Chapter II: Front Matter (2)

After the death of Queen Elizabeth, when James I. had ascended the throne, the followers of those men suffered much for their separation from the Church of England: but very remarkable it is, that even those of that persuasion, of which many in the reign of King Charles I. went to New England, to avoid the persecution of the bishops, afterwards themselves turned cruel persecutors of pious people, by inhuman whippings, &c. and lastly by putting some to death by the hands of a hangman: a clear proof indeed, that those in whom such a ground of bitterness was left still, though it had not always brought forth the like abominable fruits, were not come yet to a perfect reformation; for though the stem of human traditions and institutions sometimes had been shaken strongly, yet much of the root was left. Therefore it pleased God, who is used to enlighten men gradually, to make yet a clearer discovery of his truth, which in some places already darted forth its beams to mankind, in a time when many godly people were zealously seeking after a further manifestation of the will of God, from a sense that, notwithstanding all their outward observations of religious performances, there still stood a partition wall whereby the soul was hindered from living in perfect peace with its Creator.

For in that time there were in England many separate societies, and amongst the rest also, such as were called Seekers, who at first seemed to promise great matters; but the sequel showed that their foundation was not the Rock of Ages, and so divers of them soon lost their first integrity. Now those people who began to take heed to a divine conviction in the conscience, and accordingly preached to others the doctrine of an inward light, wherewith Christ had enlightened men, in the latter end of the time of King Charles I. began to increase in number, and they became a separate society among men, and in process of time the name of QUAKERS, was in scorn imposed on them; and in most countries in Europe, they have been accused of many exorbitant absurdities, both in life and doctrine. I have designed to describe impartially, and according to truth, the first beginnings and rise, and also the progress of that people, and to stretch out the relation of their increase and transactions, so far as my time of life and leisure will permit.

I enter upon a work, which consisting of many very singular instances, in its beginning appears hard and difficult, and in the process often sad and dreadful. For among manifold adversities, we shall not only meet with bitter revilings, scornful mockings, rude abuses, and bloody blows from the fool-hardy rabble; but also severe persecutions, hard imprisonments, grievous banishments, unmerciful spoil of goods, cruel whippings, cutting off of ears, smotherings in prisons, and also putting to death by the hands of the hangman, by order of the magistrates; afterwards some quiet and rest; then again severe persecution, until the furious promoters of it, at last wearied, desisted from their mischievous labour for a time, more by being at their wits end, than out of mercy. And among all these vicissitudes, notable instances have been seen of unfeigned godliness, sincere love, much true-heartedness, extraordinary meekness, singular patience, ardent zeal, undaunted courage, and unshaken steadfastness, even among the female sex, which though the weakest, yet in the hardest attacks, showed a more than manly spirit; insomuch, that seldom any age hath afforded matter where more powerful examples to virtue have been seen.

1624-1641.

The first I find that was thus immediately reached in his mind, was a young man called George Fox, born at Drayton in Leicestershire, in the month called July, in the year 1624, from parents that were members of the public church, or church of England, as appeareth to me from a paper, in his life-time drawn up by his order, at my request, and sent me. His father was Christopher Fox, a weaver by trade, an honest man, and of such a virtuous life, that his neighbours were used to call him Righteous Christer. His mother was Mary Lago, an upright woman, and of the stock of the martyrs. This George Fox was even in his minority endued with a gravity and staidness of mind, that is seldom seen in children; so that he seeing how old people carried themselves lightly and wantonly, had such an aversion to it, that he would say within himself, ‘If ever I come to be a man, surely I will not be so wanton.’ His parents in the meanwhile endeavoured to train him up, as they did their other children, in the common way of worship, his mother especially contributing thereto, as being eminent for piety: but even from a child he was seen to be of another frame of mind than his brethren; for he was more religious, retired, still, and solid, and was also observing beyond his age, as appeared from the answers he gave, and the questions he asked, concerning religious matters, to the astonishment of those that heard him. His mother seeing this extraordinary temper and godliness, which so early did shine through him, so that he would not meddle with childish plays, did not think fit to trouble him about the way of worship, but carried herself indulgent towards him. Meanwhile he learned to read pretty well, and to write so much as would serve him afterwards to signify his meaning to others. When he was come to eleven years of age, he endeavoured to live a pure and righteous life, and to be faithful in all things, viz. inwardly to God, and outwardly to man; since the Lord by his good spirit had showed him, that he was to keep his word always, and that he ought not to commit excess in eating or drinking. Thus growing up in virtue, some of his relations were for having him trained up in the schools, to make a priest of him; but others persuaded to the contrary, and so he was put to a shoemaker, that dealt also in wool, and in cattle. In his master’s employment he took most delight in sheep, and was very skilful in what belonged thereto, for it was an employment that very well suited his mind; and his thus being a shepherd, was, as an eminent author saith, ‘A just emblem of his after ministry and service.’ He acquitted himself so diligently in his business, and minded it so well, that his master was successful in his trade whilst George was with him. He often used in his dealings the word Verily, and then he kept so strict to it, that people that knew him, would say, ‘If George says Verily, there is no altering him.’

