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George Fox, An Autobiography
Written by: George Fox Posted on: 03/13/2003
Category: Biographies
Source: CCN
GEORGE FOX
An Autobiography
Edited with an Introduction and Notes By
Rufus M. Jones, M.A., Litt. D.
Professor of Philosophy in Haverford College
Scanned and edited by Harry Plantinga
This text is in the public domain.
Dedicated
TO THE SWEET AND SHINING MEMORY OF THE LITTLE
LAD WHOSE BEAUTIFUL LIFE WAS A VISIBLE
REVELATION TO ME OF TRUTH, WHICH
THIS AUTOBIOGRAPHY TEACHES, THAT
THE DIVINE AND THE HUMAN
ARE NOT FAR-SUNDERED
"It (George Fox's Journal) is one of the most extraordinary and
instructive narratives in the world; which no reader of competent
judgment can peruse without revering the virtue of the writer."
-- Sir James Mackintosh.
"The basis of his [George Fox's] teaching was the belief that each
soul is in religious matters answerable not to its fellows, but to
God alone, without priestly mediation, because the Holy Spirit is
immediately present in every soul and is thus a direct cause of
illumination. From this central belief flowed two important
practical consequences, both essentially modern; one was complete
toleration, the other was complete equality of human beings before
the law."
-- John Fiske.
"To sum up in fewest possible words the impression made by his
[George Fox's] words and works upon one who studies them across
the level of two centuries: he was a man of lion-like courage and
adamantine strength of will, absolutely truthful, devoted to the
fulfillment of what he believed to be his God-appointed mission,
and without any of those side-long looks at worldly promotion and
aggrandizement which many sincere leaders of church parties have
cast at intervals of their journey."
-- Thomas Hodgkin.
"I have read through the ponderous folio of George Fox. Pray, how
may I return it to Mr. Skewell at Ipswich? I fear to send such a
treasure by a stagecoach, not that I am afraid of the coachman or
the guard READING it, but it might be lost. Can you put me in a
way of sending it safely? The kind-hearted owner trusted it to me
for six MONTHS; I think I was about as many DAYS in getting
through it, and I do not think that I skipped a word of it."
-- Charles Lamb to Bernard Barton, Fed., 1823.
"Fox judged truly that the new Protestant scholasticism had not
reached to the heart of things in any image of past experience, or
in any printed book however sacred: that academic learning was not
in itself an adequate passport to the Christian ministry; that the
words of God should not supersede the Word of God. He realized, as
few men have ever realized, that we are placed under the
dispensation of the Spirit: that the power from on high with which
the risen Christ promised to endue His People was no exceptional
or transitory gift, but an Eternal Presence, an unfailing spring
of energy, answering to new wants and new labours. He felt that
the Spirit which had guided the fathers was waiting still to lead
forward their children: that He who spoke through men of old was
not withdrawn from the world like the gods of Epicurus, but ready
in all ages to enter into holy souls and make them friends of God
and prophets."
-- Bishop Brooke Foss Westcott.
PREFACE.
The Journal of George Fox is one of the great religious
autobiographies, and has its place with the "Confessions" of St.
Augustine, Saint Teresa's "Life," Bunyan's "Grace Abounding to the
Chief of Sinners," the "Life of Madam Guyon, Written by Herself,"
and John Wesley's "Journal." The great interest which has
developed in recent years in the Psychology of Religion, and in
the study of mysticism, has most naturally given new interest and
prominence to all autobiographical writings which lay bare the
inward states and processes of the seeking, or the triumphant
soul. Professor William James has stated a well-known fact when he
says that religion must be studied in those individuals in whom it
is manifested to an extra-normal degree. In other words, we must
go to those individuals who have a genius for religion -- for whom
religion has constituted well nigh the whole of life. George Fox
is eminently a character of this sort, as nearly every recent
student of personal religion has recognized.
Then, again, his Journal is one of the best sources in
existence for the historical study of the inner life of the
Commonwealth and Restoration periods. There were few hamlets so
obscure, few villages so remote that they did not have their
streets traversed by this strange man in leather who always
travelled with his eyes open. He knew all the sects and shades of
religion which flourished in these prolific times. He never rides
far without having some experience which shows the spirit and
tendencies of the epoch. He never writes for effect, and he would
have failed if he had tried, but he has, though utterly
unconscious of it himself, filled his pages with the homely stuff
out of which the common life of his England was made.
The world-events which moved rapidly across the stage during
the crowded years of his activity receive but scant description
from his pen. They are never told for themselves. They come in as
byproducts of a narrative, whose main purpose is the story of
personal inward experience. The camera is set for a definite
object, but it catches the whole background with it. So here we
have the picture of a sensitive soul, bent singly and solely on
following a Divine Voice, yet its tasks are done, not in a desert,
but in the setting of great historic events. Here are the soldiers
of Marston Moor and Dunbar; Cromwell and his household; Desborough
and Monk; the quartering of regicides and the "new era" under the
second Charles. At every point we have vivid scenes in courts, in
prisons, in churches, and in inns. People of all classes and sorts
talk in their natural tongue in these pages. Fox has little
dramatic power, but everything which furthers, or hinders his
earthly mission interests him and gets caught in his narrative.
Pepys and Evelyn have readier pens, but Fox had many points of
contact with the England of those days which they lacked.
In its original, unabridged form, the Journal contains many
epistles, and long, arid passages which are somewhat forbidding,
and it has always required a patient, faithful reader. It has,
however, always had a circle of readers outside the religious body
which was founded by George Fox. This circle has been composed of
those who were somewhat kindred in spirit with him, and the circle
has kept small, mainly owing to the inherent difficulties of the
ponderous, unedited mass of material. Of the Journal, in its
complete form, there have nevertheless been thirteen editions
published -- nine in England and four in America.
The present editor has undertaken the task of abridging and
editing it, in the belief that the time is ripe for such a work.
The parts of the Journal which have been omitted -- and they are
many -- have gone because they possess no living, present
interest, or because they were repetitions of what is left. The
story, as it stands, is continuous, and in no way suffers by
omissions. The writer of the Journal lacked perspective.
Everything that came was equally important, and his first editors,
in 1694, looked upon these writings as too precious and sacred to
be tampered with or seriously condensed. The original manuscript,
which has never been published (now in the possession of Charles
James Spence, of North Shields, England), shows us that the little
group of early editors contented themselves with improving the
diction, introducing some system into the spelling, and cutting
out an occasional anecdote which they feared might startle the
sober reader. The original manuscript is a little livelier,
fresher and more graphic than any published edition, though in the
main we have in the editions a faithful reproduction of what Fox
wrote.
The notes which attend the text in this edition have seemed
necessary for a clear understanding of the passages to which they
refer. They have been made as brief and as few in number as the
situation would warrant. The Introduction is an attempt to put
George Fox in his historical setting, and to develop the central
ideas which he expounded, though all points of detail are
postponed to the notes. This estimate of his religious message is
based on a study of the body of his writings, which are
voluminous, and on the writings of his contemporaries and fellow-
laborers. It is a pleasure for the editor to acknowledge the
valuable assistance which he has received from his friends, Norman
Penney, John Wilhelm Rowntree, Joshua Rowntree and Prof. Allen C.
Thomas.
Among recent writers the following have been appreciative
students of George Fox: Thomas Hodgkin, in his "George Fox";
Spurgeon, in his "George Fox"; Bancroft, in his "History of
America"; Barclay, in his "Inner Life of the Religious Societies
of the Commonwealth"; Arthur Gordon's Articles on George Fox in
the Theological Review; and in the "Dictionary of National
Biography"; Frank Granger, in his "The Soul of a Christian";
Starbuck, author of "Psychology of Religion"; William James, in
"Varieties of Religious Experience"; Josiah Royce, in "The
Mysticism of George Fox"; Canon Curteis, "Dissent in Its Relation
to the English Church" (see Chapter V., "The Quakers"); Westcott's
"Social Christianity" (see pp. 119-133, "The Quakers"), and John
Stephenson Rowntree, "Two Lectures on George Fox."
INTRODUCTION
There are mysterious moments in the early life of the
individual which we call "budding periods." They are incubation
crises, when some new power or function is coming into being. The
budding tendency to creep, to walk, to imitate, or to speak, is an
indication that the psychological moment has come for learning the
special operation.
There are, too, similar periods in the history of the race,
mysterious times of gestation, when something new is coming to be,
however dimly the age itself comprehends the significance of its
travail. These racial "budding periods," like those others, have
organic connection with the past. They are life-events which the
previous history of humanity has made possible, and so they cannot
be understood by themselves.
The most notable characteristic of such times is the
simultaneous outbreaking of new aspects of truth in sundered
places and through diverse lives, as though the breath of a new
Pentecost were abroad. This dawning time is generally followed by
the appearance of some person who proves to be able to be the
exponent of what others have dimly or subconsciously felt, and yet
could not explicitly set forth. Such a person becomes by a certain
divine right the prophet of the period because he knows how to
interpret its ideas with such compelling force that he organizes
men, either for action or for perpetuating the truth.
In the life history of the Anglo-Saxon people few periods are
more significant than that which is commonly called the
Commonwealth period, though the term must be used loosely to cover
the span from 1640 to 1660. It was in high degree one of these
incubation epochs when something new came to consciousness, and
things equally new came to deed. This is not the place to describe
the political struggles which finally produced tremendous
constitutional changes, nor to tell how those who formed the pith
and marrow of a nation rose against an antiquated conception of
kingship and established principles of self-government. The civil
and political commotion was the outcome of a still deeper
commotion. For a century the burning questions had been religious
questions. The Church of that time was the result of compromise.
It had inherited a large stock of mediaeval thought, and had
absorbed a mass of mediaeval traditions. The men of moral and
religious earnestness were bent on some measure of fresh reform. A
spirit was abroad which could not be put down, and which would not
be quiet. The old idea of an authoritative Church was outgrown,
and yet no religious system had come in its place which provided
for a free personal approach to God Himself. It has, in fact,
always been a peculiarly difficult problem to discover some form
of organization which will conserve the inherited truth and
guarantee the stability of the whole, while at the same time it
promotes the personal freedom of the individual.
The long struggle for religious reforms in England followed
two lines of development. There was on the one hand a well-defined
movement toward Presbyterianism, and on the other a somewhat
chaotic search for freer religious life -- a movement towards
Independency. The rapid spread of Presbyterianism increased rather
than diminished the general religious commotion. It soon became
clear that this was another form of ecclesiastical authority, as
inflexible as the old, and lacking the sacred sanction of custom.
Then, too, the Calvinistic theology of the time did violence to
human nature as a whole. Its linked logic might compel
intellectual assent, but there is something in a man as real as
his intellect, which is not satisfied with this clamping of
eternal truth into inflexible propositions. Personal soul-hunger,
and the necessity which many individuals feel for spiritual quest,
must always be reckoned with. It should not be forgotten that
George Fox came to his spiritual crisis under this theology.
Thus while theology was stiffening into fixed form with one
group, it was becoming ever more fluid among great masses of
people throughout the nation. Religious authority ceased to count
as it had in the past. Existing religious conditions were no
longer accepted as final. There was a widespread restlessness
which gradually produced a host of curious sects. Fox came
directly in contact with at least four of the leading sectarian
movements of the time and there can be no question that they
exerted an influence upon him both positively and negatively. The
first "sect" in importance, and the first to touch the life of
George Fox, was the Baptist -- at that time often called
Anabaptist. His uncle Pickering was a member of this sect, and,
though George seems to have been rather afraid of the Baptists, he
must have learned something from them. They already had a long
history, reaching back on the continent to the time of Luther, and
their entire career had been marked by persecution and suffering.
They were "Independents," i. e., they believed that Church and
State should be separate, and that each local church should have
its own independent life. They stoutly objected to infant baptism,
maintaining that no act could have a religious value unless it
were an act of will and of faith. Edwards, in his "Gangraena,"
1646, reports a doctrine then afloat to the intent that "it is as
lawful to baptize a cat, or a dog, or a chicken as to baptize an
infant." Their views on ministry were novel and must surely have
interested Fox. They encouraged a lay ministry, and they actually
had cobblers, leather-sellers, tailors, weavers and at least one
brewer, preaching in their meetings. John Bunyan, who was of them,
proved to general satisfaction that "Oxford and Cambridge were not
necessary to fit men to preach." Still stranger, they had what
their enemies scornfully called "She-preachers." Edwards has
recorded this dreadful error in his list of one hundred and
ninety-nine "distinct errors, heresies and blasphemies": "Some say
that 'tis lawful for women to preach, that they have gifts as well
as men; and some of them do actually preach, having great resort
to them"!
Furthermore, they held that all tithes and all set stipends
were unlawful. They maintained that preachers should work with
their own hands and not "go in black clothes." This sad error
appears in Edwards's chaotic list: "It is said that all settled
certain maintenance for ministers of the gospel is unlawful."
Finally many of the Baptists opposed the use of "steeple houses"
and held the view that no person is fitted to preach or prophesy
unless the Spirit moves him.
The "Seekers" are occasionally mentioned in the Journal and
were widely scattered throughout England during the Commonwealth.
They were serious-minded people who saw nowhere in the world any
adequate embodiment of religion. They held that there was no true
Church, and that there had been none since the days of the
apostles. They did not celebrate any sacraments, for they held
that there was nobody in the world who possessed an anointing
clearly, certainly and infallibly enough to perform such rites.
They had no "heads" to their assemblies, for they had none among
them who had "the power or the gift to go before one another in
the way of eminency or authority." William Penn says that they met
together "not in their own wills" and "waited together in silence,
and as anything arose in one of their minds that they thought
favored with a divine spring, so they sometimes spoke."
We are able to pick out a few of their characteristic
"errors" from Edwards's list in the "Gangraena." "That to read the
Scriptures to a mixed congregation is dangerous." "That we did
look for great matters from One crucified in Jerusalem 1600 years
ago, but that does no good; it must be a Christ formed in us."
"That men ought to preach and exercise their gifts without study
and premeditation and not to think what they are to say till they
speak, because it shall be given them in that hour and the Spirit
shall teach them." "That there is no need of human learning or
reading of authors for preachers, but all books and learning must
go down. It comes from want of the Spirit that men write such
great volumes."
The "Seekers" expected that the light was soon to break, the
days of apostasy would end and the Spirit would make new
revelations. In the light of this expectation a peculiar
significance attaches to the frequent assertion of Fox that he and
his followers were living in the same Spirit which gave forth the
Scriptures, and received direct commands as did the apostles. "I
told him," says Fox of a "priest," "that to receive and go with a
message, and to have a word from the Lord, as the prophets and
apostles had and did, and as I had done," was quite another thing
from ordinary experience. A much more chaotic "sect" was that of
the "Ranters." There was probably a small seed of truth in their
doctrines, but under the excitement of religious enthusiasm they
went to wild and perilous extremes, and in some cases even fell
over the edge of sanity. They started with the belief that God is
in everything, that every man is a manifestation of God, and they
ended with the conclusion which their bad logic gave them that
therefore what the man does God does. They were above all
authority and actually said: "Have not we the Spirit, and why may
not we write scriptures as well as Paul?" They believed the
Scriptures "not because such and such writ it," but because they
could affirm "God saith so in me." What Christ did was for them
only a temporal figure, and nothing external was of consequence,
since they had God Himself in them. As the law had been fulfilled
they held that they were free from all law, and might without sin
do what they were prompted to do. Richard Baxter says that "the
horrid villainies of the sect did speedily extinguish it." Judge
Hotham told Fox in 1651 that "if God had not raised up the
principle of Light and Life which he (Fox) preached, the nation
had been overrun with Ranterism." Many of the Ranters became
Friends, some of them becoming substantial persons in the new
Society, though there were for a time some serious Ranter
influences at work within the Society, and a strenuous opposition
was made to the establishment of discipline, order and system. The
uprising of the "Fifth-monarchy men" is the only other movement
which calls for special allusion. They were literal interpreters
of Scripture, and had discovered grounds for believing in the near
approach of the millennium. By some system of calculation they had
concluded that the last of the four world monarchies -- the
Assyrian, Persian, Greek and Roman -- was tottering toward its
fall, and the Fifth universal monarchy -- Christ's -- was about to
be set up. The saints were to reign. The new monarchy was so slow
in coming that they thought they might hasten it with carnal
weapons. Perhaps a miracle would be granted if they acted on their
faith. The miracle did not come, but the uprising brought serious
trouble to Fox, who had before told these visionaries in
beautifully plain language that "Christ has come and has dashed to
pieces the four monarchies."
The person of genius discovers in the great mass of things
about him just that which is vital and essential. He seizes the
eternal in the temporal, and all that he borrows, he fuses with
creative power into a new whole. This creative power belonged to
George Fox. There was hardly a single truth in the Quaker message
which had not been held by some one of the many sects of the time.
He saw the spiritual and eternal element which was almost lost in
the chaos of half truths and errors. In his message these
scattered truths and ideas were fused into a new whole and
received new life from his living central idea.
It is a strange fact that, though England had been facing
religious problems of a most complex sort since the oncoming of
the Reformation, it had produced no religious genius. No one had
appeared who saw truth on a new level, or who possessed a
personality and a personal message which compelled the attention
of the nation. There had been long years of ingenious, patchwork
compromise, but no distinct prophet. George Fox is the first real
prophet of the English Reformation, for he saw what was involved
in this great religious movement.[1] Perhaps the most convincing
proof of this is not the remarkable immediate results of his
labors, though these are significant enough, but rather the
easily-verified fact that the progress of religious truth during
the last hundred years has been toward the truth which he made
central in his message.[2] However his age misunderstood him, he
would to-day find a goodly fellowship of believers.
The purpose of this book is to have him tell his own story,
which in the main he knows how to do. It will, however, be of some
service to the reader to develop in advance the principle of which
he was the exponent. The first period of his life is occupied with
a most painful quest for something which would satisfy his heart.
His celebrated contemporary, Bunyan, possessed much greater power
of describing inward states and experiences, but one is led to
believe on comparing the two autobiographical passages that the
sufferings of Fox, in his years of spiritual desolation, were even
more severe than were those of Bunyan, though it is to be noted
that the former does not suffer from the awful sense of personal
sin as the latter does. "When I came to eleven years of age, I
knew pureness and righteousness," is Fox's report of his own early
deliverance from the sense of sin. His "despair," from which he
could find no comfort, was caused by the extreme sensitiveness of
his soul. The discovery that the world, and even the Church, was
full of wickedness and sin crushed him. "I looked upon the great
professors of the city [London, 1643], and I saw all was dark and
under the chain of darkness." This settled upon him with a weight,
deep almost as death. Nothing in the whole world seemed to him so
real as the world's wickedness. "I could have wished," he cries
out, "I had never been born, or that I had been born blind that I
might never have seen wickedness or vanity; and deaf that I might
never have heard vain and wicked words, or the Lord's name
blasphemed."
He was overwhelmed, however, not merely because he discovered
that the world was wicked, but much more because he discovered
that priests were "empty hollow casks," and that religion, as far
as he could discover any in England, was weak and ineffective,
with no dynamic message which moved with the living power of God
behind it. He could find theology enough and theories enough, but
he missed everywhere the direct evidence that men about him had
found God. Religion seemed to him to be reduced to a system of
clever substitutes for God, while his own soul could not rest
until it found the Life itself.
The turning point of his life is the discovery -- through
what he beautifully calls an "opening" -- that Christ is not
merely an historic person who once came to the world and then
forever withdrew, but that He is the continuous Divine Presence,
God manifested humanly, and that this Christ can "speak to his
condition."
At first sight, there appears to be nothing epoch-making in
these simple words. But it soon develops that what he really means
is that he has discovered within the deeps of his own personality
a meeting place of the human spirit with the Divine Spirit. He had
never had any doubts about the historical Christ. All that the
Christians of his time believed about Christ, he, too, believed.
His long search had not been to find out something about Christ,
but to find Him. The Christ of the theological systems was too
remote and unreal to be dynamic for him. Assent to all the
propositions about Him left one still in the power of sin. He
emerges from the struggle with an absolute certainty in his own
mind that he has discovered a way by which his soul has immediate
dealings with the living God. The larger truth involved in his
experience soon becomes plain to him, namely, that he has found a
universal principle, that the Spirit of God reaches every man. He
finds this divine-human relation taught everywhere in Scripture,
but he challenges everybody to find the primary evidence of it in
his own consciousness. He points out that every hunger of the
heart, every dissatisfaction with self, every act of self-
condemnation, every sense of shortcoming shows that the soul is
not unvisited by the Divine Spirit. To want God at all implies
some acquaintance with Him. The ability to appreciate the right,
to discriminate light from darkness, the possibility of being
anything more than a creature of sense, living for the moment,
means that our personal life is in contact at some point with the
Infinite Life, and that all things are possible to him who
believes and obeys.
To all sorts and conditions of men, Fox continually makes
appeal to "that of God" within them. At other times he calls it
indiscriminately the "Light," or the "Seed," or the "Principle" of
God within the man. Frequently it is the "Christ within." In every
instance he means that the Divine Being operates directly upon the
human life, and the new birth, the real spiritual life, begins
when the individual becomes aware of Him and sets himself to obey
Him. He may have been living along with no more explicit
consciousness of a Divine presence than the bubble has of the
ocean on which it rests and out of which it came; but even so, God
is as near him as is the beating of his own heart, and only needs
to be found and obeyed.
Instead of making him undervalue the historic revelations of
God, the discovery of this principle of truth gave him a new
insight into the revelations of the past and the supreme
manifestations of the Divine Life and Love. He could interpret his
own inward experience in the light of the gathered revelation of
the ages. His contemporaries used to say that, though the Bible
were lost, it might be found in the mouth of George Fox, and there
is not a line in the Journal to indicate that he undervalued
either the Holy Scriptures or the historic work of Christ for
human salvation. Entirely the contrary. As soon as he realized
that the same God who spoke directly to men in earlier ages still
speaks directly, and that to be a man means to have a "seed of
God" within, he saw that there were no limits to the possibilities
of a human life. It becomes possible to live entirely in the power
of the Spirit and to have one's life made a free and victorious
spiritual life. So to live is to be a "man" -- for sin and
disobedience reduce a man. The normal person, then, is the one who
has discovered the infinite Divine resources, and is turning them
into the actual stuff of a human life. That it happens now and
then is no mystery; that it happens so seldom is the real mystery.
"I asked them if they were living in the power of the Spirit that
gave forth the Scriptures" is his frequent and somewhat na•ve
question, as though everybody ought to be doing it.
The consciousness of the presence of God is the
characteristic thing in George Fox's religious life. His own life
is in immediate contact with the Divine Life. It is this
conviction which unifies and gives direction to all his
activities. God has found him and he has found God. It is this
experience which puts him among the mystics.
But here we must not overlook the distinction in types of
mysticism. There is a great group of mystics who have painfully
striven to find God by a path of negation. They believe that
everything finite is a shadow, an illusion -- nothing real. To
find God, then, every vestige of the finite must be given up. The
infinite can be reached only by wiping out all marks of the
finite. The Absolute can be attained only when every "thing" and
every "thought" have been reduced to zero. But the difficulty is
that this kind of an Absolute becomes absolutely unknowable. From
the nature of the case He could not be found, for to have any
consciousness of Him at all would be to have a finite and illusory
thought.
George Fox belongs rather among the positive mystics, who
seek to realize the presence of God in this finite human life.
That He transcends all finite experiences they fully realize, but
the reality of any finite experience lies just in this fact, that
the living God is in it and expresses some divine purpose through
it, so that a man may, as George Fox's friend, Isaac Penington
says, "become an organ of the life and power of God," and
"propagate God's life in the world." The mystic of this type may
feel the light break within him and know that God is there, or he
may equally well discover Him as he performs some clear, plain
duty which lies across his path. His whole mystical insight is in
his discovery that God is near, and not beyond the reach of the
ladders which He has given us.
But no one has found the true George Fox when he stops with
an analysis of the views which he held. Almost more remarkable
than the truth which he proclaimed was the fervor, the enthusiasm,
the glowing passion of the man. He was of the genuine apostolic
type. He had come through years of despair over the wickedness of
the world, but as soon as the Light really broke, and he knew that
he had a message for the world in its sin and ignorance, there was
after that nothing but the grave itself which could keep him
quiet. He preached in cathedrals, on hay stacks, on cliffs of
rock, from hill tops, under apple trees and elm trees, in barns
and in city squares, while he sent epistles from every prison in
which he was shut up. Wherever he could find men who had souls to
save he told them of the Life and Truth which he had found.
Whether one is in sympathy with Fox's mystical view of life
or not, it is impossible not to be impressed with the practical
way in which he wrought out his faith. After all, the view that
God and man are not isolated was not new; the really new thing was
the appearance of a man who genuinely practiced the Divine
presence and lived as though he knew that his life was in a Divine
environment.
We have dwelt upon the fundamental religious principle of Fox
at some length, because his great work as a social reformer and as
the organizer of a new system of Church government proceeds from
this root principle. One central idea moves through all he did.
His originality lies, however, not so much in the discovery, or
the rediscovery, of the principle as in the fearless application
of it. Other men had believed in Divine guidance; other Christians
had proclaimed the impenetration of God in the lives of men. But
George Fox had the courage to carry his conviction to its logical
conclusions. He knew that there were difficulties entailed in
calling men everywhere to trust the Light and to follow the Voice,
but he believed that there were more serious difficulties to be
faced by those who put some external authority in the place of the
soul's own sight. He was ready for the consequences and he
proceeded to carry out both in the social and in the religious
life of his time the experiment of obeying the Light within. It is
this courageous fidelity to his insight that made him a social
reformer and a religious organizer. He belongs, in this respect,
in the same list with St. Francis of Assisi. They both attempted
the difficult task of bringing religion from heaven to earth.
1. In the light of his religious discovery Fox reinterpreted
man as a member of society. If man has direct intercourse with God
he is to be treated with noble respect. He met the doctrine of the
divine right of kings with the conviction of the divine right of
man. Every man is to be treated as a man. He was a leveler, but he
leveled up, not down. Every man was to be read in terms of his
possibilities -- if not of royal descent, certainly of royal
destiny. This view made Fox an unparalleled optimist. He believed
that a mighty transformation would come as soon as men were made
aware of this divine relationship which he had discovered. They
would go to living as he had done, in the power of this
conviction.
He began at once to put in practice his principle of equality
-- i. e., equality of privilege. He cut straight through the
elaborate web of social custom which hid man's true nature from
himself. Human life had become sicklied o'er with a cast of sham,
until man had half forgotten to act as man. Fox rejected for
himself every social custom which seemed to him to be hollow and
to belittle man himself. The honor which belonged to God he would
give to no man, and the honor which belonged to any man he gave to
every man. This was the reason for his "thee" and "thou." The
plural form had been introduced to give distinction. He would not
use it. The Lord Protector and the humble cotter were addressed
alike. He had an eye for the person of great gifts and he never
wished to reduce men to indistinguishable atoms of society, but he
was resolved to guard the jewel of personality in every individual
-- man or woman.
2. His estimate of the worth of man made him a reformer. In
society as he found it men were often treated more as things than
as persons. For petty offenses they were hung,[3] and if they
escaped this fate they were put into prisons where no touch of
man's humanity was in evidence. In the never-ending wars the
common people were hardly more than human dice. Their worth as men
was well nigh forgotten. Trade was conducted on a system of
sliding prices -- high for this man, low for some other. Dealers
were honest where they had to be; dishonest where thy could be.
The courts of justice were extremely uncertain and irregular, as
the pages of this journal continually show. Against every such
crooked system which failed to recognize the divine right of man
George Fox set himself. He himself had large opportunities of
observing the courts of justice and the inhuman pens which by
courtesy were called jails. But he became a reformer, not to
secure his own rights or to get a better jail to lie in, but to
establish the principle of human rights for all men. He went
calmly to work to carry an out-and-out honesty into all trade
relations, to establish a fixed price for goods of every sort, to
make principles of business square with principles of religion. By
voice or by epistle he called every judge in the realm to "mind
that of God" within him. He refused ever to take an oath, because
he was resolved to make a plain man's "yea" weigh as heavy as an
oath. He was always in the lists against the barbarity of the
penal system, the iniquity of enslaving men, the wickedness of
war, the wastefulness of fashion and the evils of drunkenness, and
by argument and deed he undertook to lead the way to a new
heroism, better than the heroism of battlefields.
3. The logic of his principle compelled him to value
education. If all men are to count as men, it is a man's primal
duty to be all he can be. To be a poor organ of God when one was
meant for a good one belongs among the high sins.[4] If it was
"opened" to him that Oxford and Cambridge could not make men
ministers, his own reason taught him that it is not safe to call
all men to obey the voice and follow the light without broad-
basing them at the same time in the established facts of history
and nature. Fox himself very early set up schools for boys and
girls alike in which "everything civil and useful in creation" was
to be taught. It is, however, quite possible that he undervalued
the aesthetic side of man, and that he suffered by his attempt to
starve it. In this particular he shared the puritan tendency, and
had not learned how to hold all things in proportion, and to make
the culture of the senses at the same time beautify the inner man.
4. On the distinctive religious side his discovery of a
direct divine-human relationship led to a new interpretation of
worship and ministry. God is not far off. He needs no vicar, no
person of any sort between Himself and the worshipper. Grace no
more needs a special channel than the dew does. There is no
special holy place, as though God were more there than here. He
does not come from somewhere else. He is Spirit, needs only a
responsive soul, an open heart, to be found. Worship properly
begins when the soul discovers Him and enjoys His presence -- in
the simplest words it is the soul's appreciation of God. With his
usual optimism, he believed that all men and women were capable of
this stupendous attainment. He threw away all crutches at the
start and called upon everybody to walk in the Spirit, to live in
the Light. His house of worship was bare of everything but seats.
It had no shrine, for the shekinah was to be in the hearts of
those who worshipped. It had no altar, for God needed no
appeasing, seeing that He Himself had made the sacrifice for sin.
It had no baptismal font, for baptism was in his belief nothing
short of immersion into the life of the Father, Son and Holy
Spirit -- a going down into the significance of Christ's death and
a coming up in newness of life with Him. There was no communion
table, because he believed that the true communion consisted in
partaking directly of the soul's spiritual bread -- the living
Christ. There were no confessionals, for in the silence, with the
noise and din of the outer life hushed, the soul was to unveil
itself to its Maker and let His light lay bare its true condition.
There was no organ or choir, for each forgiven soul was to give
praise in the glad notes that were natural to it. No censer was
swung, for he believed God wanted only the fragrance of sincere
and prayerful spirits. There was no priestly mitre, because each
member of the true Church was to be a priest unto God. No official
robes were in evidence, because the entire business of life, in
meeting and outside, was to be the putting on of the white
garments of a saintly life. From beginning to end worship was the
immediate appreciation of God, and the appropriate activity of the
whole being in response to Him.
William Penn says of him: "The most awful, living, reverent
frame I ever felt or beheld was his in prayer." And this was
because he realized that he was in the presence of God when he
prayed. He believed that the ministry of truth is limited to no
class of men and to no sex. As fast and as far as any man
discovers God it becomes his business to make Him known to others.
His ability to do this effectively is a gift from God, and makes
him a minister. The only thing the Church does is to recognize the
gift. This idea carried with it perfect freedom of utterance to
all who felt a call to speak, a principle which has worked out
better than the reader would guess, though it has been often
sorely tested.
In the Society which he founded there was no distinction of
clergy and laity. He undertook the difficult task of organizing a
Christian body in which the priesthood of believers should be an
actual fact, and in which the ordinary religious exercises of the
Church should be under the directing and controlling power of the
Holy Spirit manifesting itself through the congregation.
Not the least service of Fox to his age was the important
part which he took in breaking down the intolerable doctrine of
predestination, which hung like an incubus over men's lives. It
threw a gloom upon every person who found himself forced by his
logic to believe it, and its effect upon sensitive souls was
simply dreadful. Fox met this doctrine with argument, but he met
it also with something better than argument -- he set over against
it two facts: that Divine grace and light are free, and that an
inward certainty of God's favor and acceptance is possible for
every believer. Wherever Quakerism went this inward assurance went
with it. The shadow of dread uncertainty gave place to sunlight
and joy. This was the beginning of a spiritual emancipation which
is still growing, and peaceful faces and fragrant lives are the
result.
No reader of the Journal can fail to be impressed with the
fact that George Fox believed himself to be an instrument for the
manifestation of miraculous power. Diseases were cured through
him; he foretold coming events; he often penetrated states and
conditions of mind and heart; he occasionally had a sense of what
was happening in distant parts, and he himself underwent on at
least three occasions striking bodily changes, so that he seemed,
for days at a time, like one dead, and was in one of these times
incapable of being bled. These passages need trouble no one, nor
need their truthfulness be questioned. He possessed an unusual
psychical nature, delicately organized, capable of experiences of
a novel sort, but such as are today very familiar to the student
of psychical phenomena. The marvel is that with such a mental
organization he was so sane and practical, and so steadily kept
his balance throughout a life which furnished numerous chances for
shipwreck.
It is very noticeable -- rather more so in the complete
Journal than in this Autobiography -- that "judgments" came upon
almost everybody who was a malicious opposer of him or his work.
"God cut him off soon after," is a not infrequent phrase. It is
manifestly impossible to investigate these cases now, and to
verify the facts, but the well-tested honesty of the early Friends
leaves little ground for doubting that the facts were
substantially as they are reported. Fox's own inference that all
these persons had misfortune as a direct "judgment" for having
harmed him and hindered his cause will naturally seem to us a too
hasty conclusion. It is not at all strange that in this eventful
period many persons who had dealings with him should have suffered
swift changes of fortune, and of course he failed to note how many
there were who did not receive judgment in this direct manner. One
regrets, of course, that this kindly spiritual man should have
come so near enjoying what seemed to him a divine vengeance upon
his enemies, but we must remember that he believed in his soul
that his work was God's work, and hence to frustrate it was
serious business.
He founded a Society, as he called it, which he evidently
hoped, and probably believed, would sometime become universal.[5]
The organization in every aspect recognized the fundamentally
spiritual nature of man. Every individual was to be a vital,
organic part of the whole; free, but possessed of a freedom which
had always to be exercised with a view to the interests and
edification of the whole. It was modelled exactly on the
conception of Paul's universal Church of many members, made a
unity not from without, but by the living presence of the One
Spirit. All this work of organization was effected while Fox
himself was in the saddle, carrying his message to town after
town, interrupted by long absences in jail and dungeon, and
steadily opposed by the fanatical antinomian elements which had
flocked to his standard. It is not the least mark of his genius
that in the face of an almost unparalleled persecution he left his
fifty thousand followers in Great Britain and Ireland formed into
a working and growing body, with equally well-organized meetings
in Holland, New England, New York, Pennsylvania, Maryland,
Virginia and the Carolinas. His personality and his message had
won men from every station of life, and if the rank and file were
from the humbler walks, there were also men and women of
scholarship and fame. Robert Barclay, from the schools of Paris,
gave the new faith its permanent expression in his Apology.
William Penn worked its principles out in a holy experiment in a
Christian Commonwealth, and Isaac Penington, in his brief essays,
set forth in rich and varied phrase the mystical truth which was
at the heart of the doctrine.
This is the place for exposition, not for criticism. It
requires no searchlight to reveal in this man the limitations and
imperfections which his age and his own personal peculiarities
fixed upon him. He saw in part and he prophesied in part. But,
like his great contemporary, Cromwell, he had a brave sincerity, a
soul absolutely loyal to the highest he saw. The testimony of the
Scarborough jailer is as true as it is unstudied -- "as stiff as a
tree and as pure as a bell." It is fitting that this study of him
should close with the words of the man who knew him best --
William Penn: "I write my knowledge and not report, and my witness
is true, having been with him for weeks and months together on
diverse occasions, and those of the nearest and most exercising
nature, by sea and land, in this country and in foreign countries;
and I can say I never saw him out of his place, or not a match for
every service or occasion. For in all things he acquitted himself
like a man, yea, a strong man, a new and heavenly-minded man; a
divine and a naturalist, and all of God Almighty's making."[6]
THE TESTIMONY OF WILLIAM PENN CONCERNING
THAT FAITHFUL SERVANT GEORGE FOX.
The blessed instrument of and in this day of God, and of whom
I am now about to write, was George Fox, distinguished from
another of that name, by that other's addition of younger to his
name in all his writings; not that he was so in years, but that he
was so in the truth; but he was also a worthy man, witness and
servant of God in his time.
But this George Fox was born in Leicestershire, about the
year 1624. He descended of honest and sufficient parents, who
endeavoured to bring him up, as they did the rest of their
children, in the way and worship of the nation; especially his
mother, who was a woman accomplished above most of her degree in
the place where she lived. But from a child he appeared of another
frame of mind than the rest of his brethren; being more religious,
inward, still, solid, and observing, beyond his years, as the
answers he would give, and the questions he would put upon
occasion manifested, to the astonishment of those that heard him,
especially in divine things.
His mother taking notice of his singular temper, and the
gravity, wisdom, and piety that very early shone through him,
refusing childish and vain sports and company when very young, she
was tender and indulgent over him, so that from her he met with
little difficulty. As to his employment, he was brought up in
country business; and as he took most delight in sheep, so he was
very skilful in them; an employment that very well suited his mind
in several respects, both for its innocency and solitude; and was
a just figure of his after ministry and service.
I shall not break in upon his own account, which is by much
the best that can be given; and therefore desire, what I can, to
avoid saying anything of what is said already, as to the
particular passages of his coming forth; but, in general, when he
was somewhat above twenty, he left his friends, and visited the
most retired and religious people, and some there were at that
time in this nation, especially in those parts, who waited for the
consolation of Israel night and day, as Zacharias, Anna, and good
old Simeon did of old time. To these he was sent, and these he
sought out in the neighboring countries, and among them he
sojourned till his more ample ministry came upon him.
At this time he taught and was an example of silence,
endeavouring to bring people from self-performances, testifying
and turning to the light of Christ within them, and encouraging
them to wait in patience to feel the power of it to stir in their
hearts, that their knowledge and worship of God might stand in the
power of an endless life, which was to be found in the Light, as
it was obeyed in the manifestation of it in man. "For in the Word
was life, and that life was the light of men." Life in the Word,
light in men, and life too, as the light is obeyed; the children
of the light living by the life of the Word, by which the Word
begets them again to God, which is the regeneration and new birth,
without which there is no coming unto the kingdom of God; and
which, whoever comes to, is greater than John, that is, than
John's ministry which was not that of the kingdom, but the
consummation of the legal, and opening of the gospel-dispensation.
Accordingly, several meetings were gathered in those parts; and
thus his time was employed for some years.
In 1652, he being in his usual retirement to the Lord upon a
very high mountain, in some of the hither parts of Yorkshire, as I
take it, his mind exercised towards the Lord, he had a vision of
the great work of God in the earth, and of the way that he was to
go forth to begin it. He saw people as thick as motes in the sun,
that should in time be brought home to the Lord, that there might
be but one Shepherd and one sheepfold in all the earth. There his
eye was directed northward, beholding a great people that should
receive him and his message in those parts. Upon this mountain he
was moved of the Lord to sound out his great and notable day, as
if he had been in a great auditory, and from thence went north, as
the Lord had shewn him: and in every place where he came, if not
before he came to it, he had his particular exercise and service
shewn to him, so that the Lord was his leader indeed; for it was
not in vain that he travelled, God in most places sealing his
commission with the convincement of some of all sorts, as well
publicans as sober professors of religion. Some of the first and
most eminent of them, which are at rest, were Richard Farnsworth,
James Nayler, William Dewsberry, Francis Howgil, Edward Burrough,
John Camm, John Audland, Richard Hubberthorn, T. Taylor, John
Aldam, T. Holmes, Alexander Parker, William Simpson, William
Caton, John Stubbs, Robert Widders, John Burnyeat, Robert Lodge,
Thomas Salthouse, and many more worthies, that cannot be well here
named, together with diverse yet living of the first and great
convincement, who after the knowledge of God's purging judgments
in themselves, and some time of waiting in silence upon him, to
feel and receive power from on high to speak in his name (which
none else rightly can, though they may use the same words), felt
the divine motions, and were frequently drawn forth, especially to
visit the publick assemblies, to reprove, inform and exhort them,
sometimes in markets, fairs, streets, and by the highway side,
calling people to repentance, and to turn to the Lord with their
hearts as well as their mouths; directing them to the light of
Christ within them, to see and examine and consider their ways by,
and to eschew the evil and do the good and acceptable will of God.
And they suffered great hardships for this their love and good-
will, being often stocked, stoned, beaten, whipped and imprisoned,
though honest men and of good report where they lived, that had
left wives and children, and houses and lands, to visit them with
a living call to repentance. And though the priests generally set
themselves to oppose them, and write against them, and insinuated
most false and scandalous stories to defame them, stirring up the
magistrates to suppress them, especially in those northern parts,
yet God was pleased so to fill them with his living power, and
give them such an open door of utterance in his service, that
there was a mighty convincement over those parts.
And through the tender and singular indulgence of Judge
Bradshaw and Judge Fell, in the infancy of things, the priests
were never able to gain the point they laboured for, which was to
have proceeded to blood, and if possible, Herod-like, by a cruel
exercise of the civil power, to have cut them off and rooted them
out of the country. Especially Judge Fell, who was not only a
check to their rage in the course of legal proceedings, but
otherwise upon occasion, and finally countenanced this people; for
his wife receiving the truth with the first, it had that influence
upon his spirit, being a just and wise man, and seeing in his own
wife and family a full confutation of all the popular clamours
against the way of truth, that he covered them what he could, and
freely opened his doors, and gave up his house to his wife and her
friends, not valuing the reproach of ignorant or evilminded
people, which I here mention to his and her honour, and which will
be I believe an honour and a blessing to such of their name and
family as shall be found in that tenderness, humility, love and
zeal for the truth and people of the Lord.
That house was for some years at first, till the truth had
opened its way in the southern parts of this island, an eminent
receptacle of this people. Others of good note and substance in
those northern countries had also opened their houses with their
hearts to the many publishers, that in a short time the Lord had
raised to declare his salvation to the people, and where meetings
of the Lord's messengers were frequently held, to communicate
their services and exercises, and comfort and edify one another in
their blessed ministry.
But lest this may be thought a digression, having touched
upon this before, I return to this excellent man: and for his
personal qualities, both natural, moral, and divine, as they
appeared in his converse with his brethren and in the church of
God, take as follows.
I. He was a man that God endowed with a clear and wonderful
depth, a discerner of others' spirits, and very much a master of
his own. And though the side of his understanding which lay next
to the world, and especially the expression of it, might sound
uncouth and unfashionable to nice ears, his matter was
nevertheless very profound, and would not only bear to be often
considered but the more it was so, the more weighty and
instructing it appeared. And as abruptly and brokenly as sometimes
his sentences would fall from him about divine things, it is well
known they were often as texts to many fairer declarations. And
indeed it shewed beyond all contradiction that God sent him, that
no arts or parts had any share in the matter or manner of his
ministry, and that so many great, excellent, and necessary truths
as he came forth to preach to mankind, had therefore nothing of
man's wit or wisdom to recommend them. So that as to man he was an
original, being no man's copy. And his ministry and writings shew
they are from one that was not taught of man, nor had learned what
he said by study. Nor were they notional or speculative, but
sensible and practical truths, tending to conversion and
regeneration, and the setting up the kingdom of God in the hearts
of men, and the way of it was his work. So that I have many times
been overcome in myself, and been made to say with my Lord and
Master upon the like occasion, "I thank thee, O Father, Lord of
heaven and earth, that thou hast hid these things from the wise
and prudent of this world, and revealed them to babes"; for many
times hath my soul bowed in an humble thankfulness to the Lord,
that he did not choose any of the wise and learned of this world
to be the first messenger in our age of his blessed truth to men;
but that he took one that was not of high degree, or elegant
speech, or learned after the way of this world, that his message
and work He sent him to do might come with less suspicion or
jealousy of human wisdom and interest, and with more force and
clearness upon the consciences of those that sincerely sought the
way of truth in the love of it. I say, beholding with the eye of
my mind, which the God of heaven had opened in me, the marks of
God's finger and hand visibly in this testimony from the clearness
of the principle, the power and efficacy of it in the exemplary
sobriety, plainness, zeal, steadiness, humility, gravity,
punctuality, charity, and circumspect care in the government of
church affairs, which shined in his and their life and testimony
that God employed in this work, it greatly confirmed me that it
was of God, and engaged my soul in a deep love, fear, reverence,
and thankfulness for his love and mercy therein to mankind; in
which mind I remain, and shall, I hope, to the end of my days.
II. In his testimony or ministry he much laboured to open
truth to the people's understandings, and to bottom them upon the
principle and principal, Christ Jesus, the light of the world,
that by bringing them to something that was of God in themselves,
they might the better know and judge of him and themselves.
He had an extraordinary gift in opening the Scriptures. He
would go to the marrow of things, and shew the mind, harmony, and
fulfilling of them with much plainness, and to great comfort and
edification.
The mystery of the first and second Adam, of the fall and
restoration, of the law and gospel, of shadows and substance, of
the servant and son's state, and the fulfilling of the Scriptures
in Christ, and by Christ the true light, in all that are His,
through the obedience of faith, were much of the substance and
drift of his testimonies. In all which he was witnessed to be of
God, being sensibly felt to speak that which he had received of
Christ, and was his own experience in that which never errs nor
fails.
But above all he excelled in prayer. The inwardness and
weight of his spirit, the reverence and solemnity of his address
and behaviour, and the fewness and fullness of his words, have
often struck even strangers with admiration, as they used to reach
others with consolation. The most awful, living, reverent frame I
ever felt or beheld, I must say, was his in prayer. And truly it
was a testimony he knew, and lived nearer to the Lord than other
men; for they that know him most will see most reason to approach
him with reverence and fear.
He was of an innocent life, no busy-body, nor self-seeker,
neither touchy nor critical: what fell from him was very
inoffensive, if not very edifying. So meek, contented, modest,
easy, steady, tender, it was a pleasure to be in his company. He
exercised no authority but over evil, and that everywhere and in
all; but with love, compassion, and long-suffering. A most
merciful man, as ready to forgive as unapt to take or give
offense. Thousands can truly say, he was of an excellent spirit
and savour among them, and because thereof the most excellent
spirits loved him with an unfeigned and unfading love.
He was an incessant labourer; for in his younger time, before
his many great and deep sufferings and travels had enfeebled his
body for itinerant services, he laboured much in the word and
doctrine and discipline in England, Scotland, and Ireland, turning
many to God, and confirming those that were convinced of the
truth, and settling good order as to church affairs among them.
And towards the conclusion of his travelling services, between the
years seventy-one and seventy-seven, he visited the churches of
Christ in the plantations in America, and in the United Provinces,
and Germany, as his following Journal relates, to the convincement
and consolation of many. After that time he chiefly resided in and
about the city of London, and besides the services of his
ministry, which were frequent, he wrote much both to them that are
within and those that are without the communion. But the care he
took of the affairs of the church in general was very great.
He was often where the records of the affairs of the church
are kept, and the letters from the many meetings of God's people
over all the world, where settled, come upon occasions; which
letters he had read to him, and communicated them to the meeting
that is weekly held there for such services; he would be sure to
stir them up to discharge them, especially in suffering cases:
showing great sympathy and compassion upon all such occasions,
carefully looking into the respective cases, and endeavouring
speedy relief according to the nature of them; so that the
churches and any of the suffering members thereof were sure not to
be forgotten or delayed in their desires if he were there.
As he was unwearied, so he was undaunted in his services for
God and his people; he was no more to be moved to fear than to
wrath. His behaviour at Derby, Litchfield, Appleby, before Oliver
Cromwell at Launceston, Scarborough, Worcester, and Westminster-
hall, with many other places and exercises, did abundantly
evidence it to his enemies as well as his friends.
But as in the primitive times some rose up against the
blessed apostles of our Lord Jesus Christ, even from among those
that they had turned to the hope of the gospel, and who became
their greatest trouble, so this man of God had his share of
suffering from some that were convinced by him, who through
prejudice or mistake ran against him as one that sought dominion
over conscience; because he pressed, by his presence or epistles,
a ready and zealous compliance with such good and wholesome things
as tended to an orderly conversation about the affairs of the
church, and in their walking before men. That which contributed
much to this ill work, was in some a begrudging of this meek man
the love and esteem he had and deserved in the hearts of the
people, and weakness in others that were taken with their
groundless suggestions of imposition and blind obedience.
They would have had every man independent, that as he had the
principle in himself, he should only stand and fall to that and
nobody else; not considering that the principle is one in all, and
though the measure of light or grace might differ, yet the nature
of it was the same, and being so they struck at the spiritual
unity, which a people guided by the same principle are naturally
led into: so that what is evil to one is so to all, and what is
virtuous, honest, and of good report to one, is so to all, from
the sense and savour of the one universal principle which is
common to all, and (which the disaffected profess to be) the root
of all true Christian fellowship, and that spirit into which the
people of God drink, and come to be spiritually minded, and of one
heart and one soul.
