Chapter III: Front Matter (3)

And on a certain time, as he was walking in the fields, he understood that it was said to him: ‘Thy name is written in the Lamb’s Book of Life, which was before the foundation of the world.’ This he took to be the voice of the Lord, and believed it to be true. Then he felt himself powerfully moved to go abroad into the world, which was like a briery thorny wilderness; and he found then that the world swelled against him, and made a noise like the great raging waves of the sea: for when he came to proclaim the day of the Lord amongst the priests, professors, magistrates, and people, they were all like a disturbed sea. Now he was sent to turn people from darkness to the light, that they might receive Christ Jesus; for he saw, that to as many as should receive him in his light, he would give power to become the sons of God: and that therefore he was to turn people to the grace of God, and to the truth in the heart; and that by this grace they might be taught, and thereby obtain salvation; since Christ had died for all men, and was a propitiation for all, having enlightened all men with his divine saving light, and the manifestation of the Spirit of God being given to every man to profit withal. He now being sent thus to preach the everlasting gospel, did it with gladness, and endeavoured to bring people off from their own ways, to Christ, the new and living way; and from their churches, which men had made and gathered, to the church in God, the general assembly written in heaven, which Christ is the head of; and from the world’s teacher’s, made by men, to learn of Christ, who is the way, the truth, and the life; and of whom the Father said, “This is my beloved Son, hear ye him;” and off from the world’s worship, to the Spirit of God in the inward parts, that in it they might worship the Father, who seeks such to worship him.

Now he found also that the Lord forbade him to put off his hat to any man, high or low; and he was required to Thou and Thee every man and woman without distinction, and not to bid people Good Morrow or Good Evening; neither might he bow or scrape with his leg to any one. This was such an unusual thing with people, that it made many of all persuasions and professions rage against him; but by the assistance of the Lord, he was carried over all, and many came to be his fellow-believers, and turned to God in a little time; although it is almost unspeakable what rage and fury arose, what blows, pinchings, beatings and imprisonments they underwent, besides the danger they were sometimes in of losing their lives for these matters: so indiscreet is man in his natural state. For here it did not avail to say, That the hat-honour was an honour from below, which the Lord would lay in the dust, and stain it; that it was an honour which the proud looked for, without seeking the honour which came from God alone; that it was an honour invented by men in the fall, who therefore were offended if it were not given them; though they would be looked upon as church members, and good Christians; whereas Christ himself said, “How can ye believe, who receive honour of one another, and seek not the honour that cometh from God only?” That it was an honour, which in relation to the outward ceremony, viz. the putting off the hat, was the same which was given to God; so that in the outward sign of reverence, no distinction, or difference was made betwixt the Creator and the creature; nay, that the saying of you to a single person, went yet a degree further; for not only kings and princes formerly among the Heathens and Jews, had not been offended at it when they were Thee’d and Thou’d, but experience showed that this still was the language wherewith God was daily spoken to, both in religious assemblies, and without. But all these reasons found little entrance with priests, magistrates, and others: bitter revilings, ill usage, and shameful abuses, were now become the lot and share of those who for conscience-sake, could no longer follow the ordinary custom: for though it was pretended that the putting off of the hat was but a small thing, which none ought to scruple; yet it was a wonderful thing, to see what great disturbance this pretended small matter caused among people of all sorts; so that even such that would be looked upon as those that practised humility and meekness, soon showed what spirit they were of, when this worldly honour was denied them. But all this served to strengthen the fellow-believers more and more in their plain carriage, and made them live up faithfully to the convincement of their conscience, without respect of persons.