1642-1645.

Now, though my design is not to give a description of state affairs, yet I find it necessary to mention something of the chief temporal occurrences in England, in as much as they may have relation to the affairs of the church, lest my history might seem an incomplete work. Transiently therefore I will say, that in England about this time, appeared the beginnings of a civil war, in which religion had some share; for the bishops began to introduce several innovations, and caused not only rails to be made about the communion table, which now was called the high altar; but those that approached it, bowed thrice, and a bow was made at the pronouncing of the name of Jesus. Thus ceremonies increased from time to time; and those preachers that were really religious, and spoke most to edification, were slighted and set by; the bishops, in their visitations, minding chiefly to promote such rites as favoured popery: and this was not only done in England, but in Scotland also endeavours were made to bring in episcopacy. This caused a ferment among the people, which when it came to an insurrection, they generally believed that it was for religion’s sake, which made some cry in the open streets, where there was any confluence of people, ‘To your tents, O Israel.’ And because the Parliament was of opinion that King Charles I. encroached upon their privileges, which they would not suffer, this so exasperated that prince, that he brought together an army, and set up his standard, first on the castle of Nottingham, where it was blown down the same evening, on the 25th of the month called August, in the year 1642. But before that time the king had taken possession of some fortified places, and the Parliament on the other hand, had also got some in their power. Some time after, a battle was fought between the Royalists and the Parliament, near Edge Hill, in Warwickshire, where neither party prevailed much.

About this time George Fox, who more and more endeavoured to lead a godly life, being come to the nineteenth year of his age, it happened at a fair, that a cousin of his and another coming to him, asked whether he would drink a jug of beer with them; he being thirsty, said yes, and went with them to an inn; but after each had drank a glass, they began to drink healths, and said, that he that would not drink should pay for all. This grieved George much, seeing that people who professed to be religious, behaved themselves thus, and therefore he rose up to be gone, and putting his hand into his pocket, he took a groat, and laid it down upon the table, saying, ‘If it be so I’ll leave you;’ and so he went away; and when his business was done, he returned home; but did not go to bed that night, but prayed and cried earnestly to the Lord; and it seemed to him that his supplications were answered after this manner, ‘Thou seest how young people go together into vanity, and old people into the earth; therefore thou must forsake all, both young and old and be as a stranger to them.’ This, which he took to be a divine admonition, made such a powerful impression on his mind, that he resolved to break off all familiar fellowship and conversation with young and old, and even to leave his relations, and live a separate and retired life. On the 9th of September, in the year 1643, he departed to Lutterworth, where he staid some time, and from thence went to Northampton, where he also made some stay, and then passed to Newport-Pagnel, in Buckinghamshire; and after having staid a while there, he went to Barnet, whither he came in the month called June, in the year 1644.

Whilst he thus led a solitary life, he fasted often, and read the holy Scriptures diligently, so that some professors took notice of him, and sought to be acquainted with him. But he soon perceiving they did not possess what they professed, grew afraid of them, and shunned their company. In this time he fell into a strong temptation, almost to despair, and was in mighty trouble, sometimes keeping himself retired in his chamber, and often walking solitary to wait upon the Lord. In this state he saw how Christ had been tempted; but when he looked to his own condition, he wondered, and said, ‘Was I ever so before?’ He began to think also that he had done amiss against his relations, because he had forsaken them; and he called to mind all his former time, to consider whether he had wronged any. Thus temptations grew more and more; and when Satan could not effect his design upon him that way, he laid snares for him to draw him to commit some sin, thereby to bring him to despair. He was then about twenty years of age, and continued a long while in this condition, and would fain have put it from him; which made him go to many a priest to look for comfort, but he did not find it from them. In this miserable state he went to London, in hopes of finding some relief among the great professors of that city; but being come there, he saw them much darkened in their understandings. He had an uncle there, one Pickering, a baptist, and those of that persuasion were tender then; yet he could not resolve to impart his mind to them, or join with them, because he saw all, young and old, where they were. And though some of the best would have had him staid there, yet he was fearful, and so returned homewards; for having understood that his parents and relations were troubled at his absence, he would rather go to them again lest he should grieve them. Now when he was come into Leicestershire, his relations would have had him married; but he prudently told them he was but a lad, and must get wisdom. Others would have had him in the auxiliary band among the forces of the Parliament, which being entered now into an intestine war with the king, had, with their forces this year, beaten not only the king’s army under Prince Rupert, but also had conquered the city of York. But to persuade George to list himself a soldier, was so against his mind, that he refused it, and went to Coventry, where he took a chamber for a while at a professor’s house, where he staid some time, there being many people in that town who endeavoured to live religiously. After some time he went into his own country again, and was there about a year, in great sorrows and troubles, walking many nights by himself.