Some weakly mistook good order in the government of church
affairs for discipline in worship, and that it was so pressed or
recommended by him and other brethren; and they were ready to
reflect the same things that dissenters had very reasonably
objected upon the national churches, that have coercively pressed
conformity to their respective creeds and worships: whereas these
things related wholly to conversation, and the outward and (as I
may say) civil part of the church, that men should walk up to the
principles of their belief, and not be wanting in care and
charity. But though some have stumbled and fallen through mistakes
and an unreasonable obstinacy, even to a prejudice, yet blessed be
God, the generality have returned to their first love, and seen
the work of the enemy, that loses no opportunity or advantage by
which he may check or hinder the work of God, and disquiet the
peace of His church, and chill the love of His people to the
truth, and one to another; and there is hope of diverse that are
yet at a distance.
In all these occasions, though there was no person the
discontented struck so sharply at as this good man, he bore all
their weakness and prejudice, and returned not reflection for
reflection; but forgave them their weak and bitter speeches,
praying for them that they might have a sense of their hurt, and
see the subtlety of the enemy to rend and divide, and return into
their first love that thought no ill.
And truly, I must say, that though God had visibly cloathed
him with a divine preference and authority, and indeed his very
presence expressed a religious majesty, yet he never abused it,
but held his place in the church of God with great meekness, and a
most engaging humility and moderation. For upon all occasions like
his blessed Master, he was a servant to all, holding and
exercising his eldership in the invisible power that had gathered
them, with reverence to the head and care over the body, and was
received only in that spirit and power of Christ, as the first and
chief elder in this age; who as he was therefore worthy of double
honour, so for the same reason it was given by the faithful of
this day; because his authority was inward and not outward, and
that he got it and kept it by the love of God and power of an
endless life. I write my knowledge and not report, and my witness
is true, having been with him for weeks and months together on
diverse occasions, and those of the nearest and most exercising
nature, and that by night and by day, by sea and by land, in this
and in foreign countries: and I can say I never saw him out of his
place, or not a match for every service or occasion.
For in all things he acquitted himself like a man, yea a
strong man, a new and heavenly-minded man. A divine, and a
naturalist, and all of God Almighty's making. I have been
surprised at his questions and answers in natural things, that
whilst he was ignorant of useless and sophistical science, he had
in him the foundation of useful and commendable knowledge, and
cherished it everywhere. Civil beyond all forms of breeding in his
behaviour; very temperate, eating little and sleeping less, though
a bulky person.
Thus he lived and sojourned among us, and as he lived so he
died, feeling the same eternal power that had raised and preserved
him in his last moments. So full of assurance was he that he
triumphed over death; and so even to the last, as if death were
hardly worth notice or a mention: recommending to some with him
the dispatch and dispersion of an epistle, just before written to
the churches of Christ, throughout the world, and his own books;
but above all, friends, and of all friends those in Ireland and
America, twice over: saying, Mind poor friends in Ireland and
America.
And to some that came in and inquired how he found himself,
he answered, "Never heed, the Lord's power is over all weakness
and death, the Seed reigns, blessed be the Lord": which was about
four or five hours before his departure out of this world. He was
at the great meeting near Lombard Street on the first day of the
week, and it was the third following about ten at night when he
left us, being at the house of H. Goldney in the same court. In a
good old age he went, after having lived to see his children's
children to several generations in the truth. He had the comfort
of a short illness, and the blessing of a clear sense to the last;
and we may truly say with a man of God of old, that "being dead,
he yet speaketh"; and though absent in body, he is present in
Spirit; neither time nor place being able to interrupt the
communion of saints, or dissolve the fellowship of the spirits of
the just. His works praise him, because they are to the praise of
Him that worked by him; for which his memorial is and shall be
blessed. I have done, as to this part of my preface, when I have
left this short epitaph to his name: "Many sons have done
virtuously in this day, but, dear George, thou excellent them
all."
CONTENTS.
PREFACE
INTRODUCTION
The Testimony of William Penn Concerning that Faithful
Servant, George Fox
I. -- Boyhood -- A Seeker, 1624-1648.
II. -- The First Years of Ministry, 1648-1649.
III. -- The Challenge and the First Taste of Prison, 1648-
1649.
IV. -- A Year in Derby Jail, 1650-1651.
V. -- One Man May Shake the Country for Ten Miles, 1651-1652.
VI. -- A New Era Begins, 1652.
VII. -- In Prison Again, 1653.
VIII. -- A Visit to Oliver Cromwell, 1653-1654.
IX. -- A Visit to the Southern Counties, Which Ends in
Launceston
Jail, 1655-1656.
X. -- Planting the Seed in Wales, 1656-1657.
XI. -- In the Home of the Covenanters, 1657.
XII. -- Great Events in London, 1658-1659.
XIII. -- In the First Year of King Charles, 1660.
XIV. -- Labors, Dangers and Sufferings, 1661-1662.
XV. -- In Prison for Not Swearing, 1662-1665.
XVI. -- A Year in Scarborough Castle, 1665-1666.
XVII. -- At the Work of Organizing, 1667-1670.
XVIII. -- Two Years in America, 1671-1673.
XIX. -- The Last Imprisonment, 1673-1678.
XX. -- The Seed Reigns over Death, 1679-1691.
CHAPTER I.
Boyhood -- A Seeker
1624-1648.
That all may know the dealings of the Lord with me, and the
various exercises, trials, and troubles through which He led me,
in order to prepare and fit me for the work unto which He had
appointed me, and may thereby be drawn to admire and glorify His
infinite wisdom and goodness, I think fit (before I proceed to set
forth my public travels in the service of Truth) briefly to
mention how it was with me in my youth, and how the work of the
Lord was begun, and gradually carried on in me, even from my
childhood.
I was born in the month called July, 1624, at Drayton-in-the-
Clay,[7] in Leicestershire. My father's name was Christopher Fox;
he was by profession a weaver, an honest man; and there was a Seed
of God in him. The neighbours called him Righteous Christer. My
mother was an upright woman; her maiden name was Mary Lago, of the
family of the Lagos, and of the stock of the martyrs.[8]
In my very young years I had a gravity and stayedness of mind
and spirit not usual in children; insomuch that when I saw old men
behave lightly and wantonly towards each other, I had a dislike
thereof raised in my heart, and said within myself, "If ever I
come to be a man, surely I shall not do so, nor be so wanton."
When I came to eleven years of age I knew pureness and
righteousness; for while a child I was taught how to walk to be
kept pure. The Lord taught me to be faithful in all things, and to
act faithfully two ways, viz., inwardly, to God, and outwardly, to
man; and to keep to Yea and Nay in all things. For the Lord showed
me that, though the people of the world have mouths full of
deceit, and changeable affords, yet I was to keep to Yea and Nay
in all things; and that my words should lie few and savoury,
seasoned with grace; and that I might not eat and drink to make
myself wanton, but for health, using the creatures[9] in their
service, as servants in their places, to the glory of Him that
created them.
As I grew up, my relations thought to have made me a
priest,[10] but others persuaded to the contrary. Whereupon I was
put to a man who was a shoemaker[11] by trade, and dealt in wool.
He also used grazing, and sold cattle; and a great deal went
through my hands. While I was with him he was blessed, but after I
left him he broke and came to nothing.
I never wronged man or woman in all that time; for the Lord's
power was with me and over me, to preserve me. While I was in that
service I used in my dealings the word Verily, and it was a common
saying among those that knew me, "If George says verily, there is
no altering him." When boys and rude persons would laugh at me, I
let them alone and went my way; but people had generally a love to
me for my innocency and honesty.
When I came towards nineteen years of age, being upon
business at a fair, one of my cousins, whose name was Bradford,
having another professor[12] with him, came and asked me to drink
part of a jug of beer with them. I, being thirsty, went in with
them, for I loved any who had a sense of good, or that sought
after the Lord.
When we had drunk a glass apiece, they began to drink
healths, and called for more drink, agreeing together that he that
would not drink should pay all. I was grieved that any who made
profession of religion should offer to do so. They grieved me very
much, having never had such a thing put to me before by any sort
of people. Wherefore I rose up, and, putting my hand in my pocket,
took out a groat, and laid it upon the table before them, saying,
"If it be so, I will leave you."
So I went away; and when I had done my business returned
home; but did not go to bed that night, nor could I sleep, but
sometimes walked up and down, and sometimes prayed and cried to
the Lord, who said unto me: "Thou seest how young people go
together into vanity, and old people into the earth; thou must
forsake all, young and old, keep out of all, and be as a stranger
unto all."
Then, at the command of God, the ninth of the Seventh month,
1643, I left my relations, and broke off all familiarity or
fellowship with young or old. I passed to Lutterworth, where I
stayed some time. From thence I went to Northampton, where also I
made some stay; then passed to Newport-Pagnel, whence, after I had
stayed awhile, I went to Barnet, in the Fourth month, called
June,[13] in the year 1644.
As I thus traveled through the country, professors took
notice of me, and sought to be acquainted with me; but I was
afraid of them, for I was sensible they did not possess what they
professed.
During the time I was at Barnet a strong temptation to
despair came upon me. I then saw how Christ was tempted, and
mighty troubles I was in. Sometimes I kept myself retired to my
chamber, and often walked solitary in the Chase to wait upon the
fjord. I wondered why these things should come to me. I looked
upon myself, and said, "Was I ever so before?" Then I thought,
because I had forsaken my relations I had done amiss against them.
So I was brought to call to mind all my time that I had
spent, and to consider whether I had wronged any; but temptations
grew more and more, and I was tempted almost to despair; and when
Satan could not effect his design upon me that way, he laid snares
and baits to draw me to commit some sin, whereof he might take
advantage to bring me to despair.
I was about twenty years of age when these exercises came
upon me; and some years I continued in that condition, in great
trouble; and fain I would have put it from me. I went to many a
priest to look for comfort, but found no comfort from them.
From Barnet I went to London, where I took a lodging, and was
under great misery and trouble there; for I looked upon the great
professors of the city of London, and saw all was dark and under
the chain of darkness. I had an uncle there, one Pickering, a
Baptist; the Baptists were tender[14] then; yet I could not impart
my mind to him, nor join with them; for I saw all, young and old,
where they were. Some tender people would have had me stay, but I
was fearful, and returned homeward into Leicestershire, having a
regard upon my mind to my parents and relations, lest I should
grieve them, for I understood they were troubled at my absence.
Being returned[15] into Leicestershire, my relations would
have had me married; but I told them I was but a lad, and must get
wisdom. Others would have had me join the auxiliary band among the
soldiery,[16] but I refused, and was grieved that they offered
such things to me, being a tender youth. Then I went to Coventry,
where I took a chamber for awhile at a professor's house, till
people began to be acquainted with me, for there were many tender
people in that town. After some time I went into my own country
again, and continued about a year, in great sorrow and trouble,
and walked many nights by myself.
Then the priest of Drayton, the town of my birth, whose name
was Nathaniel Stephens, came often to me, and I went often to him;
and another priest sometimes came with him; and they would give
place to me, to hear me; and I would ask them questions, and
reason with them. This priest, Stephens, asked me why Christ cried
out upon the cross, "My God, my God, why hast thou forsaken me?"
and why He said, "If it be possible, let this cup pass from me;
yet not my will, but thine, be done"? I told him that at that time
the sins of all mankind were upon Him, and their iniquities and
transgressions, with which He was wounded; which He was to bear,
and to be an offering for, as He was man; but died not, as He was
God; so, in that He died for all men, tasting death for every man,
He was an offering for the sins of the whole world.
This I spoke, being at that time in a measure sensible of
Christ's sufferings. The priest said it was a very good, full
answer, and such a one as he had not heard. At that time he would
applaud and speak highly of me to others; and what I said in
discourse to him on week-days, he would preach of on First
days,[17] which gave me a dislike to him. This priest afterwards
became my great persecutor.
After this I went to another ancient priest[18] at Mancetter,
in Warwickshire, and reasoned with him about the ground of despair
and temptations. But he was ignorant of my condition; he bade me
take tobacco and sing psalms. Tobacco was a thing I did not love,
and psalms I was not in a state to sing; I could not sing. He bade
me come again, and he would tell me many things; but when I came
he was angry and pettish, for my former words had displeased him.
He told my troubles, sorrows, and griefs to his servants, so that
it got out among the milk-lasses. It grieved me that I should have
opened my mind to such a one. I saw they were all miserable
comforters, and this increased my troubles upon me. I heard of a
priest living about Tamworth, who was accounted an experienced
man. I went seven miles to him, but found him like an empty,
hollow cask.
I heard also of one called Dr. Cradock, of Coventry, and went
to him. I asked him the ground of temptations and despair, and how
troubles came to be wrought in man? He asked me, "Who were
Christ's father and mother?" I told him, Mary was His mother, and
that He was supposed to be the Son of Joseph, but He was the Son
of God.
Now, as we were walking together in his garden, the alley
being narrow, I chanced, in turning, to set my foot on the side of
a bed, at which the man was in a rage, as if his house had been on
fire. Thus all our discourse was lost, and I went away in sorrow,
worse than I was when I came. I thought them miserable comforters,
and saw they were all as nothing to me, for they could not reach
my condition.
After this I went to another, one Macham,[19] a priest in
high account. He would needs give me some physic, and I was to
have been let blood; but they could not get one drop of blood from
me, either in arms or head (though they endeavoured to do so), my
body being, as it were, dried up with sorrows, grief and troubles,
which were so great upon me that I could have wished I had never
been born, or that I had been born blind, that I might never have
seen wickedness or vanity; and deaf, that I might never have heard
vain and wicked words, or the Lord's name blasphemed.
When the time called Christmas came, while others were
feasting and sporting themselves I looked out poor widows from
house to house, and gave them some money. When I was invited to
marriages (as I sometimes was), I went to none at all; but the
next day, or soon after, I would go and visit them, and if they
were poor I gave them some money; for I had wherewith both to keep
myself from being chargeable to others and to administer something
to the necessities of those who were in need.[20]
About the beginning of the year 1646, as I was going to
Coventry, and approaching towards the gate, a consideration arose
in me, how it was said that "All Christians are believers, both
Protestants and Papists"; and the Lord opened[21] to me that if
all were believers, then they were all born of God, and passed
from death to life; and that none were true believers but such;
and, though others said they were believers, yet they were not. At
another time, as I was walking in a field on a First-day morning,
the Lord opened unto me that being bred at Oxford or Cambridge was
not enough to fit and qualify men to be ministers of Christ; and I
wondered at it, because it was the common belief of people. But I
saw it clearly as the Lord opened it unto me, and was satisfied,
and admired the goodness of the Lord, who had opened this thing
unto me that morning. This struck at priest Stephens's ministry,
namely, that "to be bred at Oxford or Cambridge was not enough to
make a man fit to be a minister of Christ." So that which opened
in me I saw struck at the priest's ministry.
But my relations were much troubled that I would not go with
them to hear the priest; for I would go into the orchard or the
fields, with my Bible, by myself. I asked them, "Did not the
Apostle say to believers that they needed no man to teach them,
but as the anointing teacheth them?" Though they knew this was
Scripture, and that it was true, yet they were grieved because I
could not be subject in this matter, to go to hear the priest with
them. I saw that to be a true believer was another thing than they
looked upon it to be; and I saw that being bred at Oxford or
Cambridge did not qualify or fit a man to be a minister of Christ;
what then should I follow such for? So neither them, nor any of
the dissenting people, could I join with; but was as a stranger to
all, relying wholly upon the Lord Jesus Christ.
At another time it was opened in me that God, who made the
world, did not dwell in temples made with hands. This at first
seemed a strange word, because both priests and people used to
call their temples, or churches, dreadful places, holy ground, and
the temples of God. But the Lord showed me clearly that He did not
dwell in these temples which men had commanded and set up, but in
people's hearts; for both Stephen and the apostle Paul bore
testimony that He did not dwell in temples made with hands, not
even in that which He had once commanded to be built, since He put
an end to it; but that His people were His temple, and He dwelt in
them.
This opened in me as I walked in the fields to my relations'
house. When I came there they told me that Nathaniel Stephens, the
priest, had been there, and told them he was afraid of me, for
going after new lights. I smiled in myself, knowing what the Lord
had opened in me concerning him and his brethren; but I told not
my relations, who, though they saw beyond the priests, yet went to
hear them, and were grieved because I would not go also. But I
brought them Scriptures,[22] and told them there was an anointing
within man to teach him, and that the Lord would teach His people
Himself.
I had also great openings concerning the things written in
the Revelations; and when I spoke of them the priests and
professors would say that was a sealed book, and would have kept
me out of it. But I told them Christ could open the seals, and
that they were the nearest things to us; for the epistles were
written to the saints that lived in former ages, but the
Revelations were written of things to come.
After this I met with a sort of people that held women have
no souls, (adding in a light manner), No more than a goose.[23]
But I reproved them, and told them, that was not right; for Mary
said, "My soul doth magnify the Lord, and my spirit hath rejoiced
in God my Saviour."
Removing to another place, I came among a people that relied
much on dreams. I told them, except they could distinguish between
dream and dream, they would confound all together; for there were
three sorts of dreams; multitude of business sometimes caused
dreams, and there were whisperings of Satan in man in the night
season; and there were speakings of God to man in dreams. But
these people came out of these things, and at last became
Friends.[24]
Now, though I had great openings, yet great trouble and
temptation came many times upon me; so that when it was day I
wished for night, and when it was night I wished for day; and by
reason of the openings I had in my troubles, I could say as David
said, "Day unto day uttereth speech, and night unto night showeth
knowledge." When I had openings they answered one another and
answered the Scriptures; for I had great openings of the
Scriptures: and when I was in troubles, one trouble also answered
to another.
About the beginning of the year 1647 I was moved of the Lord
to go into Derbyshire, where I met with some friendly people, and
had many discourses with them. Then, passing into the Peak
country,[25] I met with more friendly people, and with some in
empty high notions.[26] Travelling through some parts of
Leicestershire, and into Nottinghamshire, I met with a tender
people and a very tender woman, whose name was Elizabeth
Hooton.[27] With these I had some meetings and discourses; but my
troubles continued, and I was often under great temptations.
I fasted much, walked abroad in solitary places many days,
and often took my Bible, and sat in hollow trees and lonesome
places till night came on; and frequently in the night walked
mournfully about by myself; for I was a man of sorrows in the time
of the first workings of the Lord in me.
During all this time I was never joined in profession of
Religion with any, but gave up myself to the Lord, having forsaken
all evil company, taken leave of father and mother, and all other
relations, and travelled up and down as a stranger in the earth,
which way the Lord inclined my heart; taking a chamber to myself
in the town where I came, and tarrying, sometimes more, sometimes
less, in a place. For I durst not stay long in a place, being
afraid both of professor and profane, lest, being a tender young
man, I should be hurt by conversing much with either. For this
reason I kept much as a stranger, seeking heavenly wisdom and
getting knowledge from the Lord, and was brought off from outward
things to rely on the Lord alone.
Though my exercises and troubles were very great, yet were
they not so continual but that I had some intermissions, and I was
sometimes brought into such an heavenly joy that I thought I had
been in Abraham's bosom.
As I cannot declare the misery I was in, it was so great and
heavy upon me, so neither can I set forth the mercies of God unto
me in all my misery. O the everlasting love of God to my soul,
when I was in great distress! When my troubles and torments were
great, then was His love exceeding great. Thou, Lord, makest a
fruitful field a barren wilderness, and a barren wilderness a
fruitful field! Thou bringest down and settest up! Thou killest
and makest alive! all honour and glory be to thee, O Lord of
Glory! The knowledge of Thee in the Spirit is life; but that
knowledge which is fleshly works death.[28]
While there is this knowledge in the flesh, deceit and self
will conform to anything, and will say Yes, Yes, to that it doth
not know. The knowledge which the world hath of what the prophets
and apostles spake, is a fleshly knowledge; and the apostates from
the life in which the prophets and apostles were have got their
words, the Holy Scriptures, in a form, but not in the life nor
spirit that gave them forth. So they all lie in confusion; and are
making provision for the flesh, to fulfil the lusts thereof, but
not to fulfil the law and command of Christ in His power and
Spirit. For that they say they cannot do; but to fulfil the lusts
of the flesh, that they can do with delight.
Now, after I had received that opening from the Lord, that to
be bred at Oxford or Cambridge was not sufficient to fit a man to
be a minister of Christ, I regarded the priests less, and looked
more after the Dissenting people.[29] Among them I saw there was
some tenderness; and many of them came afterwards to be convinced,
for they had some openings.
But as I had forsaken the priests, so I left the separate
preachers also, and those esteemed the most experienced people;
for I saw there was none among them all that could speak to my
condition. When all my hopes in them and in all men were gone, so
that I had nothing outwardly to help me, nor could I tell what to
do, then, oh, then, I heard a voice which said, "There is one,
even Christ Jesus, that can speak to thy condition";[30] and when
I heard it, my heart did leap for joy.
'Then the Lord let me see why there was none upon the earth
that could speak to my condition, namely, that I might give Him
all the glory. For all are concluded under sin, and shut up in
unbelief, as I had been; that Jesus Christ might have the pre-
eminence who enlightens, and gives grace, and faith, and power.
Thus when God doth work, who shall hinder it? and this I knew
experimentally.
My desire after the Lord grew stronger, and zeal in the pure
knowledge of God, and of Christ alone, without the help of any
man, book, or writing. For though I read the Scriptures that spoke
of Christ and of God, yet I knew Him not, but by revelation, as He
who hath the key did open, and as the Father of Life drew me to
His Son by His Spirit. Then the Lord gently led me along, and let
me see His love, which was endless and eternal, surpassing all the
knowledge that men have in the natural state, or can obtain from
history or books; and that love let me see myself, as I was
without Him.
I was afraid of all company, for I saw them perfectly where
they were, through the love of God, which let me see myself. I had
not fellowship with any people, priests or professors, or any sort
of separated people, but with Christ, who hath the key, and opened
the door of Light and Life unto me. I was afraid of all carnal
talk and talkers, for I could see nothing but corruptions, and the
life lay under the burthen of corruptions.
When I myself was in the deep, shut up under all, I could not
believe that I should ever overcome; my troubles, my sorrows, and
my temptations were so great that I thought many times I should
have despaired, I was so tempted. But when Christ opened to me how
He was tempted by the same devil, and overcame him and bruised his
head, and that through Him and His power, light, grace, and
Spirit, I should overcome also, I had confidence in Him; so He it
was that opened to me when I was shut up and had no hope nor
faith. Christ, who had enlightened me, gave me His light to
believe in; He gave me hope, which He Himself revealed in me, and
He gave me His Spirit and grace, which I found sufficient in the
deeps and in weakness.
Thus, in the deepest miseries, and in the greatest sorrows
and temptations, that many times beset me, the Lord in His mercy
did keep me.
I found that there were two thirsts in me -- the one after
the creatures, to get help and strength there, and the other after
the Lord, the Creator, and His Son Jesus Christ. I saw all the
world could do me no good; if I had had a king's diet, palace, and
attendance, all would have been as nothing; for nothing gave me
comfort but the Lord by His power. At another time I saw the great
love of God, and was filled with admiration at the infiniteness of
it.
One day, when I had been walking solitarily abroad, and was
come home, I was taken up in the love of God, so that I could not
but admire the greatness of His love; and while l was in that
condition, it was opened unto me by the eternal light and power,
and I therein clearly saw that all was done and to be done in and
by Christ, and how He conquers and destroys this tempter the
devil, and all his works, and is atop of him; and that all these
troubles were good for me, and temptations for the trial of my
faith, which Christ had given me.
The Lord opened me, that I saw all through these troubles and
temptations. My living faith was raised, that I saw all was done
by Christ the life, and my belief was in Him.
When at any time my condition was veiled, my secret belief
was stayed firm, and hope underneath held me, as an anchor in the
bottom of the sea, and anchored my immortal soul to its Bishop,
causing it to swim above the sea, the world, where all the raging
waves, foul weather, tempests and temptations are. But O! then did
I see my troubles, trials, and temptations more clearly than ever
I had done. As the light appeared all appeared that is out of the
light; darkness, death, temptations, the unrighteous, the ungodly;
all was manifest and seen in the light.
I heard of a woman in Lancashire that had fasted two and
twenty days, and I travelled to see her; but when I came to her I
saw that she was under a temptation. When I had spoken to her what
I had from the Lord, I left her, her father being one high in
profession.
Passing on, I went among the professors at Duckingfield and
Manchester, where I stayed awhile, and declared truth among them.
There were some convinced who received the Lord's teaching, by
which they were confirmed and stood in the truth. But the
professors were in a rage, all pleading for sin and imperfection,
and could not endure to hear talk of perfection, and of a holy and
sinless life.[31] But the Lord's power was over all, though they
were chained under darkness and sin, which they pleaded for, and
quenched the tender thing in them.
About this time there was a great meeting of the Baptists, at
Broughton, in Leicestershire, with some that had separated from
them, and people of other notions went thither, and I went also.
Not many of the Baptists came, but many others were there. The
Lord opened my mouth, and the everlasting truth was declared
amongst them, and the power of the Lord was over them all. For in
that day the Lord's power began to spring, and I had great
openings in the Scriptures. Several were convinced in those parts
and were turned from darkness to light, from the power of Satan
unto God, and many were raised up to praise God. When I reasoned
with professors and other people, some became convinced.
I went back into Nottinghamshire, and there the Lord showed
me that the natures of those things, which were hurtful without,
were within, in the hearts and minds of wicked men. The natures of
dogs, swine, vipers, of Sodom and Egypt, Pharaoh, Cain, Ishmael,
Esau, etc.; the natures of these I saw within, though people had
been looking without. I cried to the Lord, saying, "Why should I
be thus,[32] seeing I was never addicted to commit those evils?"
and the Lord answered, "That it was needful I should have a sense
of all conditions, how else should I speak to all conditions!" and
in this I saw the infinite love of God.
I saw, also, that there was an ocean of darkness and death;
but an infinite ocean of light and love, which flowed over the
ocean of darkness. In that also I saw the infinite love of God,
and I had great openings.
Then came people from far and near to see me; but I was
fearful of being drawn out by them; yet I was made to speak, and
open things to them. There was one Brown, who had great prophecies
and sights upon his death-bed of me. He spoke only of what I
should be made instrumental by the Lord to bring forth And of
others he spoke, that they should come to nothing, which was
fulfilled on some, who then were something in show.
When this man was buried a great work of the Lord fell upon
me, to the admiration of many, who thought I had been dead, and
many came to see me for about fourteen days. I was very much
altered in countenance and person, as if my body had been new
moulded or changed.[33] My sorrows and troubles began to wear off,
and tears of joy dropped from me, so that I could have wept night
and day with tears of joy to the Lord, in humility and brokenness
of heart.
I saw into that which was without end, things which cannot be
uttered, and of the greatness and infinitude of the love of God,
which cannot be expressed by words. For I had been brought through
the very ocean of darkness and death, and through and over the
power of Satan, by the eternal, glorious power of Christ; even
through that darkness was I brought, which covered over all the
world, and which chained down all and shut up all in death. The
same eternal power of God, which brought me through these things,
was that which afterwards shook the nations, priests, professors
and people.
Then could I say I had been in spiritual Babylon, Sodom,
Egypt, and the grave; but by the eternal power of God I was come
out of it, and was brought over it, and the power of it, into the
power of Christ. I saw the harvest white, and the seed of God
lying thick in the ground, as ever did wheat that was sown
outwardly, and none to gather it; for this I mourned with tears.
A report went abroad of me, that I was a young man that had a
discerning spirit; whereupon many came to me, from far and near,
professors, priests, and people. The Lord's power broke forth, and
I had great openings and prophecies, and spoke unto them of the
things of God, which they heard with attention and silence, and
went away and spread the fame thereof.
Then came the tempter and set upon me again, charging me that
I had sinned against the Holy Ghost; but I could not tell in what.
Then Paul's condition came before me, how after he had been taken
up into the third heaven, and seen things not lawful to be
uttered, a messenger of Satan was sent to buffet him. Thus by the
power of Christ I got over that temptation also.
CHAPTER II.
The First Years of Ministry
1648-1649.
After this[34] I went to Mansfield, where was a great meeting
of professors and people. Here I was moved to pray; and the Lord's
power was so great that the house seemed to be shaken. When I had
done, some of the professors said it was now as in the days of the
apostles, when the house was shaken where they were.[35] After I
had prayed, one of the professors would pray, which brought
deadness and a veil over them; and others of the professors were
grieved at him and told him it was a temptation upon him. Then he
came to me, and desired that I would pray again; but I could not
pray in man's will.
Soon after there was another great meeting of professors, and
a captain, whose name was Amor Stoddard, came in. They were
discoursing of the blood of Christ; and as they were discoursing
of it, I saw, through the immediate opening of the invisible
Spirit, the blood of Christ. And I cried out among them, and said,
"Do ye not see the blood of Christ? See it in your hearts, to
sprinkle your hearts and consciences from dead works, to serve the
living God"; for I saw it, the blood of the New Covenant, how it
came into the heart.[36]
This startled the professors, who would have the blood only
without them, and not in them. But Captain Stoddard was reached,
and said, "Let the youth speak; hear the youth speak"; when he saw
they endeavoured to bear me down with many words.
There was also a company of priests, that were looked upon to
be tender; one of their names was Kellett; and several people that
were tender went to hear them. I was moved to go after them, and
bid them mind the Lord's teaching in their inward parts. That
priest Kellett was against parsonages then; but afterwards he got
a great one, and turned a persecutor.
Now, after I had had some service in these parts, I went
through Derbyshire into my own county, Leicestershire, again, and
several tender people were convinced.
Passing thence, I met with a great company of professors in
Warwickshire, who were praying, and expounding the Scriptures in
the fields. They gave the Bible to me, and I opened it on the
fifth of Matthew, where Christ expounded the law; and I opened the
inward state to them, and the outward state; upon which they fell
into a fierce contention, and so parted; but the Lord's power got
ground.
Then I heard of a great meeting to be at Leicester, for a
dispute, wherein Presbyterians, Independents, Baptists and Common-
prayer-men[37] were said to be all concerned. The meeting was in a
steeple-house; and thither I was moved by the Lord God to go, and
be amongst them. I heard their discourse and reasonings, some
being in pews, and the priest in the pulpit; abundance of people
being gathered together.
At last one woman asked a question out of Peter, What that
birth was, viz., a being born again of incorruptible seed, by the
Word of God, that liveth and abideth for ever? And the priest said
to her, "I permit not a woman to speak in the church"; though he
had before given liberty for any to speak. Whereupon I was wrapped
up, as in a rapture, in the Lord's power; and I stepped up and
asked the priest, "Dost thou call this (the steeple-house) a
church? Or dost thou call this mixed multitude a church?" For the
woman asking a question, he ought to have answered it, having
given liberty for any to speak.
But, instead of answering me, he asked me what a church was?
I told him the church was the pillar and ground of truth, made up
of living stones, living members, a spiritual household, which
Christ was the head of; but he was not the head of a mixed
multitude, or of an old house made up of lime, stones and
wood.[38]
This set them all on fire. The priest came down from his
pulpit, and others out of their pews, and the dispute there was
marred. I went to a great inn, and there disputed the thing with
the priests and professors, who were all on fire. But I maintained
the true church, and the true head thereof, over their heads, till
they all gave out and fled away. One man seemed loving, and
appeared for a while to join with me; but he soon turned against
me, and joined with a priest in pleading for infant-baptism,
though himself had been a Baptist before; so he left me alone.
Howbeit, there were several convinced that day; the woman that
asked the question was convinced, and her family; and the Lord's
power and glory shone over all.
After this I returned into Nottinghamshire again, and went
into the Vale of Beavor.[39] As I went, I preached repentance to
the people. There were many convinced in the Vale of Beavor, in
many towns; for I stayed some weeks amongst them.
One morning, as I was sitting by the fire, a great cloud came
over me, and a temptation beset me; and I sat still. It was said,
"All things come by nature"; and the elements and stars came over
me, so that I was in a manner quite clouded with it. But as I sat
still and said nothing, the people of the house perceived nothing.
And as I sat still under it and let it alone, a living hope and a
true voice arose in me, which said, "There is a living God who
made all things."[40] Immediately the cloud and temptation
vanished away, and life rose over it all; my heart was glad, and I
praised the living God.
After some time I met with some people who had a notion that
there was no God, but that all things come by nature. I had a
great dispute with them, and overturned them, and made some of
them confess that there is a living God. Then I saw that it was
good that I had gone through that exercise.[41] We had great
meetings in those parts; for the power of the Lord broke through
in that side of the country.
Returning into Nottinghamshire, I found there a company of
shattered Baptists, and others. The Lord's power wrought mightily,
and gathered many of them. Afterwards I went to Mansfield and
thereaway, where the Lord's power was wonderfully manifested both
at Mansfield and other towns thereabouts.
In Derbyshire the mighty power of God wrought in a wonderful
manner. At Eton, a town near Derby, there was a meeting of
Friends,[42] where appeared such a mighty power of God that they
were greatly shaken, and many mouths were opened in the power of
the Lord God. Many were moved by the Lord to go to steeple-houses,
to the priests and people, to declare the everlasting truth unto
them.
At a certain time, when I was at Mansfield, there was a
sitting of the justices about hiring of servants; and it was upon
me from the Lord to go and speak to the justices, that they should
not oppress the servants in their wages. So I walked towards the
inn where they sat; but finding a company of fiddlers there, I did
not go in, but thought to come in the morning, when I might have a
more serious opportunity to discourse with them.
But when I came in the morning, they were gone, and I was
struck even blind, that I could not see. I inquired of the
innkeeper where the justices were to sit that day; and he told me,
at a town eight miles off. My sight began to come to me again; and
I went and ran thitherward as fast as I could. When I was come to
the house where they were, and many servants with them, I exhorted
the justices not to oppress the servants in their wages, but to do
that which was right and just to them; and I exhorted the servants
to do their duties, and serve honestly.[43] They all received my
exhortation kindly; for I was moved of the Lord therein.
Moreover, I was moved to go to several courts and steeple-
houses at Mansfield, and other places, to warn them to leave off
oppression and oaths, and to turn from deceit to the Lord, and to
do justly. Particularly at Mansfield, after I had been at a court
there, I was moved to go and speak to one of the most wicked men
in the country, one who was a common drunkard, a noted whore-
master, and a rhyme-maker; and I reproved him in the dread of the
mighty God, for his evil courses.
When I had done speaking, and left him, he came after me, and
told me that he was so smitten when I spoke to him, that he had
scarcely any strength left in him. So this man was convinced, and
turned from his wickedness, and remained an honest, sober man, to
the astonishment of the people who had known him before.
Thus the work of the Lord went forward, and many were turned
from the darkness to the light, within the compass of these three
years, 1646, 1647 and 1648. Diverse meetings of Friends, in
several places, were then gathered to God's teaching, by his
light, Spirit, and power; for the Lord's power broke forth more
and more wonderfully.
Now I was come up in spirit through the flaming sword, into
the paradise of God. All things were new; and all the creation
gave unto me another smell than before, beyond what words can
utter. I knew nothing but pureness, and innocency, and
righteousness; being renewed into the image of God by Christ
Jesus, to the state of Adam, which he was in before he fell. The
creation was opened to me; and it was showed me how all things had
their names given them according to their nature and virtue.
I was at a stand in my mind whether I should practise physic
for the good of mankind, seeing the nature and virtues of things
were so opened to me by the Lord. But I was immediately taken up
in spirit to see into another or more steadfast state than Adam's
innocency, even into a state in Christ Jesus that should never
fall. And the Lord showed me that such as were faithful to Him, in
the power and light of Christ, should come up into that state in
which Adam was before he fell; in which the admirable works of the
creation, and the virtues thereof, may be known, through the
openings of that divine Word of wisdom and power by which they
were made.
Great things did the Lord lead me into, and wonderful depths
were opened unto me, beyond what can by words be declared; but as
people come into subjection to the Spirit of God, and grow up in
the image and power of the Almighty, they may receive the Word of
wisdom that opens all things, and come to know the hidden unity in
the Eternal Being.[44]
Thus I travelled on in the Lord's service, as He led me. When
I came to Nottingham, the mighty power of God was there among
Friends.[45] From thence I went to Clawson, in Leicestershire, in
the Vale of Beavor; and the mighty power of God appeared there
also, in several towns and villages where Friends were gathered.
While I was there the Lord opened to me three things relating
to those three great professions in the world, -- law, physic, and
divinity (so called). He showed me that the physicians were out of
the wisdom of God, by which the creatures were made; and knew not
the virtues of the creatures, because they were out of the Word of
wisdom, by which they were made. He showed me that the priests
were out of the true faith, of which Christ is the author, -- the
faith which purifies, gives victory and brings people to have
access to God, by which they please God; the mystery of which
faith is held in a pure conscience. He showed me also that the
lawyers were out of the equity, out of the true justice, and out
of the law of God, which went over the first transgression, and
over all sin, and answered the Spirit of God that was grieved and
transgressed in man; and that these three, -- the physicians, the
priests, and the lawyers, -- ruled the world out of the wisdom,
out of the faith, and out of the equity and law of God; one
pretending the cure of the body, another the cure of the soul, and
the third the protection of the property of the people. But I saw
they were all out of the wisdom, out of the faith, out of the
equity and perfect law of God.
And as the Lord opened these things unto me I felt that His
power went forth over all, by which all might be reformed if they
would receive and bow unto it. The priests might be reformed and
brought into the true faith, which is the gift of God. The lawyers
might be reformed and brought into the law of God, which answers
that [indwelling Spirit] of God[46] which is [in every one, is]
transgressed in every one, and [which yet, if heeded] brings one
to love his neighbour as himself. This lets man see that if he
wrongs his neighbour, he wrongs himself; and teaches him to do
unto others as he would they should do unto him. The physicians
might be reformed and brought into the wisdom of God, by which all
things were made and created; that they might receive a right
knowledge of the creatures, and understand their virtues, which
the Word of wisdom, by which they were made and are upheld, hath
given them.
Abundance was opened concerning these things; how all lay out
of the wisdom of God, and out of the righteousness and holiness
that man at the first was made in. But as all believe in the
Light, and walk in the Light, -- that Light with which Christ hath
enlightened every man that cometh into the world, -- and become
children of the Light, and of the day of Christ, all things,
visible and invisible, are seen, by the divine Light of Christ,
the spiritual heavenly man, by whom all things were created.
Moreover, when I was brought up into His image in
righteousness and holiness, and into the paradise of God He let me
see how Adam was made a living soul; and also the stature of
Christ, the mystery that had been hid from ages and generations:
which things are hard to be uttered, and cannot be borne by many.
For of all the sects in Christendom (so called) that I discoursed
with, I found none who could bear to be told that any should come
to Adam's perfection, -- into that image of God, that
righteousness and holiness, that Adam was in before he fell; to be
clean and pure, without sin, as he was. Therefore how shall they
be able to bear being told that any shall grow up to the measure
of the stature of the fulness of Christ, when they cannot bear to
hear that any shall come, whilst upon earth, into the same power
and Spirit that the prophets and apostles were in? -- though it be
a certain truth that none can understand their writings aright
without the same Spirit by which they were written.
Now the Lord God opened to me by His invisible power that
every man was enlightened by the divine Light of Christ,[47] and I
saw it shine through all; and that they that believed in it came
out of condemnation to the Light of life, and became the children
of it; but they that hated it, and did not believe in it were
condemned by it, though they made a profession of Christ. This I
saw in the pure openings of the Light without the help of any man;
neither did I then know where to find it in the Scriptures; though
afterwards, searching the Scriptures, I found it. For I saw, in
that Light and Spirit which was before the Scriptures were given
forth, and which led the holy men of God to give them forth, that
all, if they would know God or Christ, or the Scriptures aright,
must come to that Spirit by which they that gave them forth were
led and taught.
On a certain time, as I was walking in the fields, the Lord
said unto me, "Thy name is written in the Lamb's book of life,
which was before the foundation of the world": and as the Lord
spoke it, I believed, and saw in it the new birth. Some time after
the Lord commanded me to go abroad into the world, which was like
a briery, thorny wilderness. When I came in the Lord's mighty
power with the Word of life into the world, the world swelled and
made a noise like the great raging waves of the sea. Priests and
professors, magistrates and people, were all like a sea when I
came to proclaim the day of the Lord amongst them, and to preach
repentance to them.
I was sent to turn people from darkness to the Light, that
they might receive Christ Jesus; for to as many as should receive
Him in His Light, I saw He would give power to become the sons of
God; which power I had obtained by receiving Christ. I was to
direct people to the Spirit that gave forth the Scriptures, by
which they might be led into all truth, and up to Christ and God,
as those had been who gave them forth.
Yet I had no slight esteem of the holy Scriptures. They were
very precious to me; for I was in that Spirit by which they were
given forth; and what the Lord opened in me I afterwards found was
agreeable to them. I could speak much of these things, and many
volumes might be written upon them; but all would prove too short
to set forth the infinite love, wisdom, and power of God, in
preparing, fitting, and furnishing me for the service to which He
had appointed me; letting me see the depths of Satan on the one
hand, and opening to me, on the other hand, the divine mysteries
of His own everlasting kingdom.
When the Lord God and His Son Jesus Christ sent me forth into
the world to preach His everlasting gospel and kingdom, I was glad
that I was commanded to turn people to that inward Light, Spirit,
and Grace, by which all might know their salvation and their way
to God; even that Divine Spirit which would lead them into all
truth, and which I infallibly knew would never deceive any.[48]
But with and by this divine power and Spirit of God, and the
Light of Jesus, I was to bring people off from all their own ways,
to Christ, the new and living way; and from their churches, which
men had made and gathered, to the Church in God, the general
assembly written in heaven, of which Christ is the head. And I was
to bring them off from the world's teachers, made by men, to learn
of Christ, who is the Way, the Truth, and the Life, of whom the
Father said, "This is my beloved Son, hear ye Him"; and off from
all the world's worships, to know the Spirit of Truth in the
inward parts, and to be led thereby; that in it they might worship
the Father of spirits, who seeks such to worship Him. And I saw
that they that worshipped not in the Spirit of Truth, knew not
what they worshipped.
And I was to bring people off from all the world's religions,
which are vain, that they might know the pure religion; might
visit the fatherless, the widows, and the strangers, and keep
themselves from the spots of the world. Then there would not be so
many beggars, the sight of whom often grieved my heart, as it
denoted so much hard-heartedness amongst them that professed the
name of Christ.
I was to bring them off from all the world's fellowships, and
prayings, and singings, which stood in forms without power; that
their fellowship might be in the Holy Ghost, and in the Eternal
Spirit of God; that they might pray in the Holy Ghost, and sing in
the Spirit and with the grace that comes by Jesus; making melody
in their hearts to the Lord, who hath sent His beloved Son to be
their Saviour, and hath caused His heavenly sun to shine upon all
the world, and His heavenly rain to fall upon the just and the
unjust, as His outward rain doth fall, and His outward sun doth
shine on all.
I was to bring people off from Jewish ceremonies, and from
heathenish fables,[49] and from men's inventions and worldly
doctrines, by which they blew the people about this way and the
other, from sect to sect; and from all their beggarly rudiments,
with their schools and colleges for making ministers of Christ, --
who are indeed ministers of their own making, but not of Christ's;
and from all their images, and crosses, and sprinkling of infants,
with all their holy-days (so called), and all their vain
traditions, which they had instituted since the Apostles' days,
against all of which the Lord's power was set: in the dread and
authority of which power I was moved to declare against them all,
and against all that preached and not freely, as being such as had
not received freely from Christ.
Moreover, when the Lord sent me forth into the world, He
forbade me to put off my hat to any, high or low; and I was
required to Thee and Thou all men and women, without any respect
to rich or poor, great or small.[50] And as I travelled up and
down I was not to bid people Good morrow, or Good evening; neither
might I bow or scrape with my leg to any one; and this made the
sects and professions to rage. But the Lord's power carried me
over all to His glory, and many came to be turned to God in a
little time; for the heavenly day of the Lord sprung from on high,
and broke forth apace, by the light of which many came to see
where they were.
Oh, the blows, punchings, beatings, and imprisonments that we
underwent for not putting off our hats to men! Some had their hats
violently plucked off and thrown away, so that they quite lost
them. The bad language and evil usage we received on this account
are hard to be expressed, besides the danger we were sometimes in
of losing our lives for this matter; and that by the great
professors of Christianity, who thereby discovered they were not
true believers.
And though it was but a small thing in the eye of man, yet a
wonderful confusion it brought among all professors and priests;
but, blessed be the Lord, many came to see the vanity of that
custom of putting off the hat to men, and felt the weight of
Truth's testimony[51] against it.
About this time I was sorely exercised in going to their
courts to cry for justice, in speaking and writing to judges and
justices to do justly; in warning such as kept public houses for
entertainment that they should not let people have more drink than
would do them good; in testifying against wakes, feasts, May-
games, sports, plays, and shows, which trained up people to vanity
and looseness, and led them from the fear of God; and the days set
forth for holidays were usually the times wherein they most
dishonoured God by these things.
In fairs, also, and in markets, I was made to declare against
their deceitful merchandise, cheating, and cozening; warning all
to deal justly, to speak the truth, to let their yea be yea, and
their nay be nay, and to do unto others as they would have others
do unto them; forewarning them of the great and terrible day of
the Lord, which would come upon them all.
I was moved, also, to cry against all sorts of music, and
against the mountebanks playing tricks on their stages; for they
burthened the pure life, and stirred up people's minds to vanity.
I was much exercised, too, with school-masters and school-
mistresses, warning them to teach children sobriety in the fear of
the Lord, that they might not be nursed and trained up in
lightness, vanity, and wantonness. I was made to warn masters and
mistresses, fathers and mothers in private families, to take care
that their children and servants might be trained up in the fear
of the Lord, and that themselves should be therein examples and
patterns of sobriety and virtue to them.
The earthly spirit of the priests wounded my life; and when I
heard the bell toll to call people together to the steeple-house,
it struck at my life; for it was just like a market-bell, to
gather people together, that the priest might set forth his ware
for sale. Oh, the vast sums of money that are gotten by the trade
they make of selling the Scriptures, and by their preaching, from
the highest bishop to the lowest priest! What one trade else in
the world is comparable to it? notwithstanding the Scriptures were
given forth freely, and Christ commanded His ministers to preach
freely, and the prophets and apostles denounced judgment against
all covetous hirelings and diviners for money.
But in this free Spirit of the Lord Jesus was I sent forth to
declare the Word of life and reconciliation freely, that all might
come to Christ, who gives freely, and who renews up into the image
of God, which man and woman were in before they fell, that they
might sit down in heavenly places in Christ Jesus.
CHAPTER III.
The Challenge and the First Taste of Prison
1648-1649.
Now, as I went towards Nottingham, on a Firstday, in the
morning, going with Friends to a meeting there, when I came on the
top of a hill in sight of the town, I espied the great steeple-
house. And the Lord said unto me, "Thou must go cry against yonder
great idol, and against the worshippers therein."
I said nothing of this to the Friends that were with me, but
went on with them to the meeting, where the mighty power of the
Lord was amongst us; in which I left Friends sitting in the
meeting, and went away to the steeple-house. When I came there,
all the people looked like fallow ground; and the priest (like a
great lump of earth) stood in his pulpit above.
He took for his text these words of Peter, "We have also a
more sure Word of prophecy, whereunto ye do well that ye take
heed, as unto a light that shineth in a dark place, until the day
dawn, and the day-star arise in your hearts." And he told the
people that this was the Scriptures, by which they were to try all
doctrines, religions, and opinions.
Now the Lord's power was so mighty upon me, and so strong in
me, that I could not hold, but was made to cry out and say, "Oh,
no; it is not the Scriptures!" and I told them what it was,
namely, the Holy Spirit, by which the holy men of God gave forth
the Scriptures, whereby opinions, religions, and judgments were to
be tried; for it led into all truth, and so gave the knowledge of
all truth. The Jews had the Scriptures, and yet resisted the Holy
Ghost, and rejected Christ, the bright morning star. They
persecuted Christ and His apostles, and took upon them to try
their doctrines by the Scriptures; but they erred in judgment, and
did not try them aright, because they tried without the Holy
Ghost.
As I spoke thus amongst them, the officers came and took me
away, and put me into a nasty, stinking prison;[52] the smell
whereof got so into my nose and throat that it very much annoyed
me.
