_Of the rise of this People_, _their fundamental principle_, _and
doctrine_, _and practice_, _in twelve points resulting from it_: _their
progress and sufferings_: _an expostulation with England thereupon_.
At was about that very time, as you may see in George Fox's annals, that
the eternal, wise, and good God, was pleased, in his infinite love, to
honour and visit this benighted and bewildered nation, with his glorious
day-spring from on high; yea, with a more sure and certain sound of the
word of light and life, through the testimony of a chosen vessel, to an
effectual and blessed purpose, can many thousands say, glory be to the
name of the Lord for ever!
For as it reached the conscience, and broke the heart, and brought many
to a sense and search, so that which people had been vainly seeking
without, with much pains and cost, they, by this ministry, found within,
where it was they wanted what they sought for, viz. the right way to
peace with God. For they were directed to the light of Jesus Christ
within them, as the seed and leaven of the kingdom of God; near all,
because in all, and God's talent to all: a faithful and true witness, and
just monitor in every bosom. The gift and grace of God to life and
salvation, that appears to all, though few regard it. This the
traditional Christian, conceited of himself, and strong in his own will
and righteousness, overcome with blind zeal and passion, either despised
as a low and common thing, or opposed as a novelty, under many hard names
and opprobrious terms; denying, in his ignorant and angry mind, any fresh
manifestations of God's power and spirit in man, in these days, though
never more needed to make true Christians. Not unlike those Jews of old,
that rejected the Son of God, at the very same time that they blindly
professed to wait for the Messiah to come; because, alas! he appeared not
among them according to their carnal mind and expectation.
This brought forth many abusive books, which filled the greater sort with
envy, and lesser with rage; and made the way and progress of this blessed
testimony strait and narrow, indeed, to those that received it. However,
God owned his own work, and this testimony did effectually reach, gather,
comfort, and establish the weary and heavy-laden, the hungry and thirsty,
the poor and needy, the mournful and sick of many maladies, that had
spent all upon physicians of no value, and waited for relief from heaven,
help only from above; seeing, upon a serious trial of all things, nothing
else would do but Christ himself; the light of his countenance, a touch
of his garment, and help from his hand, who cured the poor woman's issue,
raised the centurion's servant, the widow's son, the ruler's daughter,
and Peter's mother: and like her they no sooner felt his power and
efficacy upon their souls, but they gave up to obey him in a testimony to
his power: and that with resigned wills and faithful hearts, through all
mockings, contradictions, confiscations, beatings, prisons, and many
other jeopardies that attended them for his blessed name's sake.
And, truly, they were very many, and very great; so that in all human
probability they must have been swallowed up quick of the proud and
boisterous waves that swelled and beat against them, but that the God of
all their tender mercies was with them in his glorious authority; so that
the hills often fled, and the mountains melted before the power that
filled them; working mightily for them, as well as in them; one ever
following the other. By which they saw plainly, to their exceeding great
confirmation and comfort, that all things were possible with him with
whom they had to do. And that the more that which God required seemed to
cross man's wisdom, and expose them to man's wrath, the more God appeared
to help and carry them through all to his glory.
Insomuch, that if ever any people could say in truth, Thou art our sun
and our shield, our rock and sanctuary; and by thee we have leaped over a
wall, and by thee we have run through a troop, and by thee we have put
the armies of the aliens to flight; these people had a right to say it.
And as God had delivered their souls of the wearisome burdens of sin and
vanity, and enriched their poverty of spirit, and satisfied their great
hunger and thirst after eternal righteousness, and filled them with the
good things of his own house, and made them stewards of his manifold
gifts; so they went forth to all quarters of these nations, to declare to
the inhabitants thereof, what God had done for them; what they had found,
and where and how they had found it, viz.--The way to peace with God:
inviting all to come and see, and taste for themselves, the truth of what
they declared unto them.