Nathaniel Stevens, the priest of Drayton, (the town of George’s birth,) would often come to him, and George to the priest; and when Stevens visited him, he would sometimes bring another priest along with him, and then George would ask them questions, and reason with them. Once Stevens asked him 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.’ To this George answered thus: ‘At that time the sins of all mankind were upon Christ, and their iniquities and transgressions with which he was wounded, which he was to bear, and to be an offering for them, as he was man; but died not, as he was God: and so, in that he died for all men, and tasted death for every man, he was an offering for the sins of the whole world.’ When George Fox spoke this, he was in some measure sensible of Christ’s sufferings, and what he went through. And his saying did so please the priest, that he said it was a very good full answer, and such a one as he had not heard. He would also applaud and speak highly of George Fox to others, and what George said in discourse to him, that he would preach of on the First-days of the week: for which George did not like him.

After some time he went to an ancient priest at Mansetter, in Warwickshire, and reasoned with him about the ground of despair and temptations; but he being altogether ignorant of George’s condition, bid him take tobacco, and sing psalms. But George signified that he was no lover of tobacco, and as for psalms, he was not in a state to sing. Then the priest bid him come again, and that then he would tell him many things. But when George came, the priest was angry and pettish, for George’s former words had displeased him; and he was so indiscreet, that what George had told him of his sorrows and griefs, he told again to his servants, so that it got among the milklasses; and grieved him to have opened his mind to such an one; and he saw they were all miserable comforters. Then he heard of a priest living about Tamworth, who was accounted an experienced man, and therefore he went to him, but found him like an empty hollow cask.

Hearing afterwards of one Dr. Cradock of Coventry, he went to him also, and asked him whence temptations and despair did arise, and how troubles came to be wrought in man. The priest, instead of answering, asked him who was Christ’s father and mother. George told him Mary was his mother; and he was supposed to be the son of Joseph; but he was the Son of God. Now as they were walking together in Dr. Cradock’s garden, it happened that George, in turning, set his foot on the side of a bed, which so disturbed that teacher, as if his house had been on fire, and thus all their discourse was lost; and George went away in sorrow, worse than he was when he came, seeing he found none that could reach his condition, after this he went to one Macham, a priest of high account; and he, no more skilful than the others, was for giving George some physic, and for bleeding him; but they could not get one drop of blood from him, either in the arms or the head; his body being, as it were, dried up with sorrows, grief, and trouble, which were so great upon him, that he could have wished never to have been born, to behold the vanity and wickedness of men; or that he had been born blind, and so he might never have seen it; and deaf, that he had never heard vain and wicked words, or the Lord’s name blasphemed. And when the time called Christmas came, while others were feasting and sporting themselves, he went from house to house, looking for poor widows, and giving them some money. And when he was invited to marriages, (as sometimes he was,) he would go to none at all; but the next day, or soon after, he went and visited those that were newly married; and if they were poor, he gave them some money; for he had wherewith both to keep himself from being chargeable to others, and to administer something to the needful.

Whilst the mind of George Fox was thus in trouble, the state of England was also in a great stir; for the Parliament was for turning out of bishops, and introducing the Presbyterian Directory; which, however, as yet could not be well affected, although William Laud, Archbishop of Canterbury, had been made to stoop to the block; and the power of the king by this time was much weakened; for his army was this summer near Naseby, not far from Leicester, overcome by an army of untrained bands, and about six thousand men, among whom many great officers were taken prisoners, and his cabinet, with abundance of letters of great moment, was seized; insomuch, that though they had some skirmishes, yet no decisive battle was fought afterwards.

1646.

