Chapter II: Part 2

These things gave them a rough and disagreeable appearance with the generality; who thought them turners of the world upside down, as, indeed, in some sense they were: but in no other than that wherein Paul was so charged, viz. To bring things back into their primitive and right order again. For these and such like practices of theirs were not the result of humour, or for civil distinction, as some have fancied; but a fruit of inward sense, which God through his holy fear, had begotten in them. They did not consider how to contradict the world, or distinguish themselves as a party from others; it being none of their business, as it was not their interest; no, it was not the result of consultation, or a framed design, by which to declare or recommend schism or novelty. But God having given them a sight of themselves, they saw the whole world in the same glass of truth; and sensibly discerned the affections and passions of men, and the rise and tendency of things; what it was that gratified the lust of the flesh, the lust of the eye, and the pride of life, which are not of the Father, but of the world. And from thence sprang, in the night of darkness and apostacy, which hath been over people through their degeneration from the light and Spirit of God, these and many other vain customs, which are seen, by the heavenly day of Christ that dawns in the soul, to be either wrong in their original, or, by time and abuse, hurtful in their practice. And though these things seemed trivial to some, and rendered these people stingy and conceited in such persons' opinion; there was and is more in them, than they were, or are, aware of.

It was not very easy to our primitive friends to make themselves sights and spectacles, and the scorn and derision of the world; which they easily foresaw must be the consequence of so unfashionable a conversation in it: but here was the wisdom of God seen in the foolishness of these things; first, that they discovered the satisfaction and concern that people had in and for the fashions of this world, notwithstanding their high pretences to another: in that any disappointment about them came so very near them, as that the greatest honesty, virtue, wisdom, and ability, were unwelcome without them. Secondly, it seasonably and profitably divided conversation; for this making their society uneasy to their relations and acquaintance, it gave them the opportunity of more retirement and solitude; wherein they met with better company, even the Lord God their Redeemer; and grew strong in his love, power, and wisdom; and were thereby better qualified for his service. And the success abundantly showed it, blessed be the name of the Lord.

And though they were not great and learned in the esteem of this world, (for then they had not wanted followers upon their own credit and authority,) yet they were generally of the most sober of the several persuasions they were in, and of the most repute for religion; and many of them of good capacity, substance, and account among men.

And also some among them wanted not for parts, learning, or estate; though then as of old, not many wise, or noble, &c, were called; or, at least, received the heavenly call, because of the cross that attended the profession of it in sincerity. But neither do parts or learning make men the better Christians, though the better orators and disputants; and it is the ignorance of people about the divine gift, that causes that vulgar and mischievous mistake. Theory and practice, speculation and enjoyment, words and life, are two things. O! it is the penitent, the reformed, the lowly, the watchful, the self-denying, and holy soul, that is the Christian! And that frame is the fruit and work of the Spirit, which is the life of Jesus; whose life, though hid in the fulness of it in God the Father, is shed abroad in the hearts of them that truly believe, according to their capacity. O that people did but know this to cleanse them, to circumcise them, to quicken them, and to make them new creatures indeed! recreated, or regenerated, after Christ Jesus unto good works; that they might live to God, and not to themselves; and offer up living prayers and living praises to the living God, through his own living Spirit, in which he is only to be worshipped in this gospel day.

O that they that read me could but feel me! for my heart is affected with this merciful visitation of the Father of lights and spirits to this poor nation, and the whole world through the same testimony. Why should the inhabitants thereof reject it? Why should they lose the blessed benefit of it? Why should they not turn to the Lord with all their hearts, and say from the heart, Speak Lord, for now thy poor servants hear: O that thy will may be done, thy great, thy good, and holy will, in earth as it is in heaven! do it in us, do it upon us, do what thou wilt with us; for we are thine, and desire to glorify thee our Creator, both for that, and because thou art our Redeemer; for thou art redeeming us from the earth, from the vanities and pollutions of it, to be a peculiar people unto thee. O! this were a brave day for England, if so she could say in truth! but alas, the case is otherwise! for which some of thine inhabitants, O land of my nativity! have mourned over thee with bitter wailing and lamentation. Their heads have been, indeed, as waters, and their eyes as fountains of tears, because of thy transgression and stiffneckedness; because thou wilt not hear, and fear, and return to the Rock, even thy Rock, O England! from whence thou art hewn. But be thou warned, O land of great profession, to receive him into thy heart. Behold, at that door it is he hath stood so long knocking; but thou wilt yet have none of him. O! be thou awakened! lest Jerusalem's judgments do swiftly overtake thee, because of Jerusalem's sins that abound in thee. For she abounded in formality, but made void the weighty things of God's law, as thou daily dost.

