Chapter I: Pennington.’ (2)

* * * * *

Concerning the outward supper, it may be truly said, that it was the passover that was kept by Christ at the eating of the paschal lamb; which likewise was a judaical ceremony, that Christians generally take to be a figure or shadow. But is not the modern use of the outward supper in remembrance of Christ’s sufferings, also a figure, viz. of his spiritual supper with the soul; and doth it not seem absurd, that one figure should be the antitype of the other. The passover was not a memorial of another sign that was to follow; but it was a memorial of the slaying of all the first-born in Egypt, and of the preservation of Israel and their first-born. Moreover it may be said, that the paschal lamb was eaten in their families, whereas the outward supper now is celebrated in public places for worship. We find, that the apostles, “Breaking bread from house to house, did eat their meat with gladness and singleness of heart;” which implies an usual meal or eating. And certainly they do well, who daily at meals remember Christ and his sufferings: for the spiritual supper, which is the thing required, ought to be partaken of by every true Christian; and this cannot be, unless, we, being attentive, open the door of our hearts to Christ, and let him come in. Let it also be considered, that the soul wants daily food as well as the body; and being destitute of that, will faint and languish, and so become unable to do good; and therefore our Lord recommended his disciples to pray for[109] daily bread: for that this chiefly had relation to the spiritual manna, the bread that comes down from heaven, appears from this saying of Christ, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.” Besides, the apostle tells us, “That the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” And the author to the Hebrews saith, “It is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.”

[109] [Greek: Τον αρτον επιουσιον: Ton arton epiousion],
signifying, according to the nice explanation of Pasor, bread to
maintain or uphold the essence or substance; though others have
translated it superessential bread.

All this then being duly considered by those called Quakers, it hath restrained them from the use of those ceremonies. For the man who through grace is become truly spiritual, hath no need of ceremonies or outward means to depend upon, but finds himself excited to rely on the inward divine grace, and to depend upon God alone, walking continually in reverential watchfulness before him, and so keeping to the immediate teachings of Christ in his heart, he approaches with boldness to the throne of grace, and with a full assurance of faith, becomes a partaker of salvation.

But I leave this matter, to say something also concerning the Quakers’ way of worship. It is usual among them when they meet together in their religious assemblies, to spend some time in a devout silence and retiredness of mind, inwardly praying with pure breathings to God, which they generally call, waiting upon the Lord: and if under this spiritual exercise any one feels himself stirred up of God to speak something by way of doctrine or exhortation, he doth so, and sometimes more than one, but orderly, one after another. And that this was usual in the primitive apostolical church, appears from what Paul saith, “If any thing be revealed to another that sitteth by, let the first hold his peace: for ye may all prophesy one by one.” And what prophesying signifieth under the new covenant, the apostle himself explains with these words, “He that prophesieth, edifieth the church.” Yet let none think this liberty of speaking to be so unlimited, that every body that can say something, may freely do so in the congregation: for he that will speak there, must also by all means be of a good, and honest, and holy life, and sound in doctrine; and if in process of time he finds in himself a concern from the Lord to travel in the ministry, and desires a certificate of his soundness in doctrine and orderly life, he may have it from the congregation where he resides. And certainly a preacher himself ought to have experience of the work of sanctification, before he is qualified to instruct others in the way thereto: for mere brain-knowledge cannot do that effectually. Sometimes in their meetings there is a public prayer before preaching; and preaching is generally concluded with a prayer.

