presbyterian priest, presuming
too far upon the parish priest’s former grant, began to be more bold
than welcome, and attempted to preach there, whether the parish
priest would or not. This caused a great bustle and contest in the
steeple-house between the two priests, and their hearers, on each
side; in which contest the Common-Prayer-Book was cut to pieces, and
some treasonable words were spoken by some of the followers of John
Fox. This was quickly put in the news: and some malicious
Presbyterians caused it to be worded as if it had proceeded from
George Fox, the Quaker, when I was above two hundred miles from the
place where this bustle happened. When I heard of it, I soon
procured certificates from some of the members of the House of
Commons, who knew this John Fox, and gave it under their hands, that
it was John Fox, who had formerly been parson at Mansfield in
Wiltshire, that was complained of to the House of Commons, to be the
chief ringleader in that unlawful assembly.
And indeed this John Fox discovered himself to be an ill man; for
when some, who had been his followers, came to be convinced of
truth, and thereupon left him, he came to some of their houses to
talk with them about it, and they telling him, “he was in the steps
of the false prophets, preaching for hire and filthy lucre, like
them whom Christ cried woe against, and the apostles declared
against, such as served not the Lord Jesus Christ, but their own
bellies; and telling him also, Christ said, ‘freely ye have
received, freely give;’ and therefore he should not take money of
people for preaching, especially now times were so hard;” he
replied, “God bless preaching, for that brings in money, let times
go how they will. Fill my belly with good victuals; and then call me
false prophet, or what you will, and kick me about the house when ye
have done if ye will.” This relation I had from a man and his wife,
who had been formerly his hearers, and whom this John Fox, with
others, caused deeply to suffer. For he and some other Presbyterian
priests, using to resort to a widow-woman’s house, who had the
impropriation, and took the tithes of the parish, she told them,
there was a Quaker in that parish, that would not pay her tithes,
and asked what she should do with him. They advised her “to send
workmen to cut down and carry away his corn;” which she did, and
thereby impoverished the man. But to proceed—
After this meeting in Gloucestershire was over, we travelled till we
came to BRISTOL; where I met with Margaret Fell, who was come to
visit her daughter Yeomans. I had seen from the Lord a considerable
time before, that I should take Margaret Fell to be my wife. And
when I first mentioned it to her, she felt the answer of Life from
God thereunto. But though the Lord had opened this thing to me, yet
I had not received a command from the Lord, for the accomplishing of
it then. Wherefore I let the thing rest, and went on in the work and
service of the Lord as before, according as he led me; travelling up
and down in this nation and through Ireland. But now being at
BRISTOL, and finding Margaret Fell there, it opened in me from the
Lord that the thing should be accomplished. After we had discoursed
the matter together, I told her, if “she also was satisfied with the
accomplishing of it now, she should first send for her children;”
which she did. When the rest of her daughters were come, I asked
both them and her sons in law, “if they had anything against it, or
for it;” and they all severally expressed their satisfaction
therein. Then I asked Margaret, “if she had fulfilled and performed
her husband’s will to her children.” She replied, “the children knew
that.” Whereupon I asked them, “whether, if their mother married,
they should not lose by it?” And I asked Margaret, “whether she had
done anything in lieu of it, which might answer it to the children?”
The children said, “she had answered it to them, and desired me to
speak no more of it.” I told them, “I was plain, and would have all
things done plainly; for I sought not any outward advantage to
myself.” So after I had thus acquainted the children with it, our
intention of marriage was laid before Friends, both privately and
publicly, to their full satisfaction, many of whom gave testimony
thereunto that it was of God. Afterwards, a meeting being appointed
for the accomplishing thereof, in the meeting-house at Broad-Mead in
Bristol, we took each other, the Lord joining us together in the
honourable marriage, in the everlasting covenant and immortal Seed
of life. In the sense whereof, living and weighty testimonies were
borne thereunto by Friends, in the movings of the heavenly power
which united us together. Then was a certificate relating both to
the proceedings and the marriage, openly read, and signed by the
relations, and by most of the ancient Friends of that city, besides
many others from divers parts of the nation.[19]
We stayed about a week in Bristol, and then went together to
OLVESTON; where taking leave of each other in the Lord, we parted,
betaking ourselves to our several services, Margaret returning
homewards to the north, and I passing on in the work of the Lord, as
before. I travelled through WILTSHIRE, BERKSHIRE, OXFORDSHIRE, and
BUCKINGHAMSHIRE, and so to LONDON, visiting Friends; in all which
counties I had many large and precious meetings.
Being in LONDON, it came upon me to write to Friends throughout the
nation, about “putting out poor children to trades.” Wherefore I
sent the following epistle to the quarterly meetings of Friends in
all counties:—
“MY DEAR FRIENDS,
“Let every quarterly meeting make inquiry through all the monthly
and other meetings, to know all Friends that are widows, or
others, that have children fit to put out to apprenticeships; so
that once a quarter you may set forth an apprentice from your
quarterly meeting; and so you may set forth four in a year in each
county, or more, if there be occasion. This apprentice, when out
of his time, may help his father or mother, and support the family
that is decayed; and in so doing, all may come to live
comfortably. This being done in your quarterly meetings, ye will
have knowledge through the county in the monthly and particular
meetings, of masters fit for them, and of such trades as their
parents or you desire, or the children are most inclinable to.