She withstood the Son of God in the flesh, and thou resistest the Son of God in the Spirit. He would have gathered her, as a hen gathereth her chickens under her wings, and she would not; so would he have gathered thee out of thy lifeless profession, and have brought thee to inherit substance; to have known his power and kingdom: for which he often knocked within, by his grace and Spirit; and without, by his servants and witnesses: but, on the contrary, as Jerusalem of old persecuted the manifestation of the Son of God in the flesh, and crucified him, and whipped and imprisoned his servants; so hast thou, O land! crucified to thyself afresh the Lord of life and glory, and done despite to his Spirit of grace; slighting the fatherly visitation, and persecuting the blessed dispensers of it by thy laws and magistrates: though they have early and late pleaded with thee in the power and Spirit of the Lord; in love and meekness, that thou mightest know the Lord, and serve him, and become the glory of all lands.

But thou hast evilly entreated and requited them, thou hast set at nought all their counsel, and wouldst have none of their reproof, as thou shouldst have had. Their appearance was too straight, and their qualifications were too mean for thee to receive them; like the Jews of old, that cried, Is not this the Carpenter's Son, and are not his brethren among us; which of the scribes, of the learned (the orthodox) believe in him? Prophesying their fall in a year or two, and making and executing of severe laws to bring it to pass: endeavouring to terrify them out of their holy way, or destroy them for abiding faithful to it. But thou hast seen how many governments that rose against them, and determined their downfall, have been overturned and extinguished, and that they are still preserved, and become a great and a considerable people, among the middle sort of thy numerous inhabitants. And notwithstanding the many difficulties without and within, which they have laboured under, since the Lord God eternal first gathered them, they are an increasing people; the Lord still adding unto them, in divers parts, such as shall be saved, if they persevere to the end. And to thee, O England! were they, and are they lifted up as a standard, and as a city set upon a hill, and to the nations round about thee, that in their light thou mayst come to see light, even in Christ Jesus the light of the world, and, therefore, thy light and life too, if thou wouldst but turn from thy many evil ways, and receive and obey it. "For in the light of the Lamb must the nations of them that are saved walk," as the scripture testifies.

Remember, O nation of great profession! how the Lord has waited upon thee since the dawning reformation, and the many mercies and judgments by which he has pleaded with thee; and awake and arise out of thy deep sleep, and yet hear his word in thy heart, that thou mayst live.

Let not this thy day of visitation pass over thy head, nor neglect thou so great salvation as is this which is come to thy house, O England! for why shouldst thou die? O land that God desires to bless, be assured it is he that has been in the midst of this people, in the midst of thee, and not a delusion, as thy mistaken teachers have made thee believe. And this thou shalt find by their marks and fruits, if thou wilt consider them in the spirit of moderation.

CHAP. III.

_Of the Qualifications of their Ministry_. _Eleven marks that it is Christian_.

I. They were changed men themselves, before they went about to change others. Their hearts were rent, as well as their garments; and they knew the power and work of God upon them. And this was seen by the great alteration it made, and their stricter course of life, and more godly conversation that immediately followed upon it.

II. They went not forth, or preached, in their own time or will, but in the will of God; and spoke not their own studied matters, but as they were opened and moved of his Spirit, with which they were well acquainted in their own conversion: which cannot be expressed to carnal men, so as to give them any intelligible account; for to such it is, as Christ said, like the blowing of the wind, which no man knows whence it cometh, or whither it goeth. Yet this proof and seal went along with their ministry, that many were turned from their lifeless professions, and the evil of their ways, to an inward and experimental knowledge of God, and a holy life, as thousands can witness. And as they freely received what they had to say from the Lord, so they freely administered it to others.

III. The bent and stress of their ministry was conversion to God; regeneration and holiness. Not schemes of doctrines and verbal creeds, or new forms of worship: but a leaving off in religion the superfluous, and reducing the ceremonious and formal part, and pressing earnestly the substantial, the necessary and profitable part to the soul; as all, upon a serious reflection, must and do acknowledge.