But since a circumstantial description of these state affairs is not within my design, I will return again to George Fox, who in the beginning of the year 1646, as he was going to Coventry, and entering towards the gate, a consideration arose in him how it was said that all Christians are believers, both Protestants and Papists: and it was opened to him, 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 he was walking in a field on a First-day morning, it was discovered unto his understanding, that to be bred at Oxford or Cambridge was not enough to make a man to be a minister of Christ. At this he wondered, because it was the common belief of people; but for all that, he took this to be a divine revelation, and he admired the goodness of the Lord, believing now the ordinary ministers not to be such as they pretended to be. This made him unwilling to go any more to church, as it was called, to hear the priest Stevens, believing that he could not profit thereby: and therefore instead of going thither, he would get into the orchard, or the fields, by himself, with his Bible, which he esteemed above all books, seeking thus to be edified in solitariness. At this his relations were much troubled; but he told them, did not John the Apostle say to the believers, “that they needed no man to teach them, but as the anointing teacheth them;” and though they knew this to be Scripture, and that it was true, yet it grieved them, because he would not go to hear the priest with them, but separated himself from their way of worship: for he saw now that a true believer was another thing than they looked upon it to be; and that being bred at the universities did not qualify a man to be a minister of Christ. Thus he lived by himself, not joining with any, nay, not of the dissenting people, but became a stranger to all, relying wholly upon the Lord Jesus Christ.

Some time after, it was opened in him, that God, who made the world, did not dwell in temples made with hands. And though this seemed at first strange to him, because both priests and people used to call their churches dreadful places, holy ground, and temples of God; yet it was immediately showed him, that the Lord did not dwell in these temples which man had erected, but in people’s hearts, and that his people were the temple he dwelt in. This was discovered to him when he was walking in the fields to the house of one of his relations. And when he came there, it was told him, that Nathaniel Stevens the priest had been there, and told them he was afraid of Fox, for going after new lights. This made him smile, because now he saw the true state of the priests. But he said nothing of this to his relations, who, though they saw that something more was required than the vulgar way of worship, yet they continued therein, being grieved because he would not also go to hear the priests. Only he told them there was an anointing in man, to teach him; and that the Lord would teach his people himself. He had great openings now concerning the things written in the Revelations; and when he spake of them, the priests and professors would say, that was ‘a sealed up book.’ But to this he said, ‘Christ could open the seals, and that the things contained in that book, very nearly concerned us; since the Epistles of the Apostles were written to the saints of those times, but the Revelations point at things to come.’

In England, in those days, were people of very odd notions, and among the rest such as held, ‘that women have no souls.’ He lighting on some of these, could not forbear reproving them, since the Scripture, as he told them plainly, held forth the contrary; for the blessed Virgin Mary said, “My soul doth magnify the Lord; and my spirit hath rejoiced in God my Saviour.” He also came among a people that relied much on dreams; but he told them, ‘Except they could distinguish between dream and dream, their observations would be nothing but confusion, since there were three sorts of dreams; for multiplicity of business sometimes caused dreams; and there were whisperings of Satan in the night seasons; and there were also speakings of God to man in dreams.’ But because these people were more in want of a clear discerning, than of good will, they at length came out of those imaginations, and at last became fellow-believers with him; who, though he had great openings in his understanding, yet great trouble and temptations many times came upon him; so that when it was day, he wished for night, and when it was night, he wished for day. Nevertheless among all those troubles, his understanding was so opened, that he could say with David, “Day unto day uttereth speech, and night unto night showeth knowledge;” for even in these troubles he had great openings of many places in scripture.

As to state affairs, things continued in a distracted condition; for the King, who after his army had been beaten, was gone to the Scots, was by them delivered up to the English; to whom now he could no more prescribe laws, but was fain to receive them. And the Churchmen were also at variance; for the Independents, (several of which sat also in Parliament,) began to say, that between Episcopacy, (against which they had fought conjunctly,) and Presbytery, the difference was only in the name, and some few outward circumstances; since people of a tender conscience might apprehend no less oppression from the Presbyterians, than from the Episcopalians: and that this fear was not vain or idle, time afterwards hath shown abundantly.

1647.

But let us return to George Fox, who in the beginning of the year 1647, feeling some drawings to go into Derbyshire, went thither, and meeting there with some friendly people, had many discourses with them. Then passing further into the Peak-Country, he met with more such people, and also some that were swayed by empty and high notions. And travelling into Nottinghamshire, there he met with a tender people, and among these one Elizabeth Hooton, of which woman more will be said in the sequel: with these he had some meetings and discourses. But his troubles and temptations still continued; and he fasted much, and walked often abroad in solitary places, taking his Bible with him; and then sat in hollow trees, and lonesome places till night came on; and frequently in the night he walked mournfully about, being surrounded with many sorrows in the times of these first workings of the Lord in him.