Thus being placed out with Friends, they may be trained up in
truth; and by this means in the wisdom of God, you may preserve
Friends’ children in the truth, and enable them to be a strength
and help to their families, and nursers and preservers of their
relations in their ancient days. Thus also things being ordered in
the wisdom of God, you will take off a continual maintenance, and
free yourselves from much cumber. For in the country, ye know, ye
may set forth an apprentice for a little to several trades, as
bricklayers, masons, carpenters, wheelwrights, plough-wrights,
tailors, tanners, curriers, blacksmiths, shoemakers, nailers,
butchers, weavers of linen and woollen, stuffs and serges, &c. And
you may do well to have a stock in your quarterly meetings for
that purpose. All that is given by any Friends at their decease
(except it be given to some particular use, person, or meeting,)
may be brought to the public stock for that purpose. This will be
a way for the preserving of many that are poor among you, and it
will be a way of making up poor families. In several counties it
is practised already. Some quarterly meetings set forth two
apprentices; and sometimes the children of others that are laid on
the parish. You may bind them for fewer or more years, according
to their capacities. In all these things the wisdom of God will
teach you, by which ye may come to help the children of poor
Friends, that they may come to support their families, and
preserve them in the fear of God. So no more, but my love in the
everlasting Seed, by which ye will have wisdom to order all things
to the glory of God.”
G.F.
London, 1st of 11th Month, 1669.
I stayed not long in LONDON; but having visited Friends, and finding
things there quiet and well, the Lord’s power being over all, I
passed into ESSEX, and HERTFORDSHIRE, where I had many precious
meetings. Intending to go as far as LEICESTERSHIRE, I wrote a letter
to my wife, before I left London, to acquaint her therewith, that if
she found it convenient to her she might meet me there. From
Hertfordshire I turned into CAMBRIDGESHIRE, thence into
HUNTINGDONSHIRE, and so into LEICESTERSHIRE; where, instead of
meeting with my wife, I heard she was haled out of her house to
Lancaster prison again, by an order obtained from the king and
council, to fetch her back to prison upon the old premunire; though
she had been discharged from that imprisonment by their order the
year before. Wherefore, having visited Friends as far as
Leicestershire, I returned by DERBYSHIRE into WARWICKSHIRE, and so
to LONDON, having had many large and blessed meetings in the several
counties I passed through, and been sweetly refreshed amongst
Friends in my travels.
As soon as I reached LONDON, I hastened Mary Lower and Sarah Fell
(two of my wife’s daughters) to the king, to acquaint him how their
mother was dealt with, and see if they could obtain a full discharge
for her, that she might enjoy her estate and liberty without
molestation. This was somewhat difficult, but by diligent
attendance, they at length obtained it; the king giving command to
Sir John Otway, to signify his pleasure therein by letter to the
sheriff, and others concerned therein in the country. Which letter
Sarah Fell going down with her brother and sister Rous, carried with
her to Lancaster; and by them I wrote to my wife as follows:—
“MY DEAR HEART IN THE TRUTH AND LIFE, THAT CHANGETH NOT,
“It was upon me that Mary Lower and Sarah should go to the king
concerning thy imprisonment, and to Kirby, that the power of the
Lord might appear over them all in thy deliverance. They went, and
then they thought to come down; but it was upon me to stay them a
little longer, that they might follow the business till it was
effected; which it now is, and is here sent. The late declaration
of mine hath been very serviceable, people being generally
satisfied with it. So no more, but my love in the holy Seed.”
G.F.
The declaration here mentioned, was a printed sheet, written upon
occasion of a new persecution stirred up. For by the time I was
returned out of Leicestershire to London, a fresh storm was risen,
occasioned (it was thought) by that tumultuous meeting in a
steeple-house in Wiltshire or Gloucestershire, mentioned a little
before (page 116); from which, it was said, some members of
parliament took advantage to get an act passed against seditious
conventicles;[20] which soon after came forth and was turned against
us, who of all people were free from sedition and tumult. Whereupon
I wrote a declaration, showing from the preamble and terms of the
act, that we were not such a people, nor our meetings such as were
described in that act. I wrote also another short paper on the
occasion of that act against meetings, opening our case to the
magistrates, as follows:—
“O Friends, consider this act, which limits us to five. Is this
doing as ye would be done by? Would ye be so served yourselves? We
own Christ Jesus as well as you, his coming, death, and
resurrection; and if we be contrary-minded to you in some things,
is not this the apostle’s exhortation, ‘to wait till God hath
revealed it?’ Doth not he say, ‘what is not of faith, is sin’?
Seeing we have not faith in things, which ye would have us to do,
would it not be sin in us, if we should act contrary to our faith?
Why should any man have power over another man’s faith, seeing
Christ is the author of it? When the apostles preached in the name
of Jesus, and great multitudes heard them, and the rulers forbade
them to speak any more in that name, did not they bid them judge
whether it were better to obey God or man? Would not this act have
taken hold of the twelve apostles and seventy disciples; for they
met often together? If there had been a law made then, that not
above five should have met with Christ, would not that have been a
hindering of him from meeting with his disciples? Do ye think that
He, who is the wisdom of God, or his disciples, would have obeyed
it? If such a law had been made in the apostles’ days, that not
above five might meet together, who had been different-minded from
either the Jews or the Gentiles, do ye think the churches of
Christ at Corinth, Philippi, Ephesus, Thessalonica, or the rest of
the gathered churches, would have obeyed it? O therefore consider!
for we are Christians, and partake of the nature and life of
Christ. Strive not to limit the Holy One; for God’s power cannot
be limited, and is not to be quenched. Do unto all men as ye would
have them do unto you; for that is the law and the prophets.”