But that day the Lord's power sounded so in their ears that
they were amazed at the voice, and could not get it out of their
ears for some time after, they were so reached by the Lord's power
in the steeple-house. At night they took me before the mayor,
aldermen, and sheriffs of the town; and when I was brought before
them, the mayor was in a peevish, fretful temper, but the Lord's
power allayed him. They examined me at large; and I told them how
the Lord had moved me to come. After some discourse between them
and me, they sent me back to prison again. Some time after, the
head sheriff, whose name was John Reckless, sent for me to his
house. When I came in, his wife met me in the hall, and said,
"Salvation is come to our house." She took me by the hand, and was
much wrought upon by the power of the Lord God; and her husband,
and children, and servants were much changed, for the power of the
Lord wrought upon them.
I lodged at the sheriff's, and great meetings we had in his
house. Some persons of considerable condition in the world came to
them, and the Lord's power appeared eminently amongst them.
This sheriff sent for the other sheriff, and for a woman they
had had dealings with in the way of trade; and he told her, before
the other sheriff, that they had wronged her in their dealings
with her (for the other sheriff and he were partners), and that
they ought to make her restitution. This he spoke cheerfully; but
the other sheriff denied it, and the woman said she knew nothing
of it. But the friendly sheriff said it was so, and that the other
knew it well enough; and having discovered the matter, and
acknowledged the wrong, done by them, he made restitution to the
woman, and exhorted the other sheriff to do the like. The Lord's
power was with this friendly sheriff, and wrought a mighty change
in him; and great openings he had.
The next market-day, as he was walking with me in the
chamber, he said, "I must go into the market, and preach
repentance to the people." Accordingly he went in his slippers
into the market, and into several streets, and preached repentance
to the people. Several others also in the town were moved to speak
to the mayor and magistrates, and to the people exhorting them to
repent. Hereupon the magistrates grew very angry, sent for me from
the sheriff's house and committed me to the common prison.
When the assize came on, one person was moved to come and
offer up himself for me, body for body, yea, life also; but when I
should have been brought before the judge, the sheriff's man being
somewhat long in bringing me to the sessions-house, the judge was
risen before I came. At which I understood the judge was offended,
and said, "I would have admonished the youth if he had been
brought before me": for I was then imprisoned by the name of a
youth. So I was returned to prison again, and put into the common
jail.
The Lord's power was great among Friends; but the people
began to be very rude: wherefore the governor of the castle sent
soldiers, and dispersed them. After that they were quiet. Both
priests and people were astonished at the wonderful power that
broke forth. Several of the priests were made tender, and some did
confess to the power of the Lord.
After I was set at liberty from Nottingham jail, where I had
been kept prisoner a pretty long time I travelled as before, in
the work of the Lord.
Coming to Mansfield-Woodhouse, I found there a distracted
woman under a doctor's hand, with her hair loose about her ears.
He was about to let her blood,[53] she being first bound, and many
people about her, holding her by violence; but he could get no
blood from her.
I desired them to unbind her and let her alone, for they
could not touch the spirit in her by which she was tormented. So
they did unbind her; and I was moved to speak to her, and in the
name of the Lord to bid her be quiet; and she was so. The Lord's
power settled her mind, and she mended. Afterwards she received
the truth, and continued in it to her death; and the Lord's name
was honoured.
Many great and wonderful things were wrought by the heavenly
power in those days; for the Lord made bare His omnipotent arm,
and manifested His power, to the astonishment of many, by the
healing virtue whereby many have been delivered from great
infirmities. And the devils were made subject through His name; of
which particular instances might be given, beyond what this
unbelieving age is able to receive or bear.
Now while I was at Mansfield-Woodhouse, I was moved to go to
the steeple-house there, and declare the truth to the priest and
people; but the people fell upon me in great rage, struck me down,
and almost stifled and smothered me; and I was cruelly beaten and
bruised by them with their hands, and with Bibles and sticks. Then
they haled me out, though I was hardly able to stand, and put me
into the stocks, where I sat some hours; and they brought dog-
whips and horse-whips, threatening to whip me.
After some time they had me before the magistrate, at a
knight's house, where were many great persons; who, seeing how
evilly I had been used, after much threatening, set me at liberty.
But the rude people stoned me out of the town, for preaching the
Word of life to them.
I was scarcely able to move or stand by reason of the ill
usage I had received; yet with considerable effort I got about a
mile from the town, and then I met with some people who gave me
something to comfort me, because I was inwardly bruised; but the
Lord's power soon healed me again. That day some people were
convinced of the Lord's truth, and turned to His teaching, at
which I rejoiced.
Then I went into Leicestershire, several Friends accompanying
me. There were some Baptists in that country, whom I desired to
see and speak with, because they were separated from the public
worship. So one Oates, who was one of their chief teachers, and
others of the heads of them, with several others of their company,
came to meet us at Barrow; and there we discoursed with them.
One of them said that what was not of faith was sin,
whereupon I asked them what faith was and how it was wrought in
man. But they turned off from that, and spoke of their baptism in
water. Then I asked them whether their mountain of sin was brought
down and laid low in them and their rough and crooked ways made
smooth and straight in them, -- for they looked upon the
Scriptures as meaning outward mountains and ways.[54] But I told
them they must find these things in their own hearts; at which
they seemed to wonder
We asked them who baptized John the Baptist, and who baptized
Peter, John and the rest of the apostles, and put them to prove by
Scripture that these were baptized in water; but they were silent.
Then I asked them, "Seeing Judas, who betrayed Christ, and was
called the son of perdition, had hanged himself, what son of
perdition was that of which Paul spoke, that sat in the temple of
God, exalted above all that is called God? and what temple of God
was that in which this son of perdition sat?" And I asked them
whether he that betrays Christ within himself be not one in nature
with that Judas that betrayed Christ without. But they could not
tell what to make of this, nor what to say to it. So, after some
discourse, we parted; and some of them were loving to us.
On the First-day following we came to Bagworth, and went to a
steeple-house, where some Friends were got in, and the people
locked them in, and themselves, too, with the priest. But, after
the priest had done, they opened the door, and we went in also,
and had service for the Lord amongst them. Afterwards we had a
meeting in the town, amongst several that were in high notions.
Passing thence, I heard of a people in prison at Coventry for
religion. As I walked towards the jail, the word of the Lord came
to me, saying, "My love was always to thee, and thou art in my
love." And I was ravished with the sense of the love of God, and
greatly strengthened in my inward man. But when I came into the
jail where those prisoners were, a great power of darkness struck
at me; and I sat still, having my spirit gathered into the love of
God.
At last these prisoners began to rant, vapour, and blaspheme;
at which my soul was greatly grieved. They said that they were
God; but we could not bear such things. When they were calm, I
stood up and asked them whether they did such things by motion, or
from Scripture. They said, "From Scripture." Then, a Bible lying
by, I asked them for that Scripture; and they showed me that place
where the sheet was let down to Peter; and it was said to him that
what was sanctified he should not call common or unclean. When I
had showed them that that Scripture made nothing for their
purpose, they brought another, which spake of God's reconciling
all things to Himself, things in heaven and things in earth. I
told them I owned that Scripture also; but showed them that it
likewise was nothing to their purpose.
Then, seeing they said that they were God, I asked them if
they knew whether it would rain to-morrow. They said they could
not tell. I told them God could tell. I asked them if they thought
they should be always in that condition, or should change. They
answered that they could not tell. "Then," said I, "God can tell,
and He doth not change. You say you are God, and yet you cannot
tell whether you shall change or no." So they were confounded, and
quite brought down for the time.
After I had reproved them for their blasphemous expressions,
I went away; for I perceived they were Ranters. I had met with
none before; and I admired the goodness of the Lord in appearing
so unto me before I went amongst them. Not long after this one of
these Ranters, whose name was Joseph Salmon, published a
recantation; upon which they were set at liberty.
CHAPTER IV.
A Year in Derby Prison
1650-1651.
As I travelled through markets, fairs, and diverse places, I
saw death and darkness in all people where the power of the Lord
God had not shaken them. As I was passing on in Leicestershire I
came to Twy-Cross, where there were excise-men. I was moved of the
Lord to go to them, and warn them to take heed of oppressing the
poor; and people were much affected with it.
There was in that town a great man that had long lain sick,
and was given up by the physicians; and some Friends in the town
desired me to go to see him. I went up to him in his chamber, and
spoke the Word of life to him, and was moved to pray by him; and
the Lord was entreated, and restored him to health. But when I was
come down stairs, into a lower room, and was speaking to the
servants, and to some people that were there, a serving-man of his
came raving out of another room, with a naked rapier in his hand,
and set it just to my side. I looked steadfastly on him, and said,
"Alack for thee, poor creature! what wilt thou do with thy carnal
weapon? It is no more to me than a straw." The bystanders were
much troubled, and he went away in a rage and full of wrath. But
when the news of it came to his master, he turned him out of his
service.
Thus the Lord's power preserved me and raised up the weak
man, who afterwards was very loving to Friends; and when I came to
that town again both he and his wife came to see me.
After this I was moved to go into Derbyshire, where the
mighty power of God was among Friends. And I went to Chesterfield,
where one Britland was priest. He saw beyond the common sort of
priests, for he had been partly convinced, and had spoken much on
behalf of Truth before he was priest there; but when the priest of
that town died, he got the parsonage, and choked himself with it.
I was moved to speak to him and the people in the great love of
God, that they might come off from all men's teaching unto God's
teaching; and he was not able to gainsay.
But they had me before the mayor, and threatened to send me,
with some others, to the house of correction, and kept us in
custody till it was late in the night. Then the officers, with the
watchmen, put us out of the town, leaving us to shift as we could.
So I bent my course towards Derby, having a friend or two with me.
In our way we met with many professors; and at Kidsey Park many
were convinced.
Then, coming to Derby, I lay at the house of a doctor, whose
wife was convinced; and so were several more in the town. As I was
walking in my chamber, the [steeple-house] bell rang, and it
struck at my life at the very hearing of it; so I asked the woman
of the house what the bell rang for. She said there was to be a
great lecture there that day, and many of the officers of the
army, and priests, and preachers were to be there, and a colonel,
that was a preacher.
Then was I moved of the Lord to go up to them; and when they
had done I spoke to them what the Lord commanded me, and they were
pretty quiet. But there came an officer and took me by the hand,
and said that I and the other two that were with me must go before
the magistrates. It was about the first hour after noon that we
came before them.
They asked me why we came thither. I said God moved us so to
do; and I told them, "God dwells not in temples made with hands."
I told them also that all their preaching, baptism and sacrifices
would never sanctify them, and bade them look unto Christ within
them, and not unto men; for it is Christ that sanctifies. Then
they ran into many words; but I told them they were not to dispute
of God and Christ, but to obey Him.[55]
The power of God thundered among them, and they did fly like
chaff before it. They put me in and out of the room often,
hurrying me backward and forward, for they were from the first
hour till the ninth at night in examining me. Sometimes they would
tell me in a deriding manner that I was taken up in raptures.
At last they asked me whether I was sanctified. I answered,
"Yes; for I am in the paradise of God." Then they asked me if I
had no sin. I answered, "Christ my Saviour has taken away my sin;
and in Him there is no sin." They asked how we knew that Christ
did abide in us. I said, "By His Spirit, that He hath given us."
They temptingly asked if any of us were Christ. I answered, "Nay;
we are nothing; Christ is all." They said, "If a man steal, is it
no sin?" I answered, "All unrighteousness is sin."[56]
When they had wearied themselves in examining me, they
committed me and one other man to the house of correction in Derby
for six months, as blasphemers,[57] as may appear by the mittimus,
a copy whereof here followeth:
"To the master of the house of correction in Derby, greeting:
"We have sent you herewithal the bodies George Fox, late of
Mansfield, in the county of Nottingham, and John Fretwell, late of
Staniesby, in the county of Derby, husbandman, brought before us
this present day, and charged with the avowed uttering and
broaching of diverse blasphemous opinions, contrary to the late
Act of Parliament; which, upon their examination before us, they
have confessed. These are therefore to require you forthwith, upon
sight hereof, to receive them, the said George Fox and John
Fretwell, into your custody, and them therein safely to keep
during the space of six months, without bail or mainprize, or
until they shall find sufficient security to be of good behaviour,
or be thence delivered by order from ourselves. Hereof you are not
to fail. Given under our hands and seals this 30th day of October,
1650.
"GERVASE BENNET,
"NATH. BARTON."
While I was here in prison diverse professors carne to
discourse with me. I had a sense, before they spoke, that they
came to plead for sin and imperfection. I asked them whether they
were believers and had faith. They said, "Yes." I asked them, "In
whom?" They said, "In Christ." I replied. "If ye are true
believers in Christ, you are passed from death to life; and if
passed from death, then from sin that bringeth death; and if your
faith be true, it will give you victory over sin and the devil,
purify your hearts and consciences (for the true faith is held in
a pure conscience), and bring you to please God, and give you
access to Him again."
But they could not endure to hear of purity, and of victory
over sin and the devil. They said they could not believe any could
be free from sin on this side of the grave. I bade them give over
babbling about the Scriptures, which were holy men's words, whilst
they pleaded for unholiness.
At another time a company of professors came, who also began
to plead for sin. I asked them whether they had hope. They said,
"Yes: God forbid but we should have hope." I asked them, "What
hope is it that you have? Is Christ in you the hope of your glory?
Doth it purify you, as He is pure?" But they could not abide to
hear of being made pure here. Then I bade them forbear talking of
the Scriptures, which were the holy men's words; "for," said I,
"the holy men that wrote the Scriptures pleaded for holiness in
heart, life, and conversation here; but since you plead for
impurity and sin, which is of the devil, what have you to do with
the holy men's words?"
The keeper of the prison, being a high professor, was greatly
enraged against me, and spoke very wickedly of me; but it pleased
the Lord one day to strike him, so that he was in great trouble
and under much terror of mind. And, as I was walking in my chamber
I heard a doleful noise, and, standing still, I heard him say to
his wife, "Wife, I have seen the day of judgment, and I saw George
there; and I was afraid of him, because I had done him so much
wrong, and spoken so much against him to the ministers and
professors, and to the justices, and in taverns and alehouses."
After this, towards the evening, he came into my chamber, and
said to me, "I have been as a lion against you; but now I come
like a lamb, and like the jailer that came to Paul and Silas
trembling." And he desired he might lodge with me. I told him I
was in his power; he might do what he would; but he said, "Nay,"
that he would have my leave, and that he could desire to be always
with me, but not to have me as a prisoner. He said he had been
plagued, and his house had been plagued, for my sake. So I
suffered him to lodge with me.
Then he told me all his heart, and said that he believed what
I had said of the true faith and hope to be true; and he wondered
that the other man, who was put in prison with me, did not stand
it; and said, "That man was not right, but you are an honest man."
He confessed also to me that at those times when I had asked him
to let me go forth to speak the word of the Lord to the people,
when he refused to let me go, and I laid the weight thereof upon
him, he used to be under great trouble, amazed, and almost
distracted for some time after, and in such a condition that he
had little strength left him.
When the morning came he rose and went to the justices, and
told them that he and his house had been plagued for my sake. One
of the justices replied (as he reported to me) that the plagues
were upon them, too, for keeping me. This was Justice Bennet, of
Derby, who was the first that called us Quakers, because I bade
them tremble at the word of the Lord.[58] This was in the year
1650.
After this the justices gave leave that I should have liberty
to walk a mile. I perceived their end, and told the jailer, that
if they would set down to me how far a mile was, I might take the
liberty of walking it sometimes. For I had a sense that they
thought I would go away. And the jailer confessed afterwards they
did it with that intent, to have me go away, to ease them of their
plague; but I told him I was not of that spirit.
While I was in the house of correction my relations came to
see me; and, being troubled for my imprisonment, they went to the
justices that cast me into prison and desired to have me home with
them, offering to be bound in one hundred pounds, and others of
Derby in fifty pounds apiece with them, that I should come no more
thither to declare against the priests.
So I was taken up before the justices; and because I would
not consent that they or any should be bound for me (for I was
innocent of any ill behaviour, and had spoken the Word of life and
truth unto them), Justice Bennet rose up in a rage; and, as I was
kneeling down to pray to the Lord to forgive him, he ran upon me,
and struck me with both his hands, crying, "Away with him, jailer;
take him away, jailer." Whereupon I was taken again to prison, and
there kept till the time of my commitment for six months was
expired.
But I had now the liberty of walking a mile by myself, which
I made use of as I felt freedom. Sometimes I went into the market
and streets, and warned the people to repent of their wickedness,
and returned to prison again. And there being persons of several
sorts of religion in the prison, I sometimes visited them in their
meetings on First-days.
While I was yet in the house of correction there came unto me
a trooper, and said that as he was sitting in the steeple-house,
hearing the priest, exceeding great trouble fell upon him; and the
voice of the Lord came to him, saying, "Dost thou not know that my
servant is in prison? Go to him for direction." So I spake to his
condition, and his understanding was opened. I told him that that
which showed him his sins, and troubled him for them, would show
him his salvation; for He that shows a man his sin is the same
that takes it away.
While I was speaking to him the Lord's power opened his mind,
so that he began to have a good understanding in the Lord's truth,
and to be sensible of God's mercies. He spoke boldly in his
quarters amongst the soldiers, and to others, concerning truth
(for the Scriptures were very much opened to him), insomuch that
he said that his colonel was "as blind as Nebuchadnezzar, to cast
the servant of the Lord into prison."
Upon this his colonel conceived a spite against him, and at
Worcester fight, the year after, when the two armies lay near one
another, and two came out from the king's army and challenged any
two of the Parliament army to fight with them, his colonel made
choice of him and another to answer the challenge. When in the
encounter his companion was slain, he drove both his enemies
within musket-shot of the town without firing a pistol at them.
This, when he returned, he told me with his own mouth. But when
the fight was over he saw the deceit and hypocrisy of the
officers, and, being sensible how wonderfully the Lord had
preserved him, and seeing also to the end of fighting, he laid
down his arms.
The time of my commitment to the house of correction being
very nearly ended, and there being many new soldiers raised, the
commissioners would have made me captain over them; and the
soldiers cried out that they would have none but me. So the keeper
of the house of correction was commanded to bring me before the
commissioners and soldiers in the market-place, where they offered
me that preferment, as they called it, asking me if I would not
take up arms for the Commonwealth against Charles Stuart. I told
them I knew whence all wars arose, even from the lusts, according
to James' doctrine; and that I lived in the virtue of that life
and power that took away the occasion of all wars.[59]
Yet they courted me to accept of their offer, and thought I
did but compliment them. But I told them I was come into the
covenant of peace, which was before wars and strifes were. They
said they offered it in love and kindness to me because of my
virtue; and such-like flattering words they used. But I told them,
if that was their love and kindness, I trampled it under my feet.
Then their rage got up, and they said, "Take him away,
jailer, and put him into the prison amongst the rogues and
felons." So I was put into a lousy, stinking place, without any
bed, amongst thirty felons, where I was kept almost half a
year;[60] yet at times they would let me walk to the garden,
believing I would not go away.
When they had got me into Derby prison, it was the saying of
people that I would never come out; but I had faith in God that I
should be delivered in His time; for the Lord had given me to
believe that I was not to be removed from that place yet, being
set there for a service which He had for me to do.
While I was here in prison there was a young woman in the
jail for robbing her master. When she was to be tried for her life
I wrote to the judge and jury, showing them how contrary it was to
the law of God in old time to put people to death for stealing,
and moving them to show mercy. Yet she was condemned to die, and a
grave was made for her, and at the time appointed she was carried
forth to execution. Then I wrote a few words, warning all to
beware of greediness or covetousness, for it leads from God; and
that all should fear the Lord, avoid earthly lusts, and prize
their time while they have it; this I gave to be read at the
gallows. And, though they had her upon the ladder, with a cloth
bound over her face, ready to be turned off, yet they did not put
her to death, but brought her back to prison, where she afterwards
came to be convinced of God's everlasting truth.
There was also in the jail, while I was there, a wicked,
ungodly man, who was reputed a conjurer. He threatened that he
would talk with me, and boasted of what he would do; but he never
had power to open his mouth to me. And the jailer and he falling
out, he threatened to raise the devil and break his house down; so
that he made the jailer afraid. I was moved of the Lord to go in
His power and rebuke him, and to say to him, "Come, let us see
what thou canst do; do thy worst." I told him that the devil was
raised high enough in him already; but the power of God chained
him down, so he slunk away from me.
The time of Worcester fight coming on, Justice Bennet sent
constables to press me for a soldier, seeing I would not
voluntarily accept of a command. I told them that I was brought
off from outward wars. They came again to give me press-money; but
I would take none. Then I was brought up to Sergeant Holes, kept
there awhile, and taken down again. Afterwards the constables
brought me a second time before the commissioners, who said I
should go for a soldier; but I told them I was dead to it. They
said I was alive. I told them that where envy and hatred is there
is confusion. They offered me money twice, but I refused it. Being
disappointed, they were angry, and committed me close prisoner,
without bail or mainprize.
Great was the exercise and travail in spirit that I underwent
during my imprisonment here, because of the wickedness that was in
this town; for though some were convinced, yet the generality were
a hardened people. I saw the visitation of God's love pass away
from them. I mourned over them.
There was a great judgment upon the town, and the magistrates
were uneasy about me; but they could not agree what to do with me.
One while they would have sent me up to the Parliament; another
while they would have banished me to Ireland. At first they called
me a deceiver, a seducer and a blasphemer. Afterwards, when God
had brought his plagues upon them, they styled me an honest,
virtuous man. But their good report and bad report were nothing to
me; for the one did not lift me up, nor the other cast me down;
praised be the Lord! At length they were made to turn me out of
jail, about the beginning of winter, in the year 1651, after I had
been a prisoner in Derby almost a year, -- six months in the house
of correction, and the rest of the time in the common jail.
CHAPTER V.
One Man May Shake the Country for Ten Miles
1651-1652.
Being again at liberty, I went on, as before, in the work of
the Lord, passing through the country into Leicestershire, having
meetings as I went; and the Lord's Spirit and power accompanied
me.
As I was walking with several Friends, I lifted up my head
and saw three steeple-house spires, and they struck at my life. I
asked them what place that was. They said, "Lichfield."
Immediately the Word of the Lord came to me that I must go
thither. Being come to the house we were going to, I wished the
Friends to walk into the house, saying nothing to them of whither
I was to go. As soon as they were gone I stepped away, and went by
my eye over hedge and ditch till I came within a mile of
Lichfield, where, in a great field, shepherds were keeping their
sheep.
Then was I commanded by the Lord to pull off my shoes. I
stood still, for it was winter; and the Word of the Lord was like
a fire in me. So I put off my shoes, and left them with the
shepherds; and the poor shepherds trembled, and were astonished.
Then I walked on about a mile, and as soon as I was got within the
city, the Word of the Lord came to me again, saying, "Cry, 'Woe to
the bloody city of Lichfield!'" So I went up and down the streets,
crying with a loud voice, "Woe to the bloody city of Lichfield!"
It being market-day, I went into the market-place, and to and fro
in the several parts of it, and made stands, crying as before,
"Woe to the bloody city of Lichfield!" And no one laid hands on
me.
As I went thus crying through the streets, there seemed to me
to be a channel of blood running down the streets, and the market-
place appeared like a pool of blood.
When I had declared what was upon me, and felt myself clear,
I went out of the town in peace, and, returning to the shepherds,
I gave them some money, and took my shoes of them again. But the
fire of the Lord was so in my feet, and all over me, that I did
not matter to put on my shoes again, and was at a stand whether I
should or no, till I felt freedom from the Lord so to do; then,
after I had washed my feet, I put on my shoes again.
After this a deep consideration came upon me, for what reason
I should be sent to cry against that city, and call it the bloody
city! For, though the Parliament had had the minster one while,
and the King another, and much blood had been shed in the town
during the wars between them, yet that was no more than had
befallen many other places. But afterwards I came to understand,
that in the Emperor Diocletian's time a thousand Christians were
martyred in Lichfield.[61]
Passing on, I was moved of the Lord to go to Beverley
steeple-house, which was then a place of high profession; and
being very wet with rain, I went first to an inn. As soon as I
came to the door, a young woman of the house came to the door, and
said, "What, is it you? come in," as if she had known me before;
for the Lord's power bowed their hearts. So I refreshed myself and
went to bed; and in the morning, my clothes being still wet, I got
ready, and having paid for what I had had in the inn, I went up to
the steeple-house, where was a man preaching. When he had done, I
was moved to speak to him, and to the people, in the mighty power
of God, and to turn them to their teacher, Christ Jesus. The power
of the Lord was so strong, that it struck a mighty dread amongst
the people. The mayor came and spoke a few words to me; but none
of them had any power to meddle with me.
So I passed away out of the town, and in the afternoon went
to another steeple-house about two miles off. When the priest had
done, I was moved to speak to him, and to the people very largely,
showing them the way of life and truth, and the ground of election
and reprobation. The priest said he was but a child, and could not
dispute with me. I told him I did not come to dispute, but to hold
forth the Word of life and truth unto them, that they might all
know the one Seed, to which the promise of God was given, both in
the male and in the female. Here the people were very loving, and
would have had me come again on a week-day, and preach among them;
but I directed them to their teacher, Christ Jesus, and so passed
away.
The next day I went to Cranswick, to Captain Pursloe's, who
accompanied me to Justice Hotham's. This Justice Hotham was a
tender man, one that had had some experience of God's workings in
his heart. After some discourse with him of the things of God, he
took me into his closet, where, sitting with me, he told me he had
known that principle[62] these ten years, and was glad that the
Lord did now publish it abroad to the people. After a while there
came a priest to visit him, with whom also I had some discourse
concerning the Truth. But his mouth was quickly stopped, for he
was nothing but a notionist, and not in possession of what he
talked of.
While I was here, there came a great woman of Beverley to
speak to Justice Hotham about some business; and in discourse she
told him that the last Sabbath-day (as she called it) there came
an angel or spirit into the church at Beverley, and spoke the
wonderful things of God, to the astonishment of all that were
there; and when it had done, it passed away, and they did not know
whence it came, nor whither it went; but it astonished all, --
priest, professors, and magistrates of the town. This relation
Justice Hotham gave me afterwards, and then I gave him an account
of how I had been that day at Beverley steeple-house, and had
declared truth to the priest and people there.
I went to another steeple-house about three miles off, where
preached a great high-priest, called a doctor, one of them whom
Justice Hotham would have sent for to speak with me. I went into
the steeple-house, and stayed till the priest had done. The words
which he took for his text were these, "Ho, every one that
thirsteth, come ye to the waters; and he that hath no money, come
ye, buy and eat, yea come, buy wine and milk without money and
without price."
Then was I moved of the Lord God to say unto him, "Come down,
thou deceiver; dost thou bid people come freely, and take of the
water of life freely, and yet thou takest three hundred pounds a
year of them for preaching the Scriptures to them. Mayest thou not
blush for shame? Did the prophet Isaiah, and Christ do so, who
spoke the words, and gave them forth freely? Did not Christ say to
His ministers, whom He sent to preach, 'Freely ye have received,
freely give'?"
The priest, like a man amazed, hastened away. After he had
left his flock, I had as much time as I could desire to speak to
the people; and I directed them from the darkness to the Light,
and to the grace of God, that would teach them, and bring them
salvation; to the Spirit of God in their inward parts, which would
be a free teacher unto them.
Having cleared myself amongst the people, I returned to
Justice Hotham's house that night. When I came in he took me in
his arms, and said his house was my house; for he was exceedingly
glad of the work of the Lord, and that His power was revealed.
Thence I passed on through the country, and came at night to
an inn where was a company of rude people. I bade the woman of the
house, if she had any meat, to bring me some; but because I said
Thee and Thou to her, she looked strangely on me. I asked her if
she had any milk. She said, No. I was sensible she spake falsely;
and, being willing to try her further, I asked her if she had any
cream? She denied that she had any.
There stood a churn in the room, and a little boy, playing
about, put his hands into it and pulled it down, and threw all the
cream on the floor before my eyes. Thus was the woman manifested
to be a liar. She was amazed, blessed herself, took up the child,
and whipped it sorely: but I reproved her for her lying and
deceit. After the Lord had thus discovered her deceit and
perverseness, I walked out of the house, and went away till I came
to a stack of hay, and lay in the hay-stack that night, in rain
and snow, it being but three days before the time called
Christmas.
The next day I came into York, where were several very tender
people. Upon the First-day following, I was commanded of the Lord
to go and speak to priest Bowles and his hearers in their great
cathedral. Accordingly I went. When the priest had done, I told
them I had something from the Lord God to speak to the priest and
people. "Then say on quickly," said a professor, for there was
frost and snow, and it was very cold weather. Then I told them
that this was the Word of the Lord God unto them, -- that they
lived in words, but God Almighty looked for fruits amongst them.
As soon as the words were out of my mouth, they hurried me
out, and threw me down the steps. But I got up again without hurt,
and went to my lodging, and several were convinced there. For that
which arose from the weight and oppression that was upon the
Spirit of God in me, would open people, strike them, and make them
confess that the groans which broke forth through me did reach
them, for my life was burthened with their profession without
possession, and their words without fruit.
[After being thus violently tumbled down the steps of the
great minster, George Fox found his next few days crowded with hot
discussion. Papists and Ranters and Scotch "priests" made him
stand forth for the hope that was in him. The Ranters, he says,
"had spent their portions, and not living in that which they spake
of, were now become dry. They had some kind of meetings, but they
took tobacco and drank ale in their meetings and were grown light
and loose." After the narrative of an attempt to push him over the
cliffs the account continues.]
Another priest sent to have a dispute with me, and Friends
went with me to the house where he was; but when he understood we
were come, he slipped out of the house, and hid himself under an
hedge. The people went and found him, but could not get him to
come to us.
Then I went to a steeple-house hard by, where the priest and
people were in a great rage. This priest had threatened Friends
what he would do; but when I came he fled; for the Lord's power
came over him and them. Yea, the Lord's everlasting power was over
the world, and reached to the hearts of people, and made both
priests and professors tremble. It shook the earthly and airy
spirit in which they held their profession of religion and
worship; so that it was a dreadful thing to them when it was told
them, "The man in leathern breeches is come."[63] At the hearing
thereof the priests in many places got out of the way, they were
so struck with the dread of the eternal power of God; and fear
surprised the hypocrites.
[At Pickering he stood in "the steeple-house yard" and told
the people what his mission was, with as clear a claim to a divine
commission as a Hebrew prophet would have made.]
I was sent of the Lord God of heaven and earth to preach
freely, and to bring people off from these outward temples made
with hands, which God dwelleth not in; that they might know their
bodies to become the temples of God and of Christ; and to draw
people off from all their superstitious ceremonies, Jewish and
heathenish customs, traditions, and doctrines of men; and from all
the world's hireling teachers, that take tithes and great wages,
preaching for hire, and divining for money, whom God and Christ
never sent, as themselves confess when they say that they never
heard God's nor Christ's voice. I exhorted the people to come off
from all these things, directing them to the Spirit and grace of
God in themselves, and to the Light of Jesus in their own hearts;
that they might come to know Christ, their free teacher, to bring
them salvation, and to open the Scriptures to them.
Thus the Lord gave me a good opportunity to open things
largely unto them. All was quiet, and many were convinced; blessed
be the Lord.
I passed to another town, where was another great meeting,
the old priest being with me; and there came professors of several
sorts to it. I sat on a haystack, and spoke nothing for some
hours; for I was to famish them from words. The professors would
ever and anon be speaking to the old priest, and asking him when I
would begin, and when I would speak? He bade them wait; and told
them that the people waited upon Christ a long while before He
spoke.
At last I was moved of the Lord to speak; and they were
struck by the Lord's power. The Word of life reached to them, and
there was a general convincement amongst them.
Now I came towards Cranswick, to Captain Pursloe's and
Justice Hotham's, who received me kindly, being glad that the
Lord's power had so appeared; that truth was spread, and so many
had received it. Justice Hotham said that if God had not raised up
this principle of Light and life which I preached, the nation
would have been overrun with Ranterism,[64] and all the justices
in the nation could not have stopped it with all their laws;
"Because," said he, "they would have said as we said, and done as
we commanded, and yet have kept their own principle still. But
this principle of truth," said he, "overthrows their principle,
and the root and ground thereof"; and therefore he was glad the
Lord had raised up this principle of life and truth.
The next day Friends and friendly people having left me, I
travelled alone, declaring the day of the Lord amongst people in
the towns where I came, and warning them to repent. I came towards
night into a town called Patrington. As I walked along the town, I
warned both priest and people (for the priest was in the street)
to repent and turn to the Lord. It grew dark before I came to the
end of the town, and a multitude of people gathered about me, to
whom I declared the Word of life.
When I had cleared myself I went to an inn, and desired them
to let me have a lodging; but they would not. I desired a little
meat or milk, and said I would pay for it; but they refused. So I
walked out of the town, and a company of fellows followed, and
asked me, "What news?" I bade them repent, and fear the Lord.
After I was gone a pretty way, I came to another house, and
desired the people to let me have a little meat, drink, and
lodging for my money; but they denied me. I went to another house,
and desired the same; but they refused me also. By this time it
was grown so dark that I could not see the highway; but I
discerned a ditch, and got a little water, and refreshed myself.
Then I got over the ditch; and, being weary with travelling, I sat
down amongst the furze bushes till it was day.
About break of day I got up, and passed on over the fields. A
man came after me with a great pikestaff and went along with me to
a town; and he raised the town upon me, with the constable and
chief constable, before the sun was up. I declared God's
everlasting truth amongst them, warning them of the day of the
Lord, that was coming upon all sin and wickedness; and exhorted
them to repent. But they seized me, and had me back to Patrington,
about three miles, guarding me with watch-bills, pikes, staves,
and halberds.
When I was come to Patrington, all the town was in an uproar,
and the priest and constables were consulting together; so I had
another opportunity to declare the Word of life amongst them, and
warn them to repent. At last a professor, a tender man, called me
into his house, and there I took a little milk and bread, having
not eaten for some days before. Then they guarded me about nine
miles to a justice.
When I was come near his house, a man came riding after us,
and asked me whether I was the man that was apprehended. I asked
him wherefore he asked. He said, "For no hurt." I told him I was:
so he rode away to the justice before us. The men that guarded me
said it would be well if the justice were not drunk before we got
to him; for he used to get drunk early.
When I was brought in before him, because I did not put off
my hat, and because I said Thou to him, he asked the man that rode
thither before me whether I was not mazed or fond.[65] The man
told him, No; it was my principle.
I warned him to repent, and come to the Light with which
Christ had enlightened him; that by it he might see all his evil
words and actions, and turn to Christ Jesus whilst he had time;
and that whilst he had time he should prize it. "Ay, ay," said he,
"the Light that is spoken of in the third of John." I desired he
would mind it, and obey it.
As I admonished him, I laid my hand upon him, and he was
brought down by the power of the Lord; and all the watchmen stood
amazed. Then he took me into a little parlour with the other man,
and desired to see what I had in my pockets of letters or
intelligence. I plucked out my linen, and showed him I had no
letters. He said, "He is not a vagrant, by his linen"; then he set
me at liberty.
I went back to Patrington with the man that had rode before
me to the justice: for he lived at Patrington. When I came there,
he would have had me have a meeting at the Cross; but I said it
was no matter; his house would serve. He desired me to go to bed,
or lie down upon a bed; which he did, that they might say they had
seen me in a bed, or upon a bed; for a report had been raised that
I would not lie on any bed, because at that time I lay many times
out of doors.[66] Now when the First-day of the week was come, I
went to the steeple-house, and declared the truth to the priest
and people; and the people did not molest me, for the power of God
was come over them. Presently after I had a great meeting at the
man's house where I lay, and many were convinced of the Lord's
everlasting truth, who stand faithful witnesses of it to this day.
They were exceedingly grieved that they had not received me, nor
given me lodging, when I was there before.
Thence I travelled through the country, even to the furthest
part thereof, warning people, in towns and villages, to repent,
and directing them to Christ Jesus, their teacher.
On the First-day of the week I came to one Colonel Overton's
house, and had a great meeting of the prime of the people of that
country; where many things were opened out of the Scriptures which
they had never heard before. Many were convinced, and received the
Word of life, and were settled in the truth of God.
Then I returned to Patrington again, and visited those
Friends that were convinced there; by whom I understood that a
tailor, and some wild blades in that town, had occasioned my being
carried before the justice. The tailor came to ask my forgiveness,
fearing I would complain of him. The constables also were afraid,
lest I should trouble them. But I forgave them all, and warned
them to turn to the Lord, and to amend their lives.
Now that which made them the more afraid was this: when I was
in the steeple-house at Oram, not long before, there came a
professor, who gave me a push on the breast in the steeple-house,
and bade me get out of the church. "Alas, poor man!" said I, "dost
thou call the steeple-house the Church? The Church is the people,
whom God hath purchased with His blood, and not the house." It
happened that Justice Hotham came to hear of this man's abuse,
sent his warrant for him, and bound him over to the sessions; so
affected was he with the Truth and so zealous to keep the peace.
And indeed this Justice Hotham had asked me before whether any
people had meddled with me, or abused me; but I was not at liberty
to tell him anything of that kind, but was to forgive all.
The next First-day I went to Tickhill, whither the Friends of
that side gathered together, and a mighty brokenness by the power
of God there was amongst the people. I went out of the meeting,
being moved of God to go to the steeple-house. When I came there,
I found the priest and most of the chief of the parish together in
the chancel.
I went up to them, and began to speak; but they immediately
fell upon me; the clerk up with his Bible, as I was speaking, and
struck me on the face with it, so that my face gushed out with
blood; and I bled exceedingly in the steeple-house. The people
cried, "Let us have him out of the church." When they had got me
out, they beat me exceedingly, threw me down, and turned me over a
hedge. They afterwards dragged me through a house into the street,
stoning and beating me as they dragged me along; so that I was all
over besmeared with blood and dirt. They got my hat from me, which
I never had again. Yet when I was got upon my legs, I declared the
Word of life, showed them the fruits of their teacher, and how
they dishonored Christianity.
After awhile I got into the meeting again amongst Friends,
and the priest and people coming by the house, I went with Friends
into the yard, and there spoke to the priest and people. The
priest scoffed at us, and called us Quakers. But the Lord's power
was so over them, and the Word of life was declared in such
authority and dread to them, that the priest fell a-trembling
himself; and one of the people said, "Look how the priest trembles
and shakes; he is turned a Quaker also."
When the meeting was over, Friends departed; and I went
without my hat to Balby, about seven or eight miles. Friends were
much abused that day by the priest and his people: insomuch that
some moderate justices hearing of it, two or three of them came
and sat at the town to examine the business. He that had shed my
blood was afraid of having his hand cut off for striking me in the
church, as they called it; but I forgave him, and would not appear
against him.
Thence I went to Wakefield; and on the First-day after, I
went to a steeple-house where James Nayler[67] had been a member
of an Independent church; but upon his receiving truth, he was
excommunicated. When I came in, and the priest had done, the
people called upon me to come up to the priest, which I did; but
when I began to declare the Word of life to them, and to lay open
the deceit of the priest, they rushed upon me suddenly, thrust me
out at the other door, punching and beating me, and cried, "Let us
have him to the stocks." But the Lord's power restrained them,
that they were not suffered to put me in.
So I passed away to the meeting, where were a great many
professors and friendly people gathered, and a great convincement
there was that day; for the people were mightily satisfied that
they were directed to the Lord's teaching in themselves. Here we
got some lodging; for four of us had lain under a hedge the night
before, there being then few Friends in that place.
The priest of that church, of which James Nayler had been a
member, whose name was Marshall, raised many wicked slanders about
me, as that I carried bottles with me, and made people drink of
them, which made them follow me; and that I rode upon a great
black horse, and was seen in one country upon it in one hour, and
at the same hour in another country threescore miles off; and that
I would give a fellow money to follow me, when I was on my black
horse. With these lies he fed his people, to make them think evil
of the truth which I had declared amongst them. But by these lies
he preached many of his hearers away from him; for I was then
travelling on foot, and had no horse at that time; which the
people generally knew.
As we travelled through the country, preaching repentance to
the people, we came into a market-town, where a lecture was held
that day. I went into the steeple-house, where many priests,
professors and people were. The priest that preached took for his
text those words of Jeremiah 5:31, "My people love to have it so":
leaving out the foregoing words, viz.: "The prophets prophesy
falsely, and the priests bear rule by their means." I showed the
people his deceit; and directed them to Christ, the true teacher
within; declaring that God was come to teach His people himself,
and to bring them off from all the world's teachers and hirelings;
that they might come to receive freely from Him. Then, warning
them of the day of the Lord that was coming upon all flesh, I
passed thence without much opposition.
At night we came to a country place, where there was no
public house near. The people desired us to stay all night; which
we did, and had good service for the Lord, declaring His truth
amongst them.
The Lord had said unto me that if but one man or woman were
raised by His power to stand and live in the same Spirit that the
prophets and apostles were in who gave forth the Scriptures, that
man or woman should shake all the country in their profession[68]
for ten miles round. For people had the Scripture, but were not in
the same Light, power, and Spirit which those were in who gave
forth the Scripture; so they neither knew God, Christ, nor the
Scriptures aright; nor had they unity one with another, being out
of the power and Spirit of God. Therefore we warned all, wherever
we met them, of the day of the Lord that was coming upon them.
CHAPTER VI.
A New Era Begins
1652.
As we travelled we came near a very great hill, called Pendle
Hill, and I was moved of the Lord to go up to the top of it; which
I did with difficulty, it was so very steep and high. When I was
come to the top, I saw the sea bordering upon Lancashire. From the
top of this hill the Lord let me see in what places he had a great
people to be gathered. As I went down, I found a spring of water
in the side of the hill, with which I refreshed myself, having
eaten or drunk but little for several days before.[69]
At night we came to an inn, and declared truth to the man of
the house, and wrote a paper to the priests and professors,
declaring the day of the Lord, and that Christ was come to teach
people Himself, by His power and Spirit in their hearts, and to
bring people off from all the world's ways and teachers, to His
own free teaching, who had bought them, and was the Saviour of all
them that believed in Him. The man of the house spread the paper
abroad, and was mightily affected with the truth. Here the Lord
opened unto me, and let me see a great people in white raiment by
a river side, coming to the Lord; and the place that I saw them in
was about Wensleydale and Sedbergh.[70]
The next day we travelled on, and at night got a little fern
or bracken to put under us, and lay upon a common. Next morning we
reached a town, where Richard Farnsworth[71] parted from me; and
then I travelled alone again. I came up Wensleydale, and at the
market-town in that Dale, there was a lecture on the market-day. I
went into the steeple-house; and after the priest had done I
proclaimed the day of the Lord to the priest and people, warning
them to turn from darkness to the Light, and from the power of
Satan unto God, that they might come to know God and Christ
aright, and to receive His teaching, who teacheth freely. Largely
and freely did I declare the Word of life unto them, and had not
much persecution there.
Afterwards I passed up the Dales, warning people to fear God,
and preaching the everlasting gospel to them. In my way I came to
a great house, where was a schoolmaster; and they got me into the
house. I asked them questions about their religion and worship;
and afterwards I declared the truth to them. They had me into a
parlour, and locked me in, pretending that I was a young man that
was mad, and had run away from my relations; and that they would
keep me till they could send to them. But I soon convinced them of
their mistake, and they let me forth, and would have had me to
stay; but I was not to stay there.
Then having exhorted them to repentance, and directed them to
the Light of Christ Jesus, that through it they might come unto
Him and be saved, I passed from them, and came in the night to a
little ale-house on a common, where there was a company of rude
fellows drinking. Because I would not drink with them, they struck
me with their clubs; but I reproved them, and brought them to be
somewhat cooler; and then I walked out of the house upon the
common in the night.
After some time one of these drunken fellows came out, and
would have come close up to me, pretending to whisper to me; but I
perceived he had a knife; and therefore I kept off him, and bade
him repent, and fear God. So the Lord by His power preserved me
from this wicked man; and he went into the house again. The next
morning I went on through other Dales, warning and exhorting
people everywhere as I passed, to repent and turn to the Lord: and
several were convinced. At one house that I came to, the man of
the house (whom I afterwards found to be a kinsman of John
Blakelin's) would have given me money, but I would not receive it.
The next day I went to a meeting at Justice Benson's, where I
met a people that were separated from the public worship. This was
the place I had seen, where a people came forth in white raiment.
A large meeting it was, and the people were generally convinced;
and they continue still a large meeting of Friends near Sedbergh;
which was then first gathered through my ministry in the name of
Jesus.
In the same week there was a great fair, at which servants
used to be hired; and I declared the day of the Lord through the
fair. After I had done so, I went into the steeple-house yard, and
many of the people of the fair came thither to me, and abundance
of priests and professors. There I declared the everlasting truth
of the Lord and the Word of life for several hours, showing that
the Lord was come to teach His people Himself, and to bring them
off from all the world's ways and teachers, to Christ, the true
teacher, and the true way to God. I laid open their teachers,
showing that they were like them that were of old condemned by the
prophets, and by Christ, and by the apostles. I exhorted the
people to come off from the temples made with hands; and wait to
receive the Spirit of the Lord, that they might know themselves to
be the temples of God.
Not one of the priests had power to open his mouth against
what I declared: but at last a captain said, "Why will you not go
into the church? this is not a fit place to preach in." I told him
I denied their church. Then stood up Francis Howgill, who was
preacher to a congregation. He had not seen me before; yet he
undertook to answer that captain; and he soon put him to silence.
Then said Francis Howgill of me, "This man speaks with authority,
and not as the scribes."
After this, I opened to the people that that ground and house
were no holier than another place; and that the house is not the
Church, but the people, of whom Christ is the head. After awhile
the priests came up to me, and I warned them to repent. One of
them said I was mad; so they turned away. But many were convinced
there that day, who were glad to hear the truth declared, and
received it with joy. Amongst these was Captain Ward, who received
the truth in the love of it, and lived and died in it.
The next First-day I came to Firbank chapel in Westmoreland,
where Francis Howgill and John Audland[72] had been preaching in
the morning. The chapel was full of people, so that many could not
get in. Francis said he thought I looked into the chapel, and his
spirit was ready to fail, the Lord's power did so surprise him:
but I did not look in. They made haste, and had quickly done, and
they and some of the people went to dinner; but abundance stayed
till they came again. John Blakelin and others came to me, and
desired me not to reprove them publicly; for they were not parish-
teachers, but pretty tender men. I could not tell them whether I
should or no, though I had not at that time any drawings to
declare publicly against them; but I said they must leave me to
the Lord's movings.
While others were gone to dinner, I went to a brook, got a
little water, and then came and sat down on the top of a rock hard
by the chapel. In the afternoon the people gathered about me, with
several of their preachers. It was judged there were above a
thousand people; to whom I declared God's everlasting truth and
Word of life freely and largely for about the space of three
hours. I directed all to the Spirit of God in themselves; that
they might be turned from darkness to Light, and believe in it;
that they might become the children of it, and might be turned
from the power of Satan unto God, and by the Spirit of truth might
be led into all truth, and sensibly understand the words of the
prophets, of Christ, and of the apostles; and might all come to
know Christ to be their teacher to instruct them, their counsellor
to direct them, their shepherd to feed them, their bishop to
oversee them, and their prophet to open divine mysteries to them;
and might know their bodies to be prepared, sanctified, and made
fit temples for God and Christ to dwell in. In the openings of
heavenly life I explained unto them the prophets, and the figures
and shadows, and directed them to Christ, the substance. Then I
opened the parables and sayings of Christ, and things that had
been long hid.
Now there were many old people who went into the chapel and
looked out at the windows, thinking it a strange thing to see a
man preach on a hill, and not in their church, as they called it;
whereupon I was moved to open to the people that the steeple-
house, and the ground whereon it stood were no more holy than that
mountain; and that those temples, which they called the dreadful
houses of God were not set up by the command of God and of Christ;
nor their priests called, as Aaron's priesthood was; nor their
tithes appointed by God, as those amongst the Jews were; but that
Christ was come, who ended both the temple and its worship, and
the priests and their tithes; and that all should now hearken unto
Him; for He said, "Learn of me"; and God said of Him, "This is my
beloved Son, in whom I am well pleased; hear ye Him."
I declared unto them that the Lord God had sent me to preach
the everlasting gospel and Word of life amongst them, and to bring
them off from all these temples, tithes, priests, and rudiments of
the world, which had been instituted since the apostles' days, and
had been set up by such as had erred from the Spirit and power the
apostles were in. Very largely was I opened at this meeting, and
the Lord's convincing power accompanied my ministry, and reached
the hearts of the people, whereby many were convinced; and all the
teachers of that congregation (who were many) were convinced of
God's everlasting truth.
At Kendal a meeting was held in the Town-hall. Several were
convinced and many were loving. One whose name was Cock met me in
the street and would have given me a roll of tobacco, for people
were then much given to smoking. I accepted his love, but did not
receive his tobacco.