And as their testimony was to the principle of God in man, the precious
pearl and leaven of the kingdom, as the only blessed means appointed of
God to quicken, convince, and sanctify man; so they opened to them what
it was in itself, and what it was given to them for; how they might know
it from their own spirit, and that of the subtle appearance of the evil
one: and what it would do for all those whose minds should be turned off
from the vanity of the world, and its lifeless ways and teachers, and
adhere to his blessed light in themselves, which discovers and condemns
sin in all its appearances, and shows how to overcome it, if minded and
obeyed in its holy manifestations and convictions: giving power to such,
to avoid and resist those things that do not please God, and to grow
strong in love, faith, and good works. That so man, whom sin hath made
as a wilderness, over-run with briers and thorns, might become as the
garden of God, cultivated by his divine power, and replenished with the
most virtuous and beautiful plants of God's own right-hand planting, to
his eternal praise.
But these experimental preachers of glad tidings of God's truth and
kingdom could not run when they list, or pray or preach when they
pleased, but as Christ their Redeemer prepared and moved them by his own
blessed Spirit, for which they waited in their services and meetings, and
spoke as that gave them utterance; and which was as those having
authority, and not like the dry, and formal Pharisees. And so it plainly
appeared to the serious-minded, whose spiritual eye the Lord Jesus had in
any measure opened: so that to one was given the word of exhortation, to
another the word of reproof, to another the word of consolation, and all
by the same Spirit, and in the good order thereof, to the convincing and
edifying of many.
And, truly, they waxed strong and bold through faithfulness; and by the
power and Spirit of the Lord Jesus became very fruitful; thousands, in a
short time, being turned to the truth in the inward parts, through their
testimony in ministry and sufferings: insomuch as, in most counties, and
many of the considerable towns of England, meetings were settled; and
daily there were added such as should be saved. For they were diligent
to plant and to water, and the Lord blessed their labours with an
exceeding great increase; notwithstanding all the opposition made to
their blessed progress, by false rumours, calumnies, and bitter
persecutions; not only from the powers of the earth, but from every one
that listed to injure and abuse them: so that they seemed, indeed, to be
as poor sheep appointed to the slaughter, and as a people killed all the
day long.
It were fitter for a volume than a preface, but so much as to repeat the
contents of their cruel sufferings; from professors as well as from
profane, and from magistrates as well as the rabble: that it may be said
of this abused and despised people, they went forth weeping, and sowed in
tears, bearing testimony to the precious seed, even the seed of the
kingdom, which stands not in words, the finest, the highest that man's
wit can use; but in power, the power of Christ Jesus, to whom God the
Father hath given all power in heaven and in earth, that he might rule
angels above, and men below. Who empowered them, as their work
witnesseth, by the many that were turned through their ministry, from
darkness to light, and out of the broad into the narrow way of life and
peace: bringing people to a weighty, serious, and God-like conversation;
the practice of that doctrine which they taught.
And as without this secret divine power, there is no quickening and
regenerating of dead souls, so the want of this generating and begetting
power and life, is the cause of the little fruit that the many
ministries, that have been and are in the world, bring forth. O that
both ministers and people were sensible of this! My soul is often
troubled for them, and sorrow and mourning compass me about for their
sakes. O that they were wise! O that they would consider, and lay to
heart the things that truly and substantially make for their lasting
peace!
Two things are to be considered; the doctrine they taught, and the
example they led among all people. I have already touched upon their
fundamental principle, which is as the corner-stone of their fabric: and,
indeed, to speak eminently and properly, their characteristic, or main
distinguishing point or principle, viz. the light of Christ within, as
God's gift for man's salvation. This, I say, is as the root of the
goodly tree of doctrines that grew and branched out from it, which I
shall now mention in their natural and experimental order.
First, repentance from dead works to serve the living God. Which
comprehends three operations. First, a sight of sin. Secondly, a sense
and godly sorrow for sin. Thirdly, an amendment for the time to come.
This was the repentance they preached and pressed, and a natural result
from the principle they turned all people unto. For of light came sight;
and of sight came sense and sorrow; and of sense and sorrow came
amendment of life. Which doctrine of repentance leads to justification;
that is, forgiveness of the sins that are past, through Christ the alone
propitiation, and the sanctification or purgation, of the soul from the
defiling nature and habits of sin present, by the Spirit of Christ in the
soul; which is justification in the complete sense of that word:
comprehending both justification from the guilt of the sins that are
past, as if they had never been committed, through the love and mercy of
God in Christ Jesus; and the creature's being made inwardly just, through
the cleansing and sanctifying power and Spirit of Christ revealed in the
soul; which is commonly called sanctification. But none can come to know
Christ to be their sacrifice, that reject him as their sanctifier: the
end of his coming being to save his people from the nature and
defilement, as well as guilt of sin; and, therefore, those that resist
his light and Spirit, make his coming and offering of none effect to
them.