Now preaching among them is not confined to the male sex as among others: for they believe that women whom the Lord hath gifted for gospel-ministry, may exercise their gifts among them to edification: for who will presume to say to him, What dost thou? To him namely, who, by his apostle, hath said, “Quench not the Spirit.” They are not ignorant that the same apostle said to the Corinthians, “Let your women keep silence in the churches.” Now not to insist on the word your, which seems to carry an emphasis along with it, as being chiefly applicable to those Corinthian women, yet by what follows it appears plainly, that it regards ignorant women, since it is said there, “If they will learn any thing,” that is, if they will be further instructed concerning some points of doctrine, “Let them ask their husbands at home.” Whereby it appears that this saying hath relation to such women, who either from indiscretion or curiosity, or out of a desire to be looked upon as such that know also to say something, proposed questions to the church, and thereby caused more confusion than edification: “For it is indeed a shame for [such] women to speak in the church;” and the apostle’s precept is, “Let all things be done decently and in order.” Moreover, it ought to be considered also, that these words, “Let your women keep silence,” have a tendency also to the subjection which women owe to their husbands, because it is said there also, that women are commanded “To be under obedience,” This the apostle explains further in one of his epistles to Timothy, where he saith, “Let the women learn in silence with all subjection: but I suffer not a woman to teach nor usurp authority over the man.” Now that the apostle doth not absolutely forbid women speaking to edification in the church, appears from his own words, when he saith, “Every woman that prayeth, or prophesieth, with her head uncovered, dishonoureth her head:” for here he gives to women a prescript how to behave themselves when they prophesy; and what he means by prophesying, he himself declareth in the same epistle, as hath been hinted already, where he saith, “He that prophesieth speaketh unto men to edification, and exhortation, and comfort; and he that prophesieth edifieth the church.” And pray what is this but that which we now a-days call preaching? For though prophesying under the old covenant seemeth chiefly to signify a prediction of what is to come, yet it is credible that the ancient prophets were also preachers; and according to the New Testament language, it is evident that prophesying is chiefly preaching. Hence we may easily understand what kind of virgins the four daughters of Philip were, which did prophesy, and what kind of servant of the church Phœbe was, and Tryphena, and Tryphosa, who laboured in the Lord, and Persis, who laboured much in the Lord, which is considerably more than what is said of that Mary, who bestowed much labour on the apostles. How significantly doth the apostle call Priscilla and Aquila, his helpers in Christ Jesus. And what he means by his helpers in that sense, we may see Philip, iv. 3. where he speaks of women which laboured with him in the gospel. All this then being duly considered, the Quakers, so called, think it unlawful to forbid such women to preach whom the Lord hath gifted, and who are of a godly life and conversation; since it appears sufficiently that in the primitive church they were not debarred from that service. And as in those days, so in ours, it hath evidently appeared, that some pious women have had a very excellent gift to the edification of the church. All which tends to the glory of God, who is no respecter of persons, and is pleased to make use of weak instruments to show forth his praise.

As to singing the words of David, since they do not suit the state and condition of mixed assemblies, they disuse the customary formal way of singing in the churches, which has neither precept nor precedent in the New Testament.

Concerning the resurrection, their belief is orthodox, and agreeable with the testimonies of the holy Scriptures: but because they judge it to be very improper to say that we shall rise again with the same numerical bodies we now have, their opposers have falsely accused them, as such who deny the resurrection; though they fully believe this saying of the apostle, “If in this life only we have hope in Christ, we are of all men most miserable.” And as to the qualities of the bodies wherewith we shall arise, he saith, “It is sown a natural body, it is raised a spiritual body:” “For,” saith the same apostle, “our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself,” And therefore they have counted it more safe, not to determine with what kind of bodies we shall be raised, provided we have a firm belief that there is to be a resurrection of the dead: for from such a determination many difficulties may arise, which otherwise are avoided; and therefore they have also said to their antagonists, ‘Christ’s resurrection is indeed an argument for our resurrection; but would it be valid from thence thus to argue: because Christ’s body, which was without sin, and was not corrupted in the grave, was raised the same it was buried; therefore our bodies, which admit of corruption, must also be raised the same they are buried?’ Nay, by insisting stiffly on this point, we fall into many difficulties: who will venture to say, that when people die, and are buried about the age of ninety years, their bodies in the resurrection shall be the same decrepid bodies they were when buried; and that unborn children dying, shall be raised with such small bodies as they had then? To shun therefore such kind of absurdities, they think it better not to suffer human wit to expatiate too far, since the apostle saith, “Mind not high things;” and adviseth every man, “not to think of himself more highly than he ought to think.”

Now as to church government, both for looking to the orderly conversation of the members, and for taking care of the poor, and of indigent widows and orphans, and also for making inquiry into marriages solemnized among them, they have particular meetings, either weekly, or every two weeks, or monthly, according to the greatness of the churches. They have also quarterly meetings in every county, where matters are brought that cannot well be adjusted in the particular meetings. To these meetings come not only the ministers and elders, but also other members, that are known to be of sober conversation; and what is agreed upon there, is entered into a book belonging to the meeting. Besides these meetings a general annual assembly is kept at London in the Whitsun week,[110] so called; not for any superstitious observation the Quakers have for that more than at any other time, but because that season of year best suits the general accommodation.

[110] It has since been fixed to be held on the second day
immediately following the third First day in the fifth month.

To this yearly meeting, which sometimes lasteth four, or five, or more days, are admitted such as are sent from all churches of that society in the world, to give an account of the state of the particular churches; which from some places is done only by writing; and from that meeting is sent a general epistle to all the churches, which commonly is printed; and sometimes particular epistles are sent also to the respective churches. By which it may be known every year, in what condition the churches are: and in the said epistle generally is recommended a godly life and conversation, and due care about the education of children. If it happens that the poor any where are in want, then that is supplied by others who have in store, or sometimes by an extraordinary collection.