During all this time, he never joined in profession of religion with any, but gave up himself to the disposing of the Lord; having forsaken not only all evil company, but also taken leave of father and mother, and all other relations; and so he travelled up and down as a stranger on the earth, which way he felt his heart inclined: and when he came into a town, he took a chamber to himself there, and tarried sometimes a month, sometimes more, sometimes less, in a place; for he was afraid of staying long in any place, lest, being a tender young man, he should be hurt by too familiar a conversation with men.

Now, though it might seem not very agreeable with the gravity of my work, to mention what kind of clothes he wore in these first years of his peregrination; yet I do not count it absurd to say here, that it is indeed true what a certain author, viz. Gerard Croes, relates of him, that he was clothed with leather; but not, as the said author adds, because he could not, nor would not, forget his former leather work; but it was partly for the simplicity of that dress, and also because such a cloathing was strong, and needed but little mending or repairing; which was commodious for him who had no steady dwelling place, and every where in his travelling about sought to live in a lonely state: for keeping himself thus as a stranger, he sought heavenly wisdom, and endeavoured to get knowledge of the Lord, and to be weaned from outward things, to rely wholly on the Lord alone. Although his troubles were great, yet they were not so continual, but that he had some intermissions, and was sometimes brought into such a heavenly joy, that admiring the love of God to his soul, he would say with the Psalmist, “Thou, Lord, makest a fruitful field a barren wilderness, and a barren wilderness a fruitful field.” Now he regarded the priests but little, because he clearly saw that to be trained up in the universities, and to be instructed in languages, liberal arts, and the like sciences, was not sufficient to make any one a minister of the gospel; but he looked more after the dissenting people; yet as he had forsaken the priests, so he left the separate preachers also, because he saw there was none among them all that could speak to his condition. And when all his hopes in them, and in all men were gone, then he heard, according to what he relates himself, a voice which said, ‘There is one, even Christ Jesus, that can speak to thy condition.’ Having heard this, his heart leapt for joy, and it was showed him why there was none upon the earth that could speak to his condition; namely, that he might give the Lord alone all the glory, and that Jesus Christ might have the pre-eminence.

He then experimentally knowing that Christ enlightens man, and gives him grace, faith, and power, his desires after the Lord, and his zeal in the pure knowledge of God grew stronger; so that he wished to increase therein without the help of any man, book, or writing. Yet he was a diligent reader of the holy Scriptures, that speak at large of God and Christ, though he knew him not but by revelation, as he, who had the key, did open. Thus he entered into no fellowship with any society of people, because he saw nothing but corruptions every where; which made him endeavour to keep fellowship only with Christ: since in the greatest temptations, when he almost despaired, it was showed him, that Christ had been tempted by the same devil; but that he had overcome him, and bruised his head, and that therefore through the power, light, grace, and Spirit of God, he himself might also overcome. Thus the Lord assisted him in the deepest miseries and sorrows, and he found his grace to be sufficient: insomuch, that though he had yet some desires after the help of men, his thirst was chiefly after the Lord, the Creator of all, and his Son Jesus Christ; because nothing could give him any comfort but the Lord by his power; and he clearly saw that all the world, though he had possessed a king’s state, would not have profited him.

In this condition his understanding came more and more to be opened, so that he saw how death in Adam had passed upon all men; but that by Christ, who tasted death for all men, a deliverance from it, and an entrance into God’s kingdom, might be obtained. Nevertheless his temptations continued, so that he began to question whether he might have sinned against the Holy Ghost. This brought great perplexity and trouble over him for many days; yet he still gave up himself to the Lord: and one day, when he had been walking solitarily abroad, and was come home, he became exceeding sensible of the love of God to him, so that he could not but admire it. Here it was showed him, that all was to be done in and by Christ; that he conquers and destroys the tempter, the devil, and all his works; and that all these troubles and temptations were good for him, for the trial of his faith. The effect of this was, that though at times his mind was much exercised, yet he was stayed by a secret belief; and his soul, by a firm hope, which was to him as an anchor, was kept unhurt in the dissolute world, swimming above the raging waves of temptations. After this, (as he relates himself,) there did a pure fire appear in him; and he saw that the appearance of Christ in the heart was as a refiner’s fire, and as the fuller’s soap; and that a spiritual discerning was given to him, by which he saw what it was that veiled his mind, and what it was that did open it: and that which could not abide in patience, he found to be of the flesh, that could not give up to the will of God, nor yield up itself to die by the cross, to wit, the power of God. On the other hand, he perceived it was the groans of the Spirit which did open his understanding, and that in that Spirit there must be a waiting upon God to obtain redemption.