From hence sprang a second doctrine they were led to declare, as the mark
of the prize of the high calling to all true Christians, viz. Perfection
from sin, according to the scriptures of truth; which testify it to be
the end of Christ's coming, and the nature of his kingdom, and for which
his Spirit was and is given, viz. to be perfect as our Heavenly Father is
perfect, and holy, because God is holy. And this the apostles laboured
for, that the Christians should be sanctified throughout in body, soul,
and spirit; but they never held a perfection in wisdom and glory in this
life, or from natural infirmities, or death, as some have, with a weak or
ill mind, imagined and insinuated against them.
This they called a redeemed state, regeneration, or the new birth:
teaching everywhere, according to their foundation, that unless this work
was known, there was no inheriting of the kingdom of God.
Thirdly, this leads to an acknowledgment of eternal rewards and
punishments, as they have good reason; for else, of all people, certainly
they must be most miserable, who, for above forty years, have been
exceeding great sufferers for their profession; and, in some cases,
treated worse than the worst of men; yea, as the refuse and off-scouring
of all things.
This was the purport of their doctrine and ministry; which for the most
part, is what other professors of Christianity pretend to hold in words
and forms, but not in the power of godliness; which, generally speaking,
has been long lost by men's departing from that principle and seed of
life that is in man, and which man has not regarded, but lost the sense
of; and in and by which he can only be quickened in his mind to serve the
living God in newness of life. For as the life of religion was lost, and
the generality lived and worshipped God after their own wills, and not
after the will of God, nor the mind of Christ, which stood in the works
and fruits of the Holy Spirit; so that which these pressed, was not
notion, but experience; not formality, but godliness; as being sensible
in themselves, through the work of God's righteous judgments, that
without holiness no man shall ever see the Lord with comfort.
Besides these general doctrines, as the larger branches, there sprang
forth several particular doctrines, that did exemplify and farther
explain the truth and efficacy of the general doctrine before observed,
in their lives and examples. As,
I. Communion and loving one another. This is a noted mark in the mouths
of all sorts of people concerning them: they will meet, they will help
and stick one to another: whence it is common to hear some say, "Look how
the Quakers love and take care of one another." Others, less moderate,
will say, "The Quakers love none but themselves:" and if loving one
another, and having an intimate communion in religion, and constant care
to meet to worship God, and help one another, be any mark of primitive
Christianity, they had it, blessed be the Lord, in an ample manner.
II. To love enemies. This they both taught and practised. For they did
not only refuse to be revenged for injuries done them, and condemned it
as of an unchristian spirit; but they did freely forgive, yea, help and
relieve those that had been cruel to them, when it was in their power to
have been even with them: of which many and singular instances might be
given: endeavouring, through faith and patience, to overcome all
injustice and oppression, and preaching this doctrine as Christian, for
others to follow.
III. Another was, the sufficiency of truth-speaking, according to
Christ's own form of sound words, of yea, yea, and nay, nay, among
Christians, without swearing, both from Christ's express prohibition to
swear at all; (Mat. v.) and for that, they being under the tie and bond
of truth in themselves, there was no necessity for an oath; and it would
be a reproach to their Christian veracity to assure their truth by such
an extraordinary way of speaking; simple and uncompounded answers, as yea
and nay, without asseveration, attestation, or supernatural vouchers,
being most suitable to evangelical righteousness. But offering, at the
same time, to be punished to the full for false-speaking, as others for
perjury, if ever guilty of it: and hereby they exclude with all true, all
false and profane swearing; for which the land did and doth mourn, and
the great God was, and is, not a little offended with it.