“This is from those who wish you all well, and desire your
everlasting good and prosperity, called Quakers; who seek the
peace and good of all people, though they afflict us, and cause us
to suffer.”
G. F.
As I had endeavoured to soften the magistrates, and to take off the
sharpness of their edge in the execution of the act, so it was upon
me to write a few lines to Friends “to strengthen and encourage them
to stand fast in their testimony, and bear, with Christian patience
and content, the suffering that was coming upon them.” This I did in
the following epistle:—
“My dear Friends, Keep in the faith of God above all outward
things, and in his power, that hath given you dominion over all.
The same power of God is still with you to deliver you as
formerly; for God and his power is the same; his Seed is over all,
and before all; and will be, when that which makes to suffer, is
gone. Be of good faith in that which changeth not; for whatsoever
any do against the truth, it will come upon themselves, and fall
as a millstone on their heads. If the Lord suffer you to be tried,
let all be given up; and look at the Lord and his power, which is
over the whole world, and will remain when the world is gone. In
the Lord’s power and truth rejoice over that which makes to
suffer, in the Seed, which was before it was; for the life, truth,
and power of God is over all. All keep in that; and if ye suffer
in that, it is to the Lord.
“Friends, the Lord hath blessed you in outward things; and now the
Lord may try you, whether your minds be in outward things, or with
the Lord that gave you them? Therefore keep in the Seed, by which
all outward things were made, and which is over them all. What!
shall not I pray, and speak to God, with my face towards heavenly
Jerusalem, according to my wonted time? Let not any one’s Delilah
shave his head, lest he lose his strength; neither rest in its
lap, lest the Philistines be upon you. For your rest is in Christ
Jesus; therefore rest not in anything else.”
G. F.
London, 12th of 2nd Month, 1670.
On the First-day after the act came in force, I went to the meeting
at GRACECHURCH-STREET, where I expected the storm was most likely to
begin. When I came there, I found the street full of people, and a
guard set to keep Friends out of their meeting-house. I went to the
other passage out of Lombard-street, where also I found a guard; but
the court was full of people, and a Friend was speaking amongst
them; but he did not speak long. When he had done, I stood up, and
was moved to say, “Saul, Saul, why persecutest thou me? it is hard
for thee to kick against that which pricks thee. Then I showed that
it is Saul’s nature, that persecutes still, and that they who
persecute Christ in his members now, where he is made manifest, kick
against that which pricks them. That it was the birth of the flesh
that persecuted the birth born of the Spirit; and that it was the
nature of dogs to tear and devour the sheep, but that we suffered as
sheep that bite not again; for we were a peaceable people, and loved
them that persecuted us.” After I had spoken a while to this effect,
the constable came with an informer and soldiers; and as they pulled
me down, I said, “Blessed are the peacemakers.” The commander of the
soldiers put me among the soldiers, and bid them secure me, saying
to me, “You are the man I looked for.” They took also John Burnyeat
and another Friend, and led us away first to the Exchange, and
afterwards towards Moorfields.
As we went along the streets the people were very moderate; some of
them laughed at the constable, and told him, “we would not run
away.” The informer went with us unknown, till falling into
discourse with one of the company, he said, “It would never be a
good world till all people came to the good old religion that was
two hundred years ago.” Whereupon I asked him, “Art thou a Papist?
What! a Papist informer; for two hundred years ago there was no
other religion but that of the Papists.” He saw he had ensnared
himself, and was vexed at it; for as he went along the streets, I
spoke often to him, and manifested what he was. When we were come to
the mayor’s house, and were in the court-yard, several of the people
that stood about, asked me, “how and for what I was taken?” I
desired them to ask the informer, and also know what his name was;
but he refused to tell his name. Whereupon one of the mayor’s
officers looking out at a window, told him, “he should tell his name
before he went away; for the lord mayor would know by what authority
he intruded himself with soldiers into the execution of those laws
which belonged to the civil magistrate to execute, and not to the
military.” After this, he was eager to be gone; and went to the
porter to be let out. One of the officers called to him, saying,
“Have you brought people here to inform against, and now will you go
away before my lord mayor comes?” Some called to the porter not to
let him out; whereupon he forcibly pulled open the door, and slipped
out. No sooner was he come into the street, than the people gave a
shout, that made the street ring again, crying out, “a Papist
informer! a Papist informer!” We desired the constable and soldiers
to go and rescue him out of the people’s hands, fearing lest they
should do him a mischief. They went, and brought him into the
mayor’s entry, where they stayed a while; but when he went out
again, the people received him with another shout. The soldiers were
fain to go and rescue him once more, and they led him into a house
in an alley, where they persuaded him to change his periwig, and so
he got away unknown.