About this time he heard of a woman in Lancashire that had fasted twenty-two days, and he went to see her: but coming there he saw that she was under a temptation: and after he had spoken to her what he felt on his mind, he left her, and went to Duckenfield and Manchester, where he staid awhile among the professors he found there, and declared to them that doctrine which now he firmly believed to be truth; and some were convinced, so as to receive the inward divine teaching of the Lord, and take that for their rule. This, by what I can find, was the first beginning of George Fox’s preaching; which as I have been credibly informed, in those early years, chiefly consisted of some few, but powerful and piercing words, to those whose hearts were already in some measure prepared to be capable of receiving this doctrine. And it seems to me that these people, and also Elizabeth Hooton, (already mentioned,) have been the first who by such a mean or weak preaching came to be his fellow believers: though there were also some others who, by the like immediate way, as George Fox himself, were convinced in their minds, and came to see that they ought diligently to take heed to the teachings of the grace of God, that had appeared to them. And thus it happened that these unexpectedly and unawares came to meet with fellow-believers, which they were not acquainted with before, as will be more circumstantially related hereafter.

But to return again to George Fox; it set the professors of those times in a rage, that some of their adherents hearkened to his preaching; for they could not endure to hear perfection spoken of, and a holy and sinless life, as a state that could be obtained here. Not long after he travelled to Broughton in Leicestershire, and there went into a meeting of the Baptists, where some people of other nations also came. This gave him occasion to preach the doctrine of truth among them, and that not in vain; for since he had great openings in the scriptures, and that a special power of the Lord’s workings began to spring in those parts, several were so reached in their minds, that they came to be convinced, and were turning from darkness to light, partly by his preaching, and partly by reasoning with some. Yet he himself was still sometimes under great temptations, without finding any to open his condition to, but the Lord alone, unto whom he cried night and day for help.

Some time after he went back into Nottinghamshire, and there it pleased the Lord to show him, that the natures of those things which were hurtful without, were also within, in the minds of wicked men; and that the natures of dogs, swine, vipers, and those of Cain, Ishmael, Esau, Pharoah, &c. were in the hearts of many people. But since this did grieve him, he cried to the Lord, saying, ‘Why should I be thus, seeing I was never addicted to commit those evils?’ And inwardly it was answered him, ‘That it was needful he should have a sense of all conditions; how else should he speak to all conditions?’ He also saw there was an ocean of darkness and death; but withal an infinite ocean of light and love, which flowed over the ocean of darkness; in all which he perceived the infinite love of God. About that time it happened that walking in the town of Mansfield, by the steeple-house side, it was inwardly told him, ‘That which people trample upon must be thy food;’ and at the saying of this, it was opened to him, that it was the life of Christ people did trample upon; and that they fed one another with words, without minding that thereby the blood of the Son of God was trampled under foot. And though it seemed at first strange to him, that he should feed on that which the high professors trample upon, yet it was clearly opened to him how this could be.

Then many people came far and near to see him; and though he spoke sometimes to open religious matters to them, yet he was fearful of being drawn out by them. Now the reason of people thus flocking to him might proceed partly from this: there was one Brown, who upon his death-bed spoke by way of prophecy many notable things concerning George Fox, and among the rest, ‘that he should be made instrumental by the Lord to the conversion of people.’ And of others that then were something in show, he said, ‘That they should come to nothing; which was fulfilled in time, though this man did not live to see it, for he was not raised from his sickness. But after he was buried, George Fox fell into such a condition, that he not only looked like a dead body, but unto many that came to see him he seemed as if he had been really dead; and many visited him for about fourteen days time, who wondered to see him so much altered in countenance.

At length his sorrows and troubles began to wear off, and tears of joy dropped from him, so that he could have wept night and day with tears of joy, in brokenness of heart. And to give an account of his condition to those that are able to comprehend it, I will use his own words: ’I saw,‘ saith he, ‘into that which was without end, and things which cannot be uttered; and of the greatness and infiniteness 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 all the world, and which chained down all, and shut up all in the death. And the same eternal power of God, which brought me through those things, was that which afterwards shook the nation, 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. And 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; and for this I mourned with tears.’ Thus far George Fox’s own words, of whom now a report went abroad, that he was a young man that had a discerning spirit: whereupon many professors, priests, and people came to him, and his ministry increased; for he having received great openings, spoke to them of the things of God, and was heard with attention by many, who going away, spread the fame thereof. Then came the tempter, and set upon him again, charging him that he had sinned against the Holy Ghost; but he could not tell in what; and then Paul’s condition came before him, how after he had been taken up into the third heavens, and seen things not lawful to be uttered, a messenger of Satan was sent to buffet him, that he might not exalt himself. Thus George Fox, by the assistance of the Lord, got also over that temptation.