IV. Not fighting, but suffering, is another testimony peculiar to this
people: they affirm that Christianity teacheth people to beat their
swords into plough-shares, and their spears into pruning-hooks, and to
learn war no more; that so the wolf may lie down with the lamb, and the
lion with the calf, and nothing that destroys be entertained in the
hearts of people: exhorting them to employ their zeal against sin, and
turn their anger against Satan, and no longer war one against another;
because all wars and fightings come of men's own hearts' lusts, according
to the apostle James, and not of the meek Spirit of Christ Jesus, who is
captain of another warfare, and which is carried on with other weapons.
Thus, as truth-speaking succeeded swearing, so faith and patience
succeeded fighting, in the doctrine and practice of this people. Nor
ought they for this to be obnoxious to civil government, since, if they
cannot fight for it, neither can they fight against it; which is no mean
security to any state. Nor is it reasonable, that people should be
blamed for not doing more for others than they can do for themselves.
And, Christianity set aside, if the costs and fruits of war were well
considered, peace, with all its inconveniencies, is generally preferable.
But though they were not for fighting, they were for submitting to
government, and that, not only for fear, but for conscience-sake, where
government doth not interfere with conscience; believing it to be an
ordinance of God, and where it is justly administered, a great benefit to
mankind. Though it has been their lot, through blind zeal in some, and
interest in others, to have felt the strokes of it with greater weight
and rigour than any other persuasion in this age; whilst they of all
others, religion set aside, have given the civil magistrate the least
occasion of trouble in the discharge of his office.
V. Another part of the character of this people was, and is, they refuse
to pay tithes or maintenance to a national ministry; and that for two
reasons: the one is, they believe all compelled maintenance, even to
gospel-ministers, to be unlawful, because expressly contrary to Christ's
command, who said, "Freely you have received, freely give:" at least,
that the maintenance of gospel-ministers should be free, and not forced.
The other reason of their refusal is, because these ministers are not
gospel ones, in that the Holy Ghost is not their foundation, but human
arts and parts. So that it is not matter of humour or sullenness, but
pure conscience towards God, that they cannot help to support national
ministries where they dwell, which are but too much and too visibly
become ways of worldly advantage and preferment.
VI. Not to respect persons, was, and is, another of their doctrines and
practices, for which they were often buffeted and abused. They affirmed
it to be sinful to give flattering titles, or to use vain gestures and
compliments of respect. Though to virtue and authority they ever made a
deference; but after their plain and homely manner, yet sincere and
substantial way: well remembering the examples of Mordecai and Elihu; but
more especially the command of their Lord and Master Jesus Christ, who
forbade his followers to call men Rabbi, which implies Lord or Master;
also the fashionable greetings and salutations of those times; that so
self-love and honour, to which the proud mind of man is incident, in his
fallen state, might not be indulged, but rebuked. And though this
rendered their conversation disagreeable, yet they that will remember
what Christ said to the Jews, "How can you believe which receive honour
one of another?" will abate of their resentment, if his doctrine has any
credit with them.
VII. They also used the plain language of Thee and Thou, to a single
person, whatever was his degree among men. And, indeed, the wisdom of
God was much seen in bringing forth this people in so plain an
appearance. For it was a close and distinguishing test upon the spirits
of those they came among; showing their insides, and what predominated,
notwithstanding their high and great profession of religion. This among
the rest sounded harsh to many of them, and they took it ill, forgetting
the language they use to God in their own prayers, and the common style
of the scriptures, and that it is an absolute and essential propriety of
speech. And what good, alas! had their religion done them, who were so
sensibly touched with indignation for the use of this plain, honest, and
true speech?
VIII. They recommended silence by their example, having very few words
upon all occasions. They were at a word in dealing: nor could their
customers, with many words, tempt them from it, having more regard to
truth than custom, to example than gain. They sought solitude: but when
in company, they would neither use, nor willingly hear unnecessary or
unlawful discourses: whereby they preserved their minds pure and
undisturbed from unprofitable thoughts, and diversions. Nor could they
humour the custom of Good Night, Good Morrow, God Speed; for they knew
the night was good, and the day was good, without wishing of either; and
that in the other expression, the holy name of God was too lightly and
unthankfully used, and therefore taken in vain. Besides, they were words
and wishes of course, and are usually as little meant, as are love and
service in the custom of cap and knee; and superfluity in those, as well
as in other things, was burthensome to them; and therefore, they did not
only decline to use them, but found themselves often pressed to reprove
the practice.