IV. They directed people to a principle in themselves, though not of themselves, by which all that they asserted, preached, and exhorted others to, might be wrought in them, and known to them, through experience, to be true; which is a high and distinguishing mark of the truth of their ministry, both that they knew what they said, and were not afraid of coming to the test. For as they were bold from certainty, so they required conformity upon no human authority, but upon conviction, and the conviction of this principle, which they asserted was in them that they preached unto: and unto that they directed them, that they might examine and prove the reality of those things which they had affirmed of it, as to its manifestation and work in man. And this is more than the many ministers in the world pretended to. They declare of religion, say many things true, in words, of God, Christ, and the Spirit; of holiness and heaven; that all men should repent and amend their lives, or they will go to hell, &c. But which of them all pretend to speak of their own knowledge and experience; or ever directed to a divine principle, or agent, placed of God in man, to help him; and how to know it, and wait to feel its power to work that good and acceptable will of God in them?

Some of them, indeed, have spoken of the spirit, and the operations of it to sanctification, and performance of worship to God; but where and how to find it, and wait in it, to perform our duty to God, was yet as a mystery to be declared by this farther degree of reformation. So that this people did not only in words, more than equally press repentance, conversion, and holiness, but did it knowingly and experimentally; and directed those, to whom they preached, to a sufficient principle; and told them where it was, and by what tokens they might know it, and which way they might experience the power and efficacy of it to their souls' happiness. Which is more than theory and speculation, upon which most other ministers depend: for here is certainty; a bottom upon which man may boldly appear before God in the great day of account.

V. They reached to the inward state and condition of people; which is an evidence of the virtue of their principle, and of their ministering from it, and not from their own imaginations, glosses, or comments upon scripture. For nothing reaches the heart, but what is from the heart; or pierces the conscience, but what comes from a living conscience; insomuch as it hath often happened, where people have under secrecy revealed their state or condition to some choice friends, for advice or ease, they have been so particularly directed in the ministry of this people, that they have challenged their friends with discovering their secrets, and telling their preachers their cases, to whom a word hath not been spoken. Yea, the very thoughts and purposes of the hearts of many have been so plainly detected, that they have, like Nathaniel, cried out, of this inward appearance of Christ, "Thou art the Son of God, thou art the King of Israel." And those that have embraced this divine principle, have found this mark of its truth and divinity, that the woman of Samaria did of Christ when in the flesh, to be the Messiah, viz. It had told them all that ever they had done; shown them their insides, the most inward secrets of their hearts, and laid judgment to the line, and righteousness to the plummet; of which thousands can at this day give in their witness. So that nothing has been affirmed by this people, of the power and virtue of this heavenly principle, that such as have turned to it have not found true, and more; and that one half had not been told to them of what they have seen of the power, purity, wisdom, and goodness of God therein.

VI. The accomplishments, with which this principle fitted even some of the meanest of this people for their work and service, furnishing some of them with an extraordinary understanding in divine things, and an admirable, fluency, and taking-way of expression, gave occasion to some to wonder, saying of them, as of their Master, "Is not this such a mechanic's son, how came he by this learning?" As from thence others took occasion to suspect and insinuate they were Jesuits in disguise, who had the reputation of learned men for an age past; though there was not the least ground of truth for any such reflection; in that their ministers are known, the places of their abode, their kindred and education.

VII. That they came forth low, and despised, and hated, as the primitive Christians did; and not by the help of worldly wisdom or power, as former reformations in part have done: but in all things it may be said, this people were brought forth in the cross; in a contradiction to the ways, worships, fashions, and customs of this world; yea, against wind and tide, that so no flesh might glory before God.

VIII. They could have no design to themselves in this work, thus to expose themselves to scorn and abuse; to spend and be spent; leaving wife and children, house and land, and all that can be accounted dear to men, with their lives in their hands, being daily in jeopardy, to declare this primitive message revived in their spirits, by the good Spirit and power of God, viz.

That God is light, and in him is no darkness at all; and that he has sent his Son a light into the world, to enlighten all men in order to salvation; and that they that say they have fellowship with God, and are his children and people, and yet walk in darkness, viz. in disobedience to the light in their consciences, and after the vanity of this world, lie and do not the truth. But that all such as love the light, and bring their deeds to it, and walk in the light, as God is light, the blood of Jesus Christ his Son should cleanse them from all sin. Thus John i. 4. 19. Chap. iii. 20, 21. 1 John i. 5, 6, 7.