When the mayor came, we were brought into the room where he was, and
some of his officers would have taken off our hats, which he
perceiving, called to them, and bid them, “let us alone, and not
meddle with our hats; for,” said he, “they are not yet brought
before me in judicature.” So we stood by while he examined some
Presbyterian and Baptist teachers; with whom he was somewhat sharp,
and convicted them. After he had done with them, I was brought up to
the table where he sat; and then the officers took off my hat; and
the mayor said mildly to me, “Mr. Fox, you are an eminent man
amongst those of your profession; pray, will you be instrumental to
dissuade them from meeting in such great numbers? for, seeing Christ
hath promised that where two or three are met in his name, he will
be in the midst of them, and the king and parliament are graciously
pleased to allow of four to meet together to worship God; why will
not you be content to partake both of Christ’s promise to two or
three, and the king’s indulgence to four?” I answered to this
purpose: “Christ’s promise was not to discourage many from meeting
together in his name, but to encourage the few, that the fewest
might not forbear to meet, because of their fewness. But if Christ
hath promised to manifest his presence in the midst of so small an
assembly, where but two or three were gathered in his name, how much
more would his presence abound where two or three hundred are
gathered in his name? I wished him to consider, whether this act
would not have taken hold of Christ, with his twelve apostles and
seventy disciples, if it had been in their time, who used to meet
often together, and that with great numbers? However, I told him
this act did not concern us; for it was made against seditious
meetings, of such as met, under colour and pretence of religion, ‘to
contrive insurrections, as (the act says) late experience had
shown;’ but we had been sufficiently tried and proved, and always
found peaceable, and therefore he should do well to put a difference
between the innocent and the guilty.” He said, “the act was made
against meetings, and a worship not according to the liturgy.” I
told him, “according to” was not the very same thing: and I asked
him, “whether the liturgy was according to the Scriptures? and
whether we might not read Scriptures, and speak Scriptures?” He said
“Yes.” I told him, “this act took hold only of such, as met to plot
and contrive insurrections, as late experience had shown; but they
had never experienced that by us. Because thieves are sometimes on
the road, must not honest men travel? And because plotters and
contrivers have met to do mischief, must not an honest, peaceable
people meet to do good? If we had been a people that met to plot and
contrive insurrections, &c., we might have drawn ourselves into
fours; for four might do more mischief in plotting than if there
were four hundred, because four might speak out their minds more
freely one to another than four hundred could. Therefore, we being
innocent, and not the people this act concerns, we keep our meetings
as we used to do: and, I said, I believed that he knew in his
conscience we were innocent.” After some more discourse, he took our
names and the places where we lodged, and at length, as the informer
was gone, set us at liberty.
Being set at liberty, the Friends with me asked me “whither I would
go?” I told them, “to Gracechurch Street meeting again, if it were
not over.” When we came there, the people were generally gone; only
some few stood at the gate. We went into Gerrard Roberts’s house;
and from thence I sent out to know how the other meetings in the
city were. I understood that at some of the meeting-places Friends
were kept out; at others they were taken, but set at liberty again a
few days after. A glorious time it was, for the Lord’s power came
over all, and his everlasting truth got renown. For as fast as some
that were speaking were taken down, others were moved of the Lord to
stand up and speak, to the admiration of the people; and the more,
because many Baptists and other sectaries left their public
meetings, and came to see how the Quakers would stand. As for the
informer aforesaid, he was so frightened, that there durst hardly
any informer appear publicly again in London for some time after.
But the mayor, whose name was Samuel Starling, though he carried
himself smoothly towards us, proved afterwards a very great
persecutor of our Friends, many of whom he cast into prison, as may
be seen in the trials of W. Penn, W. Mead, and others, at the Old
Bailey this year.[21]
After some time the heat of persecution in London began to abate,
and meetings were quieter there. Being now clear of the city, I went
to visit Friends in the country; and attended several meetings in
MIDDLESEX, BUCKINGHAMSHIRE, and OXFORDSHIRE, which were quiet,
though in some places there was much threatening. At READING most of
the Friends were in prison, and I went to visit them. When I had
been a while with them, the Friends that were prisoners gathered
together, and several other persons came in; so that I had a fine
opportunity amongst them, and “declared the Word of Life,
encouraging them in the truth; and they were refreshed in feeling
the presence and power of the Lord amongst them.” When the meeting
was ended, the jailer understanding that I was there, the Friends
were concerned how to get me out safe again; for they feared lest he
should stop me. But after I had stayed a while, and eaten with them,
I went down stairs, and the jailer being at the door, I put my hand
in my pocket, which he had such an eye to, hoping to get something
from me, that he asked me no question. So I gave him something, and
bade him “be kind and civil to my Friends in prison, whom I came to
visit;” and he let me pass out without interruption. But soon after
Isaac Penington coming to visit them, he stopped him, and caused him
to be made a prisoner.[22]
Next morning I rode about fourteen miles to a meeting at BANGHURST
in HAMPSHIRE, Thomas Briggs being with me. When we came into the
parish, some sober people told us, that “the priest of the town was
an envious man, and threatened us.” We went on to the meeting, which
was large; and after some time Thomas Briggs stood up and spoke. It
seems the priest had got a warrant, and sent the constables and
other officers with it. They came to the house, stayed a while, and
then went away again, without coming into the meeting; so we in the
meeting did not know of their being there. After Thomas Briggs had
done speaking, I was moved of the Lord to stand up, and declare the
Word of Life to the people; and a precious meeting we had. When it
was ended and risen, I heard a great clatter in the yard; and when
we came out, the man of the house told us, “that the officers had
been in the house before, but did not come into the meeting, going
away without doing anything; and that now the priest in a great rage
had sent them again, and his own servant with them.” But the meeting
being ended before they came, they could do nothing. Thus the good
providence of the Lord preserved us from the wicked design of the
envious priest.