As to the denomination by which they are distinguished from other religious societies, it is, as is well known, Quakers; but since that name was given them in scorn, as hath been said in due place, they do not assume it any further than for distinction-sake from others; but the name whereby they call one another is that of friends. And herein they have the example of primitive Christians, as may be seen Acts xxvii. 3. where it is said, that Julius the centurion courteously intreated Paul, and gave him liberty to go unto[111] the friends, (for so the Greek hath it,) to refresh himself, and 3 Epist. John 14. we read, ‘The friends salute thee; and greet the friends by name.’ Now this name of Friends is so common among the Quakers in England, that others also know them, and sometimes call them by that name.

[111] [Greek: Προς τους Φιλους: Pros tous Philous] and [Greek: ὁι
Φιλοι: hoi Philoi], which is not his friends, or our friends, as
it is rendered, but the friends.

1705-1707.

It was, as I find, in the year 1705, that Anna, the late wife of Thomas Camm, deceased in a great age; and having already made mention of her by the name of Anne Audland, I will say something more of her before I describe her exit. She was daughter of Richard Newby, in the parish of Kendal in Westmoreland, being born in the year 1627, and well educated; and being come to maturity, she conversed much with the most religious people of that time. About the year 1650, she was married to John Audland, and in the beginning of 1652, they both were by the ministry of G. Fox, convinced of that truth he preached; and in the next year they began to preach that doctrine to others; for which in the following year she was committed to prison in the town of Aukland in the county of Durham, where she had opportunity to speak to the people through the window; which she did so pathetically, that several were affected with her testimony; and after being released, she travelled up and down the country, and had good service; but not long after, she was again committed to prison on an accusation of having spoken blasphemy, for which she was tried at Banbury in Oxfordshire; the indictment drawn up against her containing that she had said, God did not live: whereas that which she said was, that true words might be a lie in the mouth of some that spoke them, alleging for truth the saying of the prophet Jeremiah v. 2. “Though they say the Lord liveth, surely they swear falsely.” The judge before whom she appeared, behaved himself moderately, and observing how wisely she answered to his questions with a modest boldness, proposed the matter to the jury thus; ‘That she acknowledged the Lord her God and Redeemer to live, and that there were gods of the heathen that were dead gods.’ Some of the justices upon the bench, who sought her destruction, perceiving they should not obtain their end, for it had been divulged that she should be burnt, went off to influence the jury, and bias them; which had this effect, that they brought her in guilty of misdemeanor: which made one present say, it was illegal to indict her for one fact, and to bring her in guilty of another; since they ought to have found her either guilty or not guilty upon the matter of fact charged in the indictment. The judge, though he had carried himself discreetly, had a mind however somewhat to please the justices that were her enemies; and therefore at her refusal to give bond for her good behaviour, she was sent to prison again; though he was heard to say, that she ought to have been discharged. And the prison whither she was sent was a nasty place, several steps under ground; on the side whereof was a common sewer, which sometimes stunk very much, and frogs and toads crawled in the room. Here she was kept about eight months, but showed herself content, being persuaded that it was for the Lord’s sake she thus suffered.

Her husband, John Audland, died, as hath been said before, about the beginning of the year 1664, and two years after she was married to Thomas Camm, a minister also of the gospel. She lived very retiredly, and spent much time in solitariness, and was almost daily exercised in reading the holy Scriptures, and other edifying books. Her husband suffered imprisonment three years, at Kendal, and about six years, at Appleby; insomuch that she came to be well acquainted with adversities: but by all these she was the more spurred on to advance in true piety; and was a very remarkable teacher in the church, having an extraordinary gift to declare the truth. And yet she was very modest and humble, insomuch that how full soever she was of matter, she rarely appeared to preach in large meetings, where she knew there were men qualified for that service; and she was grieved when she perceived any of her sex to be too forward on such occasions; and therefore she advised them to be cautious, though she did not omit to encourage the good in all, and endeavoured not to quench the Spirit in any. Thus she continued in a virtuous life to the end of her days. At Bristol she once fell so sick, that it was thought she was nigh death; and then she exhorted those that stood by, to prize their time, and to prepare for their latter end, as God said she, hath inclined me to do, so that I enjoy unspeakable peace here, with full assurance of eternal rest and felicity in the world to come.