Thence I went to Underbarrow, and several people going along
with me, great reasonings I had with them, especially with Edward
Burrough.[73]
At night the priest and many professors came to the house;
and a great deal of disputing I had with them. Supper being
provided for the priest and the rest of the company, I had not
freedom to eat with them; but told them that if they would appoint
a meeting for the next day at the steeple-house, and acquaint the
people with it, I might meet them. They had a great deal of
reasoning about it; some being for, and some against it.
In the morning, after I had spoken to them again concerning
the meeting, as I walked upon a bank by the house, there came
several poor travellers, asking relief, who I saw were in
necessity; and they gave them nothing, but said they were cheats.
It grieved me to see such hard-heartedness amongst professors;
whereupon, when they were gone in to their breakfast, I ran after
the poor people about a quarter of a mile, and gave them some
money.
Meanwhile some that were in the house, coming out, and seeing
me a quarter of a mile off, said I could not have gone so far in
such an instant, if I had not had wings. Hereupon the meeting was
like to have been put by; for they were filled with such strange
thoughts concerning me that many of them were against having a
meeting with me.[74]
I told them that I had run after those poor people to give
them some money; being grieved at the hardheartedness of those who
gave them nothing.
Then came Miles and Stephen Hubbersty, who, being more
simple-hearted men, would have the meeting held. So to the chapel
I went, and the priest came.
A great meeting there was, and the way of life and salvation
was opened; and after awhile the priest fled away. Many of Crook
and Underbarrow were convinced that day, received the Word of
life, and stood fast in it under the teaching of Christ Jesus.
After I had declared the truth to them for some hours, and
the meeting was ended, the chief constable and some other
professors fell to reasoning with me in the chapel yard. Whereupon
I took a Bible and opened the Scriptures, and dealt tenderly with
them, as one would do with a child. They that were in the Light of
Christ and Spirit of God knew when I spake Scripture, though I did
not mention chapter and verse, after the priest's form, to them.
Then I went to an ale-house, to which many resorted betwixt
the time of their morning and afternoon preaching, and had a great
deal of reasoning with the people, declaring to them that God was
come to teach His people, and to bring them off from the false
teachers, such as the prophets, Christ, and the apostles cried
against. Many received the Word of life at that time, and abode in
it.
Thence I went to Ulverstone, and so to Swarthmore[75] to
Judge Fell's; whither came up one Lampitt, a priest, who was a
high notionist. With him I had much reasoning; for he talked of
high notions and perfection, and thereby deceived the people. He
would have owned me, but I could not own nor join with him, he was
so full of filth.[76] He said he was above John; and made as
though he knew all things. But I told him that death reigned from
Adam to Moses; that he was under death, and knew not Moses, for
Moses saw the paradise of God; but he knew neither Moses nor the
prophets nor John; for that crooked and rough nature stood in him,
and the mountain of sin and corruption; and the way was not
prepared in him for the Lord.
He confessed he had been under a cross in things; but now he
could sing psalms, and do anything. I told him that now he could
see a thief, and join hand in hand with him; but he could not
preach Moses, nor the prophets, nor John, nor Christ, except he
were in the same Spirit that they were in.
Margaret Fell had been absent in the day-time; and at night
her children told her that priest Lampitt and I had disagreed,
which somewhat troubled her, because she was in profession with
him; but he hid his dirty actions from them. At night we had much
reasoning, and I declared the truth to her and her family. The
next day Lampitt came again, and I had much discourse with him
before Margaret Fell, who then clearly discerned the priest. A
convincement of the Lord's truth came upon her and her family.
Soon after a day was to be observed for a humiliation, and
Margaret Fell asked me to go with her to the steeple-house at
Ulverstone, for she was not wholly come off from them. I replied,
"I must do as I am ordered by the Lord." So I left her, and walked
into the fields; and the Word of the Lord came to me, saying, "Go
to the steeple-house after them."
When I came, Lampitt was singing with his people; but his
spirit was so foul, and the matter they sung so unsuitable to
their states, that after they had done singing, I was moved of the
Lord to speak to him and the people. The word of the Lord to them
was, "He is not a Jew that is one outwardly, but he is a Jew that
is one inwardly, whose praise is not of man, but of God."
As the Lord opened further, I showed them that God was come
to teach His people by His Spirit, and to bring them off from all
their old ways, religions, churches, and worships; for all their
religions, worships, and ways were but talking with other men's
words; but they were out of the life and Spirit which they were in
who gave them forth.
Then cried out one, called Justice Sawrey, "Take him away";
but Judge Fell's wife said to the officers, "Let him alone; why
may not he speak as well as any other?"[77] Lampitt also, the
priest, in deceit said, "Let him speak." So at length, when I had
declared some time, Justice Sawrey caused the constable to put me
out; and then I spoke to the people in the graveyard.
From thence I went into the island of Walney; and after the
priest had done I spoke to him, but he got away. Then I declared
the truth to the people, but they were something rude. I went to
speak with the priest at his house, but he would not be seen. The
people said he went to hide himself in the haymow; and they looked
for him there, but could not find him. Then they said he was gone
to hide himself in the standing corn, but they could not find him
there either. I went to James Lancaster's, in the island, who was
convinced, and from thence returned to Swarthmore, where the
Lord's power seized upon Margaret Fell, her daughter Sarah, and
several others.
Then I went to Baycliff, where Leonard Fell was convinced,
and became a minister of the everlasting gospel. Several others
were convinced there, and came into obedience to the truth. Here
the people said they could not dispute; and would fain have put
some other to hold talk with me; but I bade them fear the Lord,
and not in a light way hold a talk of the Lord's words, but put
the things in practice.[78]
I directed them to the Divine Light of Christ, and His Spirit
in their hearts, which would let them see all the evil thoughts,
words, and actions that they had thought, spoken, and acted; by
which Light they might see their sin, and also their Saviour
Christ Jesus to save them from their sins. This I told them was
their first step to peace, even to stand still in the Light that
showed them their sins and transgressions; by which they might
come to see they were in the fall of old Adam, in darkness and
death, strangers to the covenant of promise, and without God in
the world; and by the same Light they might see Christ that died
for them to be their Redeemer and Saviour, and their way to God.
Soon after, Judge Fell being come home, Margaret Fell, his
wife, sent to me, desiring me to return thither; and feeling
freedom from the Lord so to do, I went back to Swarthmore. I found
the priests and professors, and that envious Justice Sawrey, had
much incensed Judge Fell and Captain Sands against the truth by
their lies; but when I came to speak with him I answered all his
objections, and so thoroughly satisfied him by the Scriptures that
he was convinced in his judgment. He asked me if I was that George
Fox of whom Justice Robinson spoke so much in commendation amongst
many of the Parliament men? I told him I had been with Justice
Robinson, and with Justice Hotham in Yorkshire, who were very
civil and loving to me; and that they were convinced in their
judgment by the Spirit of God that the principle to which I bore
testimony was the truth; and they saw over and beyond the priests
of the nation, so that they, and many others, were now come to be
wiser than their teachers.
After we had discoursed some time together, Judge Fell
himself was satisfied also, and came to see, by the openings of
the Spirit of God in his heart, over all the priests and teachers
of the world, and did not go to hear them for some years before he
died: for he knew it was the truth that I declared, and that
Christ was the teacher of His people, and their Saviour. He
sometimes wished that I were a while with Judge Bradshaw to
discourse with him.
There came to Judge Fell's Captain Sands before-mentioned,
endeavouring to incense the Judge against me, for he was an evil-
minded man, and full of envy against me; and yet he could speak
high things, and use the Scripture words, and say, "Behold, I make
all things new." But I told him, then he must have a new God, for
his God was his belly. Besides him came also that envious justice,
John Sawrey. I told him his heart was rotten, and he was full of
hypocrisy to the brim. Several other people also came, of whose
states the Lord gave me a discerning; and I spoke to their
conditions.[79] While I was in those parts, Richard Farnsworth and
James Nayler came to see me and the family; and Judge Fell, being
satisfied that it was the way of truth, notwithstanding all their
opposition, suffered the meeting to be kept at his house. A great
meeting was settled there in the Lord's power, which continued
near forty years, until the year 1690, when a new meeting-house
was erected near it.[80]
On the market-day I went to Lancaster, and spoke through the
market in the dreadful power of God, declaring the day of the Lord
to the people, and crying out against all their deceitful
merchandise. I preached righteousness and truth unto them, which
all should follow after, walk and live in, directing them how and
where they might find and receive the Spirit of God to guide them
thereinto.
After I had cleared myself in the market, I went to my
lodging, whither several people came; and many were convinced who
have since stood faithful to the truth.
The First-day following, in the forenoon, I had a great
meeting in the street at Lancaster, amongst the soldiers and
people, to whom I declared the Word of life, and the everlasting
truth. I opened unto them that all the traditions they had lived
in, all their worships and religions, and the profession they made
of the Scriptures, were good for nothing while they lived out of
the life and power which those were in who gave forth the
Scriptures. I directed them to the Light of Christ, the heavenly
man, and to the Spirit of God in their own hearts, that they might
come to be acquainted with God and Christ, receive Him for their
teacher, and know His kingdom set up in them.
In the afternoon I went to the steeple-house at Lancaster,
and declared the truth to the priest and people, laying open
before them the deceit they lived in, and directing them to the
power and Spirit of God which they wanted. But they haled me out,
and stoned me along the street till I came to John Lawson's house.
Another First-day I went to a steeple-house by the waterside,
where one Whitehead was priest. To him and to the people I
declared the truth in the dreadful power of God. There came a
doctor so full of envy that he said he could find it in his heart
to run me through with his rapier, though he were hanged for it
the next day; yet this man came afterwards to be convinced of the
truth so far as to be loving to Friends. Some were convinced
thereabouts who willingly sat down under the ministry of Christ,
their teacher; and a meeting was settled there in the power of
God, which has continued to this day.
After this I returned into Westmoreland, and spoke through
Kendal on a market-day. So dreadful was the power of God upon me,
that people flew like chaff before me into their houses. I warned
them of the mighty day of the Lord, and exhorted them to hearken
to the voice of God in their own hearts, who was now come to teach
His people Himself. When some opposed, many others took my part.
At last some fell to fighting about me; but I went and spoke to
them, and they parted again. Several were convinced.
After I had travelled up and down in those countries, and had
had great meetings, I came to Swarthmore again. And when I had
visited Friends in those parts, I heard of a great meeting the
priests were to have at Ulverstone, on a lecture-day. I went to
it, and into the steeple-house in the dread and power of the Lord.
When the priest had done, I spoke among them the Word of the Lord,
which was as a hammer, and as a fire amongst them. And though
Lampitt, the priest of the place, had been at variance with most
of the priests before, yet against the truth they all joined
together. But the mighty power of the Lord was over all; and so
wonderful was the appearance thereof, that priest Bennett said the
church shook, insomuch that he was afraid and trembled. And when
he had spoken a few confused words he hastened out for fear it
should fall on his head. Many priests got together there; but they
had no power as yet to persecute.
When I had cleared my conscience towards them, I went up to
Swarthmore again, whither came four or five of the priests. Coming
to discourse, I asked them whether any one of them could say he
had ever had the word of the Lord to go and speak to such or such
a people. None of them durst say he had; but one of them burst out
into a passion and said that he could speak his experiences as
well as I.
I told him experience was one thing; but to receive and go
with a message, and to have a Word from the Lord, as the prophets
and apostles had had and done, and as I had done to them, this was
another thing. And therefore I put it to them again, "Can any of
you say you have ever had a command or word from the Lord
immediately at any time?" but none of them could say so.
Then I told them that the false prophets, the false apostles,
and the antichrists, could use the words of the true prophets, the
true apostles, and of Christ, and would speak of other men's
experiences, though they themselves never knew or heard the voice
of God or Christ; and that such as they might obtain the good
words and experiences of others. This puzzled them much, and laid
them open.
At another time, when I was discoursing with several priests
at Judge Fell's house, and he was by, I asked them the same
question, -- whether any of them had ever heard the voice of God
or Christ, to bid him go to such and such a people, to declare His
word or message unto them. Any one, I told them, that could but
read, might declare the experiences of the prophets and apostles,
which were recorded in the Scriptures. Thereupon Thomas
Taylor,[81] an ancient priest, did ingenuously confess before
Judge Fell that he had never heard the voice of God, nor of
Christ, to send him to any people; but that he spoke his
experiences, and the experiences of the saints in former ages, and
that he preached. This very much confirmed Judge Fell in the
persuasion he had that the priests were wrong; for he had thought
formerly, as the generality of people then did, that they were
sent from God.
Now began the priests to rage more and more, and as much as
they could to stir up persecution. James Nayler and Francis
Howgill were cast into prison in Appleby jail, at the instigation
of the malicious priests, some of whom prophesied that within a
month we should be all scattered again, and come to nothing. But,
blessed for ever be the worthy name of the Lord, His work went on
and prospered; for about this time John Audland, Francis Howgill,
John Camm, Edward Burrough, Richard Hubberthorn, Miles Hubbersty,
and Miles Halhead, with several others, being endued with power
from on high, came forth in the work of the ministry, and approved
themselves faithful labourers therein, travelling up and down, and
preaching the gospel freely; by means whereof multitudes were
convinced, and many effectually turned to the Lord.
On a lecture-day I was moved to go to the steeple-house at
Ulverstone, where were abundance of professors, priests, and
people. I went near to priest Lampitt, who was blustering on in
his preaching. After the Lord had opened my mouth to speak, John
Sawrey, the justice, came to me and said that if I would speak
according to the Scriptures, I should speak. I admired him for
speaking so to me, and told him I would speak according to the
Scriptures, and bring the Scriptures to prove what I had to say;
for I had something to speak to Lampitt and to them. Then he said
I should not speak, contradicting himself, for he had said just
before that I should speak if I would speak according to the
Scriptures. The people were quiet, and heard me gladly, till this
Justice Sawrey (who was the first stirrer-up of cruel persecution
in the north) incensed them against me, and set them on to hale,
beat, and bruise me. But now on a sudden the people were in a
rage, and fell upon me in the steeple-house before his face,
knocked me down, kicked me, and trampled upon me. So great was the
uproar, that some tumbled over their seats for fear.
At last he came and took me from the people, led me out of
the steeple-house, and put me into the hands of the constables and
other officers, bidding them whip me, and put me out of the town.
They led me about a quarter of a mile, some taking hold by my
collar, some by my arms and shoulders; and they shook and dragged
me along.
Many friendly people being come to the market, and some to
the steeple-house to hear me, diverse of these they knocked down
also, and broke their heads so that the blood ran down from
several; and Judge Fell's son running after to see what they would
do with me, they threw him into a ditch of water, some of them
crying, "Knock the teeth out of his head."
When they had haled me to the common moss-side, a multitude
following, the constables and other officers gave me some blows
over my back with their willow rods, and thrust me among the rude
multitude, who, having furnished themselves with staves, hedge-
stakes, holm or holly bushes, fell upon me, and beat me on my
head, arms, and shoulders, till they had deprived me of sense; so
that I fell down upon the wet common.
When I recovered again, and saw myself lying in a watery
common, and the people standing about me, I lay still a little
while, and the power of the Lord sprang through me, and the
eternal refreshings revived me; so that I stood up again in the
strengthening power of the eternal God, and stretching out my arms
toward them, I said, with a loud voice, "Strike again; here are my
arms, my head, and my cheeks."
There was in the company a mason, a professor, but a rude
fellow, who with his walking rule-staff gave me a blow with all
his might just over the back of my hand, as it was stretched out;
with which blow my hand was so bruised, and my arm so benumbed,
that I could not draw it to me again. Some of the people cried,
"He hath spoiled his hand for ever having the use of it any more."
But I looked at it in the love of God (for I was in the love of
God to all that persecuted me), and after awhile the Lord's power
sprang through me again, and through my hand and arm, so that in a
moment I recovered strength in my hand and arm in the sight of
them all.
Then they began to fall out among themselves. Some of them
came to me, and said that if I would give them money they would
secure me from the rest. But I was moved of the Lord to declare
the Word of life, and showed them their false Christianity, and
the fruits of their priest's ministry, telling them that they were
more like heathens and Jews than true Christians.
Then was I moved of the Lord to come up again through the
midst of the people, and go into Ulverstone market. As I went,
there met me a soldier, with his sword by his side. "Sir," said he
to me, "I see you are a man, and I am ashamed and grieved that you
should be thus abused"; and he offered to assist me in what he
could. I told him that the Lord's power was over all; and I walked
through the people in the market, none of whom had power to touch
me then. But some of the market people abusing some Friends in the
market, I turned about, and saw this soldier among them with his
naked rapier; whereupon I ran, and, catching hold of the hand his
rapier was in, bid him put up his sword again if he would go along
with me.
About two weeks after this I went into Walney island, and
James Nayler went with me. We stayed one night at a little town on
this side, called Cockan, and had a meeting there, where one was
convinced.
After a while there came a man with a pistol, whereupon the
people ran out of doors. He called for me; and when I came out to
him he snapped his pistol at me, but it would not go off. This
caused the people to make a great bustle about him; and some of
them took hold of him, to prevent his doing mischief. But I was
moved in the Lord's power to speak to him; and he was so struck by
the power of the Lord that he trembled for fear, and went and hid
himself. Thus the Lord's power came over them all, though there
was a great rage in the country.
Next morning I went over in a boat to James Lancaster's. As
soon as I came to land there rushed out about forty men with
staves, clubs, and fishing-poles, who fell upon me, beating and
punching me, and endeavouring to thrust me backward into the sea.
When they had thrust me almost into the sea, and I saw they would
knock me down in it, I went up into the midst of them; but they
laid at me again, and knocked me down, and stunned me.
When I came to myself, I looked up and saw James Lancaster's
wife throwing stones at my face, and her husband, James Lancaster,
was lying over me, to keep the blows and the stones off me. For
the people had persuaded James Lancaster's wife that I had
bewitched her husband, and had promised her that if she would let
them know when I came thither they would be my death. And having
got knowledge of my coming, many of the town rose up in this
manner with clubs and staves to kill me; but the Lord's power
preserved me, that they could not take away my life.
At length I got up on my feet, but they beat me down again
into the boat; which James Lancaster observing, he presently came
into it, and set me over the water from them; but while we were on
the water within their reach they struck at us with long poles,
and threw stones after us. By the time we were come to the other
side, we saw them beating James Nayler; for whilst they had been
beating me, he walked up into a field, and they never minded him
till I was gone; then they fell upon him, and all their cry was,
"Kill him, kill him."
When I was come over to the town again, on the other side of
the water, the townsmen rose up with pitchforks, flails, and
staves, to keep me out of the town, crying, "Kill him, knock him
on the head, bring the cart; and carry him away to the
churchyard." So after they had abused me, they drove me some
distance out of the town, and there left me.
Then James Lancaster went back to look after James Nayler;
and I being now left alone, went to a ditch of water, and having
washed myself (for they had besmeared my face, hands, and clothes
with miry dirt), I walked about three miles to Thomas Hutton's
house, where lodged Thomas Lawson, the priest that was convinced.
When I came in I could hardly speak to them, I was so
bruised; only I told them where I left James Nayler. So they took
each of them a horse, and went and brought him thither that night.
The next day Margaret Fell hearing of it, sent a horse for me; but
I was so sore with bruises, I was not able to bear the shaking of
the horse without much pain.
When I was come to Swarthmore, Justice Sawrey, and one
Justice Thompson, of Lancaster, granted a warrant against me; but
Judge Fell coming home, it was not served upon me; for he was out
of the country all this time that I was thus cruelly abused. When
he came home he sent forth warrants into the isle of Walney, to
apprehend all those riotous persons; whereupon some of them fled
the country.
James Lancaster's wife was afterwards convinced of the truth,
and repented of the evils she had done me; and so did others of
those bitter persecutors also; but the judgments of God fell upon
some of them, and destruction is come upon many of them since.
Judge Fell asked me to give him a relation of my persecution; but
I told him they could do no otherwise in the spirit wherein they
were, and that they manifested the fruits of their priest's
ministry, and their profession and religion to be wrong. So he
told his wife I made light of it, and that I spoke of it as a man
that had not been concerned; for, indeed, the Lord's power healed
me again.
The time for the sessions at Lancaster being come, I went
thither with Judge Fell, who on the way told me he had never had
such a matter brought before him before, and he could not well
tell what to do in the business. I told him, when Paul was brought
before the rulers, and the Jews and priests came down to accuse
him, and laid many false things to his charge, Paul stood still
all that while. And when they had done, Festus, the governor, and
king Agrippa, beckoned to him to speak for himself; which Paul
did, and cleared himself of all those false accusations, so he
might do with me.
Being come to Lancaster, Justice Sawrey and Justice Thompson
having granted a warrant to apprehend me, though I was not
apprehended by it, yet hearing of it, I appeared at the sessions,
where there appeared against me about forty priests. These had
chosen one Marshall, priest of Lancaster, to be their orator; and
had provided one young priest, and two priests' sons, to bear
witness against me, who had sworn beforehand that I had spoken
blasphemy
When the justices were sat, they heard all that the priests
and their witnesses could say and charge against me, their orator
Marshall sitting by, and explaining their sayings for them. But
the witnesses were so confounded that they discovered themselves
to be false witnesses; for when the court had examined one of them
upon oath, and then began to examine another, he was at such loss
he could not answer directly, but said the other could say it.
Which made the justices say to him, "Have you sworn it, and given
it in already upon your oath, and now say that he can say it? It
seems you did not hear those words spoken yourself, though you
have sworn it."
There were then in court several who had been at that
meeting, wherein the witnesses swore I spoke those blasphemous
words which the priests accused me of; and these, being men of
integrity and reputation in the country, did declare and affirm in
court that the oath which the witnesses had taken against me was
altogether false; and that no such words as they had sworn against
me were spoken by me at that meeting. Indeed, most of the serious
men of that side of the country, then at the sessions, had been at
that meeting; and had heard me both at that and at other meetings
also.
This was taken notice of by Colonel West, who, being a
justice of the peace, was then upon the bench; and having long
been weak in body, blessed the Lord and said that He had healed
him that day; adding that he never saw so many sober people and
good faces together in all his life. Then, turning himself to me,
he said in the open sessions, "George, if thou hast anything to
say to the people, thou mayest freely declare it."
I was moved of the Lord to speak; and as soon as I began,
priest Marshall, the orator for the rest of the priests, went his
way. That which I was moved to declare was this: that the holy
Scriptures were given forth by the Spirit of God; and that all
people must come to the Spirit of God in themselves in order to
know God and Christ, of whom the prophets and apostles learnt: and
that by the same Spirit all men might know the holy Scriptures.
For as the Spirit of God was in them that gave forth the
Scriptures, so the same Spirit must be in all them that come to
understand the Scriptures. By this Spirit they might have
fellowship with the Father, with the Son, with the Scriptures, and
with one another: and without this Spirit they can know neither
God, Christ, nor the Scriptures, nor have a right fellowship one
with another.
I had no sooner spoken these words than about half a dozen
priests, that stood behind me, burst into a passion. One of them,
whose name was Jackus, amongst other things that he spake against
the Truth, said that the Spirit and the letter were inseparable. I
replied, "Then every one that hath the letter hath the Spirit; and
they might buy the Spirit with the letter of the Scriptures."
This plain discovery of darkness in the priest moved Judge
Fell and Colonel West to reprove them openly, and tell them that
according to that position they might carry the Spirit in their
pockets as they did the Scriptures. Upon this the priests, being
confounded and put to silence, rushed out in a rage against the
justices, because they could not have their bloody ends upon me.
The justices, seeing the witnesses did not agree, and perceiving
that they were brought to answer the priests' envy, and finding
that all their evidences were not sufficient in law to make good
their charge against me, discharged me.
After Judge Fell had spoken to Justice Sawrey and Justice
Thompson concerning the warrant they had given forth against me,
and showing them the errors thereof, he and Colonel West granted a
supersedeas[82] to stop the execution of it. Thus I was cleared in
open sessions of those lying accusations which the malicious
priests had laid to my charge: and multitudes of people praised
God that day, for it was a joyful day to many. Justice Benson, of
Westmoreland, was convinced; and Major Ripan, mayor of the town of
Lancaster, also.
It was a day of everlasting salvation to hundreds of people:
for the Lord Jesus Christ, the way to the Father, the free
Teacher, was exalted and set up; His everlasting gospel was
preached, and the Word of eternal life was declared over the heads
of the priests, and all such lucrative preachers. For the Lord
opened many mouths that day to speak His Word to the priests, and
several friendly people and professors reproved them in their
inns, and in the streets, so that they fell, like an old rotten
house: and the cry was among the people that the Quakers had got
the day, and the priests were fallen.
CHAPTER VII.
In Prison Again
1653.
About the beginning of the year 1653 I returned to
Swarthmore, and going to a meeting at Gleaston, a professor
challenged to dispute with me. I went to the house where he was,
and called him to come forth; but the Lord's power was over him,
so that he durst not meddle.
I departed thence, visited the meetings of Friends in
Lancashire, and came back to Swarthmore. Great openings I had from
the Lord, not only of divine and spiritual matters, but also of
outward things relating to the civil government.
Being one day in Swarthmore Hall, when Judge Fell and Justice
Benson were talking of the news, and of the Parliament then
sitting (called the Long Parliament), I was moved to tell them
that before that day two weeks the Parliament should be broken up,
and the Speaker plucked out of his chair. That day two weeks
Justice Benson told Judge Fell that now he saw George was a true
prophet; for Oliver had broken up the Parliament.[83]
About this time I was in a fast for about ten days, my spirit
being greatly exercised on Truth's behalf: for James Milner and
Richard Myer went out into imaginations, and a company followed
them. This James Milner and some of his company had true openings
at the first; but getting up into pride and exaltation of spirit,
they ran out from Truth. I was sent for to them, and was moved of
the Lord to go and show them their outgoings. They were brought to
see their folly, and condemned it; and came into the way of Truth
again.
After some time I went to a meeting at Arnside, where was
Richard Myer, who had been long lame of one of his arms. I was
moved of the Lord to say unto him amongst all the people, "Stand
up upon thy legs," for he was sitting down. And he stood up, and
stretched out his arm that had been lame a long time, and said,
"Be it known unto you, all people, that this day I am healed."[84]
Yet his parents could hardly believe it; but after the meeting was
done, they had him aside, took off his doublet, and then saw it
was true.
He came soon after to Swarthmore meeting, and there declared
how the Lord had healed him. Yet after this the Lord commanded him
to go to York with a message from Him, which he disobeyed; and the
Lord struck him again, so that he died about three-quarters of a
year after.
Now were great threatenings given forth in Cumberland that if
ever I came there they would take away my life. When I heard it I
was drawn to go into Cumberland; and went to Miles Wennington's,
in the same parish from which those threatenings came: but they
had not power to touch me.
On a First-day I went into the steeple-house at Bootle;[85]
and when the priest had done, I began to speak. But the people
were exceeding rude, and struck and beat me in the yard; one gave
me a very great blow over my wrist, so that the people thought he
had broken my hand to pieces. The constable was very desirous to
keep the peace, and would have set some of them that struck me by
the heels, if I would have given way to it. After my service
amongst them was over, I went to Joseph Nicholson's house, and the
constable went a little way with us, to keep off the rude
multitude.
In the afternoon I went again. The priest had got to help him
another priest, that came from London, and was highly accounted
of. Before I went into the steeple-house, I sat a little upon the
cross, and Friends with me; but the Friends were moved to go into
the steeple-house, and I went in after them.
The London priest was preaching. He gathered up all the
Scriptures he could think of that spoke of false prophets, and
antichrists, and deceivers, and threw them upon us; but when he
had done I recollected all those Scriptures, and brought them back
upon himself. Then the people fell upon me in a rude manner; but
the constable charged them to keep the peace, and so made them
quiet again. Then the priest began to rage, and said I must not
speak there. I told him he had his hour-glass, by which he had
preached; and he having done, the time was free for me, as well as
for him, for he was but a stranger there himself.[86]
So I opened the Scriptures to them, and let them see that
those Scriptures that spoke of the false prophets, and
antichrists, and deceivers, described them and their generation;
and belonged to them who were found walking in their steps, and
bringing forth their fruits; and not unto us, who were not guilty
of such things. I manifested to them that they were out of the
steps of the true prophets and apostles; and showed them clearly;
by the fruits and marks, that it was they of whom those Scriptures
spoke, and not we. And I declared the Truth, and the Word of life
to the people; and directed them to Christ their teacher.
When I came down again to Joseph Nicholson's house, I saw a
great hole in my coat, which was cut with a knife; but it was not
cut through my doublet, for the Lord had prevented their mischief.
The next day there was a rude, wicked man who would have done
violence to a Friend, but the Lord's power stopped him.
Now was I moved to send James Lancaster to appoint a meeting
at the steeple-house of John Wilkinson, near Cockermouth, -- a
preacher in great repute, who had three parishes under him. I
stayed at Milholm, in Bootle, till James Lancaster came back
again. In the meantime some of the gentry of the country had
formed a plot against me, and had given a little boy a rapier,
with which to do me mischief. They came with the boy to Joseph
Nicholson's to seek me; but the Lord had so ordered it that I was
gone into the fields. They met with James Lancaster, but did not
much abuse him; and not finding me in the house, they went away
again. So I walked up and down in the fields that night, as very
often I used to do, and did not go to bed.
We came the next day to the steeple-house where James
Lancaster had appointed the meeting. There were at this meeting
twelve soldiers and their wives, from Carlisle; and the country
people came in, as if it were to a fair. I lay at a house somewhat
short of the place, so that many Friends got thither before me.
When I came I found James Lancaster speaking under a yew tree
which was so full of people that I feared they would break it
down.
I looked about for a place to stand upon, to speak unto the
people, for they lay all up and down, like people at a
leaguer.[87] After I was discovered, a professor asked if I would
not go into the church? I, seeing no place abroad convenient to
speak to the people from, told him, Yes; whereupon the people
rushed in, so that when I came the house and pulpit were so full I
had much ado to get in. Those that could not get in stood abroad
about the walls.
When the people were settled I stood up on a seat, and the
Lord opened my mouth to declare His everlasting Truth and His
everlasting day. When I had largely declared the Word of life unto
them for about the space of three hours, I walked forth amongst
the people, who passed away well satisfied. Among the rest a
professor followed me, praising and commending me; but his words
were like a thistle to me. Many hundreds were convinced that day,
and received the Lord Jesus Christ and His free teaching, with
gladness; of whom some have died in the Truth, and many stand
faithful witnesses thereof. The soldiers also were convinced, and
their wives.
After this I went to a village, and many people accompanied
me. As I was sitting in a house full of people, declaring the Word
of life unto them, I cast mine eye upon a woman, and discerned an
unclean spirit in her. And I was moved of the Lord to speak
sharply to her, and told her she was under the influence of an
unclean spirit;[88] whereupon she went out of the room. Now, I
being a stranger there, and knowing nothing of the woman
outwardly, the people wondered at it, and told me afterwards that
I had discovered a great thing; for all the country looked upon
her to be a wicked person.
The Lord had given me a spirit of discerning, by which I many
times saw the states and conditions of people, and could try their
spirits. For not long before, as I was going to a meeting, I saw
some women in a field, and I discerned an evil spirit in them; and
I was moved to go out of my way into the field to them, and
declare unto them their conditions. At another time there came one
into Swarthmore Hall in the meeting time, and I was moved to speak
sharply to her, and told her she was under the power of an evil
spirit; and the people said afterwards she was generally accounted
so. There came also at another time another woman, and stood at a
distance from me, and I cast mine eye upon her, and said, "Thou
hast been an harlot"; for I perfectly saw the condition and life
of the woman. The woman answered and said that many could tell her
of her outward sins, but none could tell her of her inward. Then I
told her her heart was not right before the Lord, and that from
the inward came the outward. This woman came afterwards to be
convinced of God's truth, and became a Friend.
Thence we travelled to Carlisle. The pastor of the Baptists,
with most of his hearers, came to the abbey, where I had a
meeting; and I declared the Word of life amongst them. Many of the
Baptists and of the soldiers were convinced. After the meeting the
pastor of the Baptists, an high notionist and a flashy man, asked
me what must be damned. I was moved immediately to tell him that
that which spoke in him was to be damned. This stopped his mouth;
and the witness of God was raised up in him. I opened to him the
states of election and reprobation; so that he said he never heard
the like in his life. He came afterwards to be convinced.
Then I went to the castle among the soldiers, who beat a drum
and called the garrison together. I preached the Truth amongst
them, directing them to the Lord Jesus Christ to be their teacher,
and to the measure of His Spirit in themselves, by which they
might be turned from darkness to light, and from the power of
Satan unto God. I warned them all that they should do no violence
to any man, but should show forth a Christian life: telling them
that He who was to be their Teacher would be their condemner if
they were disobedient to Him. So I left them, having no opposition
from any of them, except the sergeants, who afterwards came to be
convinced.
On the market-day I went up into the market, to the market-
cross. The magistrates had both threatened, and sent their
sergeants; and the magistrates' wives had said that if I came
there they would pluck the hair off my head; and the sergeants
should take me up. Nevertheless I obeyed the Lord God, went up on
the cross, and declared unto them that the day of the Lord was
coming upon all their deceitful ways and doings, and deceitful
merchandise; that they should put away all cozening and cheating,
and keep to Yea and Nay, and speak the truth one to another. So
the Truth and the power of God was set over them.
After I had declared the Word of life to the people, the
throng being so great that the sergeants could not reach me, nor
the magistrates' wives come at me, I passed away quietly. Many
people and soldiers came to me, and some Baptists, that were
bitter contenders; amongst whom one of their deacons, an envious
man, finding that the Lord's power was over them, cried out for
very anger. Whereupon I set my eyes upon him, and spoke sharply to
him in the power of the Lord: and he cried, "Do not pierce me so
with thy eyes; keep thy eyes off me."[89]
The First-day following I went into the steeple-house: and
after the priest had done, I preached the Truth to the people, and
declared the Word of life amongst them. The priest got away; and
the magistrates desired me to go out of the steeple-house. But I
still declared the way of the Lord unto them, and told them I came
to speak the Word of life and salvation from the Lord amongst
them. The power of the Lord was dreadful amongst them, so that the
people trembled and shook, and they thought the steeple-house
shook; some of them feared it would have fallen down on their
heads. The magistrates' wives were in a rage, and strove mightily
to get at me: but the soldiers and friendly people stood thick
about me.
At length the rude people of the city rose, and came with
staves and stones into the steeple-house, crying, "Down with these
round-headed rogues"; and they threw stones. Whereupon the
governor sent a file or two of musketeers into the steeple-house
to appease the tumult, and commanded all the other soldiers out.
So those soldiers took me by the hand in a friendly manner, and
said they would have me along with them.
When we came into the street the city was in an uproar. The
governor came down; and some of the soldiers were put in prison
for standing by me against the townspeople.
A lieutenant, who had been convinced, came and brought me to
his house, where there was a Baptist meeting, and thither came
Friends also. We had a very quiet meeting; they heard the Word of
life gladly, and many received it.
The next day, the justices and magistrates of the town being
gathered together in the town-hall, they granted a warrant against
me, and sent for me before them. I was then gone to a Baptist's;
but hearing of it, I went up to the hall, where many rude people
were, some of whom had sworn false things against me. I had a
great deal of discourse with the magistrates, wherein I laid open
the fruits of their priests' preaching, showed them how they were
void of Christianity, and that, though they were such great
professors (for they were Independents and Presbyterians) they
were without the possession of that which they professed. After a
large examination they committed me to prison as a blasphemer, a
heretic, and a seducer,[90] though they could not justly charge
any such thing against me.
The jail at Carlisle had two jailers, an upper and an under,
who looked like two great bear-wards. When I was brought in the
upper jailer took me up into a great chamber, and told me I should
have what I would in that room. But I told him he should not
expect any money from me, for I would neither lie in any of his
beds, nor eat any of his victuals. Then he put me into another
room, where after awhile I got something to lie upon.
There I lay till the assizes came, and then all the talk was
that I was to be hanged. The high sheriff, Wilfred Lawson, stirred
them much up to take away my life, and said he would guard me to
my execution himself. They were in a rage, and set three
musketeers for guard upon me, one at my chamber-door, another at
the stairs-foot, and a third at the street door; and they would
let none come at me, except one sometimes, to bring me some
necessary things.
At night, sometimes as late as the tenth hour, they would
bring up priests to me, who were exceeding rude and devilish.
There were a company of bitter Scotch priests, Presbyterians, made
up of envy and malice, who were not fit to speak of the things of
God, they were so foul-mouthed. But the Lord, by His power, gave
me dominion over them all, and I let them see both their fruits
and their spirits. Great ladies also (as they were called) came to
see the man that they said was to die. While the judge, justices,
and sheriff were contriving together how they might put me to
death, the Lord disappointed their design by an unexpected
way.[91]
The next day, after the judges were gone out of town, an
order was sent to the jailer to put me down into the prison
amongst the moss-troopers,[92] thieves, and murderers; which
accordingly he did. A filthy, nasty place it was, where men and
women were put together in a very uncivil manner, and never a
house of office to it; and the prisoners were so lousy that one
woman was almost eaten to death with lice. Yet bad as the place
was, the prisoners were all made very loving and subject to me,
and some of them were convinced of the Truth, as the publicans and
harlots were of old; so that they were able to confound any priest
that might come to the grates to dispute.
But the jailer was cruel, and the under-jailer very abusive
both to me and to Friends that came to see me; for he would beat
with a great cudgel Friends who did but come to the window to look
in upon me. I could get up to the grate, where sometimes I took in
my meat; at which the jailer was often offended. Once he came in a
great rage and beat me with his cudgel, though I was not at the
grate at that time; and as he beat me, he cried, "Come out of the
window," though I was then far from it. While he struck me, I was
moved in the Lord's power to sing, which made him rage the more.
Then he fetched a fiddler, and set him to play, thinking to vex
me. But while he played, I was moved in the everlasting power of
the Lord God to sing; and my voice drowned the noise of the
fiddle, struck and confounded them, and made them give over
fiddling and go their way.
Whilst I was in prison at Carlisle, James Parnell, a little
lad about sixteen years of age, came to see me, and was convinced.
The Lord quickly made him a powerful minister of the Word of life,
and many were turned to Christ by him, though he lived not long.
For, travelling into Essex in the work of the ministry, in the
year 1655, he was committed to Colchester castle, where he endured
very great hardships and sufferings. He was put by the cruel
jailer into a hole in the castle wall, called the oven, so high
from the ground that he went up to it by a ladder, which being six
feet too short, he was obliged to climb from the ladder to the
hole by a rope that was fastened above. When Friends would have
given him a cord and a basket in which to draw up his victuals,
the inhuman jailer would not suffer them, but forced him to go
down and up by that short ladder and rope to fetch his victuals,
which for a long time he did, or else he might have famished in
the hole.
At length his limbs became much benumbed with lying in that
place; yet being still obliged to go down to take up some
victuals, as he came up the ladder again with his victuals in one
hand, and caught at the rope with the other, he missed the rope,
and fell down from a very great height upon the stones; by which
fall he was so wounded in the head, arms, and body, that he died a
short time after.[93]
While I thus lay in the dungeon at Carlisle, the report
raised at the time of the assize that I should be put to death was
gone far and near; insomuch that the Parliament then sitting,
which, I think, was called the Little Parliament, hearing that a
young man at Carlisle was to die for religion, caused a letter to
be sent the sheriff and magistrates concerning me.
Not long after this the Lord's power came over the justices,
and they were made to set me at liberty. But some time previous
the governor and Anthony Pearson came down into the dungeon, to
see the place where I was kept and understand what usage I had
had. They found the place so bad and the savour so ill, that they
cried shame on the magistrates for suffering the jailer to do such
things. They called for the jailers into the dungeon, and required
them to find sureties for their good behaviour; and the under-
jailer, who had been such a cruel fellow, they put into the
dungeon with me, amongst the moss-troopers.
Now I went into the country, and had mighty great meetings.
The everlasting gospel and Word of life flourished, and thousands
were turned to the Lord Jesus Christ, and to His teaching.
The priests and magistrates were in a great rage against me
in Westmoreland, and had a warrant to apprehend me, which they
renewed from time to time, for a long time; yet the Lord did not
suffer them to serve it upon me. I travelled on amongst Friends,
visiting the meetings till I came to Swarthmore, where I heard
that the Baptists and professors in Scotland had sent to have a
dispute with me. I sent them word that I would meet them in
Cumberland, at Thomas Bewley's house, whither accordingly I went,
but none of them came.
Some dangers at this time I underwent in my travels; for at
one time, as we were passing from a meeting, and going through
Wigton on a market-day, the people of the town had set a guard
with pitchforks; and although some of their own neighbours were
with us, they kept us out of the town, and would not let us pass
through it, under the pretence of preventing the sickness; though
there was no occasion for any such thing. However, they fell upon
us, and had like to have spoiled us and our horses; but the Lord
restrained them, that they did not much hurt; and we passed away.
Another time, as I was passing between two Friends' houses,
some rude fellows lay in wait in a lane, and exceedingly stoned
and abused us; but at last, through the Lord's assistance, we got
through them, and had not much hurt. But this showed the fruits of
the priest's teaching, which shamed their profession of
Christianity.
After I had visited Friends in that county, I went through
the county into Durham, having large meetings by the way. A very
large one I had at Anthony Pearson's, where many were convinced.
From thence I passed through Northumberland to Derwentwater, where
there were great meetings; and the priests threatened that they
would come, but none came. The everlasting Word of life was freely
preached, and freely received; and many hundreds were turned to
Christ, their teacher.
In Northumberland many came to dispute, of whom some pleaded
against perfection. Unto these I declared that Adam and Eve were
perfect before they fell; that all that God made was perfect; that
the imperfection came by the devils and the fall; but that Christ,
who came to destroy the devil, said, "Be ye perfect."
One of the professors alleged that Job said, "Shall mortal
man be more pure than his Maker? The heavens are not clean in His
sight. God charged His angels with folly." But I showed him his
mistake, and let him see that it was not Job that said so, but one
of those that contended against Job; for Job stood for perfection,
and held his integrity; and they were called miserable comforters.
Then these professors said that the outward body was the body
of death and sin. I showed them their mistake in that also; for
Adam and Eve had each of them an outward body, before the body of
death and sin got into them; and that man and woman will have
bodies when the body of sin and death is put off again; when they
are renewed again into the image of God by Christ Jesus, in which
they were before they fell. So they ceased at that time from
opposing further; and glorious meetings we had in the Lord's
power.
Then passed we to Hexam, where we had a great meeting on top
of a hill. The priest threatened that he would come and oppose us,
but he came not; so all was quiet. And the everlasting day and
renowned Truth of the ever-living God was sounded over those dark
countries, and His Son exalted over all. It was proclaimed amongst
the people that the day was now come wherein all that made a
profession of the Son of God might receive Him; and that to as
many as would receive Him He would give power to become the sons
of God, as He had done to me.
It was further declared that he who had the Son of God, had
life eternal; but he that had not the Son of God, though he
professed all the Scriptures from the first of Genesis to the last
of the Revelation, had no life.
So after all were directed to the light of Christ, by which
they might see Him, receive Him, and know where their true teacher
was, and the everlasting Truth had been largely declared amongst
them, we passed through Hexam peaceably, and came into Gilsland, a
country noted for thieving.
The next day we came into Cumberland again, where we had a
general meeting of thousands of people on top of an hill near
Langlands. A glorious and heavenly meeting it was; for the glory
of the Lord did shine over all; and there were as many as one
could well speak over,[94] the multitude was so great. Their eyes
were turned to Christ, their teacher; and they came to sit under
their own vine; insomuch that Francis Howgill, coming afterwards
to visit them, found they had no need of words; for they were
sitting under their teacher Christ Jesus; in the sense whereof He
sat down amongst them, without speaking anything.
A great convincement there was in Cumberland, Bishoprick,
Northumberland, Westmoreland, Lancashire, and Yorkshire; and the
plants of God grew and flourished, the heavenly rain descending,
and God's glory shining upon them. Many mouths were opened by the
Lord to His praise; yea, to babes and sucklings he ordained
strength.
CHAPTER VIII.
A Visit to Oliver Cromwell
1653-1654.
About this time the priests and professors fell to
prophesying against us afresh. They had said long before that we
should be destroyed within a month; and after that, they prolonged
the time to half a year. But that time being long expired, and we
mightily increased in number, they now gave forth that we would
eat out one another. For often after meetings many tender people,
having a great way to go, tarried at Friends' houses by the way,
and sometimes more than there were beds to lodge in; so that some
lay on the hay-mows. Hereupon Cain's fear possessed the professors
and world's people; for they were afraid that when we had eaten
one another out, we should all come to be maintained by the
parishes, and be chargeable to them.
But after awhile, when they saw that the Lord blessed and
increased Friends, as he did Abraham, both in the field and in the
basket, at their goings forth and their comings in, at their
risings up and their lyings down, and that all things prospered
with them; then they saw the falseness of all their prophecies
against us, and that it was in vain to curse whom God had blessed.
At the first convincement, when Friends could not put off
their hats to people, or say You to a single person, but Thou and
Thee; -- when they could not bow, or use flattering words in
salutation, or adopt the fashions and customs of the world, many
Friends, that were tradesmen of several sorts, lost their
customers at first, for the people were shy of them, and would not
trade with them; so that for a time some Friends could hardly get
money enough to buy bread.
But afterwards, when people came to have experience of
Friends' honesty and faithfulness, and found that their yea was
yea, and their nay was nay; that they kept to a word in their
dealings, and would not cozen and cheat, but that if a child were
sent to their shops for anything, he was as well used as his
parents would have been; -- then the lives and conversation of
Friends did preach, and reached to the witness of God in the
people.
Then things altered so, that all the inquiry was, "Where is
there a draper, or shop-keeper, or tailor, or shoemaker, or any
other tradesman, that is a Quaker?" Insomuch that Friends had more
trade than many of their neighbours, and if there was any trading,
they had a great part of it. Then the envious professors altered
their note, and began to cry out, "If we let these Quakers alone,
they will take the trade of the nation out of our hands."[95]
This has been the Lord's doing to and for His people! which
my desire is that all who profess His holy truth may be kept truly
sensible of, and that all may be preserved in and by His power and
Spirit, faithful to God and man. Faithful first to God, in obeying
Him in all things; and next in doing unto all men that which is
just and righteous in all things, that the Lord God maybe
glorified in their practising truth, holiness, godliness, and
righteousness amongst people in all their lives and conversation.
While Friends abode in the northern parts, a priest of
Wrexham, in Wales, named Morgan Floyd, having heard reports
concerning us, sent two of his congregation into the north to
inquire concerning us, to try us, and bring him an account of us.
When these triers came amongst us, the power of the Lord seized on
them, and they were both convinced of the truth. So they stayed
some time with us, and then returned to Wales; where afterwards
one of them departed from his convincement; but the other, named
John-ap-John, abode in the truth, and received a part in the
ministry, in which he continued faithful.[96]
About this time the oath or engagement to Oliver Cromwell was
tendered to the soldiers, many of whom were disbanded because, in
obedience to Christ, they could not swear.[97] John Stubbs, for
one, who was convinced when I was in Carlisle prison, became a
good soldier in the Lamb's war, and a faithful minister of Christ
Jesus; travelling much in the service of the Lord in Holland,
Ireland, Scotland, Italy, Egypt, and America. And the Lord's power
preserved him from the hands of the papists, though many times he
was in great danger of the Inquisition. But some of the soldiers,
who had been convinced in their judgment, but had not come into
obedience to the Truth, took Oliver Cromwell's oath; and, going
afterwards into Scotland, and coming before a garrison there, the
garrison, thinking they had been enemies, fired at them, and
killed diverse of them, which was a sad event.
When the churches were settled in the north, and Friends were
established under Christ's teaching, and the glory of the Lord
shined over them, I passed from Swarthmore to Lancaster about the
beginning of the year 1654, visiting Friends, till I came to
Synder-hill green, where a meeting had been appointed three weeks
before. We passed through Halifax, a rude town of professors, and
came to Thomas Taylor's, who had been a captain, where we met with
some janglers;[98] but the Lord's power was over all; for I
travelled in the motion of God's power.
When I came to Synder-hill green, there was a mighty meeting.
Some thousands of people, as it was judged, were there, and many
persons of note, captains and other officers. There was a general
convincement; for the Lord's power and Truth was set over all, and
there was no opposition.
About this time did the Lord move upon the spirits of many
whom He had raised up and sent forth to labour in His vineyard, to
travel southwards, and spread themselves in the service of the
gospel to the eastern, southern, and western parts of the nation.