Thence we went to a Friend’s house on the edge of BERKSHIRE, where
several Friends came to visit us. Afterwards we passed into SURREY,
and had many precious meetings, till we came to Stephen Smith’s,
near GUILDFORD, where great persecution had been, and very much
property taken away from Friends for their meetings; and under great
threatenings they were at that time; yet we had several blessed
meetings thereabouts, and the Lord’s power was over all, in and by
which we were preserved.
We went into SUSSEX, by Richard Baxe’s, where we had a large,
precious, quiet meeting, though the constables had given out
threatenings before. I had many more meetings in that county; and
though there were some threatenings, they were peaceable; and
Friends were refreshed, and established upon the foundation of God,
that stands sure. When I had thoroughly visited SUSSEX, I went into
KENT, and had many glorious and precious meetings in several parts
of that county. I went to a meeting near DEAL, which was very large;
and returning from thence to CANTERBURY, visited Friends there. I
then passed into the ISLE OF SHEPPEY, where I stayed two or three
days; and thither came Alexander Parker, George Whitehead, and John
Rous to me.
Next day, finding my service for the Lord finished there, we passed
towards ROCHESTER. On the way, as I was walking down a hill, a great
weight and oppression fell upon my spirit; I got on my horse again,
but the weight remained so that I was hardly able to ride. At length
we came to Rochester, but I was much spent, being so extremely laden
and burdened with the world’s spirits, that my life was oppressed
under them. I got with difficulty to GRAVESEND, and lay at an inn
there; but could hardly either eat or sleep. The next day John Rous
and Alexander Parker went for London; and John Stubbs being come to
me, we went over the ferry into ESSEX. We came to HORNCHURCH, where
was a meeting on First-day. After it I rode with great uneasiness to
STRATFORD, to a Friend’s house, whose name was Williams, and who had
formerly been a captain. Here I lay exceedingly weak, and at last
lost both hearing and sight. Several Friends came to me from London:
and I told them, that “I should be as a sign to such as would not
see, and such as would not hear the truth.” In this condition I
continued some time. Several came about me; and though I could not
see their persons, I felt and discerned their spirits, who were
honest-hearted, and who were not. Divers Friends who practised
physic, came to see me, and would have given me medicines, but I was
not to meddle with any; for I was sensible I had a travail to go
through; and therefore desired none but solid, weighty Friends might
be about me. Under great sufferings and travails, sorrows and
oppressions, I lay for several weeks, whereby I was brought so low
and weak in body, that few thought I could live. Some that were with
me went away, saying, “they would not see me die;” and it was
reported both in London and in the country, that I was deceased; but
I felt the Lord’s power inwardly supporting me. When they that were
about me had given me up to die, I spoke to them to get a coach to
carry me to Gerrard Roberts’s, about twelve miles off; for I found
it was my place to go thither. I had now recovered a little
glimmering sight, so that I could discern the people and fields as I
went, and that was all. When I came to Gerrard’s, he was very weak:
and I was moved to speak to him, and encourage him.
After I had stayed about three weeks there, it was with me to go to
Enfield. Friends were afraid of my removing; but I told them I might
safely go. When I had taken my leave of Gerrard, and was come to
ENFIELD, I went first to visit Amor Stoddart, who lay very weak, and
almost speechless. I was moved to tell him, “he had been faithful as
a man, and faithful to God; and that the immortal seed of life was
his crown.” Many more words I was moved to speak to him, though I
was then so weak I was hardly able to stand; and within a few days
after, Amor died. I went to the widow Dry’s at Enfield, where I lay
all that winter, warring in spirit with the evil spirits of the
world, that warred against truth and Friends. For there were great
persecutions at this time; some meeting-houses were pulled down, and
many were broken up by soldiers. Sometimes a troop of horse, or a
company of foot came; and some broke their swords, carbines,
muskets, and pikes, with beating Friends; and many they wounded, so
that their blood lay in the streets. Amongst others that were active
in this cruel persecution at London, my old adversary Colonel Kirby
was one; who, with a company of foot, went to break up several
meetings; and he would often enquire for me at the meetings he broke
up. One time as he went over the water to Horsleydown, there
happening some scuffle between some of his soldiers and some of the
watermen, he bid his men “fire at them.” They did so, and killed
some.
I was under great sufferings at this time, beyond what I have words
to declare. For I was brought into the deep, and saw all the
religions of the world, and people that lived in them, and the
priests that held them up, who were as a company of men-eaters,
eating up the people like bread, and gnawing the flesh from off
their bones. But as for true religion and worship, and ministers of
God, alack! I saw there were none amongst those of the world that
pretended to it. For they that pretended to be the church, were but
a company of men-eaters, men of cruel visages, and of long teeth;
and, though they had cried against the men-eaters in America, I saw
they were in the same nature. And as the great professing Jews did
“eat up God’s people like bread,” and the false prophets and priests
then preached peace to people, so long as they “put into their
mouths and fed them;” but if they fed them not, they prepared war
against them, “they ate their flesh off their bones, and chopped
them as for the caldron;” so these that profess themselves
Christians now (both priests and professors,) and are not in the
same power and Spirit that Christ and the holy prophets and apostles
were in, are in the same nature that the old professing Jews were
in, and are men-eaters as well as they. These stirred up persecution
and set the wicked informers to work; so that a Friend could hardly
speak a few words in a private family, before they sat down to eat
meat, but some were ready to inform against them. A particular
instance of which I have heard as follows:—
At Droitwich, John Cartwright came to a Friend’s house, and being
moved of the Lord to speak a few words before he sat down to supper,
there came an informer, and stood hearkening under the window. When
he had heard the Friend speak, hoping to get some gain to himself,
he went and informed, and got a warrant to distrain his goods, under
pretence that there was a meeting at his house; whereas there were
none in the house at that time, but the Friend, the man of the
house, his wife, and their maid-servant. But this evil-minded man,
as he came back with his warrant in the night, fell off his horse,
and broke his neck. So there was a wretched end of a wicked
informer, who hoped to enrich himself by spoiling Friends; but the
Lord prevented him, and cut him off in his wickedness.