But she recovered from this sickness; and when her dying hour came, which was in her dwelling place near Kendal, she was not less prepared, but said, ‘I bless the Lord I am prepared for my change. I am full of assurance of eternal salvation, and a crown of glory, through my dear Lord and Saviour Jesus Christ.’ Many other excellent sayings she uttered during the time of her sickness; and when she drew near her end, some of her friends asking her, whether she knew them, ‘Yes,’ said she, ‘I know you every one. I have my understanding as clear as ever: for how should it be otherwise, since my peace is made with God through the Lord Jesus Christ. I have no disturbance in mind, therefore is my understanding and judgment so good and clear; but to lie under affliction of body and mind, to feel pinching pangs of body even to death, and to want peace with God; O that would be intolerable to bear!‘ She advised her husband to quit himself of the cumber of the things of this world, after her death, that he might with the more freedom attend the ministry of the gospel, and, said she, ‘Warn all, but especially the rich, to keep low, and not to be high-minded: for humility and holiness is the badge of our profession.’ A little before her departure, some fainting fits taking her, she revived again, and said, ‘I was glad, thinking I was going to my eternal rest, without disturbance. I have both a sight and earnest of eternal rest with God in the world to come.’ A little after she said, ‘Methinks I grow weak and cold. My hands and feet are grown very cold, yet my heart is very strong. I must meet with sharper pangs than I have yet felt--This pain is hard to flesh and blood, but must be endured a little time; ease and eternal rest is at hand; I am glad I see death so near me.’ A little after, seeing her friends weep, she said, ‘Be not concerned, for all is well: I have only death to encounter, and the sting of it is wholly taken away: the grave hath no victory, and my soul is ascending above all sorrow and pains. So let me go freely to my heavenly mansion, disturb me not in my passage. My friends, go to the meeting; let me not hinder the Lord’s business, but let it be the chief, and by you all done faithfully, that at the end ye may receive your reward; for mine is sure. I have not been negligent, my day’s work is done.’ Feeling afterwards her pains increasing, she prayed the Lord to help her through the agony of death; and a little after she said, ‘O my God, O my God, thou hast not forsaken me, blessed be thy name for ever. O my blessed Saviour, that suffered for me and all mankind, great pains in thy holy body upon the cross, remember me thy poor handmaid in this my great bodily affliction. My trust is in thee, my hope is only in thee, my dear Lord. O come, come dear Lord Jesus, come quickly, receive my soul, to thee I yield it up, help me now in my bitter pangs.’ Then her husband prayed to God, that he would be pleased to make her passage easy. And she had no more such pangs, but drew her breath shorter by degrees, and said little more, but that it was good to leave all to the Lord. And so she slept in the Lord the 30th of November, 1705, in the 79th year of her age. Thus Anne Camm departed this life, and her husband said afterwards that he counted it a great blessing to have had her to wife: for she was indeed a very excellent woman, and therefore I have described her latter end thus circumstantially.

Having now related what hath come to my knowledge, that I thought remarkable, and of singular moment in respect of the rise and progress of the people called Quakers, I think what I have written may suffice, and answer the contents of the title of this history; and therefore I will add only a few occurrences, and then come to a conclusion.

1708-1709.

Many years ago, even in the time of King James I. endeavours were used to unite England and Scotland into one kingdom, but all in vain: king William III. also tried what could be done in this case, but his life did not permit him to bring the work to perfection. Yet at length the matter was agreed and settled about the beginning of the year 1707, in the reign of Queen Anne, it being concluded that these two kingdoms henceforth should be united into one, and called Great Britain. In the forepart of the year 1708, Scotland was threatened with an invasion by the pretended prince of Wales; but he failed in the attempt, and his design came to nought. Now since the union of the said kingdom with that of England was accomplished, and the succession of the crown in the Protestant line established by law, the queen on that account was congratulated by a multitude of addresses of her subjects; and the Quakers, so called, judged themselves obliged also to testify their affection to that princess, as they did by the following address:

TO ANNE, QUEEN OF GREAT BRITAIN, &C.

_The grateful and humble Address of the People commonly called
Quakers, from their Yearly Meeting in London, this 28th day of
the third month, called May, 1708._

‘We having good cause to commemorate the manifold mercies of
God vouchsafed to this united kingdom of Great Britain, believe
it our duty to make our humble acknowledgments, first to the
Divine Majesty, and next to the queen, for the liberty we enjoy
under her kind and favourable government, with hearty desires
and prayers to Almighty God, (who hath hitherto disappointed the
mischievous and wicked designs of her enemies, both foreign and
domestic,) that he will so effectually replenish the queen’s
heart, together with those of her great council, with his divine
wisdom, that righteousness, justice and moderation, which are the
ornaments of the queen’s reign, and which exalt a nation, may be
increased and promoted.

‘And we take this opportunity to give the queen the renewed
assurance of our hearty affection to the present established
government, and that we will as a people in our respective
stations, according to our peaceable principles, by the grace of
God, approve ourselves in all fidelity the queen’s faithful and
obedient subjects, and as such conclude with fervent prayers to
the Lord of Hosts, that after a prosperous, safe and long reign
in this life, thou, O queen, mayest be blessed with an eternal
crown of glory.’

This address was signed in the name of the meeting by fourteen members thereof, who also were ordered to present it; but it being understood that the queen seemed willing to be attended with it in private, only seven, among whom were G. Whitehead and Thomas Lower, went in with it, and were introduced by the principal secretary of state Boyle; and G. Whitehead presenting it, said, ‘We heartily wish the queen health and happiness: we are come to present an address from our yearly meeting, which we could have desired might have been more early and seasonably timed, but could not, because our said meeting was but the last week; and therefore now hope the queen will favourably accept our address.’ Then G. Whitehead delivering it, the queen said, ‘Pray read it:’ whereupon he took and read it, and the queen answered,

‘I thank you very kindly for your address, and I assure you of my
protection; you may depend upon it.’

To which G. Whitehead replied, ‘We thankfully acknowledge, that
God by his power and special providence, hath preserved and
defended the queen against the evil designs of her enemies,
having made the queen an eminent instrument for the good of
this nation and realm of Great Britain, in maintaining the
toleration, the liberty we enjoy in respect to our consciences
against persecution. Which liberty being grounded upon this
reason in the late king’s reign, for the uniting the Protestant
subjects in interest and affection, the union of Great Britain
now settled tends to the strength and safety thereof; for in
union is the strength and stability of a nation, or kingdom; and
without union, no nation or people can be safe; but are weak
and unstable. The succession of the crown being settled and
established in the Protestant line, must needs be very acceptable
to all true Protestant subjects.

‘And now, O queen, that the Lord may preserve and defend thee for
the future, the remainder of thy days, and support thee under all
thy great care and concern for the safety and good of this nation
and kingdom of Great Britain, and that the Lord may bless and
preserve thee to the end, is our sincere desire.’

To this the queen returned, ‘I thank you for your speech, and for your address; and ye may be assured I will take care to protect you.’

And G. Whitehead replied, ‘The Lord bless and prosper the queen and all her good intentions.’ And thereupon he and his friends withdrew.

The most remarkable occurrences the Quakers in England now met with, were that they enjoying the liberty to perform their religious worship publicly, without disturbance, were afterward encountered by the writings of their enemies from ignorance or envy, and represented as maintainers of heterodox sentiments; but they not failing of answers, the eyes of many were opened, and some came over to them. And though sometimes those of the public church had the success to draw over one that was born and educated among the Quakers, but inclined to more liberty, and to be esteemed by the world, yet there have been others of the episcopal church, who not from any earthly consideration, but merely by a convincement of their mind, have entered into society with the Quakers; not fearing to make public profession of their religion, as may appear by two letters which I will insert here; the one of Samuel Crisp, a clergyman of the episcopal church, who gave the following account of his change to one of his near relations:

‘_My dear Friend_,

‘I received a letter from thee, the week before last, which
was sent by thy uncle Bolton: there were a great many kind
expressions in it, and in thy sister Clopton’s likewise; I
acknowledge myself much obliged to you both, and to the whole
family, for many repeated kindnesses, and if my school had not
engrossed so much of my time, I would have taken opportunity to
answer my dear friend’s letter now, and upon that account my
delay will be more excusable.

‘The news thou hast heard of my late change is really true, I
cannot conceal it, for it is what I glory in; neither was it
any prospect of temporal advantage that induced me to it, but
a sincere love to the truth, and pure regard to my own soul:
neither can I be sufficiently thankful to God, that he hath let
me live to this glorious day, and not cut me off in the midst
of my sins and provocations against him; he is long suffering
to us-ward, not willing that any should perish, but that all
should come to repentance: he hath brought me off from the forms
and shadows of religion, and let me see in a more illustrious
manner what is the life and substance of it, as he found me in
some degree faithful to that measure of light and knowledge he
had bestowed on me, whilst I was in the communion of the church
of England; therefore he was pleased of late, as I humbly waited
upon him to make known to me greater and deeper mysteries of his
kingdom; and I can truly say, that I find by daily experience,
as I keep low and retired into that pure gift which he hath
planted within me, things are every day more and more cleared
up to me, and the truth shines and prevails greatly over the
kingdom of darkness; and if I should now turn my back upon such
manifestations as these, and entangle myself again with the yoke
of bondage, surely I should grieve the Holy Spirit, so that he
might justly withdraw his kind operations, and never return more
to assist and comfort me; for God is not mocked; religion is a
very serious and weighty thing; repentance and salvation are not
to be trifled with, nor is turning to God, to be put off till our
own time, leisure or conveniency, but we must love and cherish
the least appearance of Christ, not slighting or despising
the day of small things, but embrace the first opportunity of
following Christ in any of his commands: when he speaks, there is
such force and authority in it, that we cannot stand to cavil,
dispute, or ask questions; for unless we will be so obstinate
as to shut our eyes against the sun, we must needs confess to
the truth of his doctrine, and presently strike in with it; and
therefore when for several weeks I had lived more privately and
retiredly in London, than was usual, fasting twice or thrice
in a week, or sometimes more, spending my time in reading the
Scriptures, and in prayer to God, this was a good preparation of
my mind, to receive the truth which he was then about to make
known to me. I lamented the errors of my past life, and was
desirous to attain a more excellent degree of holiness than I had
discovered in the church of England. In this religious retirement
God knew the breathings of my soul, how sincere I was, and
resigned to him when alone. I wanted him to set me free, and to
speak peace and comfort to my soul, which was grieved and wearied
with the burden of my sin: for though I had strictly conformed
myself to the orders and ceremonies of the church of England,
and had kept myself from running into any great or scandalous
enormities, the fear of the Almighty preserving me, yet still I
had not that rest and satisfaction in myself which I desired,
and greatly longed for. I found when I had examined my state and
condition to God-ward, that things were not right with me.

‘As for a sober and plausible conversation in the eye of the
world, I knew that was a very easy attainment. A good natural
temper, with the advantage of a liberal education, will quickly
furnish a man with abilities for that, so that he shall be looked
upon as a saint, and very spiritual; when perhaps in chains of
darkness, in the gall of bitterness, and in the very bond of
iniquity. If this sort of righteousness would have done, perhaps
I might make as fair pretensions that way as some others; but
alas, I quickly saw the emptiness and unsatisfactoriness of
those things: this is a covering that will not protect or hide
us from the wrath of the Almighty, when he comes to judgment. It
is not a man’s natural temper, or his education, that makes him
a good Christian; this is not the righteousness which the gospel
calls for, nor is this the truth in the inward parts which God
requires. The heart and affections must be cleansed and purified
before we can be acceptable to God; therefore it was death to me
to think of taking up my rest in a formal pretence of holiness,
wherein yet I saw to my grief, abundance of people wrapped
themselves, slept securely and quietly; dreaming of the felicity
of paradise, as if heaven were now their own, and they needed not
trouble themselves any more about religion. I could not entertain
so dangerous an opinion as this, for then I should be tempted to
take up my rest by the way, whilst I was travelling towards the
promised land. I think I made a little progress in a holy life,
and through God’s assistance I weakened some of my spiritual
enemies, whilst I lived in the communion of the national church.
I thank my God, I can truly say, whilst I used those prayers,
I did it with zeal and sincerity, in his fear and dread; but
still I ceased not my earnest supplication to him in private,
that he would show me something more excellent; that I might get
a complete victory over all my lusts and passions, and might
perfect righteousness before him; for I found a great many sins
and weaknesses daily attending me: and though I made frequent
resolutions to forsake those sins, yet still the temptation was
too strong for me; so that often I had cause to complain with
the apostle in the bitterness of my soul, “O wretched man that
I am, who shall deliver me from the body of this death?” Who
shall set me free, and give me strength to triumph over sin, the
world, and the devil: that I may in every thing please God, and
there may not be the least thought, word, or motion, gesture or
action, but what is exactly agreeable to his most holy will, as
if I saw him standing before me, and as if I were to be judged
by him for the thought of my heart next moment? O divine life!
O seraphic soul! O that I could always stand here; for here is
no reflection, no sorrow, no repentance: but at God’s right hand
there is perfect peace, and a river of unspeakable joy. O that we
might imitate the life of Jesus, and be thoroughly furnished unto
every good word and work. This was the frequent breathing of my
soul to God when I was in the country, but more especially after
I had left my new preferment of a chaplain, and took private
lodgings in London. In this retirement I hope I may say without
boasting, that I was very devout and religious, and I found great
comfort and refreshment in it from the Lord, who let me see
the beauty of holiness; and the sweetness that arises from an
humbled, mortified life, was then very pleasant to my taste, and
I rejoiced in it more than in all the delights and pleasures of
the world.

‘And now it pleased God to show me, that if I would indeed live
strictly and holily as becomes the gospel, then I must leave the
communion of the church of England; but knew not yet which way
to determine myself, nor to what body of men I should join, who
were more orthodox and more regular in their lives. As for the
Quakers, so called, I was so great a stranger to them, that I
had never read any of their books, nor do I remember that ever I
conversed with any one man of that communion in my whole life.
I think there was one in Foxly, whilst I was curate there; but I
never saw the man, though I went several times to his house on
purpose to talk with him, and to bring him off from his mad and
wild enthusiasm, as I then ignorantly thought it to be. As for
that way, I knew it was every where spoken against. He that had
a mind to appear more witty and ingenious than the rest, would
choose this for the subject of his profane jests and drollery;
with this he makes sport, and diverts the company; for a Quaker
is but another name for a fool or a mad man, and was scarce ever
mentioned but with scorn and contempt. As for drollery, I confess
I was never any great friend to it; but indeed if all was true
that was laid to the Quakers’ charge, I thought they were some of
the worst people that ever appeared in the world, and wondered
with what face they could call themselves Christians; since I
was told they denied the fundamental articles of the holy faith,
to which I ever bore the highest veneration and esteem; and
notwithstanding I had always lived at the greatest distance from
that people, and was very zealous in the worship of the church
of England, and upon all occasions would speak very honourably
of it, moreover was content to suffer some few inconveniencies
upon that account, as thou very well knowest; yet my father
still looked upon me as inclining to the Quakers; and some years
ago signified to a friend, he was afraid I would become an
enthusiast; and whilst I was at Bungan school, he sent me two
books to read that were written against the Quakers, one of which
was John Faldo’s: who had been sufficiently exposed for it by
William Penn.

‘Whilst I lived in London in that private retired manner, I was
just now speaking of walking very humbly in the sight of God,
and having opportunity to reflect upon my past life, as I had
occasion to be one day at a bookseller’s shop, I happened to cast
my eye on Barclay’s works: and having heard in the country, that
he was a man of great account amongst the Quakers, I had a mind
to see what their principles were, and what defence they could
make for themselves; for sure, thought I, these people are not so
silly and ridiculous; nor maintainers of such horrid opinions, as
the author of the Snake, and some others would make us believe.
I took Barclay home with me, and I read him through in a week’s
time, save a little treatise at the end, which I found to be
very philosophical, I omitted; but however, I soon read enough
to convince me of my own blindness and ignorance in the things
of God; there I found a light to break in upon my mind, which
did mightily refresh and comfort me, in that poor, low, and
humbled state, in which I then was; for indeed I was then, and
had been for a considerable time before, very hungry and thirsty
after righteousness, and therefore I received the truth with all
readiness of mind: it was like balm to my soul, and as showers
of rain to the thirsty earth, which is parched with heat and
drought. This author laid things down so plainly, and proved
them with such ingenuity and dexterity of learning, and opened
the Scriptures so clearly to me, that without standing to cavil,
dispute, raise argument or objection, or consulting with flesh
and blood, I presently resigned myself to God; and weeping for
joy that I had found so great a treasure, I often thanked him
with tears in my eyes for so kind a visitation of his love, that
he was graciously pleased to look toward me when my soul cried
after him; so, though before I was in great doubt and trouble of
mind, not knowing which way to determine myself, yet now the sun
breaking out so powerfully upon me, the clouds were scattered: I
was now fully satisfied in my own mind which way I ought to go,
and to what body of people I should join myself.

‘So I immediately left the communion of the church of England,
and went to Gracechurch-street meeting. After I had read
Barclay, I read some other books of that kind, among which was
an excellent piece, though in a small volume, called No Cross
No Crown. Thus I continued reading and frequenting meetings
for several weeks together, but did not let any one soul know
what I was about. The first man I conversed with was George
Whitehead, and this was several weeks after I began to read
Barclay, and frequent their meetings. By him I was introduced
into more acquaintance, and still the further I went, the more I
liked their plainness, and the decency and simplicity of their
conversation. They do not use the ceremonies and salutations
of the church of England, but shake hands freely, and converse
together as brothers and sisters, that are sprung of the same
royal seed, and made kings and priests unto God. O, the love,
the sweetness and tenderness, and affection, I have seen among
this people! “By this,” says Christ, “shall all men know that
ye are my disciples, if ye have love one to another.” “Put
on therefore,” says the apostle, “(as the elect of God, holy
and beloved,) bowels of mercy, kindness, humbleness of mind,
meekness, long-suffering.”

‘Thus, my dear friend, I have given thee an account of my
proceeding on this affair. As to my bodily state, if thou
desirest to know what it is, I may acquaint thee that I have
my health, as well as ever, and I bless God I have food and
raiment sufficient for me, so that I want no outward thing; and
I have the necessities and conveniencies of life liberally: let
us not burden ourselves with taking care for the vanities and
superfluities of it; let us possess our vessels in sanctification
and honour; and as we bring our minds into perfect subjection
to the whole will of God, so let us bring our body to the most
simple and natural way of living; being content with the fewest
things, never studying to gratify our wanton appetites, nor to
follow the customs and humours of men; but how we may so contract
our earthly cares and pleasures, that we may bring most glory to
God, most health and peace to our own souls, and do most service
to the truth; and if this be our aim, certainly a very small
portion of the things of this world will suffice us, seeing we
are Christians; we should therefore earnestly pursue those things
which bring us nearest to God, and which are most perfective of
human nature: for what is more than a competency, seems to be a
burden to a generous philosophical soul, which would breathe in a
pure vehicle, that so it may have a quick sense and relish of all
blessings, both of the superior and inferior worlds.