Francis Howgill and Edward Burrough went to London; John Camm and
John Audland to Bristol; Richard Hubberthorn and George Whitehead
towards Norwich; Thomas Holmes into Wales; and many others
different ways: for above sixty ministers had the Lord raised up,
and did now send abroad out of the north country. The sense of
their service was very weighty upon me.[99]
About this time Rice Jones, of Nottingham, (who had been a
Baptist, and was turned Ranter), and his company, began to
prophesy against me; giving out that I was then at the highest,
and that after that time I should fall down as fast. He sent a
bundle of railing papers from Nottingham to Mansfield Clawson, and
the towns thereabouts, judging Friends for declaring the Truth in
the markets and in steeple-houses; which papers I answered. But
his and his company's prophecies came upon themselves; for soon
after they fell to pieces, and many of his followers became
Friends, and continued so.
And through the Lord's blessed power, Truth and Friends have
increased, and do increase in the increase of God: and I, by the
same power, have been and am preserved, and kept in the
everlasting Seed, that never fell, nor changes. But Rice Jones
took the oaths that were put to him, and so disobeyed the command
of Christ.
Many such false prophets have risen up against me, but the
Lord hath blasted them, and will blast all who rise against the
blessed Seed, and me in that. My confidence is in the Lord; for I
saw their end, and how the Lord would confound them, before He
sent me forth.
I travelled up and down in Yorkshire, as far as Holderness,
and to the land's end that way, visiting Friends and the churches
of Christ; which were finely settled under Christ's teaching. At
length I came to Captain Bradford's house, whither came many
Ranters from York to wrangle; but they were confounded and
stopped. Thither came also she who was called the Lady Montague,
who was then convinced, and lived and died in the Truth.
Thence I went to Drayton in Leicestershire to visit my
relations. As soon as I was come in, Nathaniel Stephens, the
priest, having got another priest, and given notice to the
country, sent to me to come to them, for they could not do
anything till I came. Having been three years away from my
relations, I knew nothing of their design. But at last I went into
the steeple-house yard, where the two priests were; and they had
gathered abundance of people.
When I came there, they would have had me go into the
steeple-house. I asked them what I should do there; and they said
that Mr. Stephens could not bear the cold. I told them he might
bear it as well as I. At last we went into a great hall, Richard
Farnsworth being with me; and a great dispute we had with these
priests concerning their practices, how contrary they were to
Christ and His apostles.
The priests would know where tithes were forbidden or ended.
I showed them out of the seventh chapter to the Hebrews that not
only tithes, but the priesthood that took tithes, was ended; and
the law by which the priesthood was made, and tithes were
commanded to be paid, was ended and annulled. Then the priests
stirred up the people to some lightness and rudeness.
I had known Stephens from a child, therefore I laid open his
condition, and the manner of his preaching; and how he, like the
rest of the priests, did apply the promises to the first birth,
which must die. But I showed that the promises were to the Seed,
not to many seeds, but to one Seed, Christ; who was one in male
and female; for all were to be born again before they could enter
into the kingdom of God.
Then he said, I must not judge so; but I told him that He
that was spiritual judged all things. Then he confessed that that
was a full Scripture; "but, neighbours," said he, "this is the
business; George Fox is come to the light of the sun, and now he
thinks to put out my star-light."
I told him that I would not quench the least measure of God
in any, much less put out his star-light, if it were true star-
light -- light from the Morning Star. But, I told him, if he had
anything from Christ or God, he ought to speak it freely, and not
take tithes from the people for preaching, seeing that Christ
commanded His ministers to give freely, as they had received
freely. So I charged him to preach no more for tithes or any hire.
But he said he would not yield to that.
After a while the people began to be vain and rude, so we
broke up; yet some were made loving to the Truth that day. Before
we parted I told them that if the Lord would, I intended to be at
the town again that day week. In the interim I went into the
country, and had meetings, and came thither again that day week.
Against that time this priest had got seven priests to help
him; for priest Stephens had given notice at a lecture on a
market-day at Adderston, that such a day there would be a meeting
and a dispute with me. I knew nothing of it; but had only said I
should be in town that day week again. These eight priests had
gathered several hundreds of people, even most of the country
thereabouts, and they would have had me go into the steeple-house;
but I would not go in, but got on a hill, and there spoke to them
and the people.
There were with me Thomas Taylor, who had been a priest,
James Parnell, and several other Friends. The priests thought that
day to trample down Truth; but the Truth overcame them. Then they
grew light, and the people rude; and the priests would not stand
trial with me; but would be contending here a little and there a
little, with one Friend or another. At last one of the priests
brought his son to dispute with me; but his mouth was soon
stopped. When he could not tell how to answer, he would ask his
father; and his father was confounded also, when he came to answer
for his son.
So, after they had toiled themselves, they went away in a
rage to priest Stephens's house to drink. As they went away, I
said, "I never came to a place where so many priests together
would not stand the trial with me." Thereupon they and some of
their wives came about me, laid hold of me, and fawningly said,
"What might you not have been, if it had not been for the Quakers!
"
Then they began to push Friends to and fro, to thrust them
from me, and to pluck me to themselves. After a while several
lusty fellows came, took me up in their arms, and carried me into
the steeple-house porch, intending to carry me into the steeple-
house by force; but the door being locked they fell down in a
heap, having me under them. As soon as I could, I got up from
under them, and went to the hill again. Then they took me from
that place to the steeple-house wall, and set me on something like
a stool; and all the priests being come back, stood under with the
people.
The priests cried, "Come, to argument, to argument." I said
that I denied all their voices, for they were the voices of
hirelings and strangers. They cried, "Prove it, prove it." Then I
directed them to the tenth of John, where they might see what
Christ said of such. He declared that He was the true Shepherd
that laid down His life for His sheep, and His sheep heard His
voice and followed Him; but the hireling would fly when the wolf
came, because he was a hireling. I offered to prove that they were
such hirelings. Then the priests plucked me off the stool again;
and they themselves got all upon stools under the steeple-house
wall.
Then I felt the mighty power of God arise over all, and I
told them that if they would but give audience, and hear me
quietly, I would show them by the Scriptures why I denied those
eight priests, or teachers, that stood before me, and all the
hireling teachers of the world whatsoever; and I would give them
Scriptures for what I said. Whereupon both priests and people
consented. Then I showed them out of the prophets Isaiah,
Jeremiah, Ezekiel, Micah, Malachi, and others, that they were in
the steps of such as God sent His true prophets to cry against.
When I appealed to that of God in their consciences, the
Light of Christ Jesus in them, they could not abide to hear it.
They had been all quiet before; but then a professor said,
"George, what! wilt thou never have done?" I told him I should
have done shortly. I went on a little longer, and cleared myself
of them in the Lord's power. When I had done, all the priests and
people stood silent for a time.
At last one of the priests said that they would read the
Scriptures I had quoted. I told them I desired them to do so with
all my heart. They began to read the twenty-third of Jeremiah,
where they saw the marks of the false prophets that he cried
against. When they had read a verse or two I said, "Take notice,
people"; but the priests said, "Hold thy tongue, George." I bade
them read the whole chapter, for it was all against them. Then
they stopped, and would read no further.
My father, though a hearer and follower of the priest, was so
well satisfied that he struck his cane upon the ground, and said,
"Truly, I see that he that will but stand to the truth, it will
bear him out."[100]
After this I went into the country, had several meetings, and
came to Swannington, where the soldiers came; but the meeting was
quiet, the Lord's power was over all, and the soldiers did not
meddle.
Then I went to Leicester; and from Leicester to Whetstone.
There came about seventeen troopers of Colonel Hacker's regiment,
with his marshal, and took me up before the meeting, though
Friends were beginning to gather together; for there were several
Friends from diverse parts.[101] I told the marshal he might let
all the Friends go; that I would answer for them all. Thereupon he
took me, and let all the Friends go; only Alexander Parker went
along with me.
At night they had me before Colonel Hacker, his major, and
captains, a great company of them; and a great deal of discourse
we had about the priests, and about meetings; for at this time
there was a noise of a plot against Oliver Cromwell. Much
reasoning I had with them about the Light of Christ, which
enlighteneth every man that cometh into the world. Colonel Hacker
asked whether it was not this Light of Christ that made Judas
betray his Master, and afterwards led him to hang himself? I told
him, "No; that was the spirit of darkness, which hated Christ and
His Light."
Then Colonel Hacker said I might go home, and keep at home,
and not go abroad to meetings. I told him I was an innocent man,
free from plots, and denied all such work. His son Needham said,
"Father, this man hath reigned too long; it is time to have him
cut off." I asked him, "For what? What have I done? Whom have I
wronged? I was bred and born in this country, and who can accuse
me of any evil, from childhood up?" Colonel Hacker asked me again
if I would go home, and stay at home. I told him that if I should
promise him this, it would manifest that I was guilty of
something, to make my home a prison; and if I went to meetings
they would say I broke their order. Therefore I told them I should
go to meetings as the Lord should order me, and could not submit
to their requirings; but I said we were a peaceable people.
"Well, then," said Colonel Hacker, "I will send you to-morrow
morning by six o'clock to my Lord Protector, by Captain Drury, one
of his life-guard."
That night I was kept prisoner at the Marshalsea; and the
next morning by the sixth hour I was delivered to Captain Drury. I
desired that he would let me speak with Colonel Hacker before I
went; and he took me to his bedside. Colonel Hacker again
admonished me to go home, and keep no more meetings. I told him I
could not submit to that; but must have my liberty to serve God,
and to go to meetings. "Then," said he, "you must go before the
Protector." Thereupon I kneeled at his bedside, and besought the
Lord to forgive him; for he was as Pilate, though he would wash
his hands; and I bade him remember, when the day of his misery and
trial should come upon him, what I had said to him. But he was
stirred up and set on by Stephens,[102] and the other priests and
professors, wherein their envy and baseness was manifest. When
they could not overcome me by disputes and arguments, nor resist
the Spirit of the Lord that was in me, they got soldiers to take
me up.
Afterwards, when Colonel Hacker was imprisoned in London, a
day or two before his execution, he was put in mind of what he had
done against the innocent; and he remembered it, and confessed it
to Margaret Fell, saying he knew well whom she meant; and he had
trouble upon him for it.
Now I was carried up a prisoner by Captain Drury from
Leicester; and when we came to Harborough he asked me if I would
go home and stay a fortnight? I should have my liberty, he said,
if I would not go to, nor keep meetings. I told him I could not
promise any such thing. Several times upon the road did he ask and
try me after the same manner, and still I gave him the same
answers. So he brought me to London, and lodged me at the
Mermaid[103] over against the Mews at Charing-Cross.
As we travelled I was moved of the Lord to warn people at the
inns and places where I came of the day of the Lord that was
coming upon them. William Dewsbury and Marmaduke Storr being in
prison at Northampton, Captain Drury let me go and visit them.
After Captain Drury had lodged me at the Mermaid, he left me
there, and went to give the Protector an account of me. When he
came to me again, he told me that the Protector required that I
should promise not to take up a carnal sword or weapon against him
or the government, as it then was, and that I should write it in
what words I saw good, and set my hand to it. I said little in
reply to Captain Drury.
The next morning I was moved of the Lord to write a paper to
the Protector, Oliver Cromwell; wherein I did, in the presence of
the Lord God, declare that I denied the wearing or drawing of a
carnal sword, or any other outward weapon, against him or any man;
and that I was sent of God to stand a witness against all
violence, and against the works of darkness; and to turn people
from darkness to light; and to bring them from the causes of war
and fighting, to the peaceable gospel. When I had written what the
Lord had given me to write, I set my name to it, and gave it to
Captain Drury to hand to Oliver Cromwell, which he did.
After some time Captain Drury brought me before the Protector
himself at Whitehall.[104] It was in a morning, before he was
dressed, and one Harvey, who had come a little among Friends, but
was disobedient, waited upon him. When I came in I was moved to
say, "Peace be in this house"; and I exhorted him to keep in the
fear of God, that he might receive wisdom from Him, that by it he
might be directed, and order all things under his hand to God's
glory.
l spoke much to him of Truth, and much discourse I had with
him about religion; wherein he carried himself very moderately.
But he said we quarrelled with priests, whom he called ministers.
I told him I did not quarrel with them, but that they quarrelled
with me and my friends. "But," said I, "if we own the prophets,
Christ, and the apostles, we cannot hold up such teachers,
prophets, and shepherds, as the prophets, Christ, and the apostles
declared against; but we must declare against them by the same
power and Spirit."
Then I showed him that the prophets, Christ, and the apostles
declared freely, and against them that did not declare freely;
such as preached for filthy lucre, and divined for money, and
preached for hire, and were covetous and greedy, that could never
have enough; and that they that have the same spirit that Christ,
and the prophets, and the apostles had, could not but declare
against all such now, as they did then. As I spoke, he several
times said, it was very good, and it was truth. I told him that
all Christendom (so called) had the Scriptures, but they wanted
the power and Spirit that those had who gave forth the Scriptures;
and that was the reason they were not in fellowship with the Son,
nor with the Father, nor with the Scriptures, nor one with
another.
Many more words I had with him; but people coming in, I drew
a little back. As I was turning, he caught me by the hand, and
with tears in his eyes said, "Come again to my house; for if thou
and I were but an hour of a day together, we should be nearer one
to the other"; adding that he wished me no more ill than he did to
his own soul. I told him if he did he wronged his own soul; and
admonished him to hearken to God's voice, that he might stand in
his counsel, and obey it; and if he did so, that would keep him
from hardness of heart; but if he did not hear God's voice, his
heart would be hardened. He said it was true.
Then I went out; and when Captain Drury came out after me he
told me the Lord Protector had said I was at liberty, and might go
whither I would.
Then I was brought into a great hall, where the Protector's
gentlemen were to dine. I asked them what they brought me thither
for. They said it was by the Protector's order, that I might dine
with them. I bid them let the Protector know that I would not eat
of his bread, nor drink of his drink. When he heard this he said,
"Now I see there is a people risen that I cannot win with gifts or
honours, offices or places; but all other sects and people I can."
It was told him again that we had forsaken our own possessions;
and were not like to look for such things from him.
Being set at liberty, I went to the inn where Captain Drury
at first lodged me. This captain, though he sometimes carried it
fairly, was an enemy to me and to Truth, and opposed it. When
professors came to me, while I was under his custody, and he was
by, he would scoff at trembling, and call us Quakers, as the
Independents and Presbyterians had nicknamed us before.[105] But
afterwards he came and told me that, as he was lying on his bed to
rest himself in the daytime, a sudden trembling seized on him;
that his joints knocked together, and his body shook so that he
could not rise from his bed. He was so shaken that he had not
strength enough left to rise. But he felt the power of the Lord
was upon him; and he tumbled off his bed, and cried to the Lord,
and said he would never speak more against the Quakers, such as
trembled at the word of God.
During the time I was prisoner at Charing-Cross, there came
abundance to see me, almost of all sorts, priests, professors,
officers of the army, etc. Once a company of officers, being with
me, desired me to pray with them. I sat still, with my mind
retired to the Lord. At last I felt the power and Spirit of God
move in me; and the Lord's power did so shake and shatter them
that they wondered, though they did not live in it.
Among those that came was Colonel Packer, with several of his
officers. While they were with me, there came in one Cob, and a
great company of Ranters with him. The Ranters began to call for
drink and tobacco; but I desired them to forbear it in my room,
telling them if they had such a mind to it, they might go into
another room. One of them cried, "All is ours"; and another of
them said, "All is well." I replied, "How is all well, while thou
art so peevish envious, and crabbed?" for I saw he was of a
peevish nature. I spake to their conditions, and they were
sensible of it, and looked one upon another, wondering.
Then Colonel Packer began to talk with a light, chaffy mind,
concerning God, and Christ, and the Scriptures. It was a great
grief to my soul and spirit when I heard him talk so lightly; so
that I told him he was too light to talk of the things of God, for
he did not know the solidity of a man. Thereupon the officers
raged, and were wroth that I should speak so of their colonel.
This Packer was a Baptist, and he and the Ranters bowed and
scraped to one another very much; for it was the manner of the
Ranters to be exceedingly complimentary (as they call it), so that
Packer bade them give over their compliments. But I told them they
were fit to go together, for they were both of one spirit.
This Colonel Packer lived at Theobald's, near Waltham, and
was made a justice of the peace. He set up a great meeting of the
Baptists at Theobald's Park; for he and some other officers had
purchased it. They were exceedingly high, and railed against
Friends and Truth, and threatened to apprehend me with their
warrants if ever I came there.
Yet after I was set at liberty, I was moved of the Lord God
to go down to Theobald's, and appoint a meeting hard by them; to
which many of his people came, and diverse of his hearers were
convinced of the way of Truth, and received Christ, the free
teacher, and came off from the Baptist; and that made him rage the
more. But the Lord's power came over him, so that he had not power
to meddle with me.
Then I went to Waltham, close by him, and had a meeting
there; but the people were very rude, and gathered about the house
and broke the windows. Thereupon I went out to them, with the
Bible in my hand, and desired them to come in; and told them that
I would show them Scripture both for our principles and practices.
When I had done so, I showed them also that their teachers were in
the steps of such as the prophets, and Christ, and the apostles
testified against. Then I directed them to the Light of Christ and
Spirit of God in their own hearts, that by it they might come to
know their free teacher, the Lord Jesus Christ.
The meeting being ended, they went away quieted and
satisfied, and a meeting hath since been settled in that town. But
this was some time after I was set at liberty by Oliver Cromwell.
When I came from Whitehall to the Mermaid at Charing-Cross, I
stayed not long there, but went into the city of London, where we
had great and powerful meetings. So great were the throngs of
people that I could hardly get to and from the meetings for the
crowds; and the Truth spread exceedingly. Thomas Aldam, and Robert
Craven, who had been sheriff of London, and many Friends, came up
to London after me; but Alexander Parker abode with me.[106]
After a while I went to Whitehall again, and was moved to
declare the day of the Lord amongst them, and that the Lord was
come to teach His people Himself. So I preached Truth, both to the
officers, and to them that were called Oliver's gentlemen, who
were of his guard. But a priest opposed while I was declaring the
Word of the Lord amongst them; for Oliver had several priests
about him, of which this was his newsmonger, an envious priest,
and a light, scornful, chaffy man. I bade him repent, and he put
it in his newspaper the next week that I had been at Whitehall and
had bidden a godly minister there to repent.
When I went thither again I met with him; and abundance of
people gathered about me. I manifested the priest to be a liar in
several things that he had affirmed; and he was put to silence. He
put in the news that I wore silver buttons; which was false, for
they were but alchemy.[107] Afterwards he put in the news that I
hung ribands on people's arms, which made them follow me. This was
another of his lies, for I never used nor wore ribands in my life.
Three Friends went to examine this priest, that gave forth
this false intelligence, and to know of him where he had had that
information. He said it was a woman that told him so, and that if
they would come again he would tell them the woman's name. When
they came again he said it was a man, but would not tell them his
name then, but said that if they would come again he would tell
them his name and where he lived.
They went the third time; and then he would not say who told
him; but offered, if I would give it under my hand that there was
no such thing he would put that into the news. Thereupon the
Friends carried it to him under my hand; but when they came he
broke his promise, and would not put it in: but was in a rage, and
threatened them with the constable.
This was the deceitful doing of this forger of lies; and
these lies he spread over the nation in the news, to render Truth
odious and to put evil into people's minds against Friends and
Truth; of which a more large account may be seen in a book printed
soon after this time, for the clearing of Friends and Truth from
the slanders and false reports raised and cast upon them.
These priests, the newsmongers, were of the Independent sect,
like them in Leicester; but the Lord's power came over all their
lies, and swept them away; and many came to see the naughtiness of
these priests. The God of heaven carried me over all in His power,
and His blessed power went over the nation; insomuch that many
Friends about this time were moved to go up and down to sound
forth the everlasting gospel in most parts of this nation, and
also in Scotland; and the glory of the Lord was felt over all, to
His everlasting praise.
A great convincement there was in London; some in the
Protector's house and family. I went to see him again, but could
not get to him, the officers were grown so rude.
CHAPTER IX.
A Visit to the Southern Counties Which Ends in Launceston Jail
1655-1656.
It came upon me about this time from the Lord to write a
short paper and send it forth as an exhortation and warning to the
Pope, and to all kings and rulers in Europe.
Besides this I was moved to write a letter to the Protector
(so called) to warn him of the mighty work the Lord hath to do in
the nations, and the shaking of them; and to beware of his own
wit, craft, subtilty, and policy, and of seeking any by-ends to
himself.[108]
I travelled till I came to Reading, where I found a few that
were convinced of the way of the Lord. I stayed till the First-
day, and had a meeting in George Lamboll's orchard; and a great
part of the town came to it. A glorious meeting it proved; great
convincement there was, and the people were mightily satisfied.
Thither came two of Judge Fell's daughters to me, and George
Bishop, of Bristol, with his sword by his side, for he was a
captain.
After the meeting many Baptists and Ranters came privately,
reasoning and discoursing; but the Lord's power came over them.
The Ranters pleaded that God made the devil. I denied it, and told
them I was come into the power of God, the seed Christ, which was
before the devil was, and bruised his head; and he became a devil
by going out of truth; and so became a murderer and a destroyer. I
showed them that God did not make him a devil; for God is a God of
truth, and made all things good, and blessed them; but God did not
bless the devil. And the devil is bad, and was a liar and a
murderer from the beginning, and spoke of himself, and not from
God.
So the Truth stopped and bound them, and came over all the
highest notions in the nation, and confounded them. For by the
power of the Lord I was manifest, and sought to be made manifest
to the Spirit of God in all, that by it they might be turned to
God; as many were turned to the Lord Jesus Christ by the Holy
Spirit, and were come to sit under His teaching.
After this I passed to London, where I stayed awhile, and had
large meetings; then went into Essex, and came to Cogshall, where
was a meeting of about two thousand people, as it was judged,
which lasted several hours, and a glorious meeting it was. The
Word of life was freely declared, and people were turned to the
Lord Jesus Christ their Teacher and Saviour, the Way, the Truth,
and the Life.
On the Sixth-day I had a large meeting near Colchester, to
which many professors and the Independent teachers came. After I
had done speaking, and was stepped down from the place on which I
stood, one of the Independent teachers began to make a jangling;
which Amor Stoddart perceiving, said, "Stand up again, George";
for I was going away, and did not at first hear them. But when I
heard the Independent, I stood up again, and after awhile the
Lord's power came over him and his company; they were confounded
and the Lord's Truth went over all. A great flock of sheep hath
the Lord in that country, that feed in His pastures of life.
On the First-day following we had a very large meeting not
far from Colchester, wherein the Lord's power was eminently
manifested, and the people were very well satisfied; for, being
turned to the Lord Jesus Christ's free teaching, they received it
gladly. Many of these people were of the stock of the martyrs.
As I passed through Colchester, I went to visit James Parnell
in prison; but the jailer would hardly let us come in or stay with
him. Very cruel they were to him. The jailer's wife threatened to
have his blood; and in that jail they did destroy him, as the
reader may see in a book printed soon after his death, giving an
account of his life and death; and also in an epistle printed with
his collected books and writings.
We came to Yarmouth, where there was a Friend, Thomas Bond,
in prison for the Truth of Christ, and there stayed a while. There
we had some service; and some were turned to the Lord in that
town.
Thence we rode to another town, about twenty miles off, where
were many tender people; and I was moved of the Lord to speak to
them, as I sat on my horse, in several places as I passed along.
We went to another town about five miles beyond, and put up our
horses at an inn, Richard Hubberthorn and I having travelled five
and forty miles that day. There were some Friendly people in the
town; and we had a tender, broken meeting amongst them, in the
Lord's power.
We bade the hostler have our horses ready by three in the
morning; for we intended to ride to Lynn, about three and thirty
miles, next morning. But when we were in bed at our inn, about
eleven at night, the constable and officers came, with a great
rabble of people, into the inn. They said they were come with a
hue-and-cry from a justice of the peace that lived near the town,
about five miles off, where I had spoken to the people in the
streets, as I rode along. They had been told to search for two
horsemen, that rode upon gray horses, and in gray clothes; a house
having been broken into the Seventh-day before at night. We told
them we were honest, innocent men, and abhorred such things; yet
they apprehended us, and set a guard with halberts and pikes upon
us that night, calling upon some of those Friendly people, with
others, to watch us.
Next morning we were up betimes, and the constable, with his
guard, carried us before a justice of the peace about five miles
off. We took with us two or three of the sufficient men of the
town, who had been with us at the great meeting at Captain
Lawrence's, and could testify that we lay both the Seventh-day
night and the First-day night at Captain Lawrence's; and it was on
the Seventh-day night that they said the house was broken into.
During the time that I was a prisoner at the Mermaid at
Charing-Cross, this Captain Lawrence brought several Independent
justices to see me there, with whom I had much discourse, at which
they took offence. For they pleaded for imperfection, and to sin
as long as they lived; but did not like to hear of Christ teaching
His people Himself, and making people as clear, whilst here upon
the earth, as Adam and Eve were before they fell. These justices
had plotted together this mischief against me in the country,
pretending that a house was broken into, that they might send
their hue-and-cry after me. They were vexed, also, and troubled,
to hear of the great meeting at John Lawrence's aforesaid; for a
colonel was there convinced that day who lived and died in the
Truth.
But Providence so ordered that the constable carried us to a
justice about five miles onward in our way towards Lynn, who was
not an Independent, as the rest were. When we were brought before
him he began to be angry because we did not put off our hats to
him. I told him I had been before the Protector, and he was not
offended at my hat; and why should he be offended at it, who was
but one of his servants? Then he read the hue-and-cry; and I told
him that that night wherein the house was said to have been broken
into, we were at Captain Lawrence's house and that we had several
men present who could testify the truth thereof.
Thereupon the justice, having examined us and them, said he
believed we were not the men that had broken into the house; but
he was sorry, he said, that he had no more against us. We told him
he ought not to be sorry for not having evil against us, but ought
rather to be glad; for to rejoice when he got evil against people,
as for housebreaking or the like, was not a good mind in him.
It was a good while, however, before he could resolve whether
to let us go or send us to prison, and the wicked constable
stirred him up against us, telling him we had good horses and that
if it pleased him he would carry us to Norwich jail. But we took
hold of the justice's confession that he believed we were not the
men that had broken into the house; and, after we had admonished
him to fear the Lord in his day, the Lord's power came over him,
so that he let us go; so their snare was broken.
A great people was afterwards gathered to the Lord in that
town, where I was moved to speak to them in the street, and whence
the hue-and-cry came.
Being set at liberty, we passed on to Cambridge. When I came
into the town the scholars, hearing of me, were up, and were
exceeding rude. I kept on my horse's back, and rode through them
in the Lord's power; but they unhorsed Amor Stoddart before he
could get to the inn. When we were in the inn they were so rude in
the courts and in the streets that the miners, colliers and
carters could not be ruder. The people of the house asked us what
we would have for supper. "Supper!" said I, "were it not that the
Lord's power is over them, these rude scholars look as if they
would pluck us in pieces and make a supper of us." They knew I was
so against the trade of preaching, which they were there as
apprentices to learn, that they raged as greatly as ever Diana's
craftsmen did against Paul.
At this place John Crook met us.[109] When it was night the
mayor of the town being friendly, came and fetched me to his
house;[110] and as we walked through the streets there was a
bustle in the town; but they did not know me, it being darkish.
They were in a rage, not only against me, but against the mayor
also; so that he was almost afraid to walk the streets with me for
the tumult. We sent for the Friendly people, and had a fine
meeting in the power of God; and I stayed there all night.
Next morning, having ordered our horses to be ready by the
sixth hour, we passed peaceably out of town. The destroyers were
disappointed: for they thought I would have stayed longer in the
town, and intended to have done us mischief; but our passing away
early in the morning frustrated their evil purposes against us.
At Evesham I heard that the magistrates had cast several
Friends into diverse prisons, and that, hearing of my coming, they
made a pair of high stocks. I sent for Edward Pittaway, a Friend
that lived near Evesham, and asked him the truth of the thing. He
said it was so. I went that night with him to Evesham; and in the
evening we had a large, precious meeting, wherein Friends and
people were refreshed with the Word of life, the power of the
Lord.
Next morning I rode to one of the prisons, and visited
Friends there, and encouraged them. Then I rode to the other
prison, where were several prisoners. Amongst them was Humphry
Smith, who had been a priest, but was now become a free minister
of Christ. When I had visited Friends at both prisons, and was
turned to go out of the town, I espied the magistrates coming up
the town, intending to seize me in prison. But the Lord frustrated
their intent, the innocent escaped their snare, and God's blessed
power came over them all. But exceeding rude and envious were the
priests and professors about this time in these parts.
I went from Evesham to Worcester, and had a quiet and a
precious meeting there. From Worcester we went to Tewkesbury,
where in the evening we had a great meeting, to which came the
priest of the town with a great rabble of rude people.
Leaving Tewkesbury, we passed to Warwick, where in the
evening we had a meeting with many sober people at a widow-woman's
house. A precious meeting we had in the Lord's power; several were
convinced and turned to the Lord. After the meeting a Baptist in
the company began to jangle; and the bailiff of the town, with his
officers, came in and said, "What do these people here at this
time of night?" So he secured John Crook, Amor Stoddart, Gerrard
Roberts and me; but we had leave to go to our inn, and to be
forthcoming in the morning.
The next morning many rude people came into the inn, and into
our chambers, desperate fellows; but the Lord's power gave us
dominion over them. Gerrard Roberts and John Crook went to the
bailiff to know what he had to say to us. He said we might go our
ways, for he had little to say to us. As we rode out of town it
lay upon me to ride to his house to let him know that, the
Protector having given forth an instrument of government in which
liberty of conscience was granted, it was very strange that,
contrary to that instrument of government, he would trouble
peaceable people that feared God.
The Friends went with me, but the rude people gathered about
us with stones. One of them took hold of my horse's bridle and
broke it; but the horse, drawing back, threw him under him. Though
the bailiff saw this, yet he did not stop, nor so much as rebuke
the rude multitude; so that it was strange we were not slain or
hurt in the streets; for the people threw stones and struck at us
as we rode along the town.
When we were quite out of the town I told Friends that it was
upon me from the Lord that I must go back into the town again; and
if any one of them felt anything upon him from the Lord he might
follow me; the rest, that did not, might go on to Dun-Cow. So I
passed through the market in the dreadful power of God, declaring
the Word of life to them; and John Crook followed me. Some struck
at me; but the Lord's power was over them, and gave me dominion
over all. I showed them their unworthiness to claim the name of
Christians, and the unworthiness of their teachers, that had not
brought them into more sobriety; and what a shame they were to
Christianity.
Having cleared myself, I turned out of the town again, and
passed to Coventry, where we found the people closed up with
darkness. I went to the house of a professor, where I had formerly
been, and he was drunk; which grieved my soul so that I did not go
into any house in the town; but rode into some of the streets, and
into the market-place. I felt that the power of the Lord was over
the town.
Then I went on to Dun-Cow, and had a meeting in the evening,
and some were turned to the Lord by His Spirit, as some also were
at Warwick and at Tewkesbury. We lay at Dun-Cow that night; we met
with John Camm, a faithful minister of the everlasting gospel. In
the morning there gathered a rude company of priests and people
who behaved more like beasts than men, for some of them came
riding on horseback into the room where we were; but the Lord gave
us dominion over them.
Thence we passed into Leicestershire, and after that to
Baddesley in Warwickshire. Here William Edmundson, who lived in
Ireland, having some drawings upon his spirit to come into England
to see me, met with me; by whom I wrote a few lines to Friends
then convinced in the north of Ireland.[111]
Friends:
In that which convinced you, wait; that you may have that
removed you are convinced of. And all my dear Friends, dwell in
the life, and love, and power, and wisdom of God, in unity one
with another, and with God; and the peace and wisdom of God fill
all your hearts that nothing may rule in you but the life which
stands in the Lord God. G.F.
When these few lines were read amongst the Friends in Ireland
at their meeting, the power of the Lord came upon all in the room.
From Baddesley we passed to Swannington and Higham, and so
into Northamptonshire and Bedfordshire, having great meetings; and
many were turned to the Lord by His power and Spirit.
When we came to Baldock in Hertfordshire, I asked if there
was nothing in that town, no profession; and it was answered me
that there were some Baptists, and a Baptist woman who was sick.
John Rush, of Bedfordshire, went with me to visit her.
When we came in there were many tender people about her. They
told me she was not a woman for this world, but if I had anything
that would comfort her concerning the world to come, I might speak
to her. I was moved of the Lord God to speak to her; and the Lord
raised her up again, to the astonishment of the town and country.
This Baptist woman and her husband, whose name was Baldock, came
to be convinced, and many hundreds of people have met at their
house since. Great meetings and convincements were in those parts
afterwards; many received the Word of life, and sat down under the
teaching of Christ, their Saviour.
When we had visited this sick woman we returned to our inn,
where were two desperate fellows fighting so furiously that none
durst come nigh to part them. But I was moved, in the Lord's
power, to go to them; and when I had loosed their hands, I held
one of them by one hand and the other by the other, showed them
the evil of their doings, and reconciled them one to the other;
and they were so loving and thankful to me that people marveled at
it.[112]
Now, after I had tarried some time in London, and had visited
Friends in their meetings, I went out of town, leaving James
Nayler in the city. As I passed from him I cast my eyes upon him,
and a fear struck me concerning him; but I went away and rode down
to Ryegate, in Surrey, where I had a little meeting.[113] There
the Friends told me of one Thomas Moore, a justice of the peace,
that lived not far from Ryegate, a Friendly, moderate man. I went
to visit him at his house, and he came to be a serviceable man in
Truth.
Thence we went to Dorchester, and alighted at an inn, a
Baptist's house. We sent into the town to the Baptists, to ask
them to let us have their meeting-house to assemble in, and to
invite the sober people to the meeting; but they denied it us. We
sent to them again, to know why they would deny us their meeting-
house, so the thing was noised about in the town. Then we sent
them word that if they would not let us come to their house, they,
or any people that feared God, might come to our inn, if they
pleased; but they were in a great rage. Their teacher and many of
them came up, and slapped their Bibles on the table.
I asked them why they were so angry, -- "Were they angry with
the Bible?" But they fell into a discourse about their water-
baptism. I asked them whether they could say they were sent of God
to baptize people, as John was, and whether they had the same
Spirit and power that the apostles had? They said they had not.
Then I asked them how many powers there are, -- whether there
are any more than the power of God and the power of the devil.
They said there was not any other power than those two. Then said
I, "If you have not the power of God that the apostles had, you
act by the power of the devil." Many sober people were present,
who said they have thrown themselves on their backs. Many
substantial people were convinced that night; a precious service
we had there for the Lord, and His power came over all.
Next morning, as we were passing away, the Baptists, being in
a rage, began to shake the dust off their feet after us. "What,"
said I, "in the power of darkness! We, who are in the power of
God, shake off the dust of our feet against you."
Leaving Dorchester, we came to Weymouth; where also we
inquired after sober people; and about fourscore of them gathered
together at a priest's house. Most of them received the Word of
life and were turned to their teacher, Christ Jesus, who had
enlightened them with His divine Light, by which they might see
their sins, and Him who saveth from sin. A blessed meeting we had
with them, and they received the Truth in the love of it, with
gladness of heart.
The meeting held several hours. The state of their teachers,
and their apostasy was opened to them; and the state of the
apostles, and of the Church in their days; and the state of the
law and of the prophets before Christ, and how Christ came to
fulfill them; that He was their teacher in the apostles' days; and
that He was come now to teach His people Himself by His power and
spirit. All was quiet, the meeting broke up peaceably, the people
were very loving; and a meeting is continued in that town to this
day. Many are added to them; and some who had been Ranters came to
own the Truth, and to live very soberly.
There was a captain of horse in the town, who sent to me, and
would fain have had me stay longer; but I was not to stay. He and
his man rode out of town with me about seven miles; Edward Pyot
also being with me. This captain was the fattest, merriest,
cheerfullest man, and the most given to laughter, that ever I met
with: insomuch that I was several times moved to speak in the
dreadful power of the Lord to him; yet it was become so customary
to him that he would presently laugh at anything he saw. But I
still admonished him to come to sobriety, and the fear of the Lord
and sincerity.
We lay at an inn that night, and the next morning I was moved
to speak to him again, when he parted from us. The next time I saw
him he told me that when I spoke to him at parting, the power of
the Lord so struck him that before he got home he was serious
enough, and discontinued his laughing. He afterwards was
convinced, and became a serious and good man, and died in the
Truth.
After this we passed to Totness, a dark town. We lodged there
at an inn; and that night Edward Pyot was sick, but the Lord's
power healed him, so that the next day we got to Kingsbridge, and
at our inn inquired for the sober people of the town. They
directed us to Nicholas Tripe and his wife; and we went to their
house. They sent for the priest, with whom we had some discourse;
but he, being confounded, quickly left us. Nicholas Tripe and his
wife were convinced; and since that time there has been a good
meeting of Friends in that country.
In the evening we returned to our inn. There being many
people drinking in the house, I was moved of the Lord to go
amongst them, and to direct them to the Light with which Christ,
the heavenly man, had enlightened them; by which they might see
all their evil ways, words, and deeds, and by the same Light might
also see Christ Jesus their Saviour.
The innkeeper stood uneasy, seeing it hindered his guests
from drinking; and as soon as the last words were out of my mouth
he snatched up the candle, and said, "Come, here is a light for
you to go into your chamber." Next morning, when he was cool, I
represented to him what an uncivil thing it was for him so to do;
then, warning him of the day of the Lord, we got ready and passed
away.
We came next day to Plymouth, refreshed ourselves at our inn,
and went to Robert Cary's, where we had a very precious meeting.
At this meeting was Elizabeth Trelawny, daughter to a baronet. She
being somewhat thick of hearing, came close up to me, and clapped
her ear very nigh me while I spake; and she was convinced. After
this meeting came in some jangling Baptists; but the Lord's power
came over them, and Elizabeth Trelawny gave testimony thereto. A
fine meeting was settled there in the Lord's power, which hath
continued ever since, where many faithful Friends have been
convinced.
Thence we passed into Cornwall, and came to an inn in the
parish of Menheriot. At night we had a meeting at Edward
Hancock's, to which came Thomas Mounce and a priest, with many
people. We brought the priest to confess that he was a minister
made by the state, and maintained by the state; and he was
confounded and went his way; but many of the people stayed.
I directed them to the Light of Christ, by which they might
see their sins; and their Saviour Christ Jesus, the way to God,
their Mediator, to make peace betwixt God and them; their Shepherd
to feed them, and their Prophet to teach them. I directed them to
the Spirit of God in themselves, by which they might know the
Scriptures, and be led into all Truth; and by the Spirit might
know God, and in it have unity one with another. Many were
convinced at that time, and came under Christ's teaching; and
there are fine gatherings in the name of Jesus in those parts at
this day.
When we came to Ives, Edward Pyot's horse having cast a shoe,
we stayed to have it set; and while he was getting his horse shod,
I walked down to the seaside. When I returned I found the town in
an uproar. They were haling Edward Pyot and the other Friend
before Major Peter Ceely, a major in the army and a justice of the
peace. I followed them into the justice's house, though they did
not lay hands upon me.
When we came in, the house was full of rude people; whereupon
I asked if there were not an officer among them to keep the people
civil. Major Ceely said that he was a magistrate. I told him that
he should then show forth gravity and sobriety, and use his
authority to keep the people civil; for I never saw any people
ruder; the Indians were more like Christians than they.
After a while they brought forth a paper, and asked whether I
would own it.[114] I said, Yes. Then he tendered the oath of
abjuration to us; whereupon I put my hand in my pocket and drew
forth the answer to it which I had given to the Protector. After I
had given him that, he examined us severally, one by one. He had
with him a silly young priest, who asked us many frivolous
questions; and amongst the rest he desired to cut my hair, which
was then pretty long; but I was not to cut it, though many times
many were offended at it. I told them I had no pride in it, and it
was not of my own putting on.
At length the justice put us under a guard of soldiers, who
were hard and wild, like the justice himself; nevertheless we
warned the people of the day of the Lord, and declared the Truth
to them. The next day he sent us, guarded by a party of horse with
swords and pistols, to Redruth. On First-day the soldiers would
have taken us away; but we told them it was their Sabbath, and it
was not usual to travel on that day.
Several of the townspeople gathered about us, and whilst I
held the soldiers in discourse, Edward Pyot spoke to the people;
and afterwards he held the soldiers in discourse, whilst I spoke
to the people. In the meantime the other Friend got out the back
way, and went to the steeple-house to speak to the priest and
people. The people were exceedingly desperate, in a mighty rage
against him, and they sorely abused him. The soldiers also,
missing him, were in a great rage, ready to kill us; but I
declared the day of the Lord and the Word of eternal life to the
people that gathered about us.
In the afternoon the soldiers were resolved to take us away,
so we took horse. When we were come to the town's end I was moved
of the Lord to go back again, to speak to the old man of the
house. The soldiers drew out their pistols, and swore I should not
go back. I heeded them not, but rode back, and they rode after me.
I cleared myself to the old man and the people, and then returned
with them, and reproved them for being so rude and violent.
At night we were brought to a town then called Smethick, but
since known as Falmouth. It being the evening of the First-day,
there came to our inn the chief constable of the place, and many
sober people, some of whom began to inquire concerning us. We told
them we were prisoners for Truth's sake; and much discourse we had
with them concerning the things of God. They were very sober and
loving to us. Some were convinced, and stood faithful ever after.
When the constable and these people were gone, others came
in, who were also very civil, and went away very loving. When all
were gone, we went to our chamber to go to bed; and about the
eleventh hour Edward Pyot said, "I will shut the door; it may be
some may come to do us mischief." Afterwards we understood that
Captain Keat, who commanded the party, had intended to do us some
injury that night; but the door being bolted, he missed his
design.
Next morning Captain Keat brought a kinsman of his, a rude,
wicked man, and put him into the room; himself standing without.
This evil-minded man walked huffing up and down the room; I bade
him fear the Lord. Thereupon he ran upon me, struck me with both
his hands, and, clapping his leg behind me, would have thrown me
down if he could; but he was not able, for I stood stiff and
still, and let him strike.
As I looked towards the door, I saw Captain Keat look on, and
see his kinsman thus beat and abuse me. I said to him, "Keat, dost
thou allow this?" He said he did. "Is this manly or civil," said
I, "to have us under a guard, and then put a man to abuse and beat
us? Is this manly, civil, or Christian?" I desired one of our
friends to send for the constables, and they came.
Then I desired the Captain to let the constables see his
warrant or order, by which he was to carry us; which he did. His
warrant was to conduct us safe to Captain Fox, governor of
Pendennis Castle; and if the governor should not be at home, he
was to convey us to Launceston jail. I told him he had broken his
order concerning us; for we, who were his prisoners, were to be
safely conducted; but he had brought a man to beat and abuse us;
so he having broken his order, I wished the constable to keep the
warrant. Accordingly he did, and told the soldiers they might go
their ways, for he would take charge of the prisoners; and if it
cost twenty shillings in charges to carry us up, they should not
have the warrant again. I showed the soldiers the baseness of
their carriage towards us; and they walked up and down the house,
pitifully blank and down.
The constables went to the castle, and told the officers what
they had done. The officers showed great dislike of Captain Keat's
base carriage towards us; and told the constables that Major-
General Desborough was coming to Bodmin, and that we should meet
him; and it was likely he would free us. Meanwhile our old guard
of soldiers came by way of entreaty to us, and promised that they
would be civil to us if we would go with them.
Thus the morning was spent till about the eleventh hour; and
then, upon the soldiers' entreaty, and their promise to be more
civil, the constables gave them the order again; and we went with
them.
Great was the civility and courtesy of the constables and
people of that town towards us. They kindly entertained us, and
the Lord rewarded them with His truth; for many of them have since
been convinced thereof, and are gathered into the name of Jesus,
and sit under Christ, their Teacher and Saviour.
Captain Keat, who commanded our guard, understanding that
Captain Fox, who was governor of Pendennis Castle, was gone to
meet Major-General Desborough,[115] did not carry us thither; but
took us directly to Bodmin, in the way to Launceston. We met
Major-General Desborough on the way. The captain of his troop, who
rode before him, knew me, and said, "Oh, Mr. Fox, what do you
here?" I replied, "I am a prisoner." "Alack," he said, "for what?"
I told him I was taken up as I was travelling. "Then," said he, "I
will speak to my lord, and he will set you at liberty."
So he came from the head of his troop, and rode up to the
coach, and spoke to the Major-General. We also gave him an account
of how we were taken. He began to speak against the Light of
Christ; against which I exhorted him. Then he told the soldiers
that they might carry us to Launceston; for he could not stay to
talk with us, lest his horses should take cold.
To Bodmin we were taken that night; and when we came to our
inn Captain Keat, who was in before us, put me into a room and
went his way. When I was come in, there stood a man with a naked
rapier in his hand. Whereupon I turned out again, called for
Captain Keat, and said, "What now, Keat; what trick hast thou
played now, to put me into a room where there is a man with his
naked rapier? What is thy end in this?" "Oh," said he, "pray hold
your tongue; for if you speak to this man, we cannot rule him, he
is so devilish." "Then," said I, "dost thou put me into a room
where there is such a man with a naked rapier that thou sayest you
cannot rule him? What an unworthy, base trick is this? and to put
me single into this room, away from my friends that were fellow-
prisoners with me?" Thus his plot was discovered and the mischief
they intended was prevented.
Afterward we got another room, where we were together all
night; and in the evening we declared the Truth to the people; but
they were dark and hardened. The soldiers, notwithstanding their
fair promises, were very rude and wicked to us again, and sat up
drinking and roaring all night.
Next day we were brought to Launceston, where Captain Keat
delivered us to the jailer. Now was there no Friend, nor Friendly
people, near us; and the people of the town were a dark, hardened
people. The jailer required us to pay seven shillings a week for
our horse-meat,[116] and seven shillings a week apiece for our
diet. After some time several sober persons came to see us, and
some people of the town were convinced, and many friendly people
out of several parts of the country came to visit us, and were
convinced.
Then got up a great rage among the professors and priests
against us. They said, "This people 'Thou' and 'Thee' all men
without respect and will not put off their hats, nor bow the knee
to any man; but we shall see, when the assize comes, whether they
will dare to 'Thou' and 'Thee' the judge, and keep on their hats
before him." They expected we should be hanged at the assize.
But all this was little to us; for we saw how God would stain
the world's honour and glory; and were commanded not to seek that
honour, nor give it; but knew the honour that cometh from God
only, and sought that.
It was nine weeks from the time of our commitment to the time
of the assizes, to which abundance of people came from far and
near to hear the trial of the Quakers. Captain Bradden lay there
with his troop of horse. His soldiers and the sheriff's men
guarded us to the court through the multitude that filled the
streets; and much ado they had to get us through. Besides, the
doors and windows were filled with people looking upon us.
When we were brought into the court, we stood a while with
our hats on, and all was quiet. I was moved to say, "Peace be
amongst you."
Judge Glynne, a Welshman, then Chief-Justice of England, said
to the jailer, "What be these you have brought here into the
court?" "Prisoners, my lord," said he.
"Why do you not put off your hats?" said the Judge to us. We
said nothing.
"Put off your hats," said the Judge again. Still we said
nothing. Then said the Judge, "The Court commands you to put off
your hats."
Then I spoke, and said, "Where did ever any magistrate, king,
or judge, from Moses to Daniel, command any to put off their hats,
when they came before him in his court, either amongst the Jews,
the people of God, or amongst the heathen?[117] and if the law of
England doth command any such thing, show me that law either
written or printed."
Then the Judge grew very angry, and said, "I do not carry my
law-books on my back." "But," said I, "tell me where it is printed
in any statute-book, that I may read it."
Then said the Judge, "Take him away, prevaricator! I'll ferk
him." So they took us away, and put us among the thieves.
Presently after he calls to the jailer, "Bring them up
again." "Come," said he, "where had they hats, from Moses to
Daniel; come, answer me: I have you fast now."
I replied, "Thou mayest read in the third of Daniel, that the
three children were cast into the fiery furnace by
Nebuchadnezzar's command, with their coats, their hose, and their
hats on."
This plain instance stopped him: so that, not having anything
else to say to the point, he cried again, "Take them away,
jailer."
Accordingly we were taken away, and thrust in among the
thieves, where we were kept a great while; and then, without being
called again, the sheriff's men and the troopers made way for us
(but we were almost spent) to get through the crowd of people, and
guarded us to the prison again, a multitude of people following
us, with whom we had much discourse and reasoning at the jail.
We had some good books to set forth our principles, and to
inform people of the Truth. The Judge and justices hearing of
this, they sent Captain Bradden for them. He came into the jail to
us, and violently took our books from us, some out of Edward
Pyot's hands, and carried them away; so we never got them again.
[While in the jail Fox addressed a paper "against swearing"
to the grand and petty juries.]