Now, though it was a cruel, bloody, persecuting time, yet the Lord’s
power went over all, and his everlasting Seed prevailed; and Friends
were made to stand firm and faithful in the Lord’s power. Some sober
people of other professions would say, “if Friends did not stand,
the nation would run into debauchery.”
Though by reason of my weakness, I could not travel amongst Friends
as I used to do, yet in the motion of life, I sent the following
lines as an encouraging testimony to them:—
“MY DEAR FRIENDS,
“The Seed is above all. In it walk: in which ye all have life. Be
not amazed at the weather; for always the just suffered by the
unjust, but the just had the dominion. All along ye may see, by
faith the mountains were subdued; and the rage of the wicked, and
his fiery darts, were quenched. Though the waves and storms are
high, yet your faith will keep you so as to swim above them; for
they are but for a time, and the truth is without time. Therefore
keep on the mountain of holiness, ye who are led to it by the
light where nothing shall hurt. Do not think that anything will
outlast the truth, which standeth sure; and is over that which is
out of the truth; for the good will overcome the evil; the light,
darkness; the life, death; virtue, vice; and righteousness,
unrighteousness. The false prophet cannot overcome the true; but
the true prophet, Christ, will overcome all the false. So be
faithful, and live in that which doth not think the time long.”
G.F.
After some time it pleased the Lord to allay the heat of this
violent persecution; and I felt in spirit an overcoming of the
spirits of those men-eaters, that had stirred it up, and carried it
on to that height of cruelty, though I was outwardly very weak. And
I plainly felt, and those Friends that were with me, and that came
to visit me, took notice, that as the persecution ceased, I came
from under the travails and sufferings, that had lain with such
weight upon me; so that towards the spring I began to recover, and
to walk up and down, beyond the expectation of many, who did not
think I could ever have gone abroad again.
Whilst I was under this spiritual suffering, the state of the New
Jerusalem, which comes down out of heaven, was opened to me; which
some carnal-minded people had looked upon to be like an outward city
dropped out of the elements. I saw the beauty and glory of it, the
length, the breadth, and the height thereof, all in complete
proportion. I saw, that all who are within the light of Christ, and
in his faith, which he is the author of; and in the Spirit, the Holy
Ghost, which Christ and the holy prophets and apostles were in; and
within the grace, and truth, and power of God, which are the walls
of the city;—such are within the city, are members of it, and have
right to eat of the tree of life, which yields her fruit every
month, and whose leaves are for the healing of the nations. But they
that are out of the grace, truth, light, Spirit, and power of God;
they who resist the Holy Ghost, quench, vex, and grieve the Spirit
of God; who hate the light, turn the grace of God into wantonness,
and do despite to the Spirit of Grace; they who have erred from the
faith, and made shipwreck of it and of a good conscience, who abuse
the power of God, and despise prophesying, revelation, and
inspiration;—these are the dogs and unbelievers that are without the
city. These make up the great city Babylon, confusion, and her cage,
the power of darkness; and the evil spirit of error surrounds and
covers them over. In this great city Babylon are the false prophets,
in the false power and false spirit; the beast, in the dragon’s
power, and the whore that is gone a whoring from the Spirit of God,
and from Christ her husband. But the Lord’s power is over all this
power of darkness, false prophets, and their worshippers, who are
for the lake which burns with fire.
Many things more did I see concerning the heavenly city, the New
Jerusalem, which are hard to be uttered, and would be hard to be
received. But, in short, this holy city is within the light, and all
that are within the light, are within the city; the gates whereof
stand open all the day (for there is no night there,) and all may
come in. Christ’s blood being shed for every man, he tasted death
for every man, and enlighteneth every man that cometh into the
world; and his grace that brings salvation having appeared to all
men, there is no place or language where his voice may not be heard.
The Christians in the primitive times were called by Christ, “a city
set upon a hill;” they were also called “the light of the world,”
and “the salt of the earth;” but when Christians lose the light, and
salt, and power of God, then they came to be trodden under foot,
like unsavoury salt. Even as the Jews, who while they kept the law
of God, were preserved above all nations; but when they turned their
backs on God and his law, they were trodden under foot of other
nations. Adam and Eve, while they obeyed God, were kept in his image
and in the Paradise of God, in dominion over all the works of his
hands; but when they disobeyed God, they lost his image, the
righteousness and the holiness in which they were made; they lost
their dominion, were driven out of paradise; and so fell under the
dark power of Satan, and came under the chains of darkness. But the
promise of God was, “that the Seed of the woman, Christ Jesus,
should bruise the serpent’s head,”—should break his power and
authority, which had led into captivity, and had held man therein.
So Christ, who is the first and the last, sets man free, and is the
resurrection of the just and unjust, the judge of the quick and
dead; and they that are in him are invested with everlasting rest
and peace, out of all the labours, and travails, and miseries of
Adam in the fall. So he is sufficient and of ability to restore man
into the state he was in before he fell; and not into that state
only, but into that also that never fell, even to himself.