In the meanwhile the troubles of the land continued. We left the King in the foregoing year in the Isle of Wight, in effect unkinged. Some time after the Duke of York, second son to the King, being then past fourteen years of age, fled to Holland, disguised in woman’s apparel; and his eldest brother the Prince of Wales, who two years before fled to France, came now to Helvoet-Sluys in Holland, and went from thence with some English men of war, whose commanders were for the King, to the Downs in England, with intention to take the ships coming from London. He also published, by the spreading of a declaration, that he came to release his father. Now there was also a negociation on foot between the King and the Parliament, and there seemed some hopes of an accommodation; had not the army, the chief instrument in breaking down the royal power, opposed it, by calling for justice against all those who had wronged the country, none excepted. This broke off the treaty, several suspected members were turned out of the Parliament, and the King was carried to Windsor about the time called Christmas; and it was resolved henceforth to send no more deputations to him, nor receive any from him, who now was no more named King, but only Charles Stuart: a very strange turn of mundane affairs, and a mighty evidence of the fluctuating inconstancy thereof. But things made no stand here, for it was concluded to bring him to a trial; and the Parliament appointed General Thomas Fairfax, and Oliver Cromwell, Lieutenant General, with more than an hundred other persons, to be his judges. These being formed into a court of justice, the King was conducted from Windsor to St. James’s, and from thence brought before them in Westminster Hall, where he was arraigned as guilty of high treason, for having levied war against the Parliament and people of England. But he not owning that court to be lawful, nor acknowledging their authority, said ‘I am not intrusted by the people, they are mine by inheritance:’ and being unwilling to answer to the charge, he was on the 27th of the month, called January, sentenced to death, as a tyrant, traitor, murderer, and a public enemy to the Commonwealth. But before this sentence was pronounced, the King desired that he might be permitted to make a proposition to both Houses of Parliament in the painted Chamber, designing as was since said to propose his own resignation, and the admission of his son, the Prince of Wales, to the throne. But this request was denied by the Court. Now though the said Prince of Wales, considering his father’s danger, had applied himself to the States-General of the United Provinces at the Hague for assistance; and that these sent two Ambassadors to the Parliament, who coming to London on the same day the fatal sentence was pronounced, could not obtain admission till next day to the Speakers of both Houses, and were afterwards with Fairfax and Cromwell, and other commanders; and one of them had also his audience in the Parliament to intercede with them for the King’s life; yet all proved in vain: for on the 30th of the aforesaid month, the King was brought on a scaffold erected before the banqueting house, and his head severed from his body. The same day the Parliament ordered a declaration to be published, whereby it was declared treason to endeavour to promote the Prince of Wales, Charles Stuart, to be King of England, or any other single person to be the chief governor thereof. And then, after having abolished the House of Peers, they assumed to themselves the chief government of the nation, with the title of, The Parliament of the Commonwealth of England.

The news of the King’s death was no sooner come into Scotland, but Charles, Prince of Wales, was proclaimed, at Edinburgh, King of Great Britain, provided he should, before assuming the royal authority, give satisfaction about some matters concerning religion. And though this displeased the English, yet the Scots asserted that they might as well do so, as the English, who had done the same at the death of the late King’s father, in the year 1625.

1649.

Leaving state affairs, let us return to G. Fox, who in the year 1649, was much exercised to declare openly against all sorts of sins: and therefore he went not only to the courts, crying for justice, and exhorting the judges and justices to do justice, but he warned also those that kept public houses for entertainment, not to let people have more drink than what would do them good. He also testified against wakes, may-games, plays, and shows, by which people were led into vanity, and drawn off from the fear of God; the days that were set forth for holidays, being usually the times wherein God was most dishonoured. When he came into markets, he also declared against deceitful merchandising, and warned all to deal justly, and to speak the truth; and he testified against the mountebanks playing tricks on their stages: and when occasion offered, he warned schoolmasters and schoolmistresses to teach their children to mind the fear of the Lord; saying, that they themselves ought to be examples and patterns of virtue to them. But very burdensome it was to him, when he heard the bell ring to call people together to the steeple-house; for it seemed to him just like a market bell, to gather the people, that the priest might set forth his ware to sale.

Going once on a First-day of the week, in the morning, with some of his friends to Nottingham, to have a meeting there; and having seen from the top of a hill the great steeple-house of the town, he felt it required of him to cry against that idol temple, and the worshippers therein: yet he said nothing of this to those that were with him, but went on with them to the meeting, where after some stay he left them, and went away to the steeple-house, where the priest took for his text these words of the Apostle, 2 Pet. i. 19. “We have also a most sure word of prophecy, whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts.” And he told the people that this was the Scripture, by which they were to try all doctrines, religions, and opinions. G. Fox hearing this, felt such mighty power, and godly zeal working in him, that he was made to cry out, ‘O no, it is not the Scripture, but it is the Holy Spirit, by which the holy men of God gave forth the Scriptures, whereby opinions, religions, and judgments are to be tried. That was it which led into all truth, and gave the knowledge thereof. For the Jews had the Scriptures, and yet resisted the Holy Ghost, and rejected Christ, the bright morning star, and persecuted him and his Apostles; though they took upon them to try their doctrine by the Scriptures; but they erred in judgment, and did not try them aright, because they did it without the Holy Ghost.’ Thus speaking, the officers came and took him away, and put him into a nasty stinking prison. At night he was brought before the mayor, aldermen, and sheriffs of the town; and they examining him, he told them, that the Lord had moved him to come there into the steeple-house: and though the mayor at first appeared peevish and fretful, yet he was allayed: however, after some discourse, G. Fox was sent back to prison. But some time after, the head sheriff John Reckless sent for him to his house, and when G. Fox came in, the sheriff’s wife met him in the hall, and taking him by the hand said, ‘Salvation is come to our house;’ for his speech in the steeple-house had so amazed many, that they could not get the sound of it out of their ears; and not only this woman was wrought upon, but also her husband, children, and servants were much changed by the power of the Lord.