This paper passing among them from the jury to the justices,
they presented it to the Judge; so that when we were called before
the Judge, he bade the clerk give me that paper, and then asked me
whether that seditious paper was mine. I said to him, "If they
will read it out in open court, that I may hear it, if it is mine
I will own it, and stand by it." He would have had me take it and
look upon it in my own hand; but I again desired that it might be
read, that all the country might hear it, and judge whether there
was any sedition in it or not; for if there were, I was willing to
suffer for it.
At last the clerk of the assize read it, with an audible
voice, that all the people might hear it. When he had done I told
them it was my paper; that I would own it, and so might they too,
unless they would deny the Scripture: for was not this Scripture
language, and the words and commands of Christ, and the Apostle,
which all true Christians ought to obey?
Then they let fall that subject; and the Judge fell upon us
about our hats again, bidding the jailer take them off; which he
did, and gave them to us; and we put them on again. Then we asked
the Judge and the justices, for what cause we had lain in prison
these nine weeks, seeing they now objected to nothing but our
hats. And as for putting off our hats, I told them that that was
the honour which God would lay in the dust, though they made so
much ado about it; the honour which is of men, and which men seek
one of another, and is a mark of unbelievers. For "How can ye
believe," saith Christ, "who receive honour one of another, and
seek not the honour that cometh from God only?" Christ saith, "I
receive not honour from men"; and all true Christians should be of
His mind.
Then the Judge began to make a pompous speech, how he
represented the Lord Protector's person, who made him Lord Chief-
Justice of England, and sent him to come that circuit, etc. We
desired him, then, that he would do us justice for our false
imprisonment which we had suffered nine weeks wrongfully. But
instead of that, they brought an indictment framed against us; so
full of lies that I thought it had been against some of the
thieves, -- "that we came by force and arms, and in a hostile
manner, into the court"; who were brought as aforesaid. I told
them it was all false; and still we cried for justice for our
false imprisonment, being taken up in our journey without cause by
Major Ceely.
Then Peter Ceely said to the Judge, "May it please you, my
lord, this man (pointing to me) went aside with me, and told me
how serviceable I might be for his design; that he could raise
forty thousand men at an hour's warning, involve the nation in
blood, and so bring in King Charles. I would have aided him out of
the country, but he would not go. If it please you, my lord, I
have a witness to swear it."
So he called upon his witness; but the Judge not being
forward to examine the witness, I desired that he would be pleased
to let my mittimus be read in the face of the court and the
country, in which the crime was signified for which I was sent to
prison. The Judge said it should not be read. I said, "It ought to
be, seeing it concerned my liberty and my life." The Judge said
again, "It shall not be read." I said, "It ought to be read; for
if I have done anything worthy of death, or of bonds, let all the
country know it."
Then seeing they would not read it, I spoke to one of my
fellow-prisoners: "Thou hast a copy of it; read it up." "It shall
not be read," said the Judge; "jailer, take him away. I'll see
whether he or I shall be master."
So I was taken away, and awhile after called for again. I
still called to have the mittimus read; for that signified the
cause of my commitment. I again spoke to the Friend, my fellow-
prisoner, to read it up; which he did. The Judge, justices, and
the whole court were silent; for the people were eager to hear it.
It was as followeth:
"Peter Ceely, one of the justices of the peace of this
county, to the keeper of His Highness's jail at Launceston, or his
lawful deputy in that behalf, greeting:
"I send you here withal by the bearers hereof, the bodies of
Edward Pyot, of Bristol, and George Fox, of Drayton-in-the-Clay,
in Leicestershire, and William Salt, of London, which they pretend
to be the places of their habitations, who go under the notion of
Quakers, and acknowledge themselves to be such; who have spread
several papers tending to the disturbance of the public peace, and
cannot render any lawful cause of coming into those parts, being
persons altogether unknown, having no pass for travelling up and
down the country, and refusing to give sureties for their good
behaviour, according to the law in that behalf provided; and
refuse to take oath of abjuration, etc. These are, therefore, in
the name of his highness the Lord Protector, to will and command
you, that when the bodies of the said Edward Pyot, George Fox, and
William Salt, shall be unto you brought, you them receive, and in
His Highness's prison aforesaid you safely keep them, until by due
course of law they shall be delivered. Hereof fail you not, as you
will answer the contrary at your perils. Given under my hand and
seal, at St. Ives, the 18th day of January, 1655.
P. CEELY."
When it was read I spoke thus to the Judge and justices:
"Thou that sayest thou art Chief-Justice of England, and you
justices, know that, if I had put in sureties, I might have gone
whither I pleased, and have carried on the design (if I had had
one) with which Major Ceely hath charged me. And if I had spoken
those words to him, which he hath here declared, judge ye whether
bail or mainprize could have been taken in that case."
Then, turning my speech to Major Ceely, I said:
"When or where did I take thee aside? Was not thy house full
of rude people, and thou as rude as any of them, at our
examination; so that I asked for a constable or some other officer
to keep the people civil? But if thou art my accuser, why sittest
thou on the bench? It is not the place of accusers to sit with the
judge. Thou oughtest to come down and stand by me, and look me in
the face.
"Besides, I would ask the Judge and justices whether Major
Ceely is not guilty of this treason, which he charges against me,
in concealing it so long as he hath done? Does he understand his
place, either as a soldier or a justice of the peace? For he tells
you here that I went aside with him, and told him what a design I
had in hand, and how serviceable he might be for my design: that I
could raise forty thousand men in an hour's time, bring in King
Charles, and involve the nation in blood. He saith, moreover, that
he would have aided me out of the country, but I would not go; and
therefore he committed me to prison for want of sureties for the
good behaviour, as the mittimus declares.
"Now, do you not see plainly that Major Ceely is guilty of
this plot and treason he talks of, and hath made himself a party
to it by desiring me to go out of the country, demanding bail of
me, and not charging me with this pretended treason till now, nor
discovering it? But I deny and abhor his words, and am innocent of
his devilish design."
So that business was let fall; for the Judge saw clearly
enough that instead of ensnaring me, Major Ceely had ensnared
himself.
Major Ceely got up again, and said, "If it please you, my
lord, to hear me: this man struck me, and gave me such a blow as I
never had in my life." At this I smiled in my heart, and said,
"Major Ceely, art thou a justice of the peace, and a major of a
troop of horse, and tellest the Judge, in the face of the court
and country, that I, a prisoner, struck thee and gave thee such a
blow as thou never hadst the like in thy life? What! art thou not
ashamed? Prithee, Major Ceely," said I, "where did I strike thee?
and who is thy witness for that? who was by?"
He said it was in the Castle-Green, and Captain Bradden was
standing by when I struck him. I desired the Judge to let him
produce his witness for that; and called again upon Major Ceely to
come down from the bench, telling him that it was not fit that the
accuser should sit as judge over the accused. When I called again
for his witness he said that Captain Bradden was his witness.
Then I said, "Speak, Captain Bradden, didst thou see me give
him such a blow, and strike him as he saith?" Captain Bradden made
no answer; but bowed his head towards me. I desired him to speak
up, if he knew any such thing; but he only bowed his head again.
"Nay," said I, "speak up, and let the court and country hear, and
let not bowing of the head serve the turn. If I have done so, let
the law be inflicted on me; I fear not sufferings, nor death
itself, for I am an innocent man concerning all this charge."
But Captain Bradden never testified to it; and the Judge,
finding those snares would not hold, cried, "Take him away,
jailer;" and then, when we were taken away, he fined us twenty
marks apiece for not putting off our hats; and sentenced us to be
kept in prison till we paid it; so he sent us back to the jail.
At night Captain Bradden came to see us, and seven or eight
justices with him, who were very civil to us, and told us they
believed neither the Judge nor any in the court gave credit to the
charges which Major Ceely had brought forward against me in the
face of the country. And Captain Bradden said that Major Ceely had
an intent to take away my life if he could have got another
witness.
"But," said I, "Captain Bradden, why didst not thou witness
for me, or against me, seeing Major Ceely produced thee for a
witness, that thou saw me strike him? and when I desired thee to
speak either for me or against me, according to what thou saw or
knew, thou wouldst not speak."
"Why," said he, "when Major Ceely and I came by you, as you
were walking in the Castle-Green, he put off his hat to you, and
said, 'How do you do, Mr. Fox? Your servant, Sir.' Then you said
to him, 'Major Ceely, take heed of hypocrisy, and of a rotten
heart: for when came I to be thy master, and thou my servant? Do
servants cast their masters into prison?' This was the great blow
he meant you gave him."
Then I called to mind that they walked by us, and that he
spoke so to me, and I to him; which hypocrisy and rotten-
heartedness he manifested openly, when he complained of this to
the Judge in open court, and in the face of the country; and would
have made them all believe that I struck him outwardly with my
hand.
There came also to see us one Colonel Rouse a justice of the
peace, and a great company with him. He was as full of words and
talk as ever I heard any man in my life, so that there was no
speaking to him. At length I asked him whether he had ever been at
school, and knew what belonged to questions and answers; (this I
said to stop him).
"At school!" said he, "Yes."
"At school!" said the soldiers; "doth he say so to our
colonel, that is a scholar?"
"Then," said I, "if he be so, let him be still and receive
answers to what he hath said."
Then I was moved to speak the Word of life to him in God's
dreadful power; which came so over him that he could not open his
mouth. His face swelled, and was red like a turkey; his lips
moved, and he mumbled something; but the people thought he would
have fallen down. I stepped up to him, and he said he was never so
in his life before: for the Lord's power stopped the evil power in
him; so that he was almost choked.
The man was ever after very loving to Friends, and not so
full of airy words to us; though he was full of pride; but the
Lord's power came over him, and the rest that were with him.
Another time there came an officer of the army, a very
malicious, bitter professor whom I had known in London. He was
full of his airy talk also, and spoke slightingly of the Light of
Christ, and against the Truth, and against the Spirit of God being
in men, as it was in the apostles' days; till the power of God,
that bound the evil in him, had almost choked him as it did
Colonel Rouse: for he was so full of evil that he could not speak,
but blubbered and stuttered. But from the time that the Lord's
power struck him and came over him, he was ever after more loving
to us.
The assizes being over, and we settled in prison upon such a
commitment that we were not likely to be soon released, we broke
off from giving the jailer seven shillings a week apiece for our
horses, and seven shillings a week for ourselves, and sent our
horses into the country. Upon which he grew very wicked and
devilish, and put us down into Doomsdale, a nasty, stinking place,
where they used to put murderers after they were condemned. [118]
The place was so noisome that it was observed few that went
in did ever come out again in health. There was no house of office
in it; and the excrement of the prisoners that from time to time
had been put there had not been carried out (as we were told) for
many years. So that it was all like mire, and in some places to
the tops of the shoes in water and urine; and he would not let us
cleanse it, nor suffer us to have beds or straw to lie on.
At night some friendly people of the town brought us a candle
and a little straw; and we burned a little of our straw to take
away the stink. The thieves lay over our heads, and the head
jailer in a room by them, over our heads also. It seems the smoke
went up into the room where the jailer lay; which put him into
such a rage that he took the pots of excrement from the thieves
and poured them through a hole upon our heads in Doomsdale, till
we were so bespattered that we could not touch ourselves nor one
another. And the stink increased upon us; so that what with stink,
and what with smoke, we were almost choked and smothered. We had
the stink under our feet before, but now we had it on our heads
and backs also; and he having quenched our straw with the filth he
poured down, had made a great smother in the place. Moreover, he
railed at us most hideously, calling us hatchet-faced dogs, and
such strange names as we had never heard of. In this manner we
were obliged to stand all night, for we could not sit down, the
place was so full of filthy excrement.
A great while he kept us after this manner before he would
let us cleanse it, or suffer us to have any victuals brought in
but what we got through the grate. One time a girl brought us a
little meat; and he arrested her for breaking his house, and sued
her in the town-court for breaking the prison. A great deal of
trouble he put the young woman to; whereby others were so
discouraged that we had much ado to get water, drink, or victuals.
Near this time we sent for a young woman, Ann Downer, from London,
who could write and take things well in short-hand, to buy and
dress our meat for us; which she was very willing to do, it being
also upon her spirit to come to us in the love of God; and she was
very serviceable to us.
The head-jailer, we were informed, had been a thief, and was
burnt both in the hand and in the shoulder; his wife, too, had
been burnt in the hand. The under-jailer had been burnt both in
the hand and in the shoulder: his wife had been burnt in the hand
also. Colonel Bennet, a Baptist teacher, having purchased the jail
and lands belonging to the castle, had placed this head-jailer
there. The prisoners and some wild people would be talking of
spirits that haunted Doomsdale, and how many had died in it,
thinking perhaps to terrify us therewith. But I told them that if
all the spirits and devils in hell were there, I was over them in
the power of God, and feared no such thing; for Christ, our
Priest, would sanctify the walls of the house to us, He who had
bruised the head of the devil.[119] The priest was to cleanse the
plague out of the walls of the house under the law, which had been
ended by Christ, our Priest, who sanctifies both inwardly and
outwardly the walls of the house, the walls of the heart, and all
things to his people.
By this time the general quarter-sessions drew nigh; and the
jailer still carrying himself basely and wickedly towards us, we
drew up our suffering case, and sent it to the sessions at Bodmin.
On the reading thereof, the justices gave order that Doomsdale
door should be opened, and that we should have liberty to cleanse
it, and to buy our meat in the town. We also sent a copy of our
sufferings to the Protector, setting forth how we had been taken
and committed by Major Ceely; and abused by Captain Keat as
aforesaid, and the rest in order. The Protector sent down an order
to Captain Fox, governor of Pendennis Castle, to examine the
matter about the soldiers abusing us, and striking me.
There were at that time many of the gentry of the country at
the Castle; and Captain Keat's kinsman, that struck me, was sent
for before them, and much threatened. They told him that if I
should change my principles, I might take the extremity of the law
against him, and might recover sound damages of him. Captain Keat
also was checked, for suffering the prisoners under his charge to
be abused.
This was of great service in the country; for afterwards
Friends might speak in any market or steeple-house thereabouts,
and none would meddle with them. I understood that Hugh Peters,
one of the Protector's chaplains, told him they could not do
George Fox a greater service for the spreading of his principles
in Cornwall, than to imprison him there.
And indeed my imprisonment there was of the Lord, and for His
service in those parts; for after the assizes were over, and it
was known that we were likely to continue prisoners, several
Friends from most parts of the nation came in to the country to
visit us. Those parts of the west were very dark countries at that
time but the Lord's light and truth broke forth, shone over all,
and many were turned from darkness to light, and from Satan's
power unto God. Many were moved to go to the steeple-houses; and
several were sent to prison to us; and a great convincement began
in the country. For now we had liberty to come out, and to walk in
the Castle-Green; and many came to us on First-days, to whom we
declared the Word of life.
Great service we had among them, and many were turned to God,
up and down the country; but great rage possessed the priests and
professors against the Truth and us. One of the envious professors
had collected many Scripture sentences to prove that we ought to
put off our hats to the people; and he invited the town of
Launceston to come into the castle-yard to hear him read them.
Amongst other instances that he there brought, one was that Saul
bowed to the witch of Endor. When he had done, we got a little
liberty to speak; and we showed both him and the people that Saul
was gone from God, and had disobeyed God when he went to the witch
of Endor: that neither the prophets, nor Christ, nor the apostles
ever taught people to bow to a witch.
Another time, about eleven at night, the jailer, being half
drunk, came and told me that he had got a man now to dispute with
me: (this was when we had leave to go a little into the town). As
soon as he spoke these words I felt there was mischief intended to
my body. All that night and the next day I lay down on a grass-
plot to slumber, and felt something still about my body: I started
up, and struck at it in the power of the Lord, and still it was
about my body.
Then I rose and walked into the Castle-Green, and the under-
keeper came and told me that there was a maid would speak with me
in the prison. I felt a snare in his words, too, therefore I went
not into the prison, but to the grate; and looking in, I saw a man
that was lately brought to prison for being a conjurer, who had a
naked knife in his hand. I spoke to him, and he threatened to cut
my chaps; but, being within the jail he could not come at me. This
was the jailer's great disputant.
I went soon after into the jailer's house, and found him at
breakfast; he had then got his conjurer out with him. I told the
jailer his plot was discovered. Then he got up from the table, and
cast his napkin away in a rage; and I left them, and went to my
chamber; for at this time we were out of Doomsdale.
At the time the jailer had said the dispute should be, I went
down and walked in the court (the place appointed) till about the
eleventh hour; but nobody came. Then I went up to my chamber
again; and after awhile heard one call for me. I stepped to the
stairshead, where I saw the jailer's wife upon the stairs, and the
conjurer at the bottom of the stairs, holding his hand behind his
back, and in a great rage.
I asked him, "Man, what hast thou in thy hand behind thy
back? Pluck thy hand before thee," said I; "let's see thy hand,
and what thou hast in it."
Then he angrily plucked forth his hand, with a naked knife in
it. I showed the jailer's wife their wicked design against me; for
this was the man they brought to dispute of the things of God. But
the Lord discovered their plot, and prevented their evil design;
and they both raged, and the conjurer threatened.
Then I was moved of the Lord to speak sharply to him in the
dreadful power of the Lord; and the Lord's power came over him,
and bound him down; so that he never after durst appear before me,
to speak to me. I saw it was the Lord alone that had preserved me
out of their bloody hands; for the devil had a great enmity to me,
and stirred up his instruments to seek my hurt. But the Lord
prevented them; and my heart was filled with thanksgivings and
praises to him.[120]
In Cornwall, Devonshire, Dorsetshire, and Somersetshire,
Truth began mightily to spread. Many were turned to Christ Jesus
and His free teaching: for many Friends that came to visit us were
drawn to declare the Truth in those counties. This made the
priests and professors rage, and they stirred up the magistrates
to ensnare Friends. They set up watches in the streets and
highways, on pretence of taking up suspicious persons, under which
colour they stopped and took up Friends coming to visit us in
prison; which was done that these Friends might not pass up and
down in the Lord's service.
But that by which they thought to have stopped the Truth was
the means of spreading it so much the more; for then Friends were
frequently moved to speak to one constable and to another officer,
and to the justices before whom they were brought; which caused
the Truth to spread the more in all their parishes. And when
Friends were got among the watches, it would be a fortnight or
three weeks before they could get out of them again; for no sooner
had one constable taken and carried them before the justices, and
these had discharged them, but another would take them up and
carry them before other justices: which put the country to a great
deal of needless trouble and charges.
As Thomas Rawlinson was coming out of the north to visit us,
a constable in Devonshire took him up, and at night took twenty
shillings out of his pocket: and after being thus robbed he was
cast into Exeter jail. They cast into prison in Devonshire, under
pretence of his being a Jesuit, Henry Pollexfen, who had been a
justice of the peace for almost forty years. Many Friends were
cruelly beaten by them; nay, some clothiers that were but going to
mill with their cloth, and others about their outward occasions,
they took up and whipped; though men of about eighty or an hundred
pounds by the year, and not above four or five miles from their
families.
The mayor of Launceston took up all he could, and cast them
into prison. He would search substantial, grave women, their
petticoats and their head-cloths. A young man coming to see us, I
drew up all the gross, inhuman, and unchristian actions of the
mayor, gave it him, and bade him seal it up, and go out again the
back way; and then come into the town through the gates. He did
so, and the watch took him up and carried him before the mayor;
who presently searched his pockets and found the letter. Therein
he saw all his actions characterized; which shamed him so that
from that time he meddled little with the Lord's servants.
While I was in prison here, the Baptists and Fifth-monarchy
men prophesied that this year Christ should come, and reign upon
earth a thousand years. And they looked upon this reign to be
outward: when He was come inwardly in the hearts of His people, to
reign and rule; where these professors would not receive Him. So
they failed in their prophecy and expectation, and had not the
possession of Him. But Christ is come, and doth dwell and reign in
the hearts of His people.[121] Thousands, at the door of whose
hearts He hath been knocking have opened to Him, and He is come
in, and doth sup with them, and they with Him; the heavenly supper
with the heavenly and spiritual man. So many of these Baptists and
Monarchy-people turned the greatest enemies to the followers of
Christ; but He reigns in the hearts of His saints over all their
envy.
At the assize diverse justices came to us, and were pretty
civil, and reasoned of the things of God soberly; expressing a
pity to us. Captain Fox, governor of Pendennis Castle, came and
looked me in the face, and said never a word; but went to his
company and told them he never saw a simpler man in his life. I
called after him, and said, "Stay, man; we will see who is the
simpler man." But he went his way. A light, chaffy person.
Thomas Lower[122] also came to visit us, and offered us
money, which we refused; accepting nevertheless of his love. He
asked us many questions concerning our denying the Scriptures to
be the Word of God; concerning the sacraments, and such like: to
all which he received satisfaction. I spoke particularly to him;
and he afterwards said my words were as a flash of lightning, they
ran so through him. He said he had never met with such men in his
life, for they knew the thoughts of his heart; and were as the
wise master-builders of the assemblies that fastened their words
like nails. He came to be convinced of the truth, and remains a
Friend to this day.
When he came home to his aunt Hambley's, where he then lived,
and made report to her concerning us, she, with her sister Grace
Billing, hearing the report of Truth, came to visit us in prison,
and was convinced also. Great sufferings and spoiling of goods
both he and his aunt have undergone for the Truth's sake.
After the assizes, the sheriff, with some soldiers, came to
guard to execution a woman that was sentenced to die; and we had
much discourse with them. One of them wickedly said, "Christ was
as passionate a man as any that lived upon the earth;" for which
we rebuked him. Another time we asked the jailer what doings there
were at the sessions; and he said, "Small matters; only about
thirty for bastardy." We thought it very strange that they who
professed themselves Christians should make small matters of such
things.
But this jailer was very bad himself; I often admonished him
to sobriety; but he abused people that came to visit us. Edward
Pyot had a cheese sent him from Bristol by his wife; and the
jailer took it from him, and carried it to the mayor, to search it
for treasonable letters, as he said; and though they found no
treason in the cheese, they kept it from us.[123] This jailer
might have been rich -- if he had carried himself civilly; but he
sought his own ruin, which soon after came upon him.
The next year he was turned out of his place, and for some
wickedness cast into the jail himself; and there begged of our
Friends. And for some unruliness in his conduct he was, by the
succeeding jailer, put into Doomsdale, locked in irons, and
beaten, and bidden to remember how he had abused those good men
whom he had wickedly, without any cause, cast into that nasty
dungeon; and told that now he deservedly should suffer for his
wickedness; and the same measure he had meted to others, should be
meted out to himself. He became very poor, and died in prison; and
his wife and family came to misery.
While I was in prison in Launceston, a Friend went to Oliver
Cromwell, and offered himself, body for body, to lie in Doomsdale
in my stead; if he would take him, and let me have liberty. Which
thing so struck him, that he said to his great men and council,
"Which of you would do as much for me if I were in the same
condition?" And though he did not accept of the Friend's offer,
but said he could not do it, for that it was contrary to law, yet
the Truth thereby came mightily over him. A good while after this
he sent down Major-General Desborough, pretending to set us at
liberty. When he came, he offered us our liberty if we would say
we would go home and preach no more; but we could not promise him.
Then he urged that we should promise to go home, if the Lord
permitted.
After this[124] Major-General Desborough came to the Castle-
Green, and played at bowls with the justices and others. Several
Friends were moved to go and admonish them not to spend their time
so vainly, desiring them to consider, that though they professed
themselves to be Christians, yet they gave themselves up to their
pleasures, and kept the servants of God meanwhile in prison; and
telling them that the Lord would plead with them and visit them
for such things. But notwithstanding what was written or said to
him, he went away, and left us in prison.
We understood afterwards that he left the business to Colonel
Bennet, who had the command of the jail. For some time after
Bennet would have set us at liberty if we would have paid his
jailer's fees. But we told him we could give the jailer no fees,
for we were innocent sufferers; and how could they expect fees of
us, who had suffered so long wrongfully? After a while Colonel
Bennet coming to town, sent for us to an inn, and insisted again
upon fees, which we refused. At last the power of the Lord came so
over him, that he freely set us at liberty on the 13th day of the
Seventh month, 1656. We had been prisoners nine weeks at the first
assize, called the Lent-assize, which was in the spring of the
year.
CHAPTER X.
Planting the Seed in Wales.
1656-1657.
Being released from our imprisonment, we got horses, rode
towards Humphrey Lower's, and met him upon the road. He told us he
was much troubled in his mind concerning us, and could not rest at
home, but was going to Colonel Bennet to seek our liberty. When we
told him we were set at liberty, and were going to his house, he
was exceeding glad. To his house we went, and had a fine, precious
meeting; many were convinced, and turned by the Spirit of the Lord
to the Lord Jesus Christ's teaching.
Soon after we came to Exeter, where many Friends were in
prison; and amongst the rest James Nayler. For a little before we
were set at liberty, James had run out into imaginations, and a
company with him, who raised a great darkness in the nation. He
came to Bristol, and made a disturbance there.[125] From thence he
was coming to Launceston to see me; but was stopped by the way,
and imprisoned at Exeter; as were several others, one of whom, an
honest, tender man, died in prison there. His blood lieth on the
heads of his persecutors.
The night that we came to Exeter I spoke with James Nayler:
for I saw he was out, and wrong, and so was his company. The next
day, being First-day, we went to visit the prisoners, and had a
meeting with them in the prison; but James Nayler, and some of
them, could not stay the meeting. There came a corporal of horse
into the meeting, who was convinced, and remained a very good
Friend.
The next day I spoke to James Nayler again; and he slighted
what I said, was dark, and much out; yet he would have come and
kissed me. But I said that since he had turned against the power
of God, I could not receive his show of kindness. The Lord moved
me to slight him, and to set the power of God over him. So after I
had been warring with the world, there was now a wicked spirit
risen amongst Friends to war against. I admonished him and his
company.
When he was come to London, his resisting the power of God in
me, and the Truth that was declared to him by me, became one of
his greatest burdens. But he came to see his out-going, and to
condemn it; and after some time he returned to Truth again;[126]
as in the printed relation of his repentance, condemnation, and
recovery may be more fully seen.
On First-day morning I went to the meeting in Broadmead at
Bristol, which was large and quiet. Notice was given of a meeting
to be in the afternoon in the orchard.
There was at Bristol a rude Baptist, named Paul Gwin, who had
before made great disturbance in our meetings, being encouraged
and set on by the mayor, who, it was reported, would sometimes
give him his dinner to encourage him. Such multitudes of rude
people he gathered after him, that it was thought there had been
sometimes ten thousand people at our meeting in the orchard.
As I was going into the orchard, the people told me that Paul
Gwin was going to the meeting. I bade them never heed, for it was
nothing to me who went to it.
When I was come into the orchard, I stood upon the stone that
Friends used to stand on when they spoke; and I was moved of the
Lord to put off my hat, and to stand a while, and let the people
look at me; for some thousands of people were there. While I thus
stood silent, this rude Baptist began to find fault with my hair;
but I said nothing to him. Then he ran on into words; and at last,
"Ye wise men of Bristol," said he, "I marvel at you, that you will
stand here, and hear a man speak and affirm that which he cannot
make good."
Then the Lord opened my mouth (for as yet I had not spoken a
word), and I asked the people whether they had ever heard me
speak, or had ever seen me before; and I bade them take notice
what kind of man this was amongst them that should so impudently
say that I spoke and affirmed that which I could not make good;
and yet neither he nor they had ever heard me or seen me before.
Therefore that was a lying, envious, malicious spirit that spoke
in him; and it was of the devil, and not of God. I charged him in
the dread and power of the Lord to be silent: and the mighty power
of God came over him, and all his company.
Then a glorious, peaceable meeting we had, and the Word of
life was divided amongst them; and they were turned from darkness
to the Light, -- to Jesus their Saviour. The Scriptures were
largely opened to them; and the traditions, rudiments, ways, and
doctrines of men were laid open before the people; and they were
turned to the Light of Christ, that with it they might see these
things, and see Him to lead them out of them.
I opened also to them the types, figures, and shadows of
Christ in the time of the law; and showed them that Christ was
come, and had ended the types, shadows, tithes, and oaths, and put
down swearing; and had set up yea and nay instead of it, and a
free ministry. For He was now come to teach the people Himself,
and His heavenly day was springing from on high.
For many hours did I declare the Word of life amongst them in
the eternal power of God, that by Him they might come up into the
beginning, and be reconciled to Him. And having turned them to the
Spirit of God in themselves, that would lead into all Truth, I was
moved to pray in the mighty power of God; and the Lord's power
came over all. When I had done, this fellow began to babble again;
and John Audland was moved to bid him repent, and fear God. So his
own people and followers being ashamed of him, he passed away, and
never came again to disturb the meeting. The meeting broke up
quietly, and the Lord's power and glory shone over all: a blessed
day it was, and the Lord had the praise. After a while this Paul
Gwin went beyond the seas; and many years after I met him in
Barbadoes.
Soon after we rode to London. When we came near Hyde Park we
saw a great concourse of people, and, looking towards them, espied
the Protector coming in his coach. Whereupon I rode to his coach
side. Some of his life-guard would have put me away; but he
forbade them. So I rode by his coach side with him, declaring what
the Lord gave me to say to him, of his condition, and of the
sufferings of Friends in the nation, showing him how contrary this
persecution was to the words of Christ and His apostles, and to
Christianity.
When we were come to James's Park Gate, I left him; and at
parting he desired me to come to his house. The next day one of
his wife's maids, whose name was Mary Sanders, came to me at my
lodging, and told me that her master came to her, and said he
would tell her some good news. When she asked him what it was, he
told her, "George Fox is come to town." She replied "That is good
news indeed" (for she had received Truth), but she said she could
hardly believe him till he told her how I met him, and rode from
Hyde Park to James's Park with him.
After a little time Edward Pyot and I went to Whitehall to
see Oliver Cromwell; and when we came before him, Dr. Owen, vice-
chancellor of Oxford, was with him. We were moved to speak to him
concerning the sufferings of Friends, and laid them before him:
and we directed him to the Light of Christ, who had enlightened
every man that cometh into the world. He said it was a natural
light; but we showed him the contrary; and proved that it was
divine and spiritual, proceeding from Christ the spiritual and
heavenly man; and that that which was called the life in Christ
the Word, was called the Light in us.
The power of the Lord God arose in me, and I was moved in it
to bid him lay down his crown at the feet of Jesus. Several times
I spoke to him to the same effect. I was standing by the table,
and he came and sat upon the table's side by me, saying he would
be as high as I was. So he continued speaking against the Light of
Christ Jesus; and went his way in a light manner. But the Lord's
power came over him so that when he came to his wife and other
company, he said, "I never parted so from them before"; for he was
judged in himself.
After this I travelled into Yorkshire, and returned out of
Holderness, over Humber, visiting Friends; and then returning into
Leicestershire, Staffordshire, Worcestershire, and Warwickshire,
among Friends, I had a meeting at Edge-Hill. There came to it
Ranters, Baptists, and several sorts of rude people; for I had
sent word about three weeks before to have a meeting there, so
that hundreds of people were gathered thither, and many Friends
came to it from afar. The Lord's everlasting Truth and Word of
life reached over all; the rude and unruly spirits were chained
down; and many that day were turned to the Lord Jesus Christ, by
His power and Spirit, and came to sit under His blessed, free
teaching, and to be fed with His eternal, heavenly food. All was
peaceable; the people passed quietly away, and some of them said
it was a mighty, powerful meeting; for the presence of the Lord
was felt, and His power and Spirit was amongst them.
Thence I passed to Warwick and to Bagley, having precious
meetings; and then into Gloucestershire, and so to Oxford, where
the scholars were very rude; but the Lord's power came over them.
Great meetings we had as we travelled up and down.
Thus having travelled over most of the nation, I returned to
London again, having cleared myself of that which lay upon me from
the Lord. For after I was released out of Launceston jail, I was
moved of the Lord to travel over the nation, the Truth being now
spread in most places, that I might answer, and remove out of the
minds of the people, some objections which the envious priests and
professors had raised and spread abroad concerning us.
In this year the Lord's Truth was finely planted over the
nation, and many thousands were turned to the Lord; insomuch that
there were seldom fewer than one thousand in prison in this nation
for Truth's testimony; some for tithes, some for going to the
steeple-houses, some for contempts (as they called them), some for
not swearing, and others for not putting off their hats.
Having stayed some time in London, and visited the meetings
of Friends in and about the city, and cleared myself of what
services the Lord had at that time laid upon me there, I left the
town and travelled into Kent, Sussex, and Surrey, visiting
Friends. I had great meetings, and often met with opposition from
Baptists and other jangling professors; but the Lord's power went
over them.
We lay one night at Farnham, where we had a little meeting.
The people were exceeding rude; but at last the Lord's power came
over them. After meeting we went to our inn, and gave notice that
any who feared God might come to our inn to us. There came
abundance of rude people, the magistrates of the town, and some
professors. I declared the Truth to them; and those people that
behaved themselves rudely, the magistrates put out of the room.
When they were gone, another rude company of professors came
up, and some of the chief of the town. They called for faggots and
drink, though we forbade them, and were as rude a people as ever I
met. The Lord's power chained them, that they had not power to do
us any mischief; but when they went away they left all the faggots
and beer, for which they had called, in the room, for us to pay
for in the morning. We showed the innkeeper what an unworthy thing
it was; but he told us we must pay it; and pay it we did.
Before we left the town I wrote to the magistrates and heads
of the town, and to the priest, showing them how he had taught his
people, and laying before them their rude and uncivil carriage to
strangers that sought their good.
Leaving that place we came to Basingstoke, a very rude town;
where they had formerly very much abused Friends. There I had a
meeting in the evening, which was quiet; for the Lord's power
chained the unruly. At the close of the meeting I was moved to put
off my hat and to pray to the Lord to open their understandings;
upon which they raised a report that I put off my hat to them and
bade them good night, which was never in my heart.
After the meeting, when we came to our inn, I sent for the
innkeeper, as I was used to do; and he came into the room to us,
and showed himself a very rude man. I admonished him to be sober,
and fear the Lord; but he called for faggots and a pint of wine,
and drank it off himself; then called for another, and called up
half a dozen men into our chamber. Thereupon I bade him go out of
the chamber, and told him he should not drink there; for we called
him up to speak to him concerning his eternal good.
He was exceeding mad, rude, and drunk. When he continued his
rudeness and would not be gone, I told him that the chamber was
mine for the time I lodged in it; and called for the key. Then he
went away in a rage. In the morning he would not be seen; but I
told his wife of his unchristian carriage towards us.
We then travelled to Exeter; and at the sign of the Seven
Stars, an inn at the bridge foot, had a general meeting of Friends
out of Cornwall and Devonshire; to which came Humphrey Lower,
Thomas Lower, and John Ellis from the Land's End; Henry Pollexfen,
and Friends from Plymouth; Elizabeth Trelawny, and diverse other
Friends. A blessed heavenly meeting we had, and the Lord's
everlasting power came over all, in which I saw and said that the
Lord's power had surrounded this nation round about as with a wall
and bulwark, and His seed reached from sea to sea. Friends were
established in the everlasting Seed of life, Christ Jesus, their
Life, Rock, Teacher, and Shepherd.
Next morning Major Blackmore sent soldiers to apprehend me;
but I was gone before they came. As I was riding up the street I
saw the officers going down; so the Lord crossed them in their
design, and Friends passed away peaceably and quietly. The
soldiers examined some Friends after I was gone, asking them what
they did there; but when they told them that they were in their
inn, and had business in the city, they went away without meddling
any further with them.
We passed through the countries,[127] having meetings, and
gathering people in the name of Christ, their heavenly teacher,
till we came to Brecknock, where we put up our horses at an inn.
There went with me Thomas Holmes and John ap-John, who was moved
of the Lord to speak in the streets. I walked out but a little
into the fields; and when I returned the town was in an uproar.
When I came into the chamber in the inn, it was full of people,
and they were speaking in Welsh. I desired them to speak in
English, which they did; and much discourse we had. After a while
they went away.
Towards night the magistrates gathered in the streets with a
multitude of people, and they bade them shout, and gathered up the
town; so that, for about two hours together, there was a noise the
like of which we had not heard; and the magistrates set them on to
shout again when they had given over. We thought it looked like
the uproar amongst Diana's craftsmen. This tumult continued till
night, and if the Lord's power had not limited them, they would
likely have pulled down the house, and torn us to pieces.
At night the woman of the house would have had us go to
supper in another room; but we, discerning her plot, refused. Then
she would have had half a dozen men come into the room to us,
under the pretence of discoursing with us. We told her, "No person
shall come into our room this night, neither will we go to them."
Then she said we should sup in another room; but we told her we
would have no supper if we had it not in our own room. At length,
when she saw she could not get us out, she brought up our supper.
So she and they were crossed in their design; for they had an
intent to do us mischief, but the Lord prevented them. Next
morning I wrote a paper to the town concerning their unchristian
carriage, showing the fruits of their priests and magistrates; and
as I passed out of town I spoke to the people, and told them they
were a shame to Christianity and religion.
After this we returned to England, and came to Shrewsbury,
where we had a great meeting, and visited Friends all over the
countries in their meetings, till we came to William Gandy's, in
Cheshire, where we had a meeting of between two and three thousand
people, as it was thought; and the everlasting Word of life was
held forth, and received that day. A blessed meeting it was, for
Friends were settled by the power of God upon Christ Jesus, the
Rock and Foundation.
At this time there was a great drought; and after this
general meeting was ended, there fell so great a rain that Friends
said they thought we could not travel, the waters would be so
risen. But I believed the rain had not extended as far as they had
come that day to the meeting. Next day, in the afternoon, when we
turned back into some parts of Wales again, the roads were dusty,
and no rain had fallen there.
When Oliver Cromwell sent forth a proclamation for a fast
throughout the nation, for rain, when there was a very great
drought, it was observed that as far as Truth had spread in the
north, there were pleasant showers and rain enough, while in the
south, in many places, the fields were almost spoiled for want of
rain. At that time I was moved to write an answer to the
Protector's proclamation, wherein I told him that if he had come
to own God's Truth, he should have had rain; and that the drought
was a sign unto them of their barrenness, and their want of the
water of life.
We passed through Montgomeryshire into Wales, and so into
Radnorshire, where there was a meeting like a leaguer,[128] for
multitudes. I walked a little aside whilst the people were
gathering: and there came to me John ap-John, a Welshman, whom I
asked to go to the people; and if he had anything upon him from
the Lord to them, he might speak in Welsh, and thereby gather more
together. Then came Morgan Watkins to me, who was become loving to
Friends, and said, "The people lie like a leaguer, and the gentry
of the country are come in." I bade him go up also, and leave me;
for I had a great travail upon me for the salvation of the people.
When they were well gathered, I went into the meeting, and
stood upon a chair about three hours. I stood a pretty while
before I began to speak. After some time I felt the power of the
Lord over the whole assembly: and His everlasting life and Truth
shone over all. The Scriptures were opened to them, and the
objections they had in their minds answered. They were directed to
the Light of Christ, the heavenly man; that by it they might see
their sins, and Christ Jesus to be their Saviour, their Redeemer,
their Mediator; and come to feed upon Him, the bread of life from
heaven.
Many were turned to the Lord Jesus Christ, and to His free
teaching that day; and all were bowed down under the power of God;
so that though the multitude was so great that many sat on
horseback to hear, there was no opposition. A priest sat with his
wife on horseback, heard attentively, and made no objection.
The people parted peaceably, with great satisfaction; many of
them saying they had never heard such a sermon before, nor the
Scriptures so opened. For the new covenant was opened, and the
old, and the nature and terms of each; and the parables were
explained. The state of the Church in the apostles' days was set
forth, and the apostasy since was laid open; the free teaching of
Christ and the apostles was set atop of all the hireling teachers;
and the Lord had the praise of all, for many were turned to Him
that day.[129]
I went thence to Leominster, where was a great meeting in a
close, many hundreds of people being gathered together. There were
about six congregational preachers and priests amongst the people;
and Thomas Taylor, who had been a priest, but was now become a
minister of Christ Jesus, was with me. I stood up and declared
about three hours; and none of the priests were able to open their
mouths in opposition; the Lord's power and Truth so reached and
bound them.
At length one priest went off about a bow-shot from me, drew
several of the people after him, and began to preach to them. So I
kept our meeting, and he kept his. After awhile Thomas Taylor was
moved to go and speak to him, upon which he gave over: and he,
with the people he had drawn off, came to us again; and the Lord's
power went over all.
From this place I travelled on in Wales, having several
meetings, till I came to Tenby, where, as I rode up the street, a
justice of the peace came out to me, asked me to alight, and
desired that I would stay at his house, which I did. On First-day
the mayor, with his wife, and several others of the chief people
of the town, came in about the tenth hour, and stayed all the time
of the meeting. A glorious meeting it was.
John ap-John being then with me, left the meeting, and went
to the steeple-house; and the governor cast him into prison. On
Second-day morning the governor sent one of his officers to the
justice's to fetch me; which grieved the mayor and the justice;
for they were both with me in the justice's house when the officer
came. The mayor and the justice went to the governor before me;
and awhile after I went with the officer. When I came in I said,
"Peace be unto this house," and before the governor could examine
me I asked him why he cast my friend into prison. He said, "For
standing with his hat on in the church."
I said, "Had not the priest two caps on his head, a black one
and a white one? Cut off the brims of the hat, and then my friend
would have but one: and the brims of the hat were but to defend
him from weather."
"These are frivolous things," said the governor.
"Why, then," said I, "dost thou cast my friend into prison
for such frivolous things?"
He asked me whether I owned election and reprobation. "Yes,"
said I, "and thou art in the reprobation."
At that he was in a rage and said he would send me to prison
till I proved it. I told him I would prove that quickly if he
would confess Truth. I asked him whether wrath, fury, rage and
persecution were not marks of reprobation; for he that was born of
the flesh persecuted him that was born of the Spirit; but Christ
and His disciples never persecuted nor imprisoned any.
He fairly confessed that he had too much wrath, haste and
passion in him. I told him that Esau was up in him, the first
birth; not Jacob, the second birth. The Lord's power so reached
the man and came over him that he confessed to Truth; and the
other justice came and shook me kindly by the hand.
As I was passing away I was moved to speak to the governor
again; and he invited me to dinner with him, and set my friend at
liberty. I went back to the other justice's house; and after some
time the mayor and his wife, and the justice and his wife, and
diverse other Friends of the town, went about half a mile out of
town with us, to the water-side, when we went away; and there,
when we parted from them, I was moved of the Lord to kneel down
with them, and pray to the Lord to preserve them. So, after I had
recommended them to the Lord Jesus Christ, their Saviour and free
Teacher, we passed away in the Lord's power; and He had the glory.
We travelled to Pembrokeshire, and in Pembroke had some
service for the Lord. Thence we passed to Haverford West, where we
had a great meeting, and all was quiet. The Lord's power came over
all, and many were settled in the new covenant, Christ Jesus, and
built upon Him, their Rock and Foundation; and they stand a
precious meeting to this day. Next day, being their fair-day, we
passed through it, and sounded the day of the Lord, and His
everlasting Truth, amongst them.
After this we passed into another county, and at noon came
into a great market-town, and went into several inns before we
could get any meat for our horses. At last we came to one where we
got some. Then John ap-John being with me, went and spoke through
the town, declaring the Truth to the people; and when he came to
me again, he said he thought all the town were as people asleep.
After awhile he was moved to go and declare Truth in the streets
again; then the town was all in an uproar, and they cast him into
prison.
Presently after several of the chief people of the town came,
with others, to the inn where I was, and said, "They have cast
your man into prison."
"For what?" said I.
"He preached in our streets," said they.
Then I asked them, "What did he say? Had he reproved some of
the drunkards and swearers, and warned them to repent, and leave
off their evil doings, and turn to the Lord?" I asked them who
cast him into prison. They said, the high-sheriff and justices,
and the mayor. I asked their names, and whether they understood
themselves; and whether that was their conduct to travellers that
passed through their town, and strangers that admonished and
exhorted them to fear the Lord, and reproved sin in their gates.
These went back, and told the officers what I had said; and
after awhile they brought down John ap-John, guarded with
halberts, in order to put him out of the town. Being at the inn
door, I bade the officers take their hands off him. They said that
the mayor and justices had commanded them to put him out of town.
I told them I would talk with their mayor and justices concerning
their uncivil and unchristian carriage towards him.
So I spoke to John to go look after the horses, and get them
ready, and charged the officers not to touch him. After I had
declared the Truth to them, and showed them the fruits of their
priests, and their incivility and unchristian carriage, they left
us. They were a kind of Independents; a very wicked town, and
false. We bade the innkeeper give our horses a peck of oats; and
no sooner had we turned our backs than the oats were stolen from
our horses.
After we had refreshed ourselves a little, and were ready, we
took horse, and rode up to the inn, where the mayor, sheriff, and
justices were. I called to speak with them, and asked them why
they had imprisoned John ap-John, and kept him in prison two or
three hours. But they would not answer me a word; they only looked
out at the windows upon me. So I showed them how unchristian was
their carriage to strangers and travellers, and how it manifested
the fruits of their teachers; and I declared the truth unto them,
and warned them of the day of the Lord, that was coming upon all
evil-doers; and the Lord's power came over them, that they looked
ashamed; but not a word could I get from them in answer.
So when I had warned them to repent, and turn to the Lord, we
passed away. At night we came to a little inn, very poor, but very
cheap; for our own provision and that for our two horses cost but
eight pence; but the horses would not eat their oats. We declared
the Truth to the people of the place, and sounded the day of the
Lord through the countries.[130]
Passing thence we came to a great town, and went to an inn.
Edward Edwards went into the market, and declared the Truth
amongst the people; and they followed him to the inn, and filled
the yard, and were exceedingly rude. Yet good service we had for
the Lord amongst them; for the life of Christianity and the power
of it tormented their chaffy spirits, and came over them, so that
some were reached and convinced; and the Lord's power came over
all. The magistrates were bound; they had no power to meddle with
us.
After this we came to another great town on a market-day; and
John ap-John declared the everlasting Truth through the streets,
and proclaimed the day of the Lord amongst them. In the evening
many people gathered about the inn; and some of them, being drunk,
would fain have had us come into the street again. But seeing
their design, I told them that if there were any that feared God
and desired to hear the Truth, they might come into our inn; or
else we might have a meeting with them next morning.
Some service for the Lord we had amongst them, both over
night and in the morning; and though the people were slow to
receive the Truth, yet the seed was sown; and thereabouts the Lord
hath a people gathered to Himself.
In that inn, also, I but turned my back to the man that was
giving oats to my horse, and, looking round again, I observed he
was filling his pockets with the provender. A wicked, thievish
people, to rob the poor, dumb creature of his food. I would rather
they had robbed me.
Thence we went to Beaumaris, a town wherein John ap-John had
formerly been a preacher. After we had put up our horses at an
inn, John went and spoke through the street; and there being a
garrison in the town, they took him and put him into prison. The
innkeeper's wife came and told me that the governor and
magistrates were sending for me, to commit me to prison also. I
told her that they had done more than they could answer already;
and had acted contrary to Christianity in imprisoning him for
reproving sin in their streets and gates, and for declaring the
Truth. Soon after came other friendly people, and told me that if
I went into the street, the governor and magistrates would
imprison me also; therefore they desired me to keep within the
inn.
Upon this I was moved to go and walk up and down in the
streets.[131] And I told the people what an uncivil, unchristian
thing they had done in casting my friend into prison. And they
being high professors, I asked them if this was the entertainment
they had for strangers; if they would willingly be so served
themselves; and whether they, who looked upon the Scriptures to be
their rule, had any example in the Scriptures from Christ or His
apostles for what they had done. So after awhile they set John ap-
John at liberty.
Next day, being market-day, we were to cross a great
water;[132] and not far from the place where we were to take boat,
many of the market-people drew to us. Amongst these we had good
service for the Lord, declaring the Word of Life and everlasting
Truth unto them, proclaiming amongst them the day of the Lord,
which was coming upon all wickedness; and directing them to the
Light of Christ, with which He, the heavenly man, had enlightened
them, by which they might see all their sins, and all their false
ways, religions, worships and teachers; and by the same Light
might see Christ Jesus, who was come to save them, and lead them
to God
After the Truth had been declared to them in the power of
God, and Christ the free teacher set over all the hireling
teachers, I made John ap-John get his horse into the boat, which
was then ready. But there being a company of wild "gentlemen," as
they were called, gotten into it (whom we found very rude, and far
from gentleness), they, with others kept his horse out of the
boat. I rode to the boat's side, and spoke to them, showing them
what an unmanly and unchristian carriage it was; and told them
that they showed an unworthy spirit, below Christianity or
humanity.
As I spoke, I leaped my horse into the boat amongst them,
thinking John's horse would follow when he had seen mine go in
before him. But the water being pretty deep, John could not get
his horse into the boat. Therefore I leaped out again on horseback
into the water, and stayed with John on that side till the boat
returned.
There we tarried, from the eleventh hour of the forenoon to
the second in the afternoon, before the boat came to fetch us; and
then had forty-two miles to ride that evening; and by the time we
had paid for our passage, we had but one groat left between us in
money.