IX. Their known great constancy and patience in suffering for their testimony in all the branches of it; and that sometimes unto death, by beatings, bruisings, long and crowded imprisonments, and noisome dungeons: four of them in New England dying by the hands of the executioner, purely for preaching amongst that people: besides banishments, and excessive plunders and sequestrations of their goods and estates, almost in all parts, not easily to be expressed, and less to have been endured, but by those that have the support of a good and glorious cause; refusing deliverance by any indirect ways or means, as often as it was offered unto them.

X. That they did not only not show any disposition to revenge, when it was at any time in their power, but forgave their cruel enemies; showing mercy to those that had none for them.

XI. Their plainness with those in authority, like the ancient prophets, not fearing to tell them to their faces, of their private and public sins; and their prophesies to them of their afflictions and downfal, when in the top of their glory: also of some national judgments, as of the plague, and fire of London, in express terms; and likewise particular ones to divers persecutors, which accordingly overtook them; and were very remarkable in the places where they dwelt, which in time may be made public for the glory of God.

Thus, reader, thou seest this people in their rise, principles, ministry, and progress, both their general and particular testimony; by which thou mayst be informed how, and upon what foot, they sprang, and became so considerable a people. It remains next, that I show also their care, conduct, and discipline as a Christian and reformed society, that they might be found living up to their own principles and profession. And this the rather, because they have hardly suffered more in their character from the unjust charge of error, than by the false imputation of disorder: which calumny, indeed, has not failed to follow all the true steps that were ever made to reformation, and under which reproach none suffered more than the primitive Christians themselves, that were the honour of Christianity, and the great lights and examples of their own and succeeding ages.

CHAP. IV.

_Of the discipline and practice of this people_, _as a religious society_. _The church power they own and exercise_, _and that which they reject and condemn_: _with the method of their proceedings against erring and disorderly persons_.

This people increasing daily both in town and country, a holy care fell upon some of the elders among them, for the benefit and service of the church. And the first business in their view, after the example of the primitive saints, was the exercise of charity; to supply the necessities of the poor, and answer the like occasions. Wherefore collections were early and liberally made for that and divers other services in the church, and intrusted with faithful men, fearing God, and of good report, who were not weary in well doing; adding often of their own in large proportions, which they never brought to account, or desired should be known, much less restored to them, that none might want, nor any service be retarded or disappointed.

They were also very careful, that every one that belonged to them, answered their profession in their behaviour among men, upon all occasions; that they lived peaceably, and were in all things good examples. They found themselves engaged to record their sufferings and services: and in the case of marriage, which they could not perform in the usual methods of the nation, but among themselves, they took care that all things were clear between the parties and all others: and it was then rare, that any one entertained an inclination to a person on that account, till he or she had communicated it secretly to some very weighty and eminent friends among them, that they might have a sense of the matter; looking to the counsel and unity of their brethren as of great moment to them. But because the charge of the poor, the number of orphans, marriages, sufferings, and other matters, multiplied; and that it was good that the churches were in some way and method of proceeding in such affairs among them, to the end they might the better correspond upon occasion, where a member of one meeting might have to do with one of another; it pleased the Lord, in his wisdom and goodness, to open the understanding of the first instrument of this dispensation of life, about a good and orderly way of proceeding; who felt a holy concern to visit the churches in person throughout this nation, to begin and establish it among them: and by his epistles, the like was done in other nations and provinces abroad; which he also afterwards visited, and helped in that service, as shall be observed when I come to speak of him.

Now the care, conduct, and discipline, I have been speaking of, and which are now practised among this people, is as followeth.

This godly elder, in every county where he travelled, exhorted them that some, out of every meeting of worship, should meet together once in the month, to confer about the wants and occasions of the church. And, as the case required, so those monthly meetings were fewer or more in number in every respective county; four or six meetings of worship, usually making one monthly meeting of business. And accordingly, the brethren met him from place to place, and began the said meetings, viz. For the poor, orphans, orderly walking, integrity to their profession, births, marriages, burials, sufferings, &c. And that these monthly meetings should, in each county, make up one quarterly meeting, where the most zealous and eminent friends of the county should assemble to communicate, advise, and help one another, especially when any business seemed difficult, or a monthly meeting was tender of determining a matter.

Also that these several quarterly meetings should digest the reports of their monthly meetings, and prepare one for each respective county, against the yearly meeting, in which all quarterly meetings resolve; which is held in London: where the churches in this nation, and other nations {43a} and provinces, meet by chosen members of their respective counties, both mutually to communicate their church affairs, and to advise, and be advised in any depending case, to edification. Also to provide a requisite stock for the discharge of general expenses for general services in the church, not needful to be here particularized. {43b}

At these meetings any of the members of the churches may come, if they please, and speak their minds freely, in the fear of God, to any matter; but the mind of each quarterly meeting, therein represented, is chiefly understood, as to particular cases, in the sense delivered by the persons deputed, or chosen for that service by the said meeting.