George Fox thus coming to lodge at this sheriff’s house, had great meetings there, and some persons of quality in the world came to them; and they were reached very eminently in their minds by an invisible power. Reckless being of this number, sent for the other sheriff, and for a woman they traded with; and he told her in the presence of the other sheriff, that they had wronged her in their dealings with her, and that therefore they ought to make her restitution; to which Reckless exhorted the other sheriff, being himself made sensible, that this was an indispensable duty: for a mighty change was now wrought in him, and his understanding came to be opened; so that on the next market day, as he was walking with G. Fox in the chamber, in his slippers, he said, ‘I must go into the market and preach repentance to the people;’ and accordingly he went in his slippers into the market, and into several streets, preaching repentance. Some others also in the town were moved to speak to the mayor and magistrates, and to the people, exhorting them to repent. But this the magistrates could not endure; and to vent their passion on G. Fox, they sent for him from the sheriff’s house, and committed him to the common prison, where he was kept till the assizes came on, and then he was to have been brought before the judge, but that the sheriff’s man being somewhat long in fetching him, the judge was risen before G. Fox came to the session-house; however, the judge was a little displeased, having said, ‘He would have admonished the youth, (meaning G. Fox,) if he had been brought before him.’ So he was carried back again to prison. In the meanwhile such a wonderful power broke forth among his friends, that many were astonished at it, so that even several of the priests were made tender, and some did confess to the power of the Lord. Now though the people began to be very rude, yet the governor of the castle was so moderate, that he sent down soldiers to disperse them. G. Fox having been kept prisoner a pretty long time, was at length set at liberty, and then travelled as before in the work of the Lord.

Coming to Mansfield-Woodhouse, he found there a distracted woman under a doctor’s hand, being bound, and with her hair loose; and the doctor being about to let her blood, could get no blood from her; which made G. Fox desire to unbind her; and after this was done, he spoke to her, and bade her in the name of the Lord, to be quiet and still. This proved of such effect that she became still; and her mind coming to be settled, she mended, and afterwards received the doctrine of truth, and continued in it to her death.

Whilst G. Fox was in this place, he was moved to go to the steeple-house, and declare there the truth to the priest and the people; which doing, the people fell upon him, and struck him down, almost smothering him, for he was cruelly beaten and bruised with their hands, bibles, and sticks. Then they hauled him out, though hardly able to stand, and put him in the stocks, where he sat some hours: and they brought horsewhips, threatening to whip him. After some time they had him before the magistrates, at a knight’s house; who seeing how ill he had been used, set him at liberty, after much threatening. But the rude multitude stoned him out of town; and though he was scarce able to go, yet with much ado he got about a mile from the town, where he met with some people that gave him something to comfort him, because he was inwardly bruised. But it pleased the Lord soon to heal him again; and some people were that day convinced of the truth, which had been declared by him in the steeple-house, at which he rejoiced.

Out of Nottinghamshire he went to Leicestershire, accompanied by several of his friends; and coming to Barrow, discoursed with some Baptists; and one of them saying, What was not of faith was sin; he asked, What faith was, and how it was wrought in man: but they turning off from that, spoke of their water-baptism; which gave occasion to G. Fox, and his friends, to ask who baptized John the Baptist, and who baptized Peter, John, and the rest of the Apostles. But they were silent at those questions. After some other discourse they parted. On the next First-day of the week, G. Fox, and those that were with him, came to Bagworth, and went to a steeple-house; and after the priest had done, they had some service there by speaking to the people.