We rode about sixteen miles, and then got a little hay for
our horses. Setting forward again, we came in the night to a
little ale-house, where we thought to have stayed and baited. But,
finding we could have neither oats nor hay there, we travelled all
night; and about the fifth hour in the morning got to a place
within six miles of Wrexham, where that day we met with many
Friends, and had a glorious meeting. The Lord's everlasting power
and Truth was over all; and a meeting is continued there to this
day.
Next day we passed thence into Flintshire, sounding the day
of the Lord through the towns; and came into Wrexham at night.
Here many of Floyd's people came to us; but very rude, wild, and
airy they were, and little sense of truth they had; yet some were
convinced in that town. Next morning one called a lady sent for
me, who kept a preacher in her house. I went, but found both her
and her preacher very light and airy; too light to receive the
weighty things of God. In her lightness she came and asked me if
she should cut my hair; but I was moved to reprove her, and bade
her cut down the corruptions in herself with the sword of the
Spirit of God. So after I had admonished her to be more grave and
sober, we passed away; and afterwards, in her frothy mind, she
made her boast that she came behind me and cut off the curl of my
hair;[133] but she spoke falsely.
From Wrexham we came to Chester; and it being the fair time,
we stayed a while, and visited Friends. For I had travelled
through every county in Wales, preaching the everlasting gospel of
Christ; and a brave people there is now, who have received it, and
sit under Christ's teaching. But before I left Wales I wrote to
the magistrates of Beaumaris concerning the imprisoning of John
ap-John; letting them see their conditions, and the fruits of
their Christianity, and of their teachers. Afterwards I met with
some of them near London; but, oh, how ashamed they were of their
action!
Soon we came to Manchester, and the sessions being there that
day many rude people were come out of the country. In the meeting
they threw at me coals, clods, stones, and water; yet the Lord's
power bore me up over them that they could not strike me down. At
last, when they saw they could not prevail by throwing water,
stones, and dirt at me, they went and informed the justices in the
sessions, who thereupon sent officers to fetch me before them.
The officers came in while I was declaring the Word of life
to the people, plucked me down, and haled me into their court.
When I came there all the court was in a disorder and a noise. I
asked, "Where are the magistrates that they do not keep the people
civil?" Some of the justices said that they were magistrates. I
asked them why, then, they did not appease the people, and keep
them sober, for one cried, "I'll swear," and another cried, "I'll
swear."
I declared to the justices how we were abused in our meeting
by the rude people, who threw stones, clods, dirt, and water; and
how I was haled out of the meeting and brought thither, contrary
to the instrument of government, which said that none should be
molested in their meetings that professed God, and owned the Lord
Jesus Christ; which I did. The Truth so came over them that when
one of the rude followers cried, "I'll swear," one of the justices
checked him, saying "What will you swear? hold your tongue."
At last they bade the constable take me to my lodging, and
there secure me till they sent for me again to-morrow morning. So
the constable took me to my lodging.
As we went the people were exceedingly rude; but I let them
see the fruits of their teachers, how they shamed Christianity,
and dishonored the name of Jesus which they professed.
At night we went to see a justice in the town who was pretty
moderate, and I had a great deal of discourse with him. Next
morning we sent to the constable to know if he had anything more
to say to us. He sent us word that he had nothing to say to us; we
might go whither we would.
The Lord hath since raised up a people to stand for His name
and Truth in that town over those chaffy professors.
We passed from Manchester, having many precious meetings in
several places, till we came to Preston. Between Preston and
Lancaster I had a general meeting, from which I went to Lancaster.
There at our inn I met with Colonel West, who was very glad to see
me, and meeting with Judge Fell he told him that I was mightily
grown in the Truth; when, indeed, he was come nearer to the Truth,
and so could better discern it.
We came from Lancaster to Robert Widders's. On the First-day
after I had a general meeting of Friends of Westmoreland and
Lancashire near Sandside, when the Lord's everlasting power was
over all. In this meeting the Word of eternal life was declared,
and Friends were settled upon the foundation Christ Jesus, under
His free teaching; and many were convinced, and turned to the
Lord.
Next day I came over the Sands to Swarthmore, where Friends
were glad to see me. I stayed there two First-days, visiting
Friends in their meetings thereabouts. They rejoiced with me in
the goodness of the Lord, who by His eternal power had carried me
through and over many difficulties and dangers in His service; to
Him be the praise for ever!
CHAPTER XI.
In the Home of the Covenanters.
1657.
After I had tarried two First-days at Swarthmore,[134] and
had visited Friends in their meetings thereabouts, I passed into
Westmoreland, in the same work, till I came to John Audland's,
where there was a general meeting.
The night before I had had a vision of a desperate creature
that was coming to destroy me, but I got victory over it. And next
day in meeting-time came one Otway, with some rude fellows. He
rode round about the meeting with his sword or rapier, and would
fain have got in through the Friends to me; but the meeting being
great, the Friends stood close, so that he could not easily come
at me. When he had ridden about several times raging, and found he
could not get in, being limited by the Lord's power, he went away.
It was a glorious meeting, ended peaceably, and the Lord's
everlasting power came over all. This wild man went home, became
distracted, and not long after died. I sent a paper to John
Blakelin to read to him, while he lay ill, showing him his
wickedness, and he acknowledged something of it.
I had for some time felt drawings on my spirit to go into
Scotland, and had sent to Colonel William Osburn of Scotland,
desiring him to meet me; and he, with some others, came out of
Scotland to this meeting.[135] After it was over (which, he said,
was the most glorious meeting that ever he saw in his life), I
passed with him and his company into Scotland, having with me
Robert Widders, a thundering man against hypocrisy, deceit, and
the rottenness of the priests.
The first night we came into Scotland we lodged at an inn.
The innkeeper told us an earl lived about a quarter of a mile off,
who had a desire to see me; and had left word at the inn that if
ever I came into Scotland, he should be told of it. The innkeeper
told us there were three drawbridges to the earl's house; and that
it would be nine o'clock before the third bridge was drawn.
Finding we had time in the evening, we walked to his house.
He received us very lovingly, and said he would have gone with us
on our journey, but that he was before engaged to go to a funeral.
After we had spent some time with him, we parted very friendly,
and returned to our inn. Next morning we travelled on, and passing
through Dumfries, came to Douglas, where we met with some Friends.
Thence we passed to the Heads, where we had a blessed meeting in
the name of Jesus, and felt Him in the midst.
Leaving Heads, we went to Badcow, and had a meeting there, to
which abundance of people came, and many were convinced. Amongst
them was one called a lady. From thence we passed towards the
Highlands to William Osburn's, where we gathered up the sufferings
of Friends, and the principles of the Scotch priests, which may be
seen in a book called "The Scotch Priests' Principles."
Afterwards we returned to Heads, Badcow, and Garshore, where
the said lady, Margaret Hambleton, was convinced; who afterwards
went to warn Oliver Cromwell and Charles Fleetwood of the day of
the Lord that was coming upon them.
On First-day we had a great meeting, and several professors
came to it. Now, the priests had frightened the people with the
doctrine of election and reprobation, telling them that God had
ordained the greatest part of men and women for hell; and that,
let them pray, or preach, or sing, or do what they would, it was
all to no purpose, if they were ordained for hell. Also that God
had a certain number elected for heaven, let them do what they
would; as David was an adulterer, and Paul a persecutor, yet still
they were elected vessels for heaven. So the priests said the
fault was not at all in the creature, less or more, but that God
had ordained it so.
I was led to open to the people the falseness and folly of
their priests' doctrines, and showed how they, the priests, had
abused those Scriptures they quoted. Now all that believe in the
Light of Christ, as He commands, are in the election, and sit
under the teaching of the grace of God, which brings their
salvation. But such as turn this grace into wantonness, are in the
reprobation; and such as hate the Light, are in the condemnation.
So I exhorted all the people to believe in the Light, as
Christ commands, and to own the grace of God, their free teacher;
and it would assuredly bring them their salvation; for it is
sufficient. Many Scriptures were opened concerning
reprobation,[136] and the eyes of the people were opened; and a
spring of life rose up among them.
These things soon came to the priest's ears; for the people
that sat under their dark teachings began to see light, and to
come into the covenant of light. The noise was spread over
Scotland, amongst the priests, that I was come thither; and a
great cry went up among them that all would be spoiled; for, they
said, I had spoiled all the honest men and women in England
already; so, according to their own account, the worst were left
to them.
Upon this they gathered great assemblies of priests together,
and drew up a number of curses to be read in their several
steeple-houses, that all the people might say "Amen" to them. Some
few of these I will here set down; the rest may be read in the
book before mentioned, of "The Scotch Priests' Principles."
The first was, "Cursed is he that saith, Every man hath a
light within him sufficient to lead him to salvation; and let all
the people say, Amen."
The second, "Cursed is he that saith, Faith is without sin;
and let all the people say, Amen."
The third, "Cursed is he that denieth the Sabbath-day; and
let all the people say, Amen."
In this last they make the people curse themselves; for on
the Sabbath-day (which is the seventh day of the week, which the
Jews kept by the command of God to them) they kept markets and
fairs, and so brought the curse upon their own heads.[137]
Now were the priests in such a rage that they posted to
Edinburgh to Oliver Cromwell's Council there, with petitions
against me. The noise was that "all was gone"; for several Friends
were come out of England and spread over Scotland, sounding the
day of the Lord, preaching the everlasting gospel of salvation,
and turning people to Christ Jesus, who died for them, that they
might receive His free teaching.
After I had gathered the principles of the Scotch priests,
and the sufferings of Friends, and had seen the Friends in that
part of Scotland settled by the Lord's power, upon Christ their
foundation, I went to Edinburgh, and in the way came to
Linlithgow, where lodging at an inn, the innkeeper's wife, who was
blind, received the Word of life, and came under the teaching of
Christ Jesus, her Saviour.
At night there came in abundance of soldiers and some
officers, with whom we had much discourse; and some were rude. One
of the officers said he would obey the Turk's or Pilate's command,
if they should command him to guard Christ to crucify Him. So far
was he from all tenderness, or sense of the Spirit of Christ, that
he would rather crucify the just than suffer for or with them;
whereas many officers and magistrates have lost their places
before they would turn against the Lord and His Just One.
When I had stayed a while at Edinburgh, I went to Leith,
where many officers of the army came in with their wives, and many
were convinced. Among these Edward Billings's wife was one. She
brought a great deal of coral in her hand, and threw it on the
table before me, to see whether I would speak against it or not. I
took no notice of it, but declared the Truth to her, and she was
reached. There came in many Baptists, who were very rude; but the
Lord's power came over them, so that they went away confounded.
Then there came in another sort, and one of them said he
would dispute with me; and for argument's sake would deny there
was a God. I told him he might be one of those fools that said in
his heart, "There is no God," but he would know Him in the day of
His judgment. So he went his way.
A precious time we had afterwards with several people of
account; and the Lord's power came over all. William Osburn was
with me. Colonel Lidcot's wife, and William Welch's wife, and
several of the officers themselves, were convinced. Edward
Billings and his wife at that time lived apart; and she being
reached by Truth, and become loving to Friends, we sent for her
husband, who came. The Lord's power reached unto them both, and
they joined in it, and agreed to live together in love and unity
as man and wife.
After this we returned to Edinburgh where many thousands were
gathered together, with abundance of priests among them, about
burning a witch, and I was moved to declare the day of the Lord
amongst them. When I had done, I went thence to our meeting,
whither came many rude people and Baptists.
The Baptists began to vaunt with their logic and syllogisms;
but I was moved in the Lord's power to thresh their chaffy, light
minds. I showed the people that, after that fallacious way of
discoursing, they might make white seem black, and black seem
white; as, that because a cock had two legs, and each of them had
two legs, therefore they were all cocks.[138] Thus they might turn
anything into lightness and vanity; but it was not the way of
Christ, or His apostles, to teach, speak, or reason after that
manner.
Hereupon those Baptists went their way; and after they were
gone we had a blessed meeting in the Lord's power, which was over
all.
I mentioned before that many of the Scotch priests, being
greatly disturbed at the spreading of Truth, and the loss of their
hearers thereby, were gone to Edinburgh to petition the Council
against me. When I came from the meeting to the inn where I
lodged, an officer belonging to the Council brought me the
following order:
"Thursday, the 8th of October, 1657, at his Highness' Council
in Scotland:
"Ordered, That George Fox do appear before the Council on
Tuesday, the 13th of October next, in the forenoon.
"E. Downing, Clerk of the Council."
When he had delivered me the order, he asked me whether I
would appear or not. I did not tell him; but asked him if he had
not forged the order. He said "No"; that it was a real order from
the Council, and he was sent as their messenger with it.
When the time came I appeared, and was taken into a great
room, where many persons came and looked at me. After awhile the
doorkeeper took me into the council-chamber; and as I was going he
took off my hat. I asked him why he did so, and who was there that
I might not go in with my hat on. I told him I had been before the
Protector with my hat on. But he hung up my hat and took me in
before them.
When I had stood awhile, and they said nothing to me, I was
moved of the Lord to say, "Peace be amongst you. Wait in the fear
of God, that ye may receive His wisdom from above, by which all
things were made and created; that by it ye may all be ordered,
and may order all things under your hands to God's glory."
They asked me what was the occasion of my coming into that
nation. I told them I came to visit the Seed of God, which had
long lain in bondage under corruption, so that all in the nation
who professed the Scriptures, the words of Christ, of the prophets
and apostles, might come to the Light, Spirit and power, which
they were in who gave them forth. I told them that in and by the
Spirit they might understand the Scriptures, and know Christ and
God aright, and might have fellowship with them, and one with
another.
They asked me whether I had any outward business there. I
said, "Nay." Then they asked me how long I intended to stay in
that country. I told them I should say little to that; my time was
not to be long; yet in my freedom in the Lord I stood, in the will
of Him that sent me.
Then they bade me withdraw, and the doorkeeper took me by the
hand and led me forth. In a little time they sent for me again,
and told me that I must depart the nation of Scotland by that day
sevennight. I asked them, "Why? What have I done? What is my
transgression that you pass such a sentence upon me to depart out
of the nation?" They told me they would not dispute with me. I
desired them to hear what I had to say to them. They said they
would not hear me. I told them, "Pharaoh heard Moses and Aaron,
yet he was an heathen; and Herod heard John the Baptist; and you
should not be worse than these." But they cried, "Withdraw,
withdraw." Thereupon the doorkeeper took me again by the hand and
led me out.
I returned to my inn, and continued still in Edinburgh;
visiting Friends there and thereabouts, and strengthening them in
the Lord. After a little time I wrote a letter to the Council to
lay before them their unchristian dealings in banishing me, an
innocent man, that sought their salvation and eternal good.
After I had spent some time among Friends at Edinburgh and
thereabouts, I passed thence to Heads again, where Friends had
been in great sufferings. For the Presbyterian priests had
excommunicated them, and given charge that none should buy or sell
or eat or drink with them. So they could neither sell their
commodities nor buy what they wanted; which made it go very hard
with some of them; for if they had bought bread or other victuals
of any of their neighbors, the priests threatened them so with
curses that they would run and fetch it from them again. But
Colonel Ashfield, being a justice of the peace in that country,
put a stop to the priests' proceedings. This Colonel Ashfield was
afterwards convinced himself, had a meeting settled at his house,
declared the Truth, and lived and died in it.
After I had visited Friends at and about Heads, and
encouraged them in the Lord, I went to Glasgow, where a meeting
was appointed; but not one of the town came to it. As I went into
the city, the guard at the gates took me before the governor, who
was a moderate man. A great deal of discourse I had with him. He
was too light to receive the Truth; yet he set me at liberty; so I
passed to the meeting.
Seeing none of the town's people came to the meeting, we
declared Truth through the town; then passed away, visited
Friends' meetings thereabouts, and returned towards Badcow.
Several Friends declared Truth in the steeple-houses and the
Lord's power was with them.
Once as I was going with William Osburn to his house there
lay a company of rude fellows by the wayside, hid under the hedges
and in bushes. Seeing them, I asked him what they were. "Oh," said
he "they are thieves." Robert Widders, being moved to go and speak
to a priest, was left behind, intending to come after. So I said
to William Osburn, "I will stay here in this valley, and do thou
go and look after Robert Widders"; but he was unwilling to go,
being afraid to leave me there alone, because of those fellows,
till I told him I feared them not.
Then I called to them, asking them what they lay lurking
there for, and I bade them come to me; but they were loath to
come. I charged them to come up to me, or else it might be worse
with them; then they came trembling, for the dread of the Lord had
struck them. I admonished them to be honest, and directed them to
the Light of Christ in their hearts that by it they might see what
an evil it was to follow after theft and robbery; and the power of
the Lord came over them.
I stayed there till William Osburn and Robert Widders came
up, then we passed on together. But it is likely that, if we two
had gone away before, they would have robbed Robert Widders when
he had come after alone, there being three or four of them.
We went to William Osburn's house, where we had a good
opportunity to declare the Truth to several people that came in.
Then we went among the Highlanders, who were so devilish they were
like to have spoiled us and our horses; for they ran at us with
pitchforks. But through the Lord's goodness we escaped them, being
preserved by His power.
Thence we passed to Stirling, where the soldiers took us up,
and had us to the main guard. After a few words with the officers,
the Lord's power coming over them, we were set at liberty; but no
meeting could we get amongst them in the town, they were so closed
up in darkness. Next morning there came a man with a horse that
was to run a race, and most of the townspeople and officers went
to see it. As they came back from the race, I had a brave
opportunity to declare the day of the Lord and His Word of life
amongst them. Some confessed to it, and some opposed; but the
Lord's truth and power came over them all.
Leaving Stirling, we came to Burntisland, where I had two
meetings at one Captain Pool's house; one in the morning, the
other in the afternoon. Whilst they went to dine I walked to the
seaside, not having freedom to eat with them. Both he and his wife
were convinced, and became good Friends afterward; and several
officers of the army came in and received the Truth.
We passed thence through several other places, till we came
to Johnstons, where were several Baptists that were very bitter,
and came in a rage to dispute with us. Vain janglers and disputers
indeed they were. When they could not prevail by disputing they
went and informed the governor against us; and next morning he
raised a whole company of foot, and banished me and Alexander
Parker, also James Lancaster and Robert Widders, out of the town.
As they guarded us through the town, James Lancaster was
moved to sing with a melodious sound in the power of God; and I
was moved to proclaim the day of the Lord, and preach the
everlasting gospel to the people. For the people generally came
forth, so that the streets were filled with them, and the soldiers
were so ashamed that they said they would rather have gone to
Jamaica than guarded us so.
But we were put into a boat with our horses, carried over the
water, and there left. The Baptists who were the cause of our
being thus put out of this town, were themselves, not long after,
turned out of the army; and he that was then governor was
discarded also when the king came in.
Being thus thrust out of Johnstons, we went to another
market-town, where Edward Billings and many soldiers were
quartered. We went to an inn, and desired to have a meeting in the
town, that we might preach the everlasting gospel amongst them.
The officers and soldiers said we should have it in the town-hall;
but the Scotch magistrates in spite appointed a meeting there that
day for the business of the town.
When the officers of the soldiery understood this, and
perceived that it was done in malice, they would have had us go
into the town-hall nevertheless. But we told them, "No; by no
means; for then the magistrates might inform the governor against
us and say, 'They took the town-hall from us by force, when we
were to do our town-business therein.'" We told them we would go
to the market-place. They said it was market-day. We replied, "It
is so much the better; for we would have all people to hear the
Truth and know our principles."
Alexander Parker went and stood upon the market-cross, with a
Bible in his hand, and declared the Truth amongst the soldiers and
market-people; but the Scots, being a dark, carnal people, gave
little heed, and hardly took notice what was said. After awhile I
was moved of the Lord to stand up at the cross, and to declare
with a loud voice the everlasting Truth, and the day of the Lord
that was coming upon all sin and wickedness. Thereupon the people
came running out of the town-hall and gathered so together that at
last we had a large meeting; for they only sat in the court for a
colour to hinder us from having the hall to meet in.
When the people were come away the magistrates followed them.
Some walked by, but some stayed and heard; and the Lord's power
came over all and kept all quiet. The people were turned to the
Lord Jesus Christ, who died for them, and had enlightened them,
that with His Light they might see their evil deeds, be saved from
their sins by Him, and might come to know Him to be their teacher.
But if they would not receive Christ, and own Him, it was told
them that this Light which came from Him would be their
condemnation.
We travelled from this town to Leith, warning and exhorting
people, as we went, to turn to the Lord. At Leith the innkeeper
told me that the Council had granted warrants to apprehend me,
because I was not gone out of the nation after the seven days were
expired that they had ordered me to depart in. Several friendly
people also came and told me the same; to whom I said, "Why do ye
tell me of their warrants against me? If there were a cart-load of
them I would not heed them, for the Lord's power is over them
all."[139]
I went from Leith to Edinburgh again, where they said the
warrants from the Council were out against me. I went to the inn
where I had lodged before, and no man offered to meddle with me.
After I had visited Friends in the city, I desired those that
travelled with me to get ready their horses in the morning, and we
rode out of town together. There were with me at that time Thomas
Rawlinson, Alexander Parker, and Robert Widders.
When we were out of town they asked me whither I would go. I
told them it was upon me from the Lord to go back again to
Johnstons (the town out of which we had been lately thrust), to
set the power of God and His Truth over them also. Alexander
Parker said he would go along with me; and I wished the other two
to stay at a town about three miles from Edinburgh till we
returned.
Then Alexander and I got over the water, about three miles
across, and rode through the country; but in the afternoon, his
horse being weak and not able to hold up with mine, I rode on
ahead and got into Johnstons just as they were drawing up the
bridges, the officers and soldiers never questioning me. I rode up
the street to Captain Davenport's house, from which we had been
banished. There were many officers with him; and when I came
amongst them they lifted up their hands, wondering that I should
come again. But I told them the Lord God had sent me amongst them
again; so they went their way.
The Baptists sent me a letter, by way of challenge, to
discourse with me next day. I sent them word that I would meet
them at such a house, about half a mile out of the town, at such
an hour. For I considered that if I should stay in town to
discourse with them they might, under pretence of discoursing with
me, raise men to put me out of the town again, as they had done
before.
At the time appointed I went to the place, Captain Davenport
and his son accompanying me. There I stayed some hours, but not
one of them came. While I stayed there waiting for them, I saw
Alexander Parker coming. Not being able to reach the town, he had
lain out the night before; and I was exceedingly glad that we were
met again.
This Captain Davenport was then loving to Friends; and
afterwards, coming more into obedience to Truth, he was turned out
of his place for not putting off his hat, and for saying Thou and
Thee to them.
When we had waited beyond reasonable ground to expect any of
them coming, we departed; and Alexander Parker being moved to go
again to the town, where we had the meeting at the market-cross, I
passed alone to Lieutenant Foster's quarters, where I found
several officers that were convinced. Thence I went up to the
town, where I had left the other two Friends, and we went back to
Edinburgh together.
When we were come to the city, I bade Robert Widders follow
me; and in the dread and power of the Lord we came up to the two
first sentries. The Lord's power came so over them that we passed
by them without any examination. Then we rode up the street to the
market-place and by the main-guard, out at the gate by the third
sentry, and so clear out into the suburbs; and there we came to an
inn and put up our horses, it being Seventh-day. I saw and felt
that we had ridden as it were against the cannon's mouth or the
sword's point; but the Lord's power and immediate hand carried us
over the heads of them all.
Next day I went to the meeting in the city, Friends having
had notice that I would attend it. There came many officers and
soldiers to it, and a glorious meeting it was; the everlasting
power of God was set over the nation, and His Son reigned in His
glorious power. All was quiet, and no man offered to meddle with
me.
When the meeting was ended, and I had visited Friends, I came
out of the city to my inn again. The next day, being Second-day,
we set forward towards the borders of England.
As we travelled along the country I espied a steeple-house,
and it struck at my life. I asked what steeple-house it was, and
was told that it was Dunbar. When I came thither, and had put up
at an inn, I walked to the steeple-house, having a Friend or two
with me.
When we came to the steeple-house yard, one of the chief men
of the town was walking there. I asked one of the Friends that was
with me to go to him and tell him that about the ninth hour next
morning there would be a meeting there of the people of God called
Quakers; of which we desired he would give notice to the people of
the town. He sent me word that they were to have a lecture there
by the ninth hour; but that we might have our meeting there by the
eighth hour, if we would. We concluded to do so, and desired him
to give notice of it.
Accordingly, in the morning both poor and rich came; and
there being a captain of horse quartered in the town, he and his
troopers came also, so that we had a large concourse; and a
glorious meeting it was, the Lord's power being over all. After
some time the priest came, and went into the steeple-house; but we
being in the yard, most of the people stayed with us. Friends were
so full and their voices so high in the power of God, that the
priest could do little in the house, but quickly came out again,
stood awhile, and then went his way.
I opened to the people where they might find Christ Jesus,
and turned them to the Light with which He had enlightened them,
that in the Light they might see Christ who died for them, turn to
Him, and know him to be their Saviour and Teacher. I let them see
that the teachers they had hitherto followed were hirelings, who
made the gospel chargeable; showed them the wrong ways they had
walked in the night of apostasy; directed them to Christ, the new
and living way to God, and manifested unto them how they had lost
the religion and worship which Christ set up in spirit and truth,
and had hitherto been in the religions and worships of men's
making and setting up.
After I had turned the people to the Spirit of God which led
the holy men of God to give forth the Scriptures, and showed them
that they must also come to receive and be led by the same Spirit
in themselves (a measure of which was given unto every one of
them) if ever they would come to know God and Christ and the
Scriptures aright, perceiving the other Friends to be full of
power and the Word of the Lord, I stepped down, giving way for
them to declare what they had from the Lord to the people.
Towards the latter end of the meeting some professors began
to jangle, whereupon I stood up again, and answered their
questions, so that they seemed to be satisfied, and our meeting
ended in the Lord's power quiet and peaceable.
This was the last meeting I had in Scotland; the Truth and
the power of God was set over that nation and many, by the power
and Spirit of God, were turned to the Lord Jesus Christ, their
Saviour and Teacher, whose blood was shed for them; and there is
since a great increase and great there will be in Scotland. For
when first I set my horse's feet upon Scottish ground I felt the
Seed of God to sparkle about me, like innumerable sparks of fire.
Not but that there is abundance of the thick, cloddy earth of
hypocrisy and falseness above, and a briery, brambly nature, which
is to be burnt up with God's Word, and ploughed up with His
spiritual plough, before God's Seed brings forth heavenly and
spiritual fruit to His glory. But the husbandman is to wait in
patience.[140]
CHAPTER XII.
Great Events in London.
1658-1659.
We came into Bedfordshire, where we had large gatherings in
the name of Jesus.[141] After some time we came to John Crook's,
where a general yearly meeting for the whole nation was appointed
to be held.[142] This meeting lasted three days, and many Friends
from most parts of the nation came to it; so that the inns and
towns round thereabouts were filled, for many thousands of people
were at it. And although there was some disturbance by some rude
people that had run out from Truth, yet the Lord's power came over
all, and a glorious meeting it was. The everlasting gospel was
preached, and many received it, which gospel brought life and
immortality to light in them, and shined over all.
Now these things were upon me to open unto all, that they
might mind and see what it is they sit down in.[143]
"First, They that sit down in Adam in the fall, sit down in
misery, in death, in darkness and corruption.
"Secondly, They that sit down in the types, figures, and
shadows, and under the first priesthood, law, and covenant, sit
down in that which must have an end, and which made nothing
perfect.
"Thirdly, They that sit down in the apostasy that hath got up
since the Apostles' days, sit down in spiritual Sodom and Egypt;
and are drinking of the whore's cup, under the beast's and
dragon's power.
"Fourthly, They that sit down in the state in which Adam was
before he fell, sit down in that which may be fallen from; for he
fell from that state, though it was perfect.
"Fifthly, They that sit down in the prophets, sit down in
that which must be fulfilled; and they that sit down in the
fellowship of water, bread, and wine, these being temporal things,
they sit down in that which is short of Christ, and of His
baptism.
"Sixthly, To sit down in a profession of all the Scriptures,
from Genesis to the Revelations, and not be in the power and
Spirit which those were in that gave them forth; -- that was to be
turned away from by them that came into the power and Spirit which
those were in that gave forth the Scriptures.
"Seventhly, They that sit down in the heavenly places in
Christ Jesus, sit down in Him that never fell, nor ever changed."
After this meeting was over, and most of the Friends gone
away, as I was walking in John Crook's garden, there came a party
of horse, with a constable, to seize me. I heard them ask, "Who is
in the house?" Somebody made answer that I was there. They said
that I was the man they looked for; and went forthwith into the
house, where they had many words with John Crook and some few
Friends that were with him. But the Lord's power so confounded
them that they came not into the garden to look for me; but went
their way in a rage.
When I came into the house, Friends were very glad to see
that I had escaped them. Next day I passed thence; and, after I
had visited Friends in several places, came to London, the Lord's
power accompanying me, and bearing me up in His service.
During the time I was at London I had many services laid upon
me, for it was a time of much suffering. I was moved to write to
Oliver Cromwell, and lay before him the sufferings of Friends both
in this nation and in Ireland. There was also a talk about this
time of making Cromwell king; whereupon I was moved to go to him
and warn him against accepting it; and of diverse dangers which,
if he did not avoid them, would, I told him, bring shame and ruin
upon himself and his posterity. He seemed to take well what I said
to him, and thanked me; yet afterwards I was moved to write to him
more fully concerning that matter.
About this time the Lady Claypole (so called) was sick, and
much troubled in mind, and could receive no comfort from any that
came to her. When I heard of this I was moved to write to
her.[144]
About this time came forth a declaration from Oliver
Cromwell, the Protector, for a collection towards the relief of
diverse Protestant churches, driven out of Poland; and of twenty
Protestant families, driven out of the confines of Bohemia. And
there having been a like declaration published some time before,
to invite the nation to a day of solemn fasting and humiliation,
in order to a contribution being made for the suffering
Protestants of the valleys of Lucerne, Angrona, etc., who were
persecuted by the Duke of Savoy,[145] I was moved to write to the
Protector and chief magistrates on this occasion, both to show
them the nature of a true fast (such as God requires and accepts),
and to make them sensible of their injustice and self-condemnation
in blaming the Papists for persecuting the Protestants abroad,
while they themselves, calling themselves Protestants, were at the
same time persecuting their Protestant neighbours and friends at
home.
Diverse times, both in the time of the Long Parliament and of
the Protector (so called) and of the Committee of Safety, when
they proclaimed fasts, I was moved to write to them, and tell them
their fasts were like unto Jezebel's; for commonly, when they
proclaimed fasts, there was some mischief contrived against us. I
knew their fasts were for strife and debate, to smite with the
fist of wickedness; as the New England professors soon after did;
who, before they put our Friends to death, proclaimed a fast also.
Now it was a time of great suffering; and many Friends being
in prisons, many other Friends were moved to go to the Parliament,
to offer themselves up to lie in the same prisons where their
friends lay, that those in prison might go forth, and not perish
in the stinking jails. This we did in love to God and our
brethren, that they might not die in prison; and in love to those
that cast them in, that they might not bring innocent blood upon
their own heads, which we knew would cry to the Lord, and bring
His wrath, vengeance, and plagues upon them.
But little favour could we find from those professing
Parliaments; instead thereof, they would rage, and sometimes
threaten Friends that attended them, to whip and send them home.
Then commonly soon after the Lord would turn them out, and send
them home; who had not an heart to do good in the day of their
power. But they went not off without being forewarned; for I was
moved to write to them, in their several turns, as I did to the
Long Parliament, unto whom I declared, before they were broken up,
"that thick darkness was coming over them all, even a day of
darkness that should be felt."
And because the Parliament that now sat was made up mostly of
high professors, who, pretending to be more religious than others,
were indeed greater persecutors of those that were truly
religious, I was moved to send them the following lines, as a
reproof of their hypocrisy:[146]
"O friends, do not cloak and cover yourselves; there is a God
that knoweth your hearts, and that will uncover you. He seeth your
way. 'Wo be unto him that covereth, but not with my Spirit, saith
the Lord.' Do ye act contrary to the law, and then put it from
you! Mercy and true judgment ye neglect. Look, what was spoken
against such. My Saviour spoke against such; 'I was sick, and ye
visited me not; I was hungry, and ye fed me not; I was a stranger,
and ye took me not in; I was in prison, and ye visited me not.'
But they said, 'When saw we thee in prison, and did not come to
thee?' 'Inasmuch as ye did it not unto one of these little ones,
ye did it not unto me.' Friends, ye imprison them that are in the
life and power of Truth, and yet profess to be the ministers of
Christ; but if Christ had sent you, ye would bring out of prison,
out of bondage, and receive strangers. Ye have lived in pleasure
on the earth, and been wanton; ye have nourished your hearts, as
in a day of slaughter; ye have condemned and killed the just, and
he doth not resist you.
G. F."
After this, as I was going out of town, having two Friends
with me, when we were little more than a mile out of the city,
there met us two troopers belonging to Colonel Hacker's regiment,
who took me, and the Friends that were with me, and brought us
back to the Mews, and there kept us prisoners. But the Lord's
power was so over them that they did not take us before any
officer; but shortly after set us at liberty again.
The same day, taking boat, I went to Kingston, and thence to
Hampton Court, to speak with the Protector about the sufferings of
Friends. I met him riding in Hampton Court Park, and before I came
to him, as he rode at the head of his life-guard, I saw and felt a
waft [or apparition] of death go forth against him; and when I
came to him he looked like a dead man.
After I had laid the sufferings of Friends before him, and
had warned him, according as I was moved to speak to him, he bade
me come to his house. So I returned to Kingston, and next day went
to Hampton Court, to speak further with him. But when I came he
was sick, and Harvey,[147] who was one that waited on him, told me
the doctors were not willing I should speak with him. So I passed
away, and never saw him more.[148]
From Kingston I went to Isaac Penington's,[149] in
Buckinghamshire, where I had appointed a meeting, and the Lord's
Truth and power were preciously manifested amongst us. After I had
visited Friends in those parts, I returned to London, and soon
after went into Essex, where I had not been long before I heard
that the Protector was dead, and his son Richard made Protector in
his room. Thereupon I came up to London again.
Before this time the church faith (so called) was given
forth, which was said to have been made at the Savoy in eleven
days' time.[150] I got a copy before it was published, and wrote
an answer to it; and when their book of church faith was sold in
the streets, my answer to it was sold also. This angered some of
the Parliament men, so that one of them told me, "We must have you
to Smithfield." I told him, "I am above your fires, and fear them
not." And, reasoning with him, I wished him to consider, had all
people been without a faith these sixteen hundred years, that now
the priests must make them one? Did not the apostle say that Jesus
was the author and finisher of their faith? And since Christ Jesus
was the author of the Apostles' faith, of the Church's faith in
primitive times, and of the martyrs' faith, should not all people
look unto Him to be the author and finisher of their faith, and
not to the priests? Much work we had about the priest-made faith.
There was great persecution in many places, both by
imprisoning, and by breaking up of meetings. At a meeting about
seven miles from London, the rude people usually came out of
several parishes round about, to abuse Friends, and often beat and
bruised them exceedingly. One day they abused about eighty Friends
that went to that meeting out of London, tearing their coats and
cloaks from off their backs, and throwing them into ditches and
ponds; and when they had besmeared them with dirt, they said they
looked like witches.
The next First-day I was moved of the Lord to go to that
meeting, though I was then very weak. When I came there I bade
Friends bring a table, and set it in the close, where they used to
meet, to stand upon. According to their wonted course, the rude
people came; and I, having a Bible in my hand, showed them theirs
and their teachers' fruits; and the people became ashamed, and
were quiet.
But it was a time of great sufferings; for, besides
imprisonments, through which many died, our meetings were greatly
disturbed. They have thrown rotten eggs and wild-fire into our
meetings, and brought in drums beating, and kettles to make noises
with, that the Truth might not be heard; and, among these, the
priests were as rude as any, as may be seen in the book of the
fighting priests, wherein a list is given of some priests that had
actually beaten and abused Friends.
Many Friends were brought prisoners to London, to be tried
before the Committee; where Henry Vane, being chairman, would not
suffer Friends to come in, except they would put off their
hats.[151] But at last the Lord's power came over him, so that,
through the mediation of others, they were admitted. Many of us
having been imprisoned upon contempts (as they called them) for
not putting off our hats, it was not a likely thing that Friends,
who had suffered so long for it from others, should put off their
hats to him. But the Lord's power came over all, and wrought so
that several were set at liberty by them.
I wrote to Oliver several times, and let him know that while
he was persecuting God's people, they whom he accounted his
enemies were preparing to come upon him. When some forward spirits
that came amongst us would have bought Somerset-House, that we
might have meetings in it, I forbade them to do so: for I then
foresaw the King's coming in again. Besides, there came a woman to
me in the Strand, who had a prophecy concerning King Charles's
coming in, three years before he came: and she told me she must go
to him to declare it. I advised her to wait upon the Lord, and
keep it to herself; for if it should be known that she went on
such a message, they would look upon it to be treason -- but she
said she must go, and tell him that he should be brought into
England again.
I saw her prophecy was true, and that a great stroke must
come upon them in power; for they that had then got possession
were so exceeding high, and such great persecution was acted by
them, who called themselves saints, that they would take from
Friends their copyhold lands, because they could not swear in
their courts.
Sometimes when we laid these sufferings before Oliver
Cromwell, he would not believe it. Therefore Thomas Aldam and
Anthony Pearson were moved to go through all the jails in England,
and to get copies of Friends' commitments under the jailer's
hands, that they might lay the weight of their sufferings upon
Oliver Cromwell. And when he would not give order for the
releasing of them, Thomas Aldam was moved to take his cap from off
his head, and to rend it in pieces before him, and to say unto
him, "So shall thy government be rent from thee and thy house."
Another Friend also, a woman, was moved to go to the
Parliament (that was envious against Friends) with a pitcher in
her hand, which she broke into pieces before them, and told them
that so should they be broken to pieces: which came to pass
shortly after.
In my great suffering and travail of spirit for the nation,
being grievously burdened with their hypocrisy, treachery, and
falsehood, I saw God would bring that over them which they had
been above; and that all must be brought down to that which
convinced them, before they could get over that bad spirit within
and without: for it is the pure, invisible Spirit, that doth and
only can work down all deceit in people.
Now was there a great pother made about the image or effigy
of Oliver Cromwell lying in state; men standing and sounding with
trumpets over his image, after he was dead. At this my spirit was
greatly grieved, and the Lord, I found, was highly offended.
About this time great stirs were in the nation, the minds of
people being unsettled. Much plotting and contriving there was by
the several factions, to carry on their several interests. And a
great care being upon me, lest any young or ignorant people, that
might sometimes come amongst us, should be drawn into that snare,
I was moved to give forth an epistle[152] as a warning unto all
such.
CHAPTER XIII.
In the First Year of King Charles.
1660.
I entered Bristol on the Seventh day of the week.[153] The
day before, the soldiers came with their muskets into the meeting,
and were exceedingly rude, beating and striking Friends with them,
and drove them out of the orchard in a great rage, threatening
what they would do if Friends came there again. For the mayor and
the commander of the soldiers had, it seems, combined together to
make a disturbance amongst Friends.
When Friends told me what a rage there was in the town, how
they were threatened by the mayor and soldiers, and how unruly the
soldiers had been the day before, I sent for several Friends, as
George Bishop, Thomas Gouldney, Thomas Speed, and Edward Pyot, and
desired them to go to the mayor and aldermen, and request them,
seeing he and they had broken up our meetings, to let Friends have
the town-hall to meet in. For the use of it Friends would give
them twenty pounds a year, to be distributed amongst the poor and
when the mayor and aldermen had business to do in it, Friends
would not meet in it, but only on First-days.
These Friends were astonished at this, and said the mayor and
aldermen would think that they were mad. I said, Nay; for this
would be a considerable benefit to the poor. And it was upon me
from the Lord to bid them go. At last they consented, and went,
though in the cross to their own wills.
When they had laid the thing before the mayor, he said, "For
my part I could consent to it, but I am but one"; and he told
Friends of another great hall they might have; but that they did
not accept, it being inconvenient.
So Friends came away, leaving the mayor in a very loving
frame towards them; for they felt the Lord's power had come over
him. When they came back, I spoke to them to go also to the
colonel that commanded the soldiers, and lay before him the rude
conduct of his soldiers, how they came armed amongst innocent
people, who were waiting upon and worshipping the Lord; but they
were backward to go to him.
Next morning, being First-day, we went to the meeting in the
orchard, where the soldiers had lately been so rude. After I had
declared the Truth some time in the meeting, there came in many
rude soldiers and people, some with drawn swords. The innkeepers
had made some of them drunk; and one had bound himself with an
oath to cut down and kill the man that spoke. He came pressing in,
through all the crowd of people, to within two yards of me, and
stopped at those four Friends before mentioned (who should have
gone to the colonel as I would have had them), and began jangling
with them. Suddenly I saw his sword was put up and gone: for the
Lord's power came over all, and chained him with the rest. We had
a blessed meeting, and the Lord's everlasting power and presence
were felt amongst us.
On the day following, the four Friends went and spoke with
the colonel, and he sent for the soldiers, and cut and slashed
some of them before the Friends' faces. When I heard of this I
blamed the Friends for letting him do so, and also that they did
not go on the Seventh-day, as I would have had them, which might
have prevented this cutting of the soldiers, and the trouble they
gave at our meeting. But thus the Lord's power came over all those
persecuting, bloody minds, and the meeting there was held in peace
for a good while after without disturbance.
I had then also a general meeting at Edward Pyot's, near
Bristol, at which it was judged were several thousands of
people:[154] for besides Friends from many parts thereabouts, some
of the Baptists and Independents, with their teachers, came to it,
and many of the sober people of Bristol; insomuch that the people
who stayed behind said the city looked naked, so many were gone
out of it to this meeting. It was very quiet, and many glorious
truths were opened to the people.
As we had much work with priests and professors who pleaded
for imperfection, I was opened to declare and manifest to them
that Adam and Eve were perfect before they fell, and all that God
made He saw was good, and He blessed it; but the imperfection came
in by the fall, through man's and woman's hearkening to the devil
who was out of Truth. And though the law made nothing perfect, yet
it made way for the bringing in of the better hope, which hope is
Christ, who destroys the devil and his works, which made man and
woman imperfect.
Christ saith to His disciples, "Be ye perfect, even as your
heavenly Father is perfect": and He, who Himself was perfect,
comes to make man and woman perfect again, and brings them again
to the state in which God made them. So He is the maker-up of the
breach, and the peace betwixt God and man.
That this might the better be understood by the lowest
capacities, I used a comparison of two old people who had their
house broken down by an enemy, so that they, with all their
children, were liable to all storms and tempests. And there came
to them some that pretended to be workmen, and offered to build up
their house again, if they would give them so much a year; but
when they had got the money they left the house as they found it.
After this manner came a second, third, fourth, fifth, and
sixth, each with his several pretence to build up the old house,
and each got the people's money, and then cried that they could
not rear up the house, the breach could not be made up; for there
is no perfection here. They tell the old people that the house can
never be perfectly built up again in this life, though they have
taken the people's money for doing it.
So all the sect-masters in Christendom (so called) have
pretended to build up Adam's and Eve's fallen house; and when they
have got the people's money, they tell them the work cannot be
perfectly done here; so their house lies as it did. But I told the
people Christ was come to do it freely, who by one offering hath
perfected for ever all them that are sanctified, and renews them
up into the image of God, which man and woman were in before they
fell, and makes man's and woman's house as perfect again as God
made them at the first; and this Christ, the heavenly Man, doth
freely. Therefore all are to look unto Him, and all that have
received Him are to walk in Him, the Life, the Substance, the
First, and the Last, the Rock of Ages, the Foundation of many
Generations.
About this time the soldiers under General Monk's command
were rude and troublesome at Friends' meetings in many places,
whereof complaint being made to him he gave forth the following
order, which somewhat restrained them:
"St. James's, the 9th of March, 1659.
"I do require all officers and soldiers to forbear to disturb
the peaceable meetings of the Quakers, they doing nothing
prejudicial to the Parliament or Commonwealth of England.
George Monk."
We passed thence to Tewkesbury and so to Worcester, visiting
Friends in their meetings as we went. And in all my time I never
saw such drunkenness as in the towns, for they had been choosing
Parliament men. At Worcester the Lord's Truth was set over all,
people were finely settled therein, and Friends praised the Lord;
nay, I saw the very earth rejoiced.
Yet great fears and troubles were in many people, and a
looking for the King's coming in, and all things being altered.
They would ask me what I thought of times and things. I told them
the Lord's power was over all, and His light shone over all; that
fear would take hold only on the hypocrites, such as had not been
faithful to God, and on our persecutors.
In my travail and sufferings at Reading, when people were at
a stand, and could not tell what might come in, and who might
rule, I told them the Lord's power was over all (for I had
travelled through in it), and His day shined, whosoever should
come in; and whether the King came in or not, all would be well to
them that loved the Lord, and were faithful to Him. Therefore I
bade all Friends fear none but the Lord, and keep in His power.
From Worcester I visited Friends in their meetings, till I
came to Badgley, and thence I went to Drayton, in Leicestershire,
to visit my relations. While there, one Burton, a justice, hearing
I had a good horse, sent a warrant to search for me and my horse;
but I was gone before they came; and so he missed of his wicked
end.
I passed on to Twy-Cross, Swannington, and Derby, where I
visited Friends, and found amongst them my old jailer, who had
formerly kept me in the house of correction there, now convinced
of the Truth which I then suffered under him for.
Passing into Derbyshire and Nottinghamshire, I came to
Synderhill-Green, visiting Friends through all those parts in
their meetings, and so on to Balby in Yorkshire, where our Yearly
Meeting at that time was held in a great orchard of John Killam's,
where it was supposed some thousands of people and Friends were
gathered together.
In the morning I heard that a troop of horse was sent from
York to break up our meeting, and that the militia, newly raised,
was to join them. I went into the meeting, and stood up on a great
stool, and after I had spoken some time two trumpeters came up,
sounding their trumpets near me, and the captain of the troop
cried, "Divide to the right and left, and make way." Then they
rode up to me.
I was declaring the everlasting Truth and Word of life in the
mighty power of the Lord. The captain bade me come down, for he
was come to disperse our meeting. After some time I told him they
all knew we were a peaceable people, and used to have such great
meetings; but if he apprehended that we met in a hostile way, I
desired him to make search among us, and if he found either sword
or pistol about any there, let such suffer.
He told me he must see us dispersed, for he came all night on
purpose to disperse us. I asked him what honour it would be to him
to ride with swords and pistols amongst so many unarmed men and
women as there were. If he would be still and quiet our meeting
probably might not continue above two or three hours; and when it
was done, as we came peaceably together, so we should part; for he
might perceive the meeting was so large, that all the country
thereabouts could not entertain them, but that they intended to
depart towards their homes at night.
He said he could not stay to see the meeting ended, but must
disperse them before he went. I desired him, then, if he himself
could not stay, that he would let a dozen of his soldiers stay,
and see the order and peaceableness of our meeting. He said he
would permit us an hour's time, and left half a dozen soldiers
with us. Then he went away with his troop, and Friends of the
house gave the soldiers that stayed, and their horses, some meat.
When the captain was gone the soldiers that were left told us
we might stay till night if we would. But we stayed but about
three hours after, and had a glorious, powerful meeting; for the
presence of the living God was manifest amongst us, and the Seed,
Christ, was set over all. Friends were built upon Him, the
foundation, and settled under His glorious, heavenly teaching.
After the meeting Friends passed away in peace, greatly
refreshed with the presence of the Lord, and filled with joy and
gladness that the Lord's power had given them such dominion. Many
of the militia-soldiers stayed also, much vexed that the captain
and troopers had not broken up our meeting; and cursed the captain
and his troopers. It was reported that they intended evil against
us that day; but the troopers, instead of assisting them, were
rather assistant to us, in not joining them as they expected, but
preventing them from doing the mischief they designed.
This captain was a desperate man; for it was he that said to
me in Scotland that he would obey his superior's commands; if it
were to crucify Christ he would do it, or would execute the great
Turk's commands against the Christians if he were under him. So
that it was an eminent power of the Lord which chained both him
and his troopers, and those envious militia-soldiers also, who
went away, not having power to hurt any of us, nor to break up our
meeting.
Next day we had an heavenly meeting at Warmsworth of Friends
in the ministry, with several others; and then Friends parted. As
they passed through the country several were taken up; for on the
day on which our first meeting was held, Lambert was routed, and
it made great confusion in the country; but Friends were not kept
long in prison at that time.