I had also in this time a great exercise and travail of spirit upon
me, concerning the powers and rulers of these nations, from the
sense I had of the many tender visitations and faithful warnings,
that had been given them, and of their great abuse thereof, who had
refused to hear, and rejected the counsel of the Lord. And though I
knew Friends would be clear of their blood, yet I could not but
mourn over them, and gave forth these few lines following concerning
them:—
“We have given them a visitation, have faithfully warned them,
have declared to them our innocency and uprightness, and that we
never did any hurt to the king, nor to any of his people. We have
nothing in our hearts but love and goodwill to him and his people,
and desire their eternal welfare. But if they will not hear, the
day of judgment and of sorrow, of torment, misery, and sudden
destruction, will come from the Lord upon them, that have been the
cause of the sufferings of many thousands of simple, innocent,
harmless people that have done them no hurt, nor have had any
ill-will towards him or them; but have desired their eternal good
for the eternal truth’s sake. Destruction will come upon them that
turn the sword backward. Therefore do not blind your eyes, the
Lord will bring swift destruction and misery upon you; surely he
will do it, and will relieve his innocent people; who have groaned
for deliverance from under your oppression, and have also groaned
for your deliverance out of wickedness. Blessed be the Lord God,
that he hath a people in this nation, that seek the good of all
men upon the face of the earth; for we have the mind of the Lord
Jesus Christ, that desires not the death of a sinner, but the
salvation and good of all. Blessed be the name of the Lord our God
for ever.”
G. F.
While I continued at Enfield, a sense came upon me of a hurt that
sometimes happened, by persons under the profession of truth coming
out of one country into another, to take a husband or wife amongst
Friends, where they were strangers, and it was not known whether
they were clear and orderly, or not. And it opened in me to
recommend the following method unto Friends for preventing such
inconveniences:—
“All Friends that marry, whether they be men or women, if they
come out of another nation, island, or county, let them bring a
certificate from the men’s meeting of that county, nation, or
island from which they came, to the men’s meeting where they
propose their intention of marriage. For the men’s meeting being
made up of the faithful, this will stop all wrong spirits from
roving up and down. When any come with a certificate, or letter of
recommendation from one men’s meeting to another, one is refreshed
by another, and can set their hands and hearts to the thing. This
will prevent a great deal of trouble. And then what ye have to say
to them in the power of God, in admonishing and instructing them,
ye are left to the power and Spirit of God to do it, and to let
them know the duty of marriage, and what it is; that there may be
unity and concord in the Spirit, and power, and light, and wisdom
of God, throughout all the men’s meetings in the whole world, in
one, in the life.
“Let copies of this be sent to every county, and nation, and
island where Friends are, that so all things may be kept holy, and
pure, and righteous, in unity and peace; and God over all may be
glorified among you, his lot, his people and inheritance, who are
his adopted sons and daughters, and heirs of his life. So no more,
but my love in that which changeth not.”
G. F.
14th of 1st Month, 1670-1.
When I had recovered, so that I could walk a little, I went from
Enfield to Gerrard Roberts’s again, and thence to the women’s school
at SHACKLEWELL, and so to the meeting at Gracechurch Street, LONDON;
where, though I was yet but weak, the Lord’s power upheld and
enabled me to declare his eternal Word of life.
About this time I was moved to pray to the Lord as follows:—
“O Lord God Almighty! Prosper truth, and preserve justice and
equity in the land! Bring down all injustice and iniquity,
oppression and falsehood, cruelty and unmercifulness in the land;
that mercy and righteousness may flourish!
“O Lord God! Set up and establish verity, and preserve it in the
land! Bring down in the land all debauchery and vice, whoredoms
and fornication, and this raping spirit, which causeth people to
have no esteem of thee, O God! nor of their own souls or bodies;
nor of Christianity, modesty, or humanity.
“O Lord! Put it in the magistrates’ hearts to bring down all this
ungodliness, violence, and cruelty, profaneness, cursing, and
swearing; and to put down all those lewd houses and play-houses,
which corrupt youth and people, and lead them from thy kingdom,
where no unclean thing can enter, neither shall come! Such works
lead people to hell! Lord! In mercy bring down all these things in
the nation, to stop thy wrath, O God! from coming on the land.”
G. F.
This Prayer was written at night, the 17th
of the 2nd Month, 1671.
-----
Footnote 19:
The date of the marriage of George Fox and Margaret Fell, in the
Bristol Register of Friends, is 27th of 8th Month, 1669.
Margaret Fell, it will be remembered, was the widow of Judge Fell
of Swarthmore Hall. It is remarkable with what high esteem and
Christian love this devoted woman appears to have been regarded by
our early and most eminent Friends. She seems to have been
generally acknowledged as a faithful nursing-mother of the flock;
and she often addressed them, when in bonds or otherwise, with
letters of consolation and encouragement. (See numerous letters to
and from her in _Barclay’s Letters, &c., of Early Friends_). It is
also probable she contributed largely from her means to the relief
of their outward necessities. Having faithfully fulfilled her
allotted labours, she died much beloved and lamented, at her own
house at Swarthmore, in 1702, being near the eighty-eighth year of
her age, and having survived George Fox about twelve years.