Passing from thence, he heard of a people that were in prison in Coventry for religion; and as he was walking towards the jail, the word of the Lord, (as he relates,) came to him, saying, ‘My love was always to thee, and thou art in my love.’ By this he was overcome with a sense of the love of God, and much strengthened in his inward man. But coming into the jail, a great power of darkness struck at him; for instead of meeting such as were imprisoned for religion, he found them to be blasphemers, who were come to that degree, that they said they were gods; and this their wicked opinion they endeavoured to maintain by Scripture, misapplying what was said to the Apostle Peter, when the sheet was let down to him, viz. ‘What was sanctified he should not call common or unclean:’ and the words of the Apostle Paul, concerning ‘God’s reconciling all things to himself, things in heaven, and things on earth.’ G. Fox was greatly grieved at this profaneness, told them that these Scriptures were nothing to their purpose; and seeing they said they were gods, he asked them, if they knew whether it would rain to-morrow; and they saying, they could not tell; he told them God could tell. He asked them also, if they thought they should always be in that condition, or should change: and they answering, that they could not tell; G. Fox told them, that God could tell it, and that he did not change. This confounded them and brought them down for that time: so after having reproved them for their blasphemous expressions he went away. Not long after this, one of these ranters, whose name was John Salmon, gave forth a book of recantation, upon which they were set at liberty. From Coventry, G. Fox went to Atherstone, where, going into the chapel, he declared to the priests and the people, that God was come to teach his people himself, and to bring them off from all their man-made teachers, to hear his Son. And though some few raged, yet they were generally pretty quiet, and some were convinced.

After this service, he went to Market-Bosworth, and coming into the public place of worship, he found Nathaniel Stevens preaching, who as hath been said already, was priest of the town where G. Fox was born; here G. Fox taking occasion to speak, Stevens told the people, he was mad, and that they should not hear him; though he had said before to one Colonel Purfoy concerning him, that there was never such a plant bred in England. The people now being stirred up by this priest, fell upon G. Fox and his friends, and stoned them out of the town. Nevertheless this wrought on the minds of some others, so that they were made loving.

G. Fox now travelling on, came to Twy-Cross, where he spoke to the excisemen, and warned them to take heed of oppressing the poor. There being in that town a great man, that had long lain sick, and was given over by the physicians, he went to visit him in his chamber; and after having spoken some words to him, he was moved to pray by his bed-side; and the Lord was entreated, so that the sick man was restored to health. But G. Fox being come down, and speaking to some that were in a room there, a servant came with a naked rapier in his hand, and threatened to stab him; but he looking steadfastly on the man, said, ‘Alack for thee, poor creature! What wilt thou do with thy carnal weapon? It is no more to me than a straw.’ He being stopped thus, went away in a rage, and his master hearing of it turned him out of his service, and was afterwards very loving to Friends; and when G. Fox came to that town again, both he and his wife came to see him.

After this he went into Derbyshire, where his fellow-believers increased in godly strength; and coming to Chesterfield, he found one Britland to be priest there, who having been partly convinced of the doctrine of truth, had spoken much in behalf of it, and saw beyond the common sort of priests. But when the priest of that town died, he got the parsonage. G. Fox now speaking to him and the people, endeavoured to bring them off from man’s teaching, unto God’s teaching; and though the priest was not able to gainsay, yet they had him before the mayor, and threatened, to send him to the house of correction: but when it was late in the night the officers and the watchmen led him out of the town.

1650.

Concerning state affairs it hath been said already, that Charles II. had been proclaimed king by the Scots; but he being still in Holland, they sent to him there, that he would subscribe the Covenant, and so abrogate Episcopacy in Scotland: it was also desired that he would put some lords from him. But those that were sent, received only an answer from the young king in general terms, which made them return home again, where we will leave them, to see in the meanwhile how it went with G. Fox, who had been sent away, as hath been said, from Chesterfield, came to Derby in the year 1650, and lay at a doctor’s house, whose wife was convinced of the truth he preached. Now it happened, as he was walking there in his chamber, he heard the bell ring, and asked the woman of the house what the bell rung for. She told him, there had been a great lecture that day; so that many of the officers of the army, and priests and preachers were to be there, as also a colonel that was a preacher. Then he felt himself moved to go to that congregation; and when the service was done, he spoke to them what he believed the Lord required of him; and they were pretty quiet. But there came an officer, who took him by the hand, and said, that he, and the other two that were with him, must go before the magistrates. Coming then about the first hour in the afternoon before them, they asked him, why he came thither; to which having answered, that God had moved him to it; he further said, that God did not dwell in temples made with hands; and that all their preaching, baptism, and sacrifices, would never sanctify them; but that they ought to look unto Christ in them, and not unto men; because it is Christ that Sanctifies. They then running into many words, he told them, they were not to dispute of God and Christ, but to obey him. But this doctrine did so displease them, that they often put him in and out of the room, and sometimes told them scoffingly, that he was taken up in raptures. At length they asked him, whether he was sanctified; and he answering, yes; they then asked, if he had no sin; to which he said, ‘Christ my Saviour has taken away my sin, and in him there is no sin.’ Then he and his friends were asked, how they knew that Christ did abide in them; G. Fox said, ‘By his Spirit, that he has given us.’ Then they temptingly asked, if any of them was Christ; but he answered, ‘Nay, we are nothing, Christ is all.’ At length they also asked, if a man steal, is it no sin; to which he answered with the words of scripture, ‘All unrighteousness is sin.’ So when they had wearied themselves in examining him, they committed him and another man to the house of correction in Derby, for six months, as blasphemers, as appears by the following mittimus.