Now the 47th year of that century drew to an end, and state affairs in England grew more and more clouded and intricate; for the King not thinking himself any longer safe at Hampton Court, whither he had been brought from the army; he withdrew to the Isle of Wight, whilst the Parliament still insisted on the abrogation of Episcopacy, and would be master of the military forces: which the King not being willing to yield to, was now kept in closer custody, and no more regarded as a Sovereign, to whom obedience was due from the Parliament.

1648.

Under these intestine troubles, the minds of many people came to be fitted to receive a nearer way and doctrine of godliness, and it was in the year 1648, that several persons, seeking the Lord, were become fellow-believers, and entered into society with George Fox; insomuch that they began to have great meetings in Nottinghamshire, which were visited by many. About that time there was a meeting of priests and professors at a justice’s house, and George Fox went among them and heard them discourse concerning what the Apostle Paul said, He had not known sin, but by the law, which said, thou shalt not lust. And since they held that to be spoken of the outward law, George Fox told them, Paul spoke that after he was convinced; for he had the outward law before, and was bred up in it, when he was in the lust of persecution: but it was the law of God in his mind, which he served, and which the law in his members warred against. This saying found so much entrance, that those of the priests and professors, that were most moderate, yielded, and consented that it was not the outward law, but the inward, that showed the inward lust, which the Apostle spoke of. After this, he went again to Mansfield, where was a great meeting of professors and other people; and being among them, and moved to pray, such an extraordinary power appeared, and seized on the hearts of some in so eminent a manner, that even the house seemed to be shaken: and after prayer, some of the auditory began to say, ‘That this resembled that in the days of the Apostles, when on the day of Pentecost, the house where they were met was shaken.’

Not long after this, there was another great meeting of professors, where G. Fox came also, who hearing them discourse about the blood of Christ, he cried out among them: ‘Do ye not see the blood of Christ? Ye must see it in your hearts, to sprinkle your hearts and consciences from dead works, to serve the living God.’ This was a doctrine which startled these professors, who would have the blood of Christ only without them, not thinking that it was to be felt inwardly. But a certain captain, whose name was Amos Stoddard, was so reached, that seeing how they endeavoured to bear G. Fox down with many words, he said, ‘Let the youth speak, hear the youth speak;’ and coming afterwards to be more acquainted with G. Fox, he had an opportunity to be further instructed in the way of godliness, of which he came to be a faithful follower.

Some time after, G. Fox returned to Leicestershire, his own country, where several tender people came to be convinced by his preaching. Passing thence into Warwickshire, he met with a great company of professors, who being come together in the field, were praying and expounding the Scriptures. Here the Bible was given him, which he opened on the 5th of Matthew, where Christ expounded some parts of the law; from whence G. Fox took occasion to open to them the inward and outward state of man: and that which he held forth getting some ground, they fell into a fierce contention among themselves, and so parted.

Then he heard of a great meeting to be at Leicester, for a dispute, wherein those of several persuasions, as Presbyterians, Independents, Baptists, and Episcopalians, were said to be all concerned. This meeting being appointed to be in the steeple-house, he went thither, where abundance of people were met, some of those that spoke being in pews, and the priest in the pulpit. At last, after several reasonings, a woman started a question, and asked, ‘What that birth was the Apostle Peter spoke of, viz. “a being born again of incorruptible seed, by the word of God, that liveth and abideth for ever.”’ The priest, instead of answering this question, said to her, ‘I permit not a woman to speak in the church;’ though he had before given liberty for any to speak. This kindled G. Fox’s zeal, so that he stept up, and asked the priest, Dost thou call this place, (the steeple-house,) a church? Or dost thou call this mixt multitude a church? But the priest not answering to this, asked, what a church was: and G. Fox 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 mixt multitude, or of an old house made up of lime, stones, and wood. This caused such a stir, that the priest came down out of his pulpit, and others out of their pews, whereby the dispute was marred. But G. Fox went to a great inn, and there disputed with the priests and professors of all sorts, maintaining what he had said, till they all went away; yet several were convinced that day, and among these, the woman who asked the question aforesaid.