Some remarkable expressions of assured happiness fell from her
lips during her last illness, if that could be called an illness,
which was the decay of nature. At one time, under the meltings of
heavenly love, she said, “Oh my sweet Lord! into thy holy bosom do
I commit myself freely; not desiring to live in this troublesome,
painful world—it is all nothing to me—for my Maker is my husband.”
A little before her departure she called her daughter Rachel to
her, saying, “Take me in thy arms”—after which she said, “I am in
peace!”
Footnote 20:
The “Conventicle Act” so called, first passed in 1664, was renewed
at the above time (1670), with increased rigour. The penalties
were £5, or three months to the house of correction, for the first
offence of attending a conventicle, if above sixteen years of age;
£10, or six months, for the second; _transportation_ for seven
years for the third, with sequestration of estate, or distraint
for the charges; and _five years’_ SLAVERY IN THE COLONIES, by
contract between the sheriff and a purchaser, on being sent
abroad, in defect of property to distrain upon; _or out of which
to pay_ £100 _as a liberating fine_. This fine to be repeated,
and £100 added as oft as he should offend afterwards, or
_transportation_, &c. (with _death_ for returning), and the
forfeiture of his _life-interest in his estate_.
_Conventicles to be broken up by an armed force_, under the
direction of lieutenants of counties, sheriffs, &c. Even a _femme
covert_ could not escape; but must be redeemed by her husband, at
the price of £40; or go to prison, or be transported with him. Nor
could a _peer of the realm_: he must be fined £10 for the first
offence, £20 for the second, and for the third, be tried by his
peers. The fines to be levied by distress, by warrant of any two
justices, or a chief magistrate.
The force of this Act was directed against the _Quakers_, by
inserting, in the latter part of it, three sections, which brought
_their refusal to take an oath_ under its full penalties; and they
suffered dreadfully through it! In the streets, or where they met
to assert their religious rights, they were dragooned; in court
they had oaths tendered, and were convicted under this Act upon
their refusal.
“This Act,” says Besse, “was forthwith put into a rigorous
execution, and many hungry informers [for the sake of their
_third_ of the penalties] _made it their business_ to live upon
the spoil and ruin of conscientious people.” Friends were great
sufferers thereby, of the nature of which the reader may have some
idea by reference to “Sufferings under the Conventicle Act;”
_Select Miscellanies_, vol. iii., pp. 220-245.
Footnote 21:
The celebrated trial of Penn and Mead at the Old Bailey, above
alluded to, may be seen at full length in Clarkson’s _Life of
Penn_—“a trial which, for the good it has done to posterity, ought
to be engraved on tablets of the most durable marble.” It was
certainly one of those events which, in conjunction with others of
a similar sort, by showing the inadequacy of punishment for
religion to its supposed end, not only corrected and improved the
notions of succeeding ages in this respect, but, by so doing,
lessened the ravages of persecution, and the enmity between man
and man. Nor ought posterity to be less grateful for it as a
monument of the ferocity and corrupt usages of former times; for,
contrasting these with the notions and customs of our own age, we
see the improvement of our social and moral condition. Newgate is
no longer the receptacle of innocent individuals suffering for
conscience’ sake. In our courts of law we see an order, a decorum,
and an administration of justice, unknown at the period of this
memorable trial. Nor will the prospect be less grateful, if we
quit the present for a moment, and direct our eyes to the future.
We have the best reason to hope, on contemplating the signs of the
times, that the day is approaching when the Christian religion,
which is capable of cementing men in the strongest possible union,
and for the noblest purposes, will be restored to its primitive
purity, and made a blessing to all the dwellers upon the earth.
Footnote 22:
Isaac Penington has been mentioned before, but only cursorily, in
the whole of this Journal; not often meeting with George Fox. But
he was one of the most eminent, experienced, and beloved, of the
Early Friends. He was well descended as to his worldly parentage,
being the eldest son of Alderman Penington, who was two years
successively Mayor of London, and a noted member of the Long
Parliament. Born about the year 1617, he received a liberal
education, having, according to Penn, “all the advantages the
schools and universities of his own country could give, joined
with the conversation of some of the most learned and considerable
men of that time.”
From childhood, Isaac Penington was religiously inclined, and, in
a paper written by himself, and found after his death amongst his
writings, we have such a living portrait of a deeply-exercised
mind, as demonstrates that godliness with him was indeed the “one
thing needful.” “In the sense of my lost estate,” he writes, “I
sought after the Lord; I read the Scriptures; I watched over mine
own heart; and whatever I read in the Scriptures, as the way of
God, to my understanding, I gave myself to the faithful practice
of.” He became fully convinced of the principles of Friends, and
joined that despised people—becoming a faithful sufferer for the
cause of Christ.
“Early believers in the light of Truth
Dwelt not at ease in Zion. They endured
Conflicts and trials, and imprisonments.
Even the humble Penington, whose mind
Seemed purged and purified from dross
Of human nature—who appeared as meek
And harmless as an infant—was compelled
To dwell in loathsome prisons.”
He was six times in jail, some of his imprisonments being long,
yet borne with great quietness and constancy of mind. His first
imprisonment was in Aylesbury jail in 1661 and 1662, being
committed there for worshipping God in his own house. He was kept
there seventeen weeks, great part of it in winter—in a cold and
very incommodious room without a chimney, from which usage he
contracted so severe an indisposition, that for several weeks
after he was unable to turn himself in his bed.
In the sixty-third year of his age “he died as he lived, in the
faith that overcomes the world.”