_To the Master of the House of Correction in Derby, Greeting._

We have sent you herewithal the bodies of George Fox, late of
Mansfield in the county of Nottingham; and John Fretwell, late
of Staniesby in the county of Derby, husbandman, brought before
us this present day, and charged with the avowed uttering and
broaching of divers blasphemous opinions contrary to a late act
of Parliament, which, upon their examination before us, they
have confessed. These are therefore to require you, forthwith
upon sight hereof, to receive them, the said George Fox and
John Fretwell into your custody, and them therein safely to
keep during the space of six months, without bail or mainprize,
or until they shall find sufficient security to be of good
behaviour, or be thence delivered by order from ourselves. Hereof
you are not to fail. Given under our hands and seals this 30th
day of October, 1650.

GER. BENNET,
NATH. BARTON.

George Fox being thus, as hath been said, locked up, the priests bestirred themselves in their pulpits to preach up sin for term of life; and they endeavoured to persuade people that it was an erroneous doctrine, to assert a possibility of being freed from sin in this life, as was held forth by the Quakers; for this began now to be the name whereby G. Fox’s fellow-believers were called, in a reviling way: and since that denomination hath continued to them from that time downward, we cannot therefore pass by the first rise of it with silence. Until this time those who professed the light of Christ as shining in man’s heart, and reproving for sin, were not improperly called Professors of the Light, or Children of the Light: but Gervas Bennet, one of the justices of the peace who signed the aforesaid mittimus, and an Independent, hearing that G. Fox bade him, and those about him, tremble at the word of the Lord! took hold of this weighty saying with such an airy mind, that from thence he took occasion to call him, and his friends, scornfully, QUAKERS. This new and unusual denomination was taken up so eagerly, and spread so among the people, that not only the priests there from that time gave no other name to the Professors of the Light, but sounded it so gladly abroad, that it soon run over all England; and making no stand there, it quickly reached to the neighbouring countries, and adjacent kingdoms, insomuch, that the said Professors of the Light, for distinction sake from other religious societies, have been called every where by that English name, which sounding very odd in the ears of some foreign nations, hath also given occasion to many silly stories.

Now because in those early times, among the many adherents of this persuasion, there were some that having been people of a rude and dissolute life, came so to be pricked to the heart, that they grew true penitents, with real sorrow for their former transgressions; it happened that they at meetings did not only burst out into tears, but also were affected with such a singular commotion of the mind, that some shakings of their bodies were perceived; some people naturally being more affected with passions of the mind than others; for even anger doth transport some men so violently, that it makes them tremble; whereas others will quake with fear: and what wonder then, if some being struck with the terrors of God did tremble? But this being seen by envious men, they took occasion from thence to tell, that these Professors of the Light performed their worship with shaking; yet they themselves never asserted that trembling of the body was an essential part of their religion, but have occasionally said the contrary; though they did not deny themselves to be such as tremble before God; and they also did not stick to say that all people ought to do so; however thereby not enjoining a bodily shaking.

We have seen just now, how one Fretwell was committed with G. Fox to the house of correction; but he not standing faithful in his testimony, obtained, by intercession of the jailer, leave of the justice to go see his mother, and so got his liberty: and then a report was spread, that he had said, that G. Fox had bewitched and deceived him.

G. Fox was now become the object of many people’s hatred; magistrates, priests and professors were all in a rage against him; and the jailer, to find something where with to ensnare him, would sometimes ask him such silly questions, as, whether the door were latched or not; thinking thereby to draw some sudden unadvised answer from him, whereby he might charge sin upon him: but he was kept so watchful and circumspect, that they could get no advantage of him. Not long after his commitment, he was moved to write both to the priests and magistrates of Derby.

