Chapter VII: Front Matter (7)

Miles Halhead was also one of the first zealous preachers among the Quakers so called. He was the first of those of his persuasion, that was imprisoned at Kendal. Once he went to Swarthmore to visit his friends, and to assist at their meeting; by the way he met the wife of the justice Thomas Preston, and because he passed by her quietly, without the ordinary way of greeting, she grew so offended, that she commanded her man to go back and beat him; which he did. At which Miles being kindled with zeal, said to her, ‘O thou Jezebel! Thou proud Jezebel! Canst thou not permit and suffer the servant of the Lord, to pass by thee quietly?’ She then held forth her hands, as if she would have struck him, and spit in his face, saying, ‘I scorn to fall down at thy words.’ This made Miles say again, ‘Thou proud Jezebel, thou that hardenest thy heart, and brazenest thy face against the Lord and his servant, the Lord will plead with thee in his own time, and set in order before thee, the things that thou hast done this day to his servant.’ And so he parted with her, and went to Swarthmore. About three months after this, he felt himself moved to go and speak to her; and when he came to Houlker Hall, he asked for Thomas Preston’s wife: she then coming to the door, and Miles not knowing her, asked her, if she was the woman of the house; to which she said, ‘No: but if you would speak with Mrs. Preston, I will intreat her to come to you.’ Then she went in, and coming back with another woman, said, ‘Here is mistress Preston:’ but then it was manifested to him, that she herself was the woman. It is true, as hath been said, some time before he had seen her on the way, and spoken to her; but it may be, she was then in so different a dress, that by reason thereof he did not know her; yet firmly believing that it was she, he said, ‘Woman, how darest thou lie before the Lord and his servant? Thou art the woman I came to speak to.’ And she being silent, not speaking a word, he proceeded, ‘Woman, hear what the Lord’s servant hath to say unto thee: O woman, harden not thy heart against the Lord; for if thou dost, he will cut thee off in his sore displeasure; therefore take warning in time, and fear the Lord God of heaven and earth, that thou mayest end thy days in peace.’ Having said this, he went away, she, how proud soever, not doing him any harm, being withheld, without knowing by what. But, notwithstanding that, she continued the same: for several years after, when G. Fox was prisoner at Lancaster, she came to him, and belched out many railing words, saying amongst the rest, that his tongue should be cut off, and he be hanged. But some time after, the Lord cut her off, and she died, as it was reported, in a miserable condition.

But before I leave this woman, I must also say, that about three years after she had made her man beat Miles, it happened that as he was riding from Swarthmore, near to Houlker Hall, he met with a person who said to him, ‘Friend, I have something to say unto you, which hath lain upon me this long time. I am the man that, about three years ago, at the command of my mistress, did beat you very sore; for which I have been very much troubled, more than for any thing that I ever did in all my life: for truly, night and day it hath been often in my heart, that I did not well in beating an innocent man, that never did me any hurt or harm. I pray you forgive me, and desire the Lord to forgive me, that I may be at peace and quiet in my mind,’ To this Miles answered, ‘Truly friend, from that time to this day, I never had any thing in my heart against thee, nor thy mistress, but love. The Lord forgive you both; I desire that it never may be laid to your charge; for ye knew not what ye did,’ Here Miles stopped, and so went his ways. Many a notable occurrence he had in his life, and therefore he is to appear yet more than once in the course of this history.

Travelling once in Yorkshire, he came to Skipton, where declaring the word of truth, he was so sorely abused and beaten, that he was laid for dead; nevertheless, by the Lord’s power, he was healed of all his bruises, and within three hours he was healthy and sound again, to the astonishment of those that had so abused him, and to the convincing of many that beheld him.

Then he went to Bradford, Leeds, and Halifax, where he also declared the doctrine of truth amongst the people; but not without meeting with great persecution.

From thence he came to Doncaster, and there went on a First-day of the week to a steeple-house, where, after the worship was done, he spoke to the priest and people: but they, instead of hearkening to what he said, fell upon him in a great rage, and drove him out of the town; and he being sorely bruised, they left him for dead. But before his going from home, he had been firmly persuaded, that the Lord would preserve him in all dangers: and it happened so to him according to his belief; for he got up again, and went to a friend’s house, where he laid himself down upon a bed. But not long after, he felt a very strong motion to go to a certain chapel, and there to declare the word of the Lord: forthwith he felt also an inward assurance, that if he gