Chapter IV: Front Matter (4)

‘So mind the faith of Christ, and the anointing which is in you,
to be taught by it, which will discover all workings in you:
and as he teacheth you, so obey and forsake; else you will not
grow up in the faith, nor in the life of Christ, where the love
of God is received. Now love begetteth love, its own nature and
image: and when mercy and truth do meet, what joy there is! and
mercy doth triumph in judgment and love and mercy doth bear the
judgment of the world in patience. That which cannot bear the
world’s judgment, is not the love of God; for love beareth all
things, and is above the world’s judgment; for the world’s
judgment is foolishness. And though it be the world’s judgment
and practice, to cast all the world’s filthiness, that is among
themselves, upon the saints; yet their judgment is false. Now the
chaste virgins follow Christ the Lamb that takes away the sins of
the world: but they that are of that spirit, which is not chaste,
will not follow Christ the Lamb in his steps; but are disobedient
to him in his commands. So the fleshly mind doth mind the flesh,
and talketh fleshly, and its knowledge is fleshly, and not
spiritual; but savours of death, and not of the spirit of life.
Now some men have the nature of swine, wallowing in the mire: and
some men have the nature of dogs, to bite both the sheep and one
another; and some men have the nature of lions, to tear, devour,
and destroy: and some men have the nature of wolves, to tear
and devour the lambs and sheep of Christ: and some men have the
nature of the serpent, (that old adversary,) to sting, envenom
and poison. He that hath an ear to hear, let him hear, and learn
these things within himself. And some men have the natures of
other beasts and creatures, minding nothing, but earthly and
visible things, and feeding without the fear of God. Some men
have the nature of an horse, to prance and vapour in their
strength, and to be swift in doing evil. And some men have the
nature of tall sturdy oaks, to flourish and spread in wisdom and
strength, who are strong in evil, which must perish, and come to
the fire. Thus the evil is but one in all, but worketh many ways;
and whatsoever a man’s or woman’s nature is addicted to, that is
outward, the evil one will fit him with that, and will please
his nature and appetite, to keep his mind in his inventions,
and in the creatures, from the Creator. O therefore let not the
mind go forth from God; for if it do, it will be stained, and
venomed and corrupted: and if the mind go forth from the Lord, it
is hard to bring it in again. Therefore take heed of the enemy,
and keep in the faith of Christ. O! therefore mind that which is
eternal and invisible, and him who is the Creator and Mover of
all things; for the things that are made, are not made of things
that do appear; for the visible covereth the invisible sight in
you. But as the Lord, who is invisible, doth open you, by his
invisible Power and Spirit, and brings down the carnal mind in
you; so the invisible and immortal things are brought to light
in you. O therefore you that know the light, walk in the light!
for there are children of darkness that will talk of the light,
and of the truth, and not walk in it; but the children of the
light love the light, and walk in the light. But the children
of darkness walk in darkness, and hate the light; and in them
the earthly lusts, and the carnal mind choak the seed of faith,
and that bringeth oppression on the seed, and death over them. O
therefore mind the pure spirit of the everlasting God, which will
teach you to use the creatures in their right place; and which
judgeth the evil. To thee, O God, be all glory and honour, who
art Lord of all visibles and invisibles! to thee be all praise,
who bringest out of the deep to thyself; O powerful God, who art
worthy of all glory! for the Lord who created all, and gives
life and strength to all, is over all, and merciful to all. So
thou who hast made all, and art over all, to thee be all glory;
in thee is my strength, refreshments, and life, my joy and my
gladness, my rejoicing and glorying for evermore! So to live and
walk in the Spirit of God, is joy, and peace, and life; but the
mind going forth into the creatures, or into any visible things
from the Lord, this bringeth death. Now when the mind is got into
the flesh, and into death, then the accuser gets within, and
the law of sin and death, that gets into the flesh; and then the
life suffers under the law of sin and death; and then there is
straitness and failings. For then the good is shut up, and then
the self-righteousness is set atop; and then man doth work in
the outward law, and he cannot justify himself by the law; but
is condemned by the light; for he cannot get out of that state,
but by abiding in the light, and resting in the mercy of God, and
believing in him, from whom all mercy doth flow: for there is
peace in resting in the Lord Jesus. This is the narrow way that
leads to him, the life; but few will abide in it: therefore keep
in the innocency, and be obedient to the faith in him. And take
heed of conforming to the world, and of reasoning with flesh and
blood, for that bringeth disobedience; and then imaginations and
questionings do arise, to draw from disobedience to the truth
of Christ. But the obedience of faith destroyeth imaginations,
and questionings, and reasonings, and all the temptations in
the flesh, and buffetings, and lookings forth, and fetching up
things that are past. But not keeping in the life and light,
and not crossing the corrupt will by the power of God, the evil
nature grows up in man: and then burdens will come, and man will
be stained with that nature. But Esau’s mountain shall be laid
waste, and become a wilderness, where the dragons lie: but Jacob,
the second birth, shall be fruitful, and shall arise; for Esau is
hated, and must not be lord; but Jacob, the second birth, which
is perfect and plain, shall be lord: for he is beloved of God.

G. F.’

About the same time he writ to his friends the following paper:

‘The Lord is King over all the earth! therefore all people,
praise and glorify your King in the true obedience, in the
uprightness, and in the beauty of holiness. O consider, in the
true obedience the Lord is known, and an understanding from him
is received. Mark and consider in silence, in the lowliness of
mind, and thou wilt hear the Lord speak unto thee in thy mind:
his voice is sweet and pleasant; his sheep hear his voice, and
they will not hearken to another: and when they hear his voice,
they rejoice and are obedient; they also sing for joy. Oh, their
hearts are filled with everlasting triumph! they sing and praise
the eternal God in Sion: their joy shall never man take from
them. Glory be to the Lord God for evermore!’

And since many, that had been convinced of the truth, turned aside, because of the persecution that arose, he writ for the encouragement of the faithful, these lines:

‘Come ye blessed of the Lord, and rejoice together; keep in unity
and oneness of spirit; triumph above the world; be joyful in the
Lord; reigning above the world, and above all things that draw
from the Lord; that in clearness, righteousness, pureness, and
joy, you may be preserved to the Lord. O hear, O hearken to the
call of the Lord, and come out of the world, and keep out of it
for evermore! and come, sing together, ye righteous ones, the
song of the Lord, the song of the Lamb; which none can learn, but
they who are redeemed from the earth, and from the world.’

Now while G. Fox was at Derby in the house of correction, his relations came to see him, and being sorry for his imprisonment, they went to the justices, by whose order he was put there, and desired that he might be released, offering to be bound in one hundred pounds, and others in Derby in fifty pounds apiece with them, that he should no more come thither to declare against the priests. But he being brought before the justices, would not consent that any should be bound for him, because he believed himself to be innocent from any ill behaviour. Then justice Bennet rose up in a rage, and as G. Fox was kneeling down to pray to the Lord to forgive him, Bennet ran upon him, and struck him with both his hands, crying, Away with him, jailer; take him away, jailer. Whereupon he was carried back again to prison, and there kept, until the time of his commitment for six months was expired. But now he had liberty of walking a mile; which he had made use of, in his own freedom: and sometimes he went into the market and streets, and warned the people to repentance. And on the First-days he now and then visited the prisoners in their religious meetings. But the justices having required sureties for his good behaviour, it came upon him to write to them again, as followeth.

‘Friends,

‘See what it is in you that doth imprison; and see, who is head
in you; and see, if something do not accuse you? Consider, you
must be brought to judgment. Think upon Lazarus and Dives; the
one fared sumptuously every day; the other a beggar; and now you
have time, prize it, while you have it. Would you have me to be
bound to my good behaviour? I am bound to my good behaviour,
and do cry for good behaviour of all people, to turn from the
vanities, pleasures, and oppression, and from the deceits of
this world: and there will come a time, that you shall know it.
Therefore take heed of pleasures, and deceits, and pride: and
look not at man, but at the Lord; for look unto me, all ye ends
of the earth, and be ye saved, saith the Lord.’

Not long after he wrote to them again, thus:

‘Friends,

‘Would you have me to be bound to my good behaviour from
drunkenness, or swearing, or fighting, or adultery, and the like?
The Lord hath redeemed me from all these things; and the love
of God hath brought me to loathe all wantonness, blessed be his
name. They who are drunkards, and fighters, and swearers, have
their liberty without bonds: and you lay your law upon me, whom
neither you, nor any other can justly accuse of these things,
praised be the Lord! I can look at no man for my liberty, but at
the Lord alone; who hath all men’s hearts in his hand.’

And after some time, not finding his spirit clear of them, he writ again, as followeth:

‘Friends,

‘Had you known who sent me to you, ye would have received me; for
the Lord sent me to you, to warn you of the woes that are coming
upon you; and to bid you, look at the Lord, and not at man. But
when I had told you my experience, what the Lord had done for
me, then your hearts were hardened, and you sent me to prison;
where you have kept me many weeks. If the love of God had broken
your hearts, then would ye see what ye have done. Ye would not
have imprisoned me, had not my Father suffered you; and by his
power I shall be loosed; for he openeth and shutteth, to him be
all glory! In what have I misbehaved myself, that any should
be bound for me? All men’s words will do me no good, nor their
bonds neither, to keep my heart, if I have not a guide within,
to keep me in the upright life to God. But I believe in the
Lord, that through his strength and power, I shall be preserved
from ungodliness and worldly lusts. The Scripture saith, Receive
strangers; but you imprison such. As you are in authority,
take heed of oppression and oaths, and injustice and gifts, or
rewards, for God doth loathe all such: but love mercy, and true
judgment, and justice, for that the Lord delights in. I do not
write with hatred to you, but to keep my conscience clear: take
heed how you spend your time.’

To the priests of Derby he also writ again in this manner:

‘Friends,

‘You do profess to be the ministers of Jesus Christ in words,
but you show forth by your fruits, what your ministry is. Every
tree doth show forth its fruit; the ministry of Jesus Christ
is in mercy and love, to unloose them that be bound, and to
bring out of bondage, and to let them that are captivated go
free. Now, friends, where is your example, (if the Scriptures
be your rule,) to imprison for religion? Have you any command
for it from Christ? If that were in you, which you do profess,
you would walk in their steps, who spake forth those words, the
Scriptures which you do profess. But he is not a Jew, who is one
outward, whose praise is of men; but he is a Jew, who is one
inward, whose praise is of God. But if you do build upon the
prophets and apostles in words, and pervert their life, remember
the woes which Jesus Christ spake against such. They that spake
the prophets’ words, but denied Christ, they professed a Christ
to come; but had they known him they would not have crucified
him. The saints, which the love of God did change, were brought
thereby to walk in love and mercy; for he that dwelleth in love,
dwelleth in God. But where envy, pride, and hatred doth rule,
the nature of the world doth rule, and not the nature of Jesus
Christ. I write with no hatred to you, but that you may weigh
yourselves, and see how you pass on your time.’

Having thus cleared his conscience to the priests, it was not long before a concern came upon him to write again to the justices, which he did as followeth.

‘I am moved to warn you to take heed of giving way to your own
wills. Love the cross, and satisfy not your minds in the flesh;
but prize your time while you have it, and walk up to that you
know, in obedience to God; and then you shall not be condemned
for that you know not, but for that you do know, and do not obey.
Consider betimes, and weigh yourselves, and see where you are,
and whom you serve. For if you blaspheme God, and take his name
in vain; if ye swear and lie; if ye give way to envy, hatred,
covetousness, and greediness, pleasures, and wantonness, or any
other vices, be assured then, that ye do serve the devil; but if
ye fear the Lord, and serve him, ye will loathe all these things.
He that loveth God, will not blaspheme his name; but where there
is opposing of God, and serving the devil, that profession is sad
and miserable. O prize your time, and do not love that which
God doth forbid; lying, wrath, malice, envy, hatred, greediness,
covetousness, oppression, gluttony, drunkenness, whoredom, and
all unrighteousness, God doth forbid. So consider, and be not
deceived, evil communication corrupts good manners. Be not
deceived, God will not be mocked with vain words; the wrath of
God is revealed from heaven against all ungodliness. Therefore
obey that which doth convince you of all evil, and telleth you,
that you should do no evil. It will lead to repentance, and keep
you in the fear of the Lord! O look at the mercies of God, and
prize them, and do not turn them into wantonness. O eye the Lord,
and not earthly things!’

Besides this, he writ the following to Nathaniel Barton, who, as was hinted before, was both a justice, and a preacher.

‘Friend,

‘Do not cloak and cover thyself: there is a God who knoweth thy
heart, and will uncover thee; he seeth thy way. Wo be to him that
covereth, and not with my Spirit, saith the Lord. Dost thou do
contrary to the law, and then put it from thee? Mercy, and true
judgment thou neglectest: look what was spoken against such. My
Saviour said to such, “I was sick and in prison, and ye visited
me not; I was hungry and ye fed me not; I was a stranger and ye
took me not in.” And when they said, When saw we thee in prison,
and did not come to thee, &c. He replied, “Inasmuch as ye did it
not to one of these little ones, ye did it not to me.” Friend,
thou hath imprisoned me for bearing witness to the life and power
of truth; and yet professest to be a minister of Christ: but
if Christ had sent thee, thou wouldst bring out of prison, and
out of bondage, and wouldst receive strangers. Thou hast been
wanton upon earth; thou hast lived plenteously, and nourished thy
heart, as in a day of slaughter: thou hast killed the just. O
look where thou art, and how thou hast spent thy time! O remember
thyself, and now, while thou hast time, prize it, and do not
slight the free mercy of God, and despise the long suffering
of God, which is great salvation; but mind that in thee, which
doth convince thee, and would not let thee swear, nor lie, nor
take God’s name in vain. Thou knowest thou shouldst do none of
these things: thou hast learned that which will condemn thee;
therefore obey the light, which doth convince thee, and forsake
thy sins, and look at the mercies of God, and prize his love
in sparing thee till now. The Lord saith, “Look unto me all ye
ends of the earth, and be ye saved:” and, “Cease from man, whose
breath is in his nostrils.” And friend, prize thy time, and see
whom thou servest; for his servant thou art, whom thou dost obey,
“Whether of sin unto death, or obedience unto righteousness.”
If thou servest God, and fearest him, thou wilt not blaspheme
his name, nor curse, nor swear, nor take his name in vain; nor
follow pleasures and wantonness, whoredom, and drunkenness, or
wrath, or malice, or revenge, or rashness, or headiness, pride
or gluttony, greediness, oppression or covetousness, or foolish
jesting, or vain songs; God doth forbid these things, and all
unrighteousness. If thou professest God, and acteth any of these
things, thou takest him for a cloak, and servest the devil:
consider with thyself, and do not love that which God doth hate.
He that loveth God, keepeth his commandments. The devil will tell
thee, it is an hard thing to keep God’s commandments; but it is
an easy thing to keep the devil’s commandments, and to live in
all unrighteousness and ungodliness, turning the grace of God
into wantonness. “But let the unrighteous man forsake his ways,
and turn unto me,” saith the Lord, “and I will have mercy. Turn
ye, why will ye die?” saith the Lord.

‘Howl ye great ones, for the plagues are pouring out upon you!
Howl ye oppressors, for recompence and vengeance is coming, upon
you! Wo unto them that covetously join one house to another, and
bring one field so nigh unto another, that the poor can get no
more ground, and that ye may dwell upon the earth alone: these
things are in the ears of the Lord of Hosts. Wo unto him that
covetously getteth ill-gotten goods into his house, that he may
set his nest on high, to escape from the power of evil.’

It has been said already, that some of G. Fox’s friends were moved, as well as he, to preach the doctrine of truth; and in this year it also happened, that Elizabeth Hooton, of whom mention hath been made before, from a true experience of the Lord’s work in man, also felt herself moved publicly to preach the way of salvation to others, being the first woman preacher, by what I am informed, among those that began now generally to be called by the name of Quakers. Yet I have found in a Dutch book, printed at Dordt, in the year 1647, and called, History of the Troubles in England, concerning the various Sects risen there, that among other persuasions at London, there were also women that did preach in large meetings, and were heard by many with great satisfaction; so that the preaching of a woman was not such a novelty as otherwise it might have been.

In the foregoing year it hath been said, that some Scotch Commissioners having been with Charles II. in Holland, were returned to Scotland; and though the King at first seemed backward to consent to the Presbyterian Covenant, yet seeing no other way open to the Scottish throne, he came to other thoughts, and so went over to Scotland, and made his entry into Edinburgh, through the gate on which were placed the quarters of the Earl of Montrose, who having endeavoured not long before to subdue the Scots, had been beaten with his forces, and, being taken prisoner, was executed. The young King being now come into Scotland, seemed willing to comply as much as he could, thereby to ingratiate himself, not only with the Scots, but also with the English, if possible; and in order thereunto, he gave forth a declaration at his Court at Dumfermling, dated the 16th day of August, 1650, and in the second year of his reign, as it is there said, in which declaration, I meet with the following words:--

‘Though his Majesty, as a dutiful son, be obliged to honour the
memory of his royal father, and have in estimation the person of
his mother, yet doth he desire to be deeply humbled and afflicted
in spirit before God, because of his father’s hearkening to evil
counsels, and his opposition to the Work of Reformation, and to
the Solemn League and Covenant, (by which so much of the blood of
the Lord’s people hath been shed in these kingdoms,) and for the
idolatry of his mother.’

Here the King confessed openly, that his father’s house was guilty of great crimes, and plainly signified, that the nation indeed had been wronged by his father’s behaviour; and he seemed to promise amendment, if he came to be restored. In the meanwhile, they began to see in England, that the Scots were like to make head against them: and therefore they ordered to send General Fairfax with an army thither; but he showed himself unwilling to go, chiefly, as it was believed, by the advice of his wife, who hearkened to the counsel of the Presbyterian preachers; and these thought it would contribute to their own settlement, if those of their own persuasion in Scotland were not resisted. But the Parliament, many of whose members were independents, did not matter that; but resolved, since Fairfax resigned voluntarily, to create Oliver Cromwell general of the national forces, in the room of Fairfax. Which being done, Cromwell was sent with an army to Scotland, and beat the Scots not far from Edinburgh, whereby that city not long after yielded to him.

In this year was born in Holland, on the 14th of the month called November, N. S. William the Third, Prince of Orange, whose mother was daughter of the late King Charles the First. And this prince, by a strange revolution of human affairs, has since been advanced to the English throne; and is at present, whilst I write this, King of Great Britain, &c.

THE SECOND BOOK. 1651-1653.

1651.

The year 1651 had scarce begun, when the Scots resolved, notwithstanding their overthrow, to crown their new King, which, after he had sworn to maintain the Covenant, they did in the beginning of the month called January. But leaving this,

We return again to George Fox, whom we left at Derby, in the house of correction; where about this time a trooper came to him, who said, that having been in the steeple-house, hearing the priest, exceeding great trouble came upon him, and that a voice, (which he took to be that of the Lord,) said to him, ‘Dost thou not know that my servant is in prison? Go to him for direction.’ G. Fox speaking to his condition, told him, ‘That which showed him his sins and troubled him for them, would also show him his salvation; because He that shows a man his sin, is the same that takes it away.’ Whilst he was thus speaking, the trooper’s understanding began to be opened concerning the truth, and he was sensible of God’s mercies, which made him speak boldly in his quarters among the soldiers, and others, alleging the Scriptures for what he believed to be truth. He also said, his colonel, (which I take to be Barton,) was as blind as Nebuchadnezzar, to cast the servant of the Lord into prison. This so incensed his colonel, that, when at Worcester fight, the two armies lying near one another, two from the King’s army challenged any two of the Parliament’s army to fight with them, the said colonel made choice of him and another to answer the challenge: and when in the encounter his companion was slain, he drove both his enemies within a musket-shot of the town, without firing a pistol at them. Thus he returned victorious; but then he saw the deceit of the officers, and how wonderfully the Lord had preserved him; and in process of time becoming sensible that fighting was unlawful for a true Christian, he laid down his arms, henceforth to fight under the banner of the Prince of Peace, by entering into the spiritual warfare.

Now the time of G. Fox’s commitment to the house of correction being very near out, and there being many new soldiers raised, the commissioners would have made him captain over them, and the soldiers cried, ‘They would have none but him.’ So the keeper of the house of correction was commanded to bring him up before the commissioners and soldiers in the market place; and there they proffered him that preferment, (as they called it,) asking him if he would not take up arms for the Commonwealth, against Charles Stuart. G. Fox, never having been a fighter, though it has appeared he was bold and valiant, told them, ‘That he could not do so, as well knowing from whence all wars do arise, (viz. from the lusts, according to the doctrine of the apostle James,) and that he lived in the virtue of that life and power, that took away the occasion of all wars.’ The commissioners, to fawn upon him, said, ‘They offered him the office in love and kindness, because of his virtue.’ But he not mattering those flattering words, replied, ‘If this be your love and kindness, I trample it under my feet.’ This bold answer presently showed how shallow their pretended kindness was: for it so enraged them, that they said, ‘Take him away, jailer, and put him into the dungeon amongst the rogues and felons.’ Thus G. Fox was put into a lousy stinking place amongst thirty felons, where he had no bed, and was kept almost half a year, unless that at times he was suffered to walk in the garden, for they believed of him that he would not run away. Being in this nasty prison, it was said among the people, that he never should come out: but he, trusting in God, believed the contrary, it being showed him from the Lord, (according to what he relates,) that he was not yet to be removed from that place, there being a service for him to do.

In the meanwhile it was noised abroad, that he was in Derby dungeon, and his relations came again to see him, they being much troubled about it; for they thought it a great shame to them, that he should lie thus in jail: besides, it was a strange thing then to be imprisoned for religion. But some judged him to be mad, because he maintained the doctrine of purity, righteousness, and perfection. Among others that came to see him, there was also a soldier from Nottingham, who said to him, ‘Your faith stands in a man that died at Jerusalem; and there was never any such thing.’ This so grieved G. Fox, that he said to him, ‘How! did not Christ suffer without the gates of Jerusalem, by the professing Jews, the chief priests, and Pilate?’ ‘No,’ said the other, ‘he did not suffer there outwardly.’ Then G. Fox asked him, ‘Whether there were not Jews, chief priests, and Pilate outwardly?’ This puzzled the soldier a little, so that he could not deny it. Then he told him, ‘As certainly as there was a chief priest, and Jews, and Pilate, so certainly Christ did suffer there outwardly under them.’ Yet this inconsiderate person said also, ‘That never any of the prophets or apostles, or holy men of God, suffered any thing outwardly; but that all their sufferings were inward.’ Then G. Fox instanced to him many of the prophets and apostles, how they suffered, and by whom they suffered, thereby to confound his silly imaginations. Yet such was the malice of some, that a slander was raised among the people, that the Quakers denied Christ that suffered and died at Jerusalem. This, indeed, is a singular evidence of the credulity of people, taking upon trust any story, how false soever, when it relates to those that are become the object of vulgar odium. Now as G. Fox was often visited by those that came out of curiosity, it is not to be wondered that sometimes he was contradicted by presumptuous and self-conceited persons. Once there came to him some that pretended they were triers of spirits; and these he asked, ‘What was the first step to peace: and what it was by which a man might see his salvation.’ But they, being of an airy mind, took this to be such a strange question, that they did not stick to say he was mad. Thus it appeared that these who pretended to try spirits, did not know what spirit they themselves were of, and that they had not sufficient knowledge to make a good judgment of the corporal constitution, saying he was mad, who was in no wise out of his senses.

In the time of his imprisonment, he was much exercised in mind about the proceedings of the magistrates, because men were put to death for stealing of cattle, money, &c. and he was the more troubled about it, because this practice was contrary to the law of God in old time. Wherefore he writ the following two letters to the judges.

‘I am moved to write unto you to take heed of putting men to
death for stealing cattle, or money, &c. for the thieves in
the old time were to make restitution; and if they had not
wherewithal, they were to be sold for their theft. Mind the laws
of God in the Scriptures, and the Spirit that gave them forth;
and let them be your rule in executing judgment: and show mercy,
that you may receive mercy from God, the Judge of all. And take
heed of gifts and rewards, and of pride; for God doth forbid
them, and they do blind the eyes of the wise. I do not write to
give liberty to sin; God hath forbidden it: but that you should
judge according to his laws, and show mercy: for he delighteth in
true judgment, and in mercy. I beseech you to mind these things,
and prize your time, now you have it; and fear God, and serve
him; for he is a consuming fire.’

The other letter was thus.

‘I am moved to write unto you, that ye do true justice to every
man, and see that none be oppressed, nor wronged: nor no oaths
imposed; for the land mourneth because of oaths, and adulteries,
and sorceries, and drunkenness, and profaneness. O consider,
ye that be men set in authority: be moderate, and in lowliness
consider these things. Show mercy to the fatherless, and to the
widows, and to the poor: and take heed of rewards or gifts, for
they do blind the eyes of the wise: the Lord doth loath all such.
Love mercy and true judgment, justice, and righteousness, for the
Lord delighteth in such. Consider these things in time, and take
heed how ye do spend your time: now ye have time, prize it, and
show mercy, that ye may receive mercy from the Lord: for he is
coming to try all things, and will plead with all flesh, as by
fire.’

Whilst G. Fox was in prison among the felons, it grieved him to hear their foul language; and he often reproved them for their wicked words, and evil carriage towards each other: and people did admire that he was so preserved among this bad company, without being defiled by their conversation: but the fear of God so prevailed in his heart, that he could not be charged with any evil word or action all the time he was there: yet he perceived that it was dangerous to converse with such a naughty crew, and therefore he laid before the judges what an hurtful thing it was, that prisoners should lie long in a jail, because they learned wickedness one of another, in talking of their bad deeds; and that therefore speedy justice ought to be done.

Now whilst he was confined here, there was a young woman in the jail for robbing her master of some money; and she being to be tried for her life, he wrote concerning her to the judge and jury, showing them, how contrary it was to the law of God of old, to put people to death for stealing; and that it was an incumbent duty to show mercy. But notwithstanding his writing so, she was condemned to die, and a grave was made for her. G. Fox having heard this, writ a few words, containing, ‘A warning for all people to beware of covetousness, and to fear the Lord, and prize their time, while they have it; that so they might avoid wickedness;’ and when the woman, at the time appointed, was carried forth to execution, he gave this writing to be read at the gallows; but when she was upon the ladder, with a cloth over her face, and ready to be turned off, she was reprieved, and was brought back again to prison, where afterwards she came to be convinced of the truth, as held forth by G. Fox and his friends.

In the jail there was also detained a wicked man, who was said to be a conjurer; this man threatened G. Fox, and also the jailer, that he would raise the devil, and break the house down; so that he made the jailer afraid. But G. Fox went to him, and said, ‘Come, let us see what thou canst do, and do thy worst: the devil is raised high enough in thee already; but the power of God chains him down.’ At this undaunted speech the fellow slunk away.

Now the justices to get rid of G. Fox, resolved to press him for a soldier, seeing he would not voluntarily accept of a command; and Bennet sent constables to give him press-money: but he told him, ‘That he was brought off from outward war, and was dead to it.’ And though the commissioners over and again proffered him money, yet he would not take it; at which they grew so angry, that he was committed close prisoner. Hereupon G. Fox wrote to the justices, and those that were concerned in his commitment, the following lines.

‘You, who are without Christ, and yet use the words which he and
his saints have spoken, consider, neither he nor his apostles
did ever imprison any; but my Saviour is merciful even to the
unmerciful and rebellious. He doth bring out of prison and
bondage: but men, while the carnal mind doth rule, do oppress and
imprison. My Saviour saith, “Love your enemies, and do good to
them that hate you, and pray for them that despitefully use you
and persecute you:” for the love of God doth not persecute any;
but loveth all, where it dwelleth: “he that hateth his brother,
is a murderer.” You profess to be Christians, and one of you
a minister of Jesus Christ, yet you have imprisoned me who am
a servant of Jesus Christ. The apostles never imprisoned any;
but were imprisoned themselves: take heed of speaking of Christ
in words, and denying him in life and power. O friends, the
imprisoning my body is to satisfy your wills; but take heed of
giving way to your wills, for that will hurt you. If the love of
God had broken your hearts, ye would not have imprisoned me; but
my love is to you, as to all my fellow-creatures: and that you
may weigh yourselves, and see how you stand, is this written.’

About this time he gave forth a paper to those that were convinced of the truth, to show them the deceit of the world, and how the priests had deceived the people, viz.

‘Christ was ever hated; and the righteous, for his sake. Mind
who they were, that did ever hate them. He that was born after
the flesh, did persecute him that was born after the Spirit; and
so it is now. And mind, who were the chiefest against Christ;
even the great learned men, the heads of the people, rulers and
teachers, that did profess the law and the prophets, and looked
for Christ; they looked for an outwardly glorious Christ, to hold
up their outward glory: but Christ spake against the works of the
world; and against the priests, and scribes, and Pharisees, and
their hypocritical profession. He that is a stranger to Christ,
is an hireling: but the servants of Jesus Christ are freemen. The
false teachers always laid burdens upon the people: and the true
servants of the Lord did speak against them. Jeremiah did speak
against hirelings, and said, “It was an horrible thing;” and
said, “What will ye do in the end?” for the people and priests
were given to covetousness. Paul did speak against such as did
make gain upon the people; and exhorted the saints to turn away
from such as were covetous men and proud men, such as did love
pleasures more than God; such as had a form of godliness, but
denied the power thereof. “For of this sort, (said he,) are they
that creep into houses, and lead captive silly women, who are
ever learning, but never able to come to the knowledge of the
truth; men of corrupt minds, reprobate concerning the faith;
and as Jannes and Jambres withstood Moses, so, (saith he,) do
these resist the truth; but they shall proceed no further, for
their folly shall be made manifest unto all men.” Moses forsook
honours and pleasures, which he might have enjoyed. The apostle
in his time saw this corruption entering, which now is spread
over the world, of having a form of godliness, but denying the
power. Ask any of your teachers, whether you may ever overcome
your corruptions and sins? None of them doth believe that; but
as long as man is here, he must, (they say,) carry about with
him the body of sin. Thus pride is kept up, and that honour and
mastership, which Christ denied; and all unrighteousness: yet
multitudes of teachers; heaps of teachers; the golden cup full
of abominations! Paul did not preach for wages; but laboured
with his hands, that he might be an example to all them that
follow him. O people, see, who follow Paul! The prophet Jeremiah
said, “The prophets prophesy falsely, and the priests bear rule
by their means;” but now the “priests bear rule by the means
they get from the people:” take away their means, and they will
bear rule over you no longer. They are such as the apostle
said, intruded into those things, which they never saw, being
vainly puffed up with a fleshly mind; and, as the Scriptures
declare of some of old, “They go in the way of Cain, (who was
a murderer,) and in the way of Balaam, who coveted the wages
of unrighteousness.” The prophet Micah also cried against the
judges, that judged for reward; and the priests, that taught for
hire; and the prophets that prophesied for money; and yet leaned
on the Lord, saying, “Is not the Lord amongst us?” Gifts to blind
the eyes of the wise: and the gift of God was never purchased
with money. All the holy servants of God did ever cry against
deceit: and where the Lord hath manifested his love, they do
loathe it, and that nature which holdeth it up.’

He also wrote a serious exhortation to the magistrates of Derby, to consider whom they imprisoned.

‘Friends,

‘I desire you to consider in time, whom ye do imprison: for the
magistrate is set for the punishment of evil-doers, and for the
praise of them that do well. But when the Lord doth send his
messengers unto you, to warn you of the woes that will come upon
you, except you repent; then you persecute them, and put them
into prison, and say, ‘We have a law, and by our law we may
do it.’ For you indeed justify yourselves before men; but God
knoweth your hearts; he will not be worshipped with your forms
and professions, and shows of religion. Therefore consider, ye
that talk of God, how ye are subject to him; for they are his
children, that do his will. What doth the Lord require of you,
but to do justice, to love and show mercy, to walk humbly with
him, and to help the widows and fatherless to their right? but
instead thereof ye oppress the poor. Do not your judges judge
for reward, and your priests teach for hire? The time is coming,
that he who seeth all things, will discover all your secrets.
And know this assuredly, the Lord will deliver his servants out
of your hands, and he will recompence all your unjust dealings
towards his people. I desire you to consider of these things,
and search the Scriptures, and see whether any of the people
of God did ever imprison any for religion; but were themselves
imprisoned. I desire you consider, how it is written, that when
the church is met together, they may all prophesy, one by one:
that all may hear, and all may learn, and all be comforted: and
then, “If any thing be revealed to him that sitteth by, let the
first hold his peace.” Thus it was in the true church; and thus
it ought to be. But it is not so in your assemblies; but he that
teaches for hire, may speak, and none may contradict him. Again,
consider the liberty that was given to the apostles, even among
the unbelieving Jews; when after the reading the law and the
prophets, the rulers of the synagogue said unto them, “Ye men
and brethren, if ye have any word of exhortation for the people,
say on.” I desire you to consider in stillness, and strive not
against the Lord; for he is stronger than you. Though he hold
his people fast for a time; yet when he cometh, he will make
known who are his: for his coming is like the refiner’s fire, and
like fuller’s soap. Then the stone that is set at nought of you
builders, shall be the headstone of the corner. O friends, lay
these things to heart, and let them not seem light things to you.
I wrote unto you in love, to mind the laws of God, and your own
souls, and do as the holy men of God did.’

During his imprisonment there, he was under a great exercise and travail in spirit, because of the wickedness of that town; for though some were convinced there of the doctrine of truth, yet generally they were a hardened people: and he seeing the visitation of God’s love pass away from them, he mourned, and wrote the following lamentation.

‘O Derby! as the waters run away when the flood gates are up, so
doth the visitation of God’s love pass away from thee, O Derby!
therefore look where thou art, and how thou art grounded; and
consider, before thou art utterly forsaken. The Lord moved me
twice, before I came to cry against the deceits and vanities that
are in thee; and to warn all to look at the Lord, and not at
man. The wo is against the crown of pride, and the wo is against
drunkenness and vain pleasures, and against them that make a
profession of religion in words, and are high and lofty in mind,
and live in oppression and envy. O Derby! thy profession and
preaching, stinks before the Lord. Ye do profess a Sabbath in
words, and meet together, dressing yourselves in fine apparel;
and you uphold pride. Thy women go with stretched forth necks,
and wanton eyes, &c. which the true prophet of old cried against.
Your assemblies are odious, and an abomination to the Lord; pride
is set up, and bowed down; covetousness abounds: and he that doth
wickedly is honoured: so deceit doth bear with deceit; and yet
they profess Christ in words. O the deceit that is within thee!
it doth even break my heart to see how God is dishonoured in
thee, O Derby!’

After he had written this, he perceived that his imprisonment there would not continue long; for the magistrates grew uneasy about him, and could not agree what to do with him: one while they would have sent him up to the Parliament, and another while they would have banished him to Ireland. At first they called him a deceiver, and a blasphemer; and afterwards, when the judgments of God befel them, they said he was an honest virtuous man. But their well or ill speaking was nothing to him; for the one did not lift him up, nor did the other cast him down. At length they turned him out of jail, about the beginning of the winter, in the year 1651, after he had been prisoner in Derby about a year: six months whereof in the house of correction, and the rest of the time in the common jail and dungeon.

Being set at liberty, he went into Leicestershire, and had meetings where he came, preaching so effectually, that several were convinced. He went after to Nottinghamshire again, and from thence into Derbyshire, where having visited his friends, he passed into Yorkshire, and coming into Doncaster, and other places, he preached repentance. Afterwards he came to Balby, where Richard Farnsworth and several others were convinced by his preaching. And coming afterwards into the parts about Wakefield, James Naylor came to him, and also acknowledged the truth of that doctrine he held forth; likewise William Dewsbury, with many more; and these three named, became in time also ministers of the gospel. But by the way, I must say that William Dewsbury was one of those that had already been immediately convinced, as G. Fox himself was, who coming to him, found himself in unity with him: and of these was also G. Fox the younger, of whom more hereafter.

But I return to the other G. Fox, who coming about Selby, passed from thence to Beverly, where he went into the steeple-house, and after he that preached there had done, George Fox spoke to the congregation, and said, that ‘they ought to turn to Christ Jesus as their teacher.’ This struck a dread amongst the people, and the mayor spoke to him; but none meddled with him. In the afternoon he went to another steeple-house, about two miles off, where, after the priest had done, he spoke to him, and the people, showing them the way of life and truth, and the ground of election and reprobation. The priest saying he could not dispute, G. Fox told him he did not come to dispute, but to hold forth the word of truth, that they might all know the one seed, to which the promise was, both in the male, and in the female. Here his speaking did so please the auditory, that he was desired to come again on another day, and to preach there. But he directed them to their teacher Christ Jesus, and so went away.

The next day he came to Cranswick, to Captain Pursloe’s, who accompanied him to Justice Hotham’s, and entering into discourse with G. Fox, told him, he had known that principle above ten years, and was glad that the Lord did publish it abroad among the people. While G. Fox was there, a great woman of Beverly came to speak with the said justice about some business, who in discourse said, that the last sabbath-day, (as she called it,) there was an angel or spirit came into the church at Beverly, and spoke the wonderful things of God, to the astonishment of all that were there: and that when it had done, it passed away, they not knowing whence it came, nor whither it went; but it astonished all, both priest and professors, and the magistrates of the town. This relation justice Hotham gave himself afterwards; and then G. Fox told him, that it was he who had been that day at Beverly steeple-house, and had declared truth there. The next First-day of the week captain Pursloe came to G. Fox, and they both went to the steeple-house, where G. Fox, when the priest had done, spoke to both priest and people, and directed them where they might find their teacher, the Lord Jesus Christ, viz. inwardly, in their hearts; which was of such effect, that some received that doctrine of truth, and continued in it. In the afternoon he went to another steeple-house, about three miles off, where one preached that bore the title of doctor: he took his text from Isaiah, lv. “Every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk, without money, and without price.” G. Fox stayed till the priest had done, and well knowing what kind of teacher he was, he was kindled with such a zeal, that he said, Come down thou deceiver: dost thou bid people come freely, and to take of the water of life freely, and yet thou takest three hundred pounds a year of them! mayest not thou blush with shame! did the prophet Isaiah and Christ do so, who spake the words, and gave them forth freely? did not Christ say to his ministers, whom he sent to preach, Freely ye have received, freely give? the priest being amazed, hastened away, and so gave G. Fox as much time as he could desire, to speak to the people; who then directed them to the light, and the grace of God, and to the spirit of God in their inward parts, to be taught and instructed thereby. Having thus cleared himself among the people, he returned to justice Hotham’s house that night, who embracing him, said, ‘My house is your house;’ and also signified, that he was exceedingly glad at the work of the Lord, and that his power was revealed.