Now since G. Croese in the beginning of history, represents G. Fox as one altogether unfit, not only to write legibly, but also to express his mind clearly in writing, and that therefore he always was obliged to employ others that could set down his meaning intelligibly, it will not be beside the purpose to say, that this is more than any will be able to prove. For though it cannot be denied that he was no elegant writer, nor good speller, yet it is true, that his characters being tolerable, his writing was legible, and the matter he treated of was intelligible, though his style was not like that of a skilful linguist. And albeit he employed others, because himself was no quick writer, yet generally they were young lads, who as they durst not have attempted to alter his words and phrases, so they would not have been skilful enough to refine his style. This I do not write from hearsay; but have seen it at sundry times. And how true it is what the same author says, that mostly all G. Fox did write, was scarce any thing besides a rough collection of several scripture places, may be seen by the sequel of this history, wherein will be found many of his writings. The first of his letters I meet with is the following, which he writ to the priests of Derby, from the house of correction, where certainly he had not the convenience of a writing clerk.

‘O Friends, I was sent unto you to tell you, that if you had
received the gospel freely, you would minister it freely without
money or price; but you make a trade and sale of what the
prophets and apostles have spoken; and so you corrupt the truth.
And you are the men that lead silly women captive, who are ever
learning, and never able to come to the knowledge of the truth:
you have a form of godliness; but you deny the power. Now as
Jannes and Jambres withstood Moses, so do you resist the truth;
being men of corrupt minds, reprobate concerning the faith.
But you shall proceed no further; for your folly shall be made
manifest to all men, as theirs was. Moreover the Lord sent me
to tell you, that he doth look for fruits. You asked me, if the
Scripture was my rule; but it is not your rule, to rule your
lives by; but to talk of in words. You are the men that live
in pleasures, pride, and wantonness, in fullness of bread and
abundance of idleness: see if this be not the sin of Sodom. Lot
received the angels: but Sodom was envious. You show forth the
vain nature: you stand in the steps of them that crucified my
Saviour, and mocked him: you are their children; you show forth
their fruit. They had the chief place in the assemblies; and so
have you: they loved to be called Rabbi; and so do you.

G. F.’

That which he writ to the magistrates who committed him to prison, was to this effect:

‘Friends,

‘I am forced, in tender love unto your souls, to write unto you,
and to beseech you to consider what you do, and what the commands
of God call for. He doth require justice and mercy to break
every yoke, and to let the oppressed go free. But who calleth
for justice or loveth mercy, or contendeth for the truth? Is not
judgment turned backward, and doth not justice stand afar off?
Is not truth silenced in the streets, or can equity enter? And
do not they that depart from evil, make themselves a prey? Oh!
consider what ye do in time, and take heed whom ye do imprison:
for the magistrate is set for the punishment of evil doers, and
for the praise of them that do well. Now, I entreat you, in time,
take heed what you do, for surely the Lord will come, and will
make manifest both the builders and the work: and if it be of
man, it will fail; but if it be of God, nothing will overthrow
it. Therefore I desire and pray, that you would take heed, and
beware what you do, lest ye be found fighters against God.

G. F.’

George Fox having thus cleared his conscience, continued waiting in patience, leaving the event to God. And after some time he felt himself constrained to write to the justices that had committed him to prison, to lay their doings before them, that so they might come to a due consideration thereof; one of them, (already mentioned,) was justice Bennet, the other Nathaniel Barton, both a justice and a colonel, as also a preacher: to these he wrote as follows:

‘Friends,

‘You did speak of the good old way, which the prophet spake of;
but the prophets cried against the abominations which you hold
up. Had you the power of God, ye would not persecute the good
way. He that spake of the good way was set in the stocks: the
people cried, ‘Away with him to the stocks,’ for speaking the
truth. Ah! foolish people, which have eyes and see not, ears
and hear not, without understanding! ‘Fear not me,’ saith the
Lord, ‘and will ye not tremble at my presence?’ O your pride
and abominations are odious in the eyes of God: you, (that are
preachers,) have the chiefest place in the assemblies, and are
called of men Master; and such were and are against my Saviour
and Maker: and they shut up the kingdom of heaven from men,
neither go in themselves, nor suffer others. Therefore ye shall
receive the greater damnation, who have their places, and walk
in their steps. You may say, if you had been in the days of the
prophets, or Christ, ye would not have persecuted them; wherefore
be ye witnesses against yourselves, that ye are the children of
them, seeing, ye now persecute the way of truth. O consider,
there is a true judge, that will give every one of you a reward
according to your works. O mind where you are, you that hold up
the abominations which the true prophet cried against! O come
down, and sit in the dust! The Lord is coming with power; and he
will throw down every one that is exalted, that he alone may be
exalted.’

Having thus written to them jointly, he after some time, wrote to each of them apart. That to justice Bennet was thus:

‘Friend,

‘Thou that dost profess God and Christ in words, see how thou
dost follow him. To take off burdens, and to visit them that be
in prison, and show mercy, and clothe thy own flesh, and deal thy
bread to the hungry; these are God’s commandments: to relieve the
fatherless, and to visit the widows in their afflictions, and to
keep thyself unspotted of the world; this is pure religion before
God. But if thou dost profess Christ, and followest covetousness
and greediness, and earthly mindedness, thou deniest him in life,
and deceivest thyself and others, and takest him for a cloak.
Wo be to you greedy men, and rich men, weep and howl for your
misery that shall come. Take heed of covetousness, and extortion;
God doth forbid that. Wo be to the man that coveteth an evil
covetousness, that he may set his nest on high, and cover himself
with thick clay. O do not love that which God forbids: his
servant thou art whom thou dost obey, whether it be of sin unto
death, or of obedience unto righteousness. Think upon Lazarus
and Dives: the one fared sumptuously every day; the other was
a beggar. See, if thou be not Dives. Be not deceived; God is
not mocked with vain words: evil communication corrupteth good
manners. Awake to righteousness and sin not.

G. F.’

And that to justice Barton was thus worded:

‘Friend,

‘Thou that preachest Christ, and the Scriptures in words, when
any come to follow that, which thou hast spoken of, and to live
the life of the Scriptures, then they that speak the Scriptures,
but do not lead their lives according thereunto, persecute them
that do. Mind the prophets, and Jesus Christ, and his apostles,
and all the holy men of God; what they spake, was from the
life; but they that had not the life, but the words, persecuted
and imprisoned them that lived in the life, which they had
backslidden from.

G. F.’

Now, though the Mayor of Derby did not sign the mittimus, yet having had a hand with the rest in sending G. Fox to prison, he also writ to him after this manner:

‘Friend,

‘Thou art set in place to do justice; but in imprisoning my body,
thou hast done contrary to justice, according to your own law.
O take heed of pleasing men more than God, for that is the way
of the Scribes and Pharisees; they sought the praise of men more
than God. Remember who said, ‘I was a stranger and ye took me not
in; was in prison, and ye visited me not.’ O friend, thy envy is
not against me, but against the power of truth. I had no envy to
you, but love. O take heed of oppression, ‘for the day of the
Lord is coming, that shall burn as an oven; and all the proud,
and all that do wickedly, shall be as stubble; and the day that
cometh, shall burn them up,’ saith the Lord of Hosts: ‘it shall
leave them neither root nor branch.’ O friend, if the love of God
were in thee, thou wouldst love the truth, and hear the truth
spoken, and not imprison unjustly: the love of God beareth, and
suffereth, and envieth no man. If the love of God had broken your
hearts, you would show mercy; but you do show forth what ruleth
you. Every tree doth show forth its fruit: you do show forth your
fruits openly. For drunkenness, swearing, pride, and vanity,
rule among you, from the teacher to the people. O friend! mercy
and true judgment, and justice, are cried for in your streets.
Oppression, unmercifulness, cruelty, hatred, pride, pleasures,
wantonness, and fullness, is in your streets; but the poor is not
regarded. O take heed of the wo: wo be to the crown of pride! wo
be to them that drink wine in bowls, and the poor is ready to
perish. O remember Lazarus and Dives: one fared deliciously every
day; and the other was a beggar. O friend, mind these things, for
they are near, and see, whether thou be not the man, that is in
Dives’s state.’

To those of the Court at Derby, he also writ the following exhortation.

‘I am moved to write unto you, to take heed of oppressing
the poor in your courts, or laying burdens upon poor people,
which they cannot bear: and of false oaths, or making them
to take oaths, which they cannot perform. The Lord saith, ‘I
will come near to judgment, and I will be a swift witness
against the sorcerers, against the false swearers, and against
the idolaters, and against those that do oppress widows and
fatherless.’ Therefore take heed of all these things betimes. The
Lord’s judgments are all true and righteous, and he delighteth in
mercy: so love mercy, dear people, and consider in time.’

And because the ringing of bells for joy, is a thing generally tending to stir up vanity and immorality, he also writ a few lines to the bell-ringers of the steeple-house, called St. Peter’s, in Derby.