After this, G. Fox returned again into Nottinghamshire, and went into the vale of Beaver, where he preached repentance to the people: and he staying some weeks there, and passing through several towns, many were convinced of the truth of his doctrine. About that time, as he was sitting by the fire one morning, a cloud came over him, and a temptation beset him, and he sitting still, it was suggested, All things come by nature; and he was in a manner quite clouded: but he continuing to sit still, the people of the house perceived nothing: at length a living hope arose in him, and also a voice, that said, There is a living God, who made all things; and immediately the cloud and temptation vanished away, whereby his heart was made glad, and he praised the Lord.

Not long after, he met with some people that had a mischievous notion, that there was no God, but that all things came by nature. But he, reasoning with them, so confounded them, that some were fain to confess, that there was a living God. Then he saw that it was good for him to have been tried under such a cloud. Now in those parts he had great meetings, and a divine power working in that country, and thereabouts, many were gathered. Then coming into Derbyshire, there was a great meeting of his friends at Eaton, where many of them began to preach the doctrine of truth, who afterwards were moved to declare the truth in other places also.

George Fox coming about this time to Mansfield, heard, that in a town about eight miles off, there was to be a sitting of justices, to deliberate about hiring of servants; and he, feeling a constraint upon his mind, went thither, and exhorted them, not to oppress the servants in their wages, but to do that which was right and just to them; and the servants, many of whom were come thither, he admonished, to do their duty, and serve honestly; and they all received his exhortation kindly. He felt himself also moved, to go to several courts and steeple-houses at Mansfield, and other places, warning them to leave off oppression, deceit, and other evils. And having heard at Mansfield of one in the country, who was a common drunkard, and a noted whoremaster, and a poet also, he went to him, and reproved him in an awful manner for his evil courses; which so struck him, that coming afterwards to G. Fox, he told him, that he was so smitten when he spoke to him, that he had scarce any strength left in him. And this man was so thoroughly convinced, that he turned from his wickedness and became an honest, sober man, to the astonishment of those that knew him before. Thus the work of G. Fox’s ministry went forward, and many were thereby turned from darkness to light; and divers meetings of his friends, who were much increased in number since the year 1646, were now set up in several places.

George Fox was now come up to quite another state than formerly he had lived in; for he knew not only a renewing of the heart, and a restoration of the mind, but the virtues of the creatures were also opened to him; so that he began to deliberate whether he should practise physic for the good of mankind. But God had another service for him; and it was showed him, that he was to enter into a spiritual labour; and also that those who continued faithful to the Lord, might attain to a state in which the sinful inclination was subdued. Moreover, the three great professions in the world, viz. physic, divinity, (so called,) and law, were opened to him, whereby he saw that the physicians wanting the wisdom of God, by which the creatures were made, knew not their virtues: that the lawyers generally were void of equity and justice, and so out of the law of God, which went over the first transgression, and over all sin, and answered the Spirit of God that was oppressed in man: and that the priests, for the most part, were out of the true faith, which Christ is the author of, and which purifies the heart, and brings man to have access to God. So that these physicians, lawyers, and priests, who pretended to cure the body, to establish the property of the people, and to cure the soul, were all without the true knowledge and wisdom they ought to possess. Yet he felt there was a divine power, by which all might be reformed, if they would receive, and bow unto it. And he saw also, that though the priests did err, yet they were not the greatest deceivers spoken of in the Scriptures; but that these great deceivers were such, who, as Cain, had heard the voice of God, and who, as Corah, Dathan, and Abiram, and their company, were come out of Egypt, and through the Red Sea, and had praised God on the banks of the sea shore; and who being come as far as Balaam, could speak the word of the Lord, as having heard his voice, and known his Spirit, so that they could see the star of Jacob, and the goodliness of Israel’s tents, which no enchantment could prevail against: these that could speak so much of their divine experience, and yet turned from the Spirit of God, and went into the gainsaying, these he saw would be the great deceivers, far beyond the priests. He saw also that people generally did read the Scriptures, without having a true sense of them; for some cried out much against Cain, Ishmael, Esau, Corah, Balaam, Judas, &c. not regarding that the nature of these was yet alive in themselves; whereby they always applied to others that nature, in which they themselves lived.

The Lord had also opened to him now, that every man was enlightened by the divine light of Christ; and he saw that they that believed in it, came out of condemnation, and became the children of the light: but they that hated it, and did not believe in it, were condemned by it, though they made a profession of Christ. All this he saw in the pure openings of the light. He also saw that God had afforded a measure of his Spirit to all men, and that thereby they could truly come to serve the Lord, and to worship him; and that his grace, which brings salvation, and had appeared to all men, was able to bring them into the favour of God.