IX. For the same reason they forbore drinking to people, or pledging of
them, as the manner of the world is: a practice that is not only
unnecessary, but they thought evil in the tendencies of it, being a
provocation to drink more than did people good, as well as that it was in
itself vain and heathenish.
X. Their way of marriage is peculiar to them; and shows a distinguishing
care above other societies professing Christianity. They say, that
marriage is an ordinance of God, and that God only can rightly join man
and woman in marriage. Therefore, they use neither priest nor
magistrate; but the man and woman concerned take each other as husband
and wife, in the presence of divers credible witnesses, promising to each
other, with God's assistance, to be loving and faithful in that relation,
till death shall separate them. But antecedent to this, they first
present themselves to the monthly meeting for the affairs of the church
where they reside; there declaring their intentions to take one another
as husband and wife, if the said meeting have nothing material to object
against it. They are constantly asked the necessary questions, {25} as
in case of parents or guardians, if they have acquainted them with their
intention, and have their consent, &c. The method of the meeting is, to
take a minute thereof, and to appoint proper persons to inquire of their
conversation and clearness from all others, and whether they have
discharged their duty to their parents or guardians; and to make report
thereof to the next monthly meeting, where the same parties are desired
to give their attendance. {26} In case it appears they have proceeded
orderly, the meeting passes their proposal, and so records it in their
meeting book. And in case the woman be a widow, and hath children, due
care is there taken that provision also be made by her for the orphans,
before the meeting pass the proposals of marriage: advising the parties
concerned, to appoint a convenient time and place, and to give fitting
notice to their relations, and such friends and neighbours, as they
desire should be the witnesses of their marriage: where they take one
another by the hand, and by name promise reciprocally, love and fidelity,
after the manner before expressed. Of all which proceedings, a narrative
in way of certificate is made, to which the said parties first set their
hands, thereby confirming it as their act and deed; and then divers
relations, spectators, and auditors, set their names as witnesses of what
they said and signed. And this certificate is afterward registered in
the record belonging to the meeting, where the marriage is solemnized.
Which regular method has been, as it deserves, adjudged in courts of law
a good marriage, where it has been by cross and ill people disputed and
contested, for want of the accustomed formalities of priest and ring,
&c.--ceremonies they have refused, not out of humour, but conscience
reasonably grounded; inasmuch as no scripture example tells us, that the
priest had any other part, of old time, than that of a witness among the
rest, before whom the Jews used to take one another: and, therefore, this
people look upon it as an imposition, to advance the power and profits of
the clergy: and for the use of the ring, it is enough to say, that it was
a heathenish and vain custom, and never in practice among the people of
God, Jews, or primitive Christians. The words of the usual form, as
"with my body I thee worship," &c. are hardly defensible. In short, they
are more careful, exact, and regular, than any form now used; and it is
free of the inconveniences, with which other methods are attended; their
care and checks being so many, and such, as that no clandestine marriages
can be performed among them.
XI. It may not be unfit to say something here of their births and
burials, which make up so much of the pomp of too many called Christians.
For births, the parents name their own children; which is usually some
days after they are born, in the presence of the midwife, if she can be
there, and those that were at the birth, who afterwards sign a
certificate for that purpose prepared, of the birth and name of the child
or children; which is recorded in a proper book, in the monthly-meeting
to which the parents belong; avoiding the accustomed ceremonies and
festivals.
XII. Their burials are performed with the same simplicity. If the body
of the deceased be near any public meeting-place, it is usually carried
thither, for the more convenient reception of those that accompany it to
the burying-ground. And it so falls out sometimes, that while the
meeting is gathering for the burial, {27} some or other has a word of
exhortation, for the sake of the people there met together. After which
the body is borne away by young men, or else those that are of their
neighbourhood, or those that were most of the intimacy of the deceased
party: the corpse being in a plain coffin, without any covering or
furniture upon it. At the ground they pause some time before they put
the body into its grave, that if any there should have anything upon them
to exhort the people, they may not be disappointed; and that the
relations may the more retiredly and solemnly take the last leave of the
body of their departed kindred, and the spectators have a sense of
mortality, by the occasion then given them, to reflect upon their own
latter end. Otherwise, they have no set rites or ceremonies on those
occasions. Neither do the kindred of the deceased ever wear mourning;
{28} they looking upon it as a worldly ceremony and piece of pomp; and
that what mourning is fit for a Christian to have, at the departure of a
beloved relation or friend, should be worn in the mind, which is only
sensible of the loss: and the love they had to them, and remembrance of
them, to be outwardly expressed by a respect to their advice, and care of
those they have left behind them, and their love of that they loved.