During their yearly meeting, to which their other meetings refer in their order, and naturally resolve themselves, care is taken by a select number, for that service chosen by the general assembly, to draw up the minutes {44} of the said meeting, upon the several matters that have been under consideration therein, to the end that the respective quarterly and monthly meetings may be informed of all proceedings; together with a general exhortation to holiness, unity, and charity. Of all which proceedings in yearly, monthly, and quarterly meetings, due record is kept by some one appointed for that service, or that hath voluntarily undertaken it. These meetings are opened and usually concluded in their solemn waiting upon God, who is sometimes graciously pleased to answer them with as signal evidences of his love and presence, as in any of their meetings of worship.

It is further to be noted, that in these solemn assemblies for the churches' service, there is no one presides among them after the manner of the assemblies of other people; Christ only being their President, as he is pleased to appear in life and wisdom in any one or more of them, to whom, whatever be their capacity or degree, the rest adhere with a firm unity, not of authority, but conviction, which is the divine authority and way of Christ's power and Spirit in his people: making good his blessed promise, "that he would be in the midst of his, where and whenever they were met together in his name, even to the end of the world." So be it.

Now it may be expected, I should here set down what sort of authority is exercised by this people, upon such members of their society as correspond not in their lives with their profession, and that are refractory to this good and wholesome order settled among them: and the rather, because they have not wanted their reproach and sufferings from some tongues and pens, upon this occasion, in a plentiful manner.

The power they exercise, is such as Christ has given to his own people, to the end of the world, in the persons of his disciples, viz. To oversee, exhort, reprove, and, after long suffering and waiting upon the disobedient and refractory, to disown them, as any longer of their communion, or that they will stand charged with the behaviour of such transgressors, or their conversation, until they repent. The subject matter about which this authority, in any of the foregoing branches of it, is exercised, is, first, in relation to common and general practice. And, secondly, about those things that more strictly refer to their own character and profession, and which distinguish them from all other professors of Christianity; avoiding two extremes upon which many split, viz. persecution and libertinism, that is, a coercive power to whip people into the temple; that such as will not conform, though against faith and conscience, shall be punished in their persons or estates; or leaving all loose and at large, as to practice; and so unaccountable to all but God and the magistrate. To which hurtful extreme, nothing has more contributed than the abuse of church power, by such as suffer their passion and private interests to prevail with them, to carry it to outward force and corporal punishment: a practice they have been taught to dislike, by their extreme sufferings, as well as their known principle for a universal liberty of conscience.

On the other hand, they equally dislike an independency in society:--an unaccountableness, in practice and conversation, to the rules and terms of their own communion, and to those that are the members of it. They distinguish between imposing any practice that immediately regards faith or worship, which is never to be done or suffered, or submitted unto; and requiring Christian compliance with those methods that only respect church-business in its more civil part and concern; and that regard the discreet and orderly maintenance of the character of the society as a sober and religious community. In short, what is for the promotion of holiness and charity, that men may practise what they profess, live up to their own principles, and not be at liberty to give the lie to their own profession without rebuke, is their use and limit of church power. They compel none to them, but oblige those that are of them to walk suitably, or they are denied by them: that is all the mark they set upon them, and the power they exercise, or judge a Christian society can exercise, upon those that are members of it.

The way of their proceeding against such as have lapsed or transgressed, is this. He is visited by some of them, and the matter of fact laid home to him, be it any evil practice against known and general virtue, or any branch of their particular testimony, which he, in common, professeth with them. They labour with him in much love and zeal, for the good of his soul, the honour of God, and reputation of their profession, to own his fault and condemn it, in as ample a manner as the evil or scandal was given by him; which, for the most part, is performed by some written testimony under the party's hand: and if it so happen, that the party prove refractory, and is not willing to clear the truth they profess, from the reproach of his or her evil doing or unfaithfulness, they, after repeated entreaties and due waiting for a token of repentance, give forth a paper to disown such a fact, and the party offending: recording the same as a testimony of their care for the honour of the truth they profess.

And if he or she shall clear their profession and themselves, by sincere acknowledgment of their fault, and godly sorrow for so doing, they are received and looked upon again as members of their communion. For as God, so his true people, upbraid no man after repentance.