As I went to this meeting there came to me several at Skegby,
in Nottinghamshire, who were going to be soldiers under Lambert,
and would have bought my horse of me. Because I would not sell
him, they were in a great rage against me, using many threatening
words: but I told them that God would confound and scatter them;
and within two or three days after they were scattered indeed.
From Warmsworth I passed, in the Lord's power, to Barton
Abbey, where I had a great meeting; thence to Thomas Taylor's; and
so on to Skipton, where was a general meeting of men Friends out
of many counties concerning the affairs of the Church.[155]
A Friend went naked through the town, declaring Truth, and
was much beaten.[156] Some other Friends also came to me all
bloody. As I walked in the street, a desperate fellow had an
intent to do me mischief; but he was prevented, and our meeting
was quiet.
To this meeting came many Friends out of most parts of the
nation; for it was about business relating to the Church both in
this nation and beyond the seas. Several years before, when I was
in the north, I was moved to recommend to Friends the setting up
of this meeting for that service; for many Friends had suffered in
diverse parts of the nation, their goods were taken from them
contrary to law, and they understood not how to help themselves,
or where to seek redress.[157] But after this meeting was set up,
several Friends who had been magistrates, and others that
understood something of the law, came thither, and were able to
inform Friends, and to assist them in gathering up the sufferings,
that they might be laid before the justices, judges, or
Parliament.
This meeting had stood several years, and diverse justices
and captains had come to break it up, but when they understood the
business Friends met about, and saw their books and accounts of
collections for relief of the poor, how we took care one county to
help another, and to help our Friends beyond the seas, and provide
for our poor, that none of them should be chargeable to their
parishes, etc., the justices and officers confessed we did their
work and passed away peaceably and lovingly, commending Friends'
practice.
Sometimes there would come two hundred of the poor of other
people, and wait there till the meeting was done (for all the
country knew we met about the poor), and after the meeting Friends
would send to the bakers for bread, and give every one of these
poor people a loaf, how many soever there were of them; for we
were taught to "do good unto all; though especially to the
household of faith."
After this meeting I visited Friends in their meetings till I
came to Lancaster; whence I went to Robert Widders's, and so on to
Arnside, where I had a general meeting for all the Friends in
Westmoreland, Cumberland, and Lancashire. It was quiet and
peaceable, and the living presence of the Lord was amongst us. I
went back with Robert Widders; and Friends all passed away, fresh
in the life and power of Christ, in which they had dominion, being
settled upon Him, the heavenly Rock and Foundation.
I went next day to Swarthmore, Francis Howgill and Thomas
Curtis being with me. I had not been long there before Henry
Porter, a justice, sent a warrant by the chief constable and three
petty constables to apprehend me. I had a sense of this
beforehand; and being in the parlor with Richard Richardson and
Margaret Fell, her servants came and told her there were some come
to search the house for arms; and they went up into the chambers
under that pretence.
It came upon me to go out to them; and as I was going by some
of them I spoke to them; whereupon they asked me my name. I
readily told them my name; and then they laid hold on me, saying
that I was the man they looked for, and led me away to Ulverstone.
They kept me all night at the constable's house, and set a
guard of fifteen or sixteen men to watch me; some of whom sat in
the chimney, for fear I should go up it; such dark imaginations
possessed them. They were very rude and uncivil, and would neither
suffer me to speak to Friends, nor suffer them to bring me
necessaries; but with violence thrust them out, and kept a strong
guard upon me. Very wicked and rude they were, and a great noise
they made about me. One of the constables, whose name was
Ashburnham, said he did not think a thousand men could have taken
me. Another of the constables, whose name was Mount, a very wicked
man, said he would have served Judge Fell himself so, if he had
been alive, and he had had a warrant for him.
Next morning, about six, I was putting on my boots and spurs
to go with them before some justice; but they pulled off my spurs,
took my knife out of my pocket, and hurried me away through the
town, with a party of horse and abundance of people, not suffering
me to stay till my own horse came down.
When I was gone about a quarter of a mile with them, some
Friends, with Margaret Fell and her children, came towards me; and
then a great party of horse gathered about me in a mad rage and
fury, crying out, "Will they rescue him? Will they rescue him?"
Thereupon I said unto them, "Here is my hair; here is my back;
here are my cheeks; strike on!" With these words their heat was a
little assuaged.
Then they brought a little horse, and two of them took up one
of my legs and put my foot in the stirrup, and two or three
lifting over my other leg, set me upon it behind the saddle, and
so led the horse by the halter; but I had nothing to hold by. When
they were come some distance out of the town they beat the little
horse, and made him kick and gallop. Thereupon I slipped off him.
I told them they should not abuse the creature. They were much
enraged at my getting off, and took me by the legs and feet, and
set me upon the same horse, behind the saddle again; and so led it
about two miles till they came to a great water called the Carter-
Ford.
By this time my own horse was come to us, and the water being
deep, and their little horse scarcely able to carry me through,
they let me get upon my own, through the persuasion of some of
their own company, leading him through the water. One wicked
fellow kneeled down, and, lifting up his hands, blessed God that I
was taken.
When I was come over the Sands, I told them that I heard I
had liberty to choose what justice I would go before; but Mount
and the other constables cried, "No, you shall not." Then they led
me to Lancaster, about fourteen miles, and a great triumph they
thought to have had; but as they led me I was moved to sing
praises to the Lord, in His power triumphing over all.
When I was come to Lancaster, the spirits of the people being
mightily up, I stood and looked earnestly upon them, and they
cried, "Look at his eyes!"[158] After a while I spoke to them, and
they were pretty sober. Then came a young man who took me to his
house, and after a little time the officers took me to the house
of Major Porter, the justice who had sent the warrant against me,
and who had several others with him.
When I came in, I said, "Peace be amongst you." Porter asked
me why I came into the country at that troublesome time.[159] I
told him, "To visit my brethren." "But," said he, "you have great
meetings up and down." I told him that though we had, our meetings
were known throughout the nation to be peaceable, and we were a
peaceable people.
He said that we saw the devil in people's faces. I told him
that if I saw a drunkard, or a swearer, or a peevish heady man, I
could not say I saw the Spirit of God in him. And I asked him if
he could see the Spirit of God. He said we cried against their
ministers. I told him that while we were as Saul, sitting under
the priests, and running up and down with their packets of
letters, we were never called pestilent fellows nor makers of
sects; but when we were come to exercise our consciences towards
God and man, we were called pestilent fellows, as Paul was.
He said we could express ourselves well enough, and he would
not dispute with me; but he would restrain me. I desired to know
for what, and by whose order he had sent his warrant for me; and I
complained to him of the abuse of the constables and other
officers after they had taken me, and in their bringing me
thither. He would not take notice of that, but told me he had an
order, but would not let me see it; for he would not reveal the
Ring's secrets; and besides, "A prisoner," he said, "is not to see
for what he is committed." I told him that was not reason; for
how, then, should he make his defense? I said I ought to have a
copy of it. But he said there was a judge once that fined one for
letting a prisoner have a copy of his mittimus; "and," said he, "I
have an old clerk, though I am a young justice."
Then he called to his clerk, saying, "Is it not ready yet?
Bring it"; meaning the mittimus. But it not being ready, he told
me I was a disturber of the nation. I told him I had been a
blessing to the nation, in and through the Lord's power and Truth;
and that the Spirit of God in all consciences would answer it.
Then he charged me as an enemy to the King, that I endeavoured to
raise a new war, and imbrue the nation in blood again. I told him
I had never learned the postures of war, but was clear and
innocent as a child concerning those things; and therefore was
bold.
Then came the clerk with the mittimus, and the jailer was
sent for and commanded to take me, put me into the Dark-house, and
let none come at me, but to keep me there close prisoner till I
should be delivered by the King or Parliament. Then the justice
asked the constables where my horse was. "For I hear," said he,
"he hath a good horse; have ye brought his horse?" I told him
where my horse was, but he did not meddle with him.
As they had me to the jail the constable gave me my knife
again, and then asked me to give it to him. I told him, Nay; he
had not been so civil to me. So they put me into the jail, and the
under-jailer, one Hardy, a very wicked man, was exceeding rude and
cruel, and many times would not let me have meat brought in but as
I could get it under the door. Many came to look at me, some in a
rage, and very uncivil and rude.
Being now a close prisoner in the common jail at Lancaster, I
desired Thomas Cummins and Thomas Green to go to the jailer, and
desire of him a copy of my mittimus, that I might know what I
stood committed for. They went and the jailer answered that he
could not give a copy of it, for another had been fined for so
doing; but he gave them liberty to read it over. To the best of
their remembrance the matters therein charged against me were that
I was a person generally suspected to be a common disturber of the
peace of the nation, an enemy to the King, and a chief upholder of
the Quakers' sect; and that, together with others of my fanatic
opinion, I had of late endeavoured to raise insurrections in these
parts of the country, and to embroil the whole kingdom in blood.
Wherefore the jailer was commanded to keep me in safe custody
until I should be released by order of the King and Parliament.
When I had thus got the heads of the charge contained in the
mittimus, I wrote a plain answer in vindication of my innocency in
each particular; as follows:
"I am a prisoner at Lancaster, committed by Justice Porter. A
copy of the mittimus I cannot get, but such expressions I am told
are in it as are very untrue; as that I am generally suspected to
be a common disturber of the nation's peace, an enemy to the King,
and that I, with others, endeavour to raise insurrections to
embroil the nation in blood; all of which is utterly false, and I
do, in every part thereof, deny it.
"For I am not a person generally suspected to be a disturber
of the nation's peace, nor have I given any cause for such
suspicion; for through the nation I have been tried for these
things formerly. In the days of Oliver I was taken up on pretence
of raising arms against him, which was also false; for I meddled
not with raising arms at all. Yet I was then carried up a prisoner
to London, and brought before him; when I cleared myself, and
denied the drawing of a carnal weapon against him, or any man upon
the earth; for my weapons are spiritual, which take away the
occasion of war, and lead into peace. Upon my declaring this to
Oliver, I was set at liberty by him.
"After this I was taken and sent to prison by Major Ceely in
Cornwall, who, when I was brought before the judge, informed
against me that I took him aside, and told him that I could raise
forty thousand men in an hour's time, to involve the nation in
blood, and bring in King Charles. This also was utterly false, and
a lie of his own inventing as was then proved upon him for I never
spoke any such word to him.
"I never was found in any plot; I never took any engagement
or oath; nor have I ever learned war-postures. As those were false
charges against me then, so are these now which come from Major
Porter, who is lately appointed to be justice, but formerly wanted
power to exercise his cruelty against us; which is but the
wickedness of the old enemy. The peace of the nation I am not a
disturber of, nor ever was; but I seek the peace of it, and of all
men, and stand for all nations' peace, and all men's peace upon
the earth, and wish all knew my innocency in these things.
"And whereas Major Porter saith I am an enemy to the King,
this is false; for my love is to him and to all men, even though
they be enemies to God, to themselves, and to me. And I can say it
is of the Lord that the King is come in, to bring down many
unrighteously set up; of which I had a sight three years before he
came in. It is much Major Porter should say I am an enemy to the
King; for I have no reason so to be, he having done nothing
against me.
"But I have been often imprisoned and persecuted these eleven
or twelve years by those that have been both against the King and
his father, even the party by whom Porter was made a major and for
whom he bore arms; but not by them that were for the King. I was
never an enemy to the King, nor to any man's person upon the
earth. I am in the love that fulfils the law, which thinks no
evil, but loves even enemies; and would have the King saved, and
come to the knowledge of the Truth, and be brought into the fear
of the Lord, to receive His wisdom from above, by which all things
were made and created; that with that wisdom he may order all
things to the glory of God.
"Whereas he calleth me 'A chief upholder of the Quakers'
sect,' I answer: The Quakers are not a sect,[160] but are in the
power of God, which was before sects were, and witness the
election before the world began, and are come to live in the life
in which the prophets and apostles lived, who gave forth the
Scriptures; therefore are we hated by envious, wrathful, wicked,
persecuting men. But God is the upholder of us all by His mighty
power, and preserves us from the wrath of the wicked that would
swallow us up.
"And whereas he saith that I, together with others of my
fanatic opinion, as he calls it, have of late endeavoured to raise
insurrections, and to embroil the whole kingdom in blood, I
answer, This is altogether false. To these things I am as a child;
I know nothing of them. The postures of war I never learned; my
weapons are spiritual and not carnal, for with carnal weapons I do
not fight. I am a follower of Him who said, 'My kingdom is not of
this world,' and though these lies and slanders are raised upon
me, I deny drawing any carnal weapon against the King or
Parliament, or any man upon the earth. For I am come to the end of
the Law, but am in that which saves men's lives. A witness I am
against all murderers, plotters, and all such as would imbrue the
nation in blood; for it is not in my heart to have any man's life
destroyed.
"And as for the word fanatic, which signifies furious,
foolish, mad, etc., he might have considered himself before he had
used that word, and have learned the humility which goes before
honour. We are not furious, foolish, or mad; but through patience
and meekness have borne lies, slanders and persecutions many
years, and have undergone great sufferings. The spiritual man,
that wrestles not with flesh and blood, and the Spirit that
reproves sin in the gate, which is the Spirit of Truth, wisdom,
and sound judgment, is not mad, foolish, furious, which fanatic
signifies; but all are of a mad, furious, foolish spirit that in
their furiousness, foolishness and rage wrestle with flesh and
blood, with carnal weapons. This is not the Spirit of God, but of
error, that persecutes in a mad, blind zeal, like Nebuchadnezzar
and Saul.
"Inasmuch as I am ordered to be kept prisoner till I be
delivered by order from the King or Parliament, therefore I have
written these things to be laid before you, the King and
Parliament, that ye may consider of them before ye act anything
therein; that ye may weigh, in the wisdom of God, the intent and
end of men's spirits, lest ye act the thing that will bring the
hand of the Lord upon you and against you, as many who have been
in authority have done before you, whom God hath overthrown. In
Him we trust whom we fear and cry unto day and night, who hath
heard us, doth hear us, and will hear us, and avenge our cause.
Much innocent blood hath been shed. Many have been persecuted to
death by such as were in authority before you, whom God hath
vomited out because they turned against the just. Therefore
consider your standing now that ye have the day, and receive this
as a warning of love to you.
"From an innocent sufferer in bonds, and close prisoner in
Lancaster Castle, called
"George Fox."
After this Margaret Fell determined to go to London, to speak
with the King about my being taken, and to show him the manner of
it, and the unjust dealing and evil usage I had received.[161]
When Justice Porter heard of this, he vapoured that he would go
and meet her in the gap. But when he came before the King, having
been a zealous man for the Parliament against the King, several of
the courtiers spoke to him concerning his plundering their houses;
so that he quickly had enough of the court, and soon returned into
the country.
Meanwhile the jailer seemed very fearful, and said he was
afraid Major Porter would hang him because he had not put me in
the dark-house. But when the jailer waited on him after his return
from London, he was very blank and down, and asked how I did,
pretending he would find a way to set me at liberty. But having
overshot himself in his mittimus by ordering me "to be kept a
prisoner till I should be delivered by the King or Parliament," he
had put it out of his power to release me if he would.
He was the more down also upon reading a letter which I sent
him; for when he was in the height of his rage and threats against
me, and thought to ingratiate himself into the King's favour by
imprisoning me, I was moved to write to him and put him in mind
how fierce he had been against the King and his party, though now
he would be thought zealous for the King.
Among other things in my letter I called to his remembrance
that when he held Lancaster Castle for the Parliament against the
King, he was so rough and fierce against those that favoured the
King that he said he would leave them neither dog nor cat, if they
did not bring him provision to the Castle. I asked him also whose
great buck's horns were those that were in his house; and whence
he had both them and the wainscot with which he ceiled his house;
had he them not from Hornby Castle?
About this time Ann Curtis, of Reading, came to see me; and
understanding how I stood committed, it was upon her also to go to
the King about it. Her father, who had been sheriff of Bristol,
was hanged near his own door for endeavouring to bring the King
in; upon which consideration she had some hopes the King might
hear her on my behalf. Accordingly, when she returned to London,
she and Margaret Fell went to the King together; who, when he
understood whose daughter she was, received her kindly. Her
request to him being to send for me up, and hear the cause
himself, he promised her he would; and he commanded his secretary
to send an order for bringing me up.
But when they came to the secretary for the order he said it
was not in his power; he must go according to law; and I must be
brought up by a writ of habeas corpus before the judges. So he
wrote to the Judge of the King's Bench, signifying that it was the
King's pleasure I should be sent up by a writ of habeas corpus.
Accordingly a writ was sent and delivered to the sheriff; but
because it was directed to the chancellor of Lancaster the sheriff
put it off to him; on the other hand, the chancellor would not
make the warrant upon it, but said the sheriff must do that.
At length both chancellor and sheriff were got together; but
being both enemies to Truth, they sought occasion for delay, and
found an error in the writ, which was that, being directed to the
chancellor, it said, "George Fox in prison under your custody,"
whereas the prison I was in was not in the chancellor's custody,
but the sheriff's; so the word your should have been his. Upon
this they returned the writ to London again, only to have that one
word altered.
When it was altered and brought down again, the sheriff
refused to carry me up unless I would seal a writing to him and
become bound to pay for the sealing and the charge of carrying me
up: which I denied, telling them I would not seal anything.
I was moved also to write to the King to exhort him to
exercise mercy and forgiveness towards his enemies and to warn him
to restrain the profaneness and looseness that was risen up in the
nation upon his return.
"TO THE KING.
"King Charles:
"Thou camest not into this nation by sword, nor by victory of
war, but by the power of the Lord. Now, if thou dost not live in
this power, thou wilt not prosper.
"If the Lord hath showed thee mercy and forgiven thee, and
thou dost not show mercy and forgive, God will not hear thy
prayers, nor them that pray for thee. If thou dost not stop
persecution and persecutors, and take away all laws that hold up
persecution about religion; if thou persist in them, and uphold
persecution, that will make thee as blind as those that have gone
before thee: for persecution hath always blinded those that have
gone into it. Such God by his power overthrows, doeth His valiant
acts upon, and bringeth salvation to His oppressed ones.
"If thou bear the sword in vain, and let drunkenness, oaths,
plays, May-games, as setting up of May-poles, with the image of
the crown atop of them, with such like abominations and vanities,
be encouraged or go unpunished, the nation will quickly turn like
Sodom and Gomorrah, and be as bad as those men of the old world,
who grieved the Lord till He overthrew them. So He will overthrow
you if these things be not suppressed.
"Hardly ever before has there been so much wickedness at
liberty as there is at this day, as though there were no terror
nor sword of magistracy. Such looseness doth not grace a
government, nor please them that do well. Our prayers are for them
that are in authority, that under them we may live a godly life in
peace, and that we may not be brought into ungodliness by them.
Hear and consider, and do good in thy time, whilst thou hast
power; be merciful and forgive; that is the way to overcome and
obtain the kingdom of Christ.
G. F."
It was long before the sheriff would yield to remove me to
London unless I would seal a bond to him, and bear the charges;
which I still refused to do. Then they consulted how to convey me
up, and first concluded to send up a party of horse with me. I
told them, "If I were such a man as you have represented me to be,
you would have need to send a troop or two of horse to guard me."
When they considered what a charge it would be to them to
send up a party of horse with me, they altered their purpose, and
concluded to send me up guarded only by the jailer and some
bailiffs. But upon farther consideration they found that this also
would be a great charge to them, and therefore they sent for me to
the jailer's house, and told me that if I would put in bail that I
would be in London on such a day of the term, I should have leave
to go up with some of my own friends.
I told them I would neither put in bail, nor give one piece
of silver to the jailer; for I was an innocent man, -- that they
had imprisoned me wrongfully, and laid a false charge upon me.
Nevertheless, I said, if they would let me go up with one or two
of my friends to bear me company, I might go up and be in London
on such a day, if the Lord should permit; and if they desired it,
I or any of my friends that went with me would carry up their
charge against myself.
When they saw they could do no otherwise with me, the sheriff
consented that I should come up with some of my friends, without
any other engagement than my word, to appear before the judges at
London such a day of the term, if the Lord should permit.
Thereupon I was let out of prison, and went to Swarthmore,
where I stayed two or three days; and thence went to Lancaster,
and so to Preston, having meetings amongst Friends till I came
into Cheshire, to William Gandy's, where was a large meeting
without doors, the house not being sufficient to contain it. That
day the Lord's everlasting Seed, which is the heir of the promise,
was set over all, and Friends were turned to it.
Thence I came into Staffordshire and Warwickshire, to Anthony
Bickliff's, and at Nuneaton,[162] at a priest's widow's house, we
had a blessed meeting, wherein the everlasting Word of life was
powerfully declared, and many were settled in it. Then, travelling
on, visiting Friends' meetings, in about three weeks' time from my
coming out of prison I reached London, Richard Hubberthorn and
Robert Withers being with me.
When we came to Charing-Cross, multitudes of people were
gathered together to see the burning of the bowels of some of the
old King's judges, who had been hanged, drawn and quartered.
We went next morning to Judge Mallet's chamber. He was
putting on his red gown to sit in judgment upon some more of the
King's judges. He was then very peevish and froward, and said I
might come another time.
We went again to his chamber when there was with him Judge
Foster, who was called the Lord Chief-Justice of England. With me
was one called Esquire Marsh, who was one of the bedchamber to the
King. When we had delivered to the judges the charge that was
against me, and they had read to those words, "that I and my
friends were embroiling the nation in blood," etc., they struck
their hands on the table. Whereupon I told them that I was the man
whom that charge was against, but I was as innocent of any such
thing as a new-born child, and had brought it up myself; and some
of my friends came up with me, without any guard.
As yet they had not minded my hat, but now seeing it on, they
said, "What, do you stand with your hat on!" I told them I did not
so in any contempt of them. Then they commanded it to be taken
off; and when they called for the marshal of the King's Bench,
they said to him, "You must take this man and secure him; but let
him have a chamber, and not be put amongst the prisoners."
"My lord," said the marshal, "I have no chamber to put him
into; my house is so full I cannot tell where to provide a room
for him but amongst the prisoners."
"Nay," said the judge, "you must not put him amongst the
prisoners."
But when the marshal still answered that he had no other
place wherein to put me, Judge Foster said to me, "Will you appear
to-morrow about ten o'clock at the King's Bench bar in
Westminster-Hall?"
I said, "Yes, if the Lord gives me strength."
Then said Judge Foster to the other judge, "If he says Yes,
and promises it, you may take his word;" so I was dismissed.
Next day I appeared at the King's Bench bar at the hour
appointed, Robert Widders, Richard Hubberthorn, and Esquire Marsh
going with me. I was brought into the middle of the court; and as
soon as I came in, was moved to look round, and, turning to the
people, say, "Peace be among you." The power of the Lord spread
over the court.
The charge against me was read openly. The people were
moderate, and the judges cool and loving; and the Lord's mercy was
to them. But when they came to that part which said that I and my
friends were embroiling the nation in blood, and raising a new
war, and that I was an enemy to the King, etc., they lifted up
their hands.
Then, stretching out my arms, I said, "I am the man whom that
charge is against; but I am as innocent as a child concerning the
charge, and have never learned any war-postures. And," said I, "do
ye think that, if I and my friends had been such men as the charge
declares, I would have brought it up myself against myself? Or
that I should have been suffered to come up with only one or two
of my friends with me? Had I been such a man as this charge sets
forth, I had need to be guarded with a troop or two of horse. But
the sheriff and magistrates of Lancashire thought fit to let me
and my friends come up with it ourselves, nearly two hundred
miles, without any guard at all; which, ye may be sure, they would
not have done, had they looked upon me to be such a man."
Then the Judge asked me whether it should be filed, or what I
would do with it. I answered, "Ye are judges, and able, I hope, to
judge in this matter; therefore, do with it what ye will; for I am
the man these charges are against, and here ye see I have brought
them up myself. Do ye what ye will with them; I leave it to you."
Then, Judge Twisden beginning to speak some angry words, I
appealed to Judge Foster and Judge Mallet, who had heard me over-
night. Thereupon they said they did not accuse me, for they had
nothing against me. Then stood up Esquire Marsh, who was of the
King's bedchamber, and told the judges it was the King's pleasure
that I should be set at liberty, seeing no accuser came up against
me. They asked me whether I would put it to the King and Council.
I said, "Yes, with a good will."
Thereupon they sent the sheriff's return, which he had made
to the writ of habeas corpus, containing the matter charged
against me in the mittimus, to the King, that he might see for
what I was committed. The return of the sheriff of Lancaster was
as follows:
"By virtue of His Majesty's writ, to me directed, and
hereunto annexed, I certify that before the receipt of the said
writ George Fox, in the said writ mentioned, was committed to His
Majesty's jail at the Castle of Lancaster, in my custody, by a
warrant from Henry Porter, Esq., one of His Majesty's justices of
peace within the county palatine aforesaid, bearing date the fifth
of June now last past; for that he, the said George Fox, was
generally suspected to be a common disturber of the peace of this
nation, an enemy of our sovereign lord the King, and a chief
upholder of the Quakers' sect; and that he, together with others
of his fanatic opinion, have of late endeavoured to make
insurrections in these parts of the country, and to embroil the
whole kingdom in blood. And this is the cause of his taking and
detaining. Nevertheless, the body of the said George Fox I have
ready before Thomas Mallet, knight, one of His Majesty's justices,
assigned to hold pleas before His Majesty, at his chamber in
Sergeants' Inn, in Fleet Street, to do and receive those things
which his Majesty's said justice shall determine concerning him in
this behalf, as by the aforesaid writ is required.
"George Chetham, Esq., Sheriff."
On perusal of this, and consideration of the whole matter,
the King, being satisfied of my innocency, commanded his secretary
to send an order to Judge Mallet for my release, which he did
thus:
"It is his Majesty's pleasure that you give order for
releasing, and setting at full liberty the person of George Fox,
late a prisoner in Lancaster jail, and commanded hither by an
habeas corpus. And this signification of his Majesty's pleasure
shall be your sufficient warrant. Dated at Whitehall, the 24th of
October, 1660.
Edward Nicholas.
"For Sir Thomas Mallet, knight,
one of the justices of the King's Bench."
When this order was delivered to Judge Mallet, he forthwith
sent his warrant to the marshal of the King's Bench for my
release; which warrant was thus worded:
"By virtue of a warrant which this morning I have received
from the Right Honorable Sir Edward Nicholas, knight, one of his
Majesty's principal secretaries, for the releasing and setting at
liberty of George Fox, late a prisoner in Lancaster jail, and
thence brought hither by habeas corpus, and yesterday committed
unto your custody; I do hereby require you accordingly to release
and set the said prisoner George Fox at liberty: for which this
shall be your warrant and discharge. Given under my hand the 25th
day of October, in the year of our Lord God 1660.
THOMAS MALLET."
"To Sir John Lenthal, knight,
marshal of the King's Bench,
or his deputy."
Thus, after I had been a prisoner somewhat more than twenty
weeks, I was freely set at liberty by the King's command, the
Lord's power having wonderfully wrought for the clearing of my
innocency, and Porter, who committed me, not daring to appear to
make good the charge he had falsely suggested against me. But,
after it was known I was discharged, a company of envious, wicked
spirits were troubled, and terror took hold of Justice Porter; for
he was afraid I would take the advantage of the law against him
for my wrong imprisonment, and thereby undo him, his wife and
children. And indeed I was pressed by some in authority to make
him and the rest examples; but I said I should leave them to the
Lord; if the Lord forgave them I should not trouble myself with
them.
CHAPTER XIV.
Labors, Dangers and Sufferings.
1661-1662.
Now did I see the end of the travail which I had in my sore
exercise at Reading;[163] for the everlasting power of the Lord
was over all, and His blessed Truth, life, and light shined over
the nation. Great and glorious meetings we had, and very quiet;
and many flocked unto the Truth. Richard Hubberthorn had been with
the King, who said that none should molest us so long as we lived
peaceably and promised this upon the word of a king; telling
Richard that we might make use of his promise.[164]
Some Friends were also admitted in the House of Lords, to
declare their reasons why they could not pay tithes, swear, go to
the steeple-house worship, or join with others in worship; and the
Lords heard them moderately. There being about seven hundred
Friends in prison, who had been committed under Oliver's and
Richard's government, upon contempts (so called) when the King
came in, he set them all at liberty.
There seemed at that time an inclination and intention in the
government to grant Friends liberty, because those in authority
were sensible that we had suffered as well as they under the
former powers. But still, when anything was going forward in order
thereto, some dirty spirits or other,[165] that would seem to be
for us, threw something in the way to stop it. It was said there
was an instrument drawn up for confirming our liberty, and that it
only wanted signing; when suddenly that wicked attempt of the
Fifth-monarchy people broke out, and put the city and nation in an
uproar. This was on a First-day night, and very glorious meetings
we had had that day, wherein the Lord's Truth shone over all, and
His power was exalted above all; but about midnight, or soon
after, the drums beat, and the cry was, "Arm, Arm!"
I got up out of bed, and in the morning took boat, and,
landing at Whitehall-stairs, walked through Whitehall. The people
there looked strangely at me, but I passed through them, and went
to Pall-Mall, where diverse Friends came to me, though it had now
become dangerous to pass through the streets; for by this time the
city and suburbs were up in arms. Exceedingly rude the people and
soldiers were. Henry Fell, going to a Friend's house, was knocked
down by the soldiers, and he would have been killed had not the
Duke of York come by.
Great mischief was done in the city this week; and when the
next first-day came, as Friends went to their meetings, many were
taken prisoners. I stayed at Pall-Mall, intending to be at the
meeting there; but on Seventh-day night a company of troopers came
and knocked at the door. The servant let them in. They rushed into
the house, and laid hold of me; and, there being amongst them one
that had served under the Parliament, he put his hand to my pocket
and asked whether I had any pistol. I told him, "You know I do not
carry pistols, why, therefore, ask such a question of me, whom you
know to be a peaceable man?"
Others of the soldiers ran into the chambers, and there found
in bed Esquire Marsh, who, though he was one of the King's
bedchamber, out of his love to me came and lodged where I did.
When they came down again they said, "Why should we take this man
away with us. We will let him alone."
"Oh," said the Parliament soldier, "he is one of the heads,
and a chief ringleader."
Upon this the soldiers were taking me away, but Esquire
Marsh, hearing of it, sent for him that commanded the party, and
desired him to let me alone, for he would see me forthcoming in
the morning.
In the morning, before they could fetch me, and before the
meeting was gathered, there came a company of foot soldiers to the
house, and one of them, drawing his sword, held it over my head. I
asked him why he drew his sword at an unarmed man, at which his
fellows, being ashamed, bade him put up his sword.
These foot soldiers took me away to Whitehall before the
troopers came for me.
As I was going out several Friends were coming in to the
meeting. I commended their boldness and cheerfulness, and
encouraged them to persevere therein.
When I was brought to Whitehall, the soldiers and people were
exceedingly rude, yet I declared Truth to them. But some great
persons came by, who were very full of envy. "Why," said they, "do
ye let him preach? Put him into a place where he may not stir."
So into such a place they put me, and the soldiers watched
over me. I told them that, though they could confine my body and
shut that up, yet they could not stop the Word of life. Some came
and asked me what I was. I told them, "A preacher of
righteousness."
After I had been kept there two or three hours, Esquire Marsh
spoke to Lord Gerrard, and he came and bade them set me at
liberty. The marshal, when I was discharged, demanded fees. I told
him I could not give him any, neither was it our practice; and I
asked him how he could demand fees of me, who was innocent.
Then I went through the guards, the Lord's power being over
them; and, after I had declared Truth to the soldiers, I went up
the streets with two Irish colonels that came from Whitehall to an
inn where many Friends were at that time prisoners under a guard.
I desired these colonels to speak to the guard to let me go in to
visit my friends that were prisoners there; but they would not.
Then I stepped up to the sentry, and desired him to let me go up;
and he did so.
While I was there the soldiers went again to Pall-Mall to
search for me; but not finding me they turned towards the inn, and
bade all come out that were not prisoners; so they went out. But I
asked the soldiers that were within whether I might not stay there
a while with my friends. They said, "Yes." I stayed, and so
escaped their hands again. Towards night I went to Pall-Mall, to
see how it was with the Friends there; and, after I had stayed a
while, I went up into the city.
Great rifling of houses there was at this time to search for
people. I went to a private Friend's house, and Richard
Hubberthorn was with me. There we drew up a declaration against
plots and fightings, to be presented to the King and Council; but
when finished, and sent to print, it was taken in the press.
On this insurrection of the Fifth-monarchy men, great havoc
was made both in city and country, so that it was dangerous for
sober people to stir abroad for several weeks after. Men or women
could hardly go up and down the streets to buy provisions for
their families without being abused. In the country they dragged
men and women out of their houses, and some sick men out of their
beds by the legs. Nay, one man in a fever, the soldiers dragged
out of bed to prison, and when he was brought there he died. His
name was Thomas Pachyn.
Margaret Fell went to the King and told him what sad work
there was in the city and nation, and showed him we were an
innocent, peaceable people, and that we must keep our meetings as
heretofore, whatever we suffered; but that it concerned him to see
that peace was kept, that no innocent blood might be shed.
The prisons were now everywhere filled with Friends and
others, in the city and country, and the posts were so laid for
the searching of letters that none could pass unsearched. We heard
of several thousands of our Friends that were cast into prison in
several parts of the nation, and Margaret Fell carried an account
of them to the King and Council. The next week we had an account
of several thousands more that were cast into prison, and she went
and laid them also before the King and Council. They wondered how
we could have such intelligence, seeing they had given such strict
charge for the intercepting of all letters; but the Lord did so
order it that we had an account notwithstanding all their
stoppings.[166]
Soon after the King gave forth a proclamation that no
soldiers should search any house without a constable. But the
jails were still full, many thousands of Friends being in prison;
which mischief was occasioned by the wicked rising of the Fifth-
monarchy men. But when those that were taken came to be executed,
they did us the justice to clear us openly from having any hand in
or knowledge of their plot.
After that, the King being continually importuned thereunto,
issued a declaration that Friends should be set at liberty without
paying fees. But great labour, travail, and pains were taken
before this was obtained; for Thomas Moore and Margaret Fell went
often to the King about it.
Much blood was shed this year, many of the old King's judges
being hung, drawn and quartered. Amongst them that so suffered,
Colonel Hacker was one. He had sent me prisoner from Leicester to
London in Oliver's time, of which an account is given before. A
sad day it was, and a repaying of blood with blood. For in the
time of Oliver Cromwell, when several men were put to death by
him, being hung, drawn and quartered for pretended treasons, I
felt from the Lord God that their blood would be required; and I
said as much then to several.
And now, upon the King's return, several that had been
against him were put to death, as the others that were for him had
been before by Oliver. This was sad work, destroying people;
contrary to the nature of Christians, who have the nature of lambs
and sheep. But there was a secret hand in bringing this day upon
that hypocritical generation of professors, who, being got into
power, grew proud, haughty, and cruel beyond others, and
persecuted the people of God without pity.
When Friends were under cruel persecutions and sufferings in
the Commonwealth's time, I was moved of the Lord to write to
Friends to draw up accounts of their sufferings, and lay them
before the justices at their sessions; and if they would not do
justice, then to lay them before the judges at the assize; and if
they would not do justice, then to lay them before the Parliament,
the Protector and his Council, that they might all see what was
done under their government; and if they would not do justice,
then to lay it before the Lord, who would hear the cries of the
oppressed, and of the widows and fatherless whom they had made so.
For that for which we suffered, and for which our goods were
spoiled, was our obedience to the Lord in His Power and His
Spirit. He was able to help and to succour, and we had no helper
in the earth but Him. And He heard the cries of His people, and
brought an overflowing scourge over the heads of all our
persecutors, which brought a dread and a fear amongst and on them
all. So that those who had nicknamed us (who are the children of
Light) and in scorn called us Quakers, the Lord made to quake; and
many of them would have been glad to hide themselves amongst us;
and some of them, through the distress that came upon them, did at
length come to confess to the Truth.
Many ways were these professors warned, by word, by writing,
and by signs; but they would believe none till it was too late.
William Sympson was moved of the Lord to go at several times for
three years naked and barefooted before them, as a sign to them,
in markets, courts, towns, cities, to priests' houses, and to
great men's houses, telling them, "So shall ye be stripped naked
as I am stripped naked!" And sometimes he was moved to put on
hair-sackcloth, and to besmear his face, and to tell them, "So
will the Lord God besmear all your religion as I am besmeared."
Great sufferings did that poor man undergo, sore whippings
with horse-whips and coach-whips on his bare body, grievous
stoning and imprisonments, in three years' time, before the King
came in, that they might have taken warning; but they would not,
and rewarded his love with cruel usage. Only the mayor of
Cambridge did nobly to him, for he put his gown about him and took
him into his house.
Another Friend, Robert Huntingdon, was moved of the Lord to
go into Carlisle steeple-house with a white sheet about him,
amongst the great Presbyterians and Independents there, to show
them that the surplice was coming up again; and he put an halter
about his neck to show them that an halter was coming upon them;
which was fulfilled upon some of our persecutors not long after.
Another, Richard Sale, living near Westchester, being
constable of the place where he lived, had sent to him with a pass
a Friend whom those wicked professors had taken up for a vagabond,
because he travelled up and down in the work of the ministry. This
constable, being convinced by the Friend thus brought to him, gave
him his pass and liberty, and was afterwards himself cast into
prison.
After this, on a lecture-day, Richard Sale was moved to go to
the steeple-house in the time of their worship, and to carry those
persecuting priests and people a lantern and candle, as a figure
of their darkness. But they cruelly abused him, and like dark
professors as they were put him into their prison called Little
Ease, and so squeezed his body therein that not long after he
died.[167]
Although those Friends that had been imprisoned on the rising
of the Fifth-monarchy men were set at liberty, meetings were much
disturbed, and great sufferings Friends underwent. For besides
what was done by officers and soldiers, many wild fellows and rude
people often came in.
One time when I was at Pall-Mall there came an ambassador
with a company of Irishmen and rude fellows. The meeting was over
before they came, and I was gone into a chamber, where I heard one
of them say that he would kill all the Quakers. I went down to
him, and was moved in the power of the Lord to speak to him. I
told him, "The law said, 'An eye for an eye, and a tooth for a
tooth'; but thou threateneth to kill all the Quakers, though they
have done thee no hurt. But," said I, "here is gospel for thee:
here is my hair, here is my cheek, and here is my shoulder,"
turning it to him.
This so overcame him that he and his companions stood as men
amazed, and said that if that was our principle, and if we were as
we said, they never saw the like in their lives. I told them that
what I was in words, I also was in my life. Then the ambassador
who stood without, came in; for he said that this Irish colonel
was a desperate man that he durst not come in with him for fear he
should do us some mischief. But Truth came over the Irish colonel,
and he carried himself lovingly towards us; as also did the
ambassador; for the Lord's power was over them all.
At Mile-End Friends were kept out of their meeting-place by
soldiers, but they stood nobly in the Truth, valiant for the
Lord's name; and at last the Truth gave them dominion.
About this time we had an account that John Love, a Friend
that was moved to go and bear testimony against the idolatry of
the Papists, was dead in prison at Rome; it was suspected he was
privately put to death. Also before this time we received account
from New England that the government there had made a law to
banish the Quakers out of their colonies, upon pain of death in
case they returned; that several of our Friends, having been so
banished and returning, were thereupon taken and actually hanged,
and that diverse more were in prison, in danger of the like
sentence being executed upon them. When those were put to death I
was in prison at Lancaster, and had a perfect sense of their
sufferings as though it had been myself, and as though the halter
had been put about my own neck, though we had not at that time
heard of it.[168]
As soon as we heard of it, Edward Burrough went to the King
and told him that there was a vein of innocent blood opened in his
dominions which, if it were not stopped, would overrun all. To
this the King replied, "But I will stop that vein." Edward
Burrough said, "Then do it speedily for we know not how many may
soon be put to death." The King answered, "As speedily as ye will.
Call," (said he to some present) "the secretary, and I will do it
presently."
The secretary being called, a mandamus was forthwith granted.
A day or two after, Edward Burrough going again to the King to
desire the matter might be expedited, the King said he had no
occasion at present to send a ship thither, but if we would send
one we might do it as soon as we would. Edward then asked the King
if it would please him to grant his deputation to one called a
Quaker to carry the mandamus to New England. He said, "Yes, to
whom ye will."
Whereupon Edward Burrough named Samuel Shattuck, who, being
an inhabitant of New England, was banished by their law, to be
hanged if he came again; and to him the deputation was granted.
Then he sent for Ralph Goldsmith, an honest Friend, who was master
of a good ship, and agreed with him for three hundred pounds
(goods or no goods) to sail in ten days. He forthwith prepared to
set sail, and with a prosperous gale, in about six weeks' time,
arrived before the town of Boston in New England, upon a First-day
morning.
With him went many passengers, both of New and Old England,
Friends, whom the Lord moved to go to bear their testimony against
those bloody persecutors, who had exceeded all the world in that
age in their bloody persecutions.
The townsmen at Boston, seeing a ship come into the bay with
English colours, soon came on board and asked for the captain.
Ralph Goldsmith told them he was the commander. They asked him if
he had any letters. He said, "Yes." They asked if he would deliver
them. He said, "No; not to-day."
So they went ashore and reported that there was a ship full
of Quakers, and that Samuel Shattuck, who they knew was by their
law to be put to death if he came again after banishment, was
among them, but they knew not his errand nor his authority.
So all were kept close that day, and none of the ship's
company suffered to go on shore. Next morning Samuel Shattuck, the
King's deputy, and Ralph Goldsmith, went on shore, and, sending
back to the ship the men that landed them, they two went through
the town to Governor John Endicott's door, and knocked. He sent
out a man to know their business. They sent him word that their
business was from the King of England, and that they would deliver
their message to no one but the Governor himself.
Thereupon they were admitted, and the Governor came to them;
and having received the deputation and the mandamus, he put off
his hat and looked upon them. Then, going out, he bade the Friends
follow him. He went to the deputy-governor, and after a short
consultation came out to the Friends, and said, "We shall obey his
majesty's commands."
After this the master gave liberty to the passengers to come
on shore, and presently the noise of the business flew about the
town; and the Friends of the town and the passengers of the ship
met together to offer up their praises and thanksgivings to God,
who had so wonderfully delivered them from the teeth of the
devourer.
While they were thus met, in came a poor Friend, who, being
sentenced by their bloody law to die, had lain some time in irons
expecting execution. This added to their joy, and caused them to
lift up their hearts in high praise to God, who is worthy for ever
to have the praise, the glory, and the honour; for He only is able
to deliver, to save, and support all that sincerely put their
trust in Him. Here follows a copy of the mandamus.
"Charles R.
"Trusty and well-beloved, We greet you well. Having been
informed that several of our subjects amongst you, called Quakers,
have been and are imprisoned by you, whereof some have been
executed, and others (as hath been represented unto us) are in
danger to undergo the like, we have thought fit to signify our
pleasure in that behalf for the future; and do hereby require that
if there be any of those people called Quakers amongst you, now
already condemned to suffer death or other corporal punishment, or
that are imprisoned and obnoxious to the like condemnation, you
are to forbear to proceed any further therein; but that you
forthwith send the said persons (whether condemned or imprisoned)
over into this our kingdom of England, together with the
respective crimes or offenses laid to their charge, to the end
that such course may be taken with them here as shall be agreeable
to our laws and their demerits. And for so doing, these our
letters shall be your sufficient warrant and discharge. Given at
our court at Whitehall the ninth day of September, 1661, in the
13th year of our reign."
Subscribed: "To our trusty and well-beloved John Endicott,
Esquire, and to all and every other the Governor or governors of
our plantations of New England, and of all the colonies thereunto
belonging, that now are or hereafter shall be, and to all and
every the ministers and officers of our plantations and colonies
whatsoever within the continent of New England. " By his majesty's
command,
"William Morris."[169]
Some time after this several New England magistrates came
over, with one of their priests. We had several discourses with
them concerning their murdering our Friends, the servants of the
Lord; but they were ashamed to stand to their bloody actions.
On one of these occasions I asked Simon Broadstreet, one of
the New England magistrates, whether he had not had a hand in
putting to death those four servants of God, whom they hung only
for being Quakers, as they had nicknamed them. He confessed that
he had. I then asked him and the rest of his associates that were
present whether they would acknowledge themselves to be subject to
the laws of England; and if they did, by what laws they had put
our Friends to death. They said they were subject to the laws of
England, and had put our Friends to death by the same law that the
Jesuits were put to death in England.
I asked them then whether they believed those Friends of ours
whom they had put to death were Jesuits or jesuitically affected.
They said, "Nay." "Then," said I, "ye have murdered them, if ye
have put them to death by the law by which Jesuits are put to
death here in England, and yet confess they were no Jesuits. By
this it plainly appears ye have put them to death in your own
wills, without any law."
Then Simon Broadstreet, finding himself and his company
ensnared by their own words, asked if we came to catch them. I
told them they had caught themselves and might justly be
questioned for their lives; and if the father of William Robinson,
one of them that were put to death, were in town, it was probable
he would question them, and bring their lives into jeopardy.
Here they began to excuse themselves, saying, "There is no
persecution now amongst us." But next morning we had letters from
New England telling us that our Friends were persecuted there
afresh. We went again and showed them our letters, which put them
both to silence and to shame; and in great fear they seemed to be
lest some one should call them to account and prosecute them for
their lives. Especially was Simon Broadstreet fearful; for he had
before so many witnesses confessed that he had a hand in putting
our Friends to death, that he could not get off from it; though he
afterwards through fear shuffled, and would have unsaid it again.
After this, he and the rest soon returned to New England again.
I went also to Governor Winthrop, and discoursed with him on
these matters. He assured me that he had no hand in putting our
Friends to death, or in any way persecuting them; but was one of
them that protested against it.
About this time I lost a very good book, being taken in the
printer's hands; it was a useful teaching work, containing the
signification and explanation of names, parables, types, and
figures in the Scriptures. They who took it were so affected with
it, that they were loth to destroy it; but thinking to make a
great advantage of it, they would have let us have it again, if we
would have given them a great sum of money for it; which we were
not free to do.
Before this, while I was prisoner in Lancaster Castle, the
book called the "Battledore" was published, which was written to
show that in all languages Thou and Thee is the proper and usual
form of speech to a single person; and You to more than one. This
was set forth in examples or instances taken from the Scriptures,
and books of teaching, in about thirty languages. J. Stubbs and
Benjamin Furly took great pains in compiling it, which I set them
upon; and some things I added to it.[170]
When it was finished, copies were presented to the King and
his Council, to the Bishops of Canterbury and London, and to the
two universities one each; and many purchased them. The King said
it was the proper language of all nations; and the Bishop of
Canterbury, being asked what he thought of it, was at a stand, and
could not tell what to say to it. For it did so inform and
convince people, that few afterwards were so rugged toward us for
saving Thou and Thee to a single person, for which before they
were exceedingly fierce against us.
Thou and Thee was a sore cut to proud flesh, and them that
sought self-honour, who, though they would say it to God and
Christ, could not endure to have it said to themselves. So that we
were often beaten and abused, and sometimes in danger of our
lives, for using those words to some proud men, who would say,
"What! you ill-bred clown, do you Thou me?" as though Christian
breeding consisted in saying You to one; which is contrary to all
their grammars and teaching books, by which they instructed their
youth.
About this time many Papists and Jesuits began to fawn upon
Friends, and talked up and down where they came, that of all the
sects the Quakers were the best and most self-denying people; and
they said it was great pity that they did not return to the Holy
Mother Church. Thus they made a buzz among the people, and said
they would willingly discourse with Friends. But Friends were loth
to meddle with them, because they were Jesuits, looking upon it to
be both dangerous and scandalous.
But when I understood it, I said to Friends, "Let us
discourse with them, be they what they will." So a time being
appointed at Gerrard Roberts's, there came two of them like
courtiers. They asked our names, which we told them; but we did
not ask their names, for we understood they were called Papists,
and they knew we were called Quakers.
I asked them the same question that I had formerly asked a
Jesuit, namely, whether the Church of Rome was not degenerated
from the Church in the primitive times, from the Spirit, power,
and practice that they were in in the Apostles' times? He to whom
I put this question, being subtle, said he would not answer it. I
asked him why. But he would show no reason. His companion said he
would answer me; and said that they were not degenerated from the
Church in the primitive times. I asked the other whether he was of
the same mind. He said, "Yes."
Then I replied that, for the better understanding one of
another, and that there might be no mistake, I would repeat my
question over again after this manner: "Is the Church of Rome now
in the same purity, practice, power, and Spirit that the Church in
the Apostles' time was in?" When they saw we would be exact with
them, they flew off and denied that, saying it was presumption in
any to say they had the same power and Spirit which the Apostles
had.
I told them it was presumption in them to meddle with the
words of Christ and His Apostles, and make people believe they
succeeded the Apostles, yet be forced to |