Which conduct of theirs, though unmodish or unfashionable, leaves nothing
of the substance of things neglected or undone; and as they aim at no
more, so that simplicity of life is what they observe with great
satisfaction; though it sometimes happens not to be without the mockeries
of the vain world they live in.
These things gave them a rough and disagreeable appearance with the
generality; who thought them turners of the world upside down, as,
indeed, in some sense they were: but in no other than that wherein Paul
was so charged, viz. To bring things back into their primitive and right
order again. For these and such like practices of theirs were not the
result of humour, or for civil distinction, as some have fancied; but a
fruit of inward sense, which God through his holy fear, had begotten in
them. They did not consider how to contradict the world, or distinguish
themselves as a party from others; it being none of their business, as it
was not their interest; no, it was not the result of consultation, or a
framed design, by which to declare or recommend schism or novelty. But
God having given them a sight of themselves, they saw the whole world in
the same glass of truth; and sensibly discerned the affections and
passions of men, and the rise and tendency of things; what it was that
gratified the lust of the flesh, the lust of the eye, and the pride of
life, which are not of the Father, but of the world. And from thence
sprang, in the night of darkness and apostacy, which hath been over
people through their degeneration from the light and Spirit of God, these
and many other vain customs, which are seen, by the heavenly day of
Christ that dawns in the soul, to be either wrong in their original, or,
by time and abuse, hurtful in their practice. And though these things
seemed trivial to some, and rendered these people stingy and conceited in
such persons' opinion; there was and is more in them, than they were, or
are, aware of.
It was not very easy to our primitive friends to make themselves sights
and spectacles, and the scorn and derision of the world; which they
easily foresaw must be the consequence of so unfashionable a conversation
in it: but here was the wisdom of God seen in the foolishness of these
things; first, that they discovered the satisfaction and concern that
people had in and for the fashions of this world, notwithstanding their
high pretences to another: in that any disappointment about them came so
very near them, as that the greatest honesty, virtue, wisdom, and
ability, were unwelcome without them. Secondly, it seasonably and
profitably divided conversation; for this making their society uneasy to
their relations and acquaintance, it gave them the opportunity of more
retirement and solitude; wherein they met with better company, even the
Lord God their Redeemer; and grew strong in his love, power, and wisdom;
and were thereby better qualified for his service. And the success
abundantly showed it, blessed be the name of the Lord.
And though they were not great and learned in the esteem of this world,
(for then they had not wanted followers upon their own credit and
authority,) yet they were generally of the most sober of the several
persuasions they were in, and of the most repute for religion; and many
of them of good capacity, substance, and account among men.
And also some among them wanted not for parts, learning, or estate;
though then as of old, not many wise, or noble, &c, were called; or, at
least, received the heavenly call, because of the cross that attended the
profession of it in sincerity. But neither do parts or learning make men
the better Christians, though the better orators and disputants; and it
is the ignorance of people about the divine gift, that causes that vulgar
and mischievous mistake. Theory and practice, speculation and enjoyment,
words and life, are two things. O! it is the penitent, the reformed, the
lowly, the watchful, the self-denying, and holy soul, that is the
Christian! And that frame is the fruit and work of the Spirit, which is
the life of Jesus; whose life, though hid in the fulness of it in God the
Father, is shed abroad in the hearts of them that truly believe,
according to their capacity. O that people did but know this to cleanse
them, to circumcise them, to quicken them, and to make them new creatures
indeed! recreated, or regenerated, after Christ Jesus unto good works;
that they might live to God, and not to themselves; and offer up living
prayers and living praises to the living God, through his own living
Spirit, in which he is only to be worshipped in this gospel day.