‘Thou knowest, my dear friend, that religion is a very serious
thing, and repentance is a great work, and one precious immortal
soul is of more worth than ten thousand perishing worlds, with
all their pomp and glory; therefore let us take courage, and
be valiant for the truth upon the earth, let us not content
ourselves with a name and profession of godliness, let us come
to the life and power of it, let us not despond of getting the
victory. We have a little strength for God: let us be faithful
to him, and he will give us more strength, so that we shall
see the enemy of our peace fall before us, and nothing shall
be impossible unto us: I say, my friend, let us be faithful to
that measure of light and knowledge which God has given us, to
be profited and edified by it in a spiritual life, and as God
sees we are diligent and faithful to work with the strength we
have, he will more and more enlighten us, so that we shall see
to the end of those forms and shadows of religion wherein we
had formerly lived; but if he sees we are about to take up our
rest in those shadows, that we grow cold and indifferent in the
pursuit of holiness, running out into notions and speculations;
and have more mind to dispute, and to make a show of learning and
subtilty, than to lead a holy and devout life, then it is just
with God to leave us in a carnal and polluted state; to continue
yet but in the outward court, where we may please ourselves with
beholding the beauty and ornaments of a worldly sanctuary, and
never witness the veil being taken away, and that we are brought
by the blood of Jesus, into the holiest of all, where alone there
is true peace with God, and rest to the weary soul. I could say
much upon this head, if time or leisure would give leave.

‘As for a particular answer to thy letter, I have not time now
to give it; and for the present let this general answer suffice:
and if thou wilt consider things in their pure abstracted nature,
and not suffer the prejudice of education to sway thee, but
in fear and humility wilt search out the truth for thyself,
thou wilt find that there needs no other answer to thy letter
than what I have already given; for by waiting upon God, and
diligently seeking him, thou wilt find an answer to it in thy own
bosom, and this will be much more full, clear, and satisfactory
than I, or any other man living can pretend to give thee, or
any other friend who hath lovingly written to me; for whom I
desire, with all the sincere-hearted in the church of England,
that they may come to witness the Almighty power of God, to save
and redeem them from every yoke; and that they may see clearly
to the end of those things which are abolished, and come to the
enjoyment of spiritual and heavenly things themselves, is the
daily prayer and deep travail of my soul, God knoweth. Till I
can be more particular, if thou please thou mayest communicate
this to them, and let them know that I am well, and thank them
for their kind letters. Let us remember to pray for one another
with all fervency, that we may stand perfect in the whole will of
God, Amen, saith my soul. I am thy most affectionate friend and
servant in Jesus,

SAMUEL CRISP.’

_The following letter, or account of one Evan Jevans, is also remarkable._

‘Since it hath pleased the divine goodness to endue me with
reason, I heartily thank his most excellent Majesty: that it has
been the further product of his good will to give me life and
being in that part of the world, where I have had the freedom to
use it; especially in the choice of my persuasion, and way of
returning my acknowledgment to him. I wish that all, who make any
pretensions to religion, would make use of this noble faculty
with subjection to the divine will to determine their choice in
this grand affair; and not let the religion of their education
be that of their judgment. If people were thus truly wise unto
their own salvation, and did not too lazily resign themselves to
the conduct of their guides, thereby regarding more their ease
than safety, they would not only be the better able to give a
reason of the hope that is in them, but they would show more
warmth in their devotion, more charity in their religion, and
more piety in their conversation than at present they do.

‘When I was visited some time ago by the chastising hand of the
Lord, for sin and my disobedience to his holy will, I laboured
under great affliction of mind, and anguish of spirit; and though
I was constant above many in my attendance on the public prayers
of the church, strict in my observation of its ceremonies, and
exceeding frequent in the use of private devotion, yet my burden
increased, and I waxed worse.

‘In this wretched and doleful condition I was, when at a
relation’s house, who had providentially returned from
Pennsylvania to his native country, I lighted upon R. Barclay’s
Apology for the Quakers; by the reading whereof I was so well
persuaded of their principles, and by turning my mind inward
to the divine gift, (according to their doctrine,) it gave me
victory, in a great measure, over our common enemy, banished
away my disorderly imaginations, and restored me to my former
regularity; I received such satisfaction and comfort to my
distressed soul, that thereupon I left the church of England,
and joined myself in society with them; and I am the more
confirmed in my change, especially where it respects the worship
of our Creator; because it is not only the most agreeable to
the Scriptures of Truth, but heaven has given us assurance of
its approbation thereof, it having been at times, to my own
experience, most powerfully attended with the presence of the
Most High.

‘I hope none will begrudge me this mercy, because I received
it not by their ministry; if they do, I have cause to suspect
their charity is not of a Christian latitude, since our blessed
Redeemer approved not of that narrowness in his disciples in
somewhat a like case.