‘Friends,

‘Take heed of pleasures, and prize your time now, while you have
it; and do not spend it in pleasures, nor earthliness. The time
may come, that you will say, you had time, when it is past:
therefore look at the love of God now, while you have time: for
it bringeth to loathe all vanities, and worldly pleasures. O
consider! time is precious: fear God and rejoice in him, who hath
made heaven and earth.’

Whilst G. Fox was in prison there, several of the professors came to discourse with him, and he perceiving that they came to plead for sin and imperfection, asked them, Whether they were believers, and had faith? and they saying Yes, he further asked them, In whom? to which they answering, In Christ; he replied, If ye are true believers in Christ, you are passed from death to life; and if passed from death, then from sin that bringeth death. And if your faith be true, it will give you victory over sin and the devil, and purify your hearts and consciences, (for the true faith is held in a pure conscience,) it will bring you to please God, and give you access to him again. But such language as this they could not endure; for they said, they could not believe that any could be free from sin on this side the grave. To which he answered, That then they might give over their talking concerning the Scriptures, which were the words of holy men; whilst they themselves pleaded for unholiness. At another time, another company of such professors came, and they also pleading for sin, he asked them, Whether they had hope? to which they answered, Yes, God forbid but we should have hope. Then he asked, What hope is it you have? Is Christ in you, the hope of your glory? Doth it purify you, as he is pure? But they could not abide to hear of being made pure here, and therefore he bade them forbear talking of the Scriptures, which were the holy men’s words; for the holy men that writ the Scriptures, (said he,) pleaded for holiness in heart, life, and conversation here; but since you plead for impurity and sin, which is of the devil, what have you to do with the holy men’s words?

Now the keeper of the prison, who was also an high professor, was much enraged against G. Fox, and spoke wickedly of him. But it pleased the Lord one day to strike him so, that he was under great anguish of mind: and G. Fox walking in his chamber, heard a doleful noise, and standing still to hearken, he heard him say to his wife, Wife, I have seen the day of judgment, and I saw George there, and was afraid of him, because I had done him so much wrong, and spoken so much against him to the ministers, and professors, and to the justices, and in taverns and ale-houses. After this, towards the evening, the keeper came up into his chamber, and said to him, I have been as a lion against you; but now I come like a lamb, and like the jailer that came to Paul and Silas trembling. And he desired that he might lie with him; to which G. Fox answered, That he was in his power, he might do what he would. But said the other, Nay, I will have your leave; and I could desire to be always with you, but not to have you as a prisoner. G. Fox, unwilling to deny his desire, complied with it, and suffered him to lie with him. Then the keeper told him all his heart, and said, he believed what he had said of the true faith and hope, to be true: and he wondered that the other man that was put into prison with him, did not stand to it: for, said he, That man was not right, but you are an honest man. He also confessed, that at those times when G. Fox had asked him to let him go and speak the word of the Lord to the people, and at his refusal had laid the weight thereof upon him, that then he used to be under great trouble, amazed, and almost distracted for some time. The next morning the keeper went to the justices, and told them, that he and his house had been plagued for G. Fox’s sake. To which one of the justices, viz. Bennet, said, That the plagues were on them too for keeping him. The justices now to be rid of him, gave leave that he should have liberty to walk a mile. But he perceiving their end, told the jailer, if they would set down to him how far a mile was, he might take the liberty of walking it sometimes: for he believed they thought he would go away; and the jailer also told him afterwards, that this was their intent. But he signified to him, that he had no mind to get his liberty that way. And so he remained prisoner, and was visited by the jailer’s sister, who was so affected with what he spoke to her, that she coming down, told her brother they were an innocent people, that did no hurt to any, but good to all; and she desired that he might be treated civilly.

Now, since by reason of his restraint, he had not the opportunity of travelling about to declare the doctrine of truth, he, to discharge himself, wrote the following paper, and sent it forth for the opening of people’s understandings in the way of truth, and directing them to the true teacher in themselves.

‘The Lord doth show unto man his thoughts, and discovereth all
the secret workings in man. A man may be brought to see his
evil thoughts, and running mind, and vain imaginations, and may
strive to keep them down, and to keep his mind in; but cannot
overcome them, nor keep his mind within to the Lord. Now, in this
state and condition, submit to the Spirit of the Lord that shows
them, and that will bring to wait upon the Lord; and he that
hath discovered them, will destroy them. Therefore stand in the
faith of the Lord Jesus Christ, (who is the author of the true
faith,) and mind him; for he will discover the root of lusts, and
evil thoughts, and vain imaginations, and how they are begotten,
conceived, and bred; and then how they are brought forth, and how
every evil member doth work. He will discover every principle
from its own nature and root.