O that they that read me could but feel me! for my heart is affected with
this merciful visitation of the Father of lights and spirits to this poor
nation, and the whole world through the same testimony. Why should the
inhabitants thereof reject it? Why should they lose the blessed benefit
of it? Why should they not turn to the Lord with all their hearts, and
say from the heart, Speak Lord, for now thy poor servants hear: O that
thy will may be done, thy great, thy good, and holy will, in earth as it
is in heaven! do it in us, do it upon us, do what thou wilt with us; for
we are thine, and desire to glorify thee our Creator, both for that, and
because thou art our Redeemer; for thou art redeeming us from the earth,
from the vanities and pollutions of it, to be a peculiar people unto
thee. O! this were a brave day for England, if so she could say in
truth! but alas, the case is otherwise! for which some of thine
inhabitants, O land of my nativity! have mourned over thee with bitter
wailing and lamentation. Their heads have been, indeed, as waters, and
their eyes as fountains of tears, because of thy transgression and
stiffneckedness; because thou wilt not hear, and fear, and return to the
Rock, even thy Rock, O England! from whence thou art hewn. But be thou
warned, O land of great profession, to receive him into thy heart.
Behold, at that door it is he hath stood so long knocking; but thou wilt
yet have none of him. O! be thou awakened! lest Jerusalem's judgments do
swiftly overtake thee, because of Jerusalem's sins that abound in thee.
For she abounded in formality, but made void the weighty things of God's
law, as thou daily dost.
She withstood the Son of God in the flesh, and thou resistest the Son of
God in the Spirit. He would have gathered her, as a hen gathereth her
chickens under her wings, and she would not; so would he have gathered
thee out of thy lifeless profession, and have brought thee to inherit
substance; to have known his power and kingdom: for which he often
knocked within, by his grace and Spirit; and without, by his servants and
witnesses: but, on the contrary, as Jerusalem of old persecuted the
manifestation of the Son of God in the flesh, and crucified him, and
whipped and imprisoned his servants; so hast thou, O land! crucified to
thyself afresh the Lord of life and glory, and done despite to his Spirit
of grace; slighting the fatherly visitation, and persecuting the blessed
dispensers of it by thy laws and magistrates: though they have early and
late pleaded with thee in the power and Spirit of the Lord; in love and
meekness, that thou mightest know the Lord, and serve him, and become the
glory of all lands.
But thou hast evilly entreated and requited them, thou hast set at nought
all their counsel, and wouldst have none of their reproof, as thou
shouldst have had. Their appearance was too straight, and their
qualifications were too mean for thee to receive them; like the Jews of
old, that cried, Is not this the Carpenter's Son, and are not his
brethren among us; which of the scribes, of the learned (the orthodox)
believe in him? Prophesying their fall in a year or two, and making and
executing of severe laws to bring it to pass: endeavouring to terrify
them out of their holy way, or destroy them for abiding faithful to it.
But thou hast seen how many governments that rose against them, and
determined their downfall, have been overturned and extinguished, and
that they are still preserved, and become a great and a considerable
people, among the middle sort of thy numerous inhabitants. And
notwithstanding the many difficulties without and within, which they have
laboured under, since the Lord God eternal first gathered them, they are
an increasing people; the Lord still adding unto them, in divers parts,
such as shall be saved, if they persevere to the end. And to thee, O
England! were they, and are they lifted up as a standard, and as a city
set upon a hill, and to the nations round about thee, that in their light
thou mayst come to see light, even in Christ Jesus the light of the
world, and, therefore, thy light and life too, if thou wouldst but turn
from thy many evil ways, and receive and obey it. "For in the light of
the Lamb must the nations of them that are saved walk," as the scripture
testifies.
Remember, O nation of great profession! how the Lord has waited upon thee
since the dawning reformation, and the many mercies and judgments by
which he has pleaded with thee; and awake and arise out of thy deep
sleep, and yet hear his word in thy heart, that thou mayst live.
Let not this thy day of visitation pass over thy head, nor neglect thou
so great salvation as is this which is come to thy house, O England! for
why shouldst thou die? O land that God desires to bless, be assured it
is he that has been in the midst of this people, in the midst of thee,
and not a delusion, as thy mistaken teachers have made thee believe. And
this thou shalt find by their marks and fruits, if thou wilt consider
them in the spirit of moderation.