This is the account I had to give of the people of God called Quakers, as to their rise, appearance, principles, and practices, in this age of the world, both with respect to their faith and worship, discipline and conversation. And I judge it very proper in this place, because it is to preface the journal of the first, blessed, and glorious instrument of this work, and for a testimony to him in his singular qualifications and services, in which he abundantly excelled in this day, and which are worthy to be set forth as an example to all succeeding times, to the glory of the most high God, and for a just memorial to that worthy and excellent man, his faithful servant and apostle to this generation of the world.

CHAP. V.

_Of the first instrument or person by whom God was pleased to gather this people into the way they profess_. _His name George Fox_: _his many excellent qualifications; showing a divine_, _and not a human power to have been their original in him_. _His troubles and sufferings both from without and within_. _His end and triumph_.

I am now come to the third head or branch of my preface, viz. the instrumental author. For it is natural for some to say, Well, here is the people and work, but where and who was the man, the instrument? He that in this age was sent to begin this work and people? I shall, as God shall enable me, declare who and what he was; not only by report of others, but from my own long and most inward converse, and intimate knowledge of him; for which my soul blesseth God, as it hath often done: and I doubt not, but by that time I have discharged myself of this part of my preface, my serious readers will believe I had good cause so to do.

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 shined through him, refusing childish and vain sports, and company, when very young, 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 emblem 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 in those parts; and some there were in this nation, 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 neighbouring counties, 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 them from self-performances; testifying of, and turning them to, the light of Christ within them, and encouraging them to wait in patience, and 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 is the light of men: life in the word, light in men; and life in men 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 into the kingdom of God: and to which whoever comes, is greater than John; that is, than John's dispensation, which was not that of the kingdom, but the consummation of the legal, and fore-running of the gospel-times, the time of the kingdom. 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, his mind exercised towards the Lord, upon a very high mountain in some of the higher parts of Yorkshire, as I take it, he had a vision of the great work of God in the earth, and of the way that he was to go forth in a public ministry, 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 shown him. And in every place where he came, if not before he came to it, he had his particular exercise and service shown 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 those that came forth in a public ministry, and who are now at rest, were Richard Farnsworth, James Nayler, William Dewsberry, Thomas Aldam, Francis Howgil, Edward Burroughs, John Camm, John Audland, Richard Hubberthorn, T. Taylor, T. Holmes, Alexander Parker, Wm. Simson, William Caton, John Stubbs, Robert Withers, Thomas Low, Josiah Coale, John Burnyeat, Robert Lodge, Thomas Salthouse, and many more worthies, that cannot well be here named; together with divers yet living of the first and great convincement; who, after the knowledge of God's purging judgment 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 its divine motions, and were frequently drawn forth, especially to visit the public 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, 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, 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 wrote 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 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, and colonel West, 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. But 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 evil-minded 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 especially, until the truth had opened its way into 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, together 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 the brethren, and in the church of God, take as follows:

I. He was a man that God endued with a clear and wonderful depth: a discerner of others' spirits, and very much a master of his own. And though that 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 seem to fall from him, about divine things, it is well known they were often as texts to many fairer declarations.

And indeed it showed, beyond all contradiction, that God sent him, in 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 show 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 of 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, through the Lord's strength, 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 from God in themselves, they might the better know and judge of him and themselves.

III. He had an extraordinary gift in opening the scriptures. He would go to the marrow of things, and show the mind, harmony, and fulfilling of them, with much plainness, and to great comfort and edification.

IV. 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's 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.

V. 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 fulness 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.

VI. 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 an offence. 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.

VII. 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 service, between the years 1671, and 1677, he visited the churches of Christ in the plantations of America, and in the United Provinces, and Germany, as his journal relates; to the convincement and consolation of many. After that time he chiefly resided in and about the city of London; and, besides his labour in the ministry, which was frequent and serviceable, 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.

VIII. He was often where the records of the business of the church are kept, and where the letters from the many meetings of God's people over all the world use to come: which letters he had read to him, and communicated them to the meeting, that is weekly {57} held for such services; and he would be sure to stir them up to answer 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, or any of the suffering members thereof, were sure not to be forgotten, or delayed in their desires, if he was there.

IX. 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, Lichfield, 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 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 an evil to one, is so to all; and what is virtuous, honest, and of good repute 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 also 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 thereupon 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 divers of the few that yet are 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 subtilty of the enemy to rend and divide, and return into their first love that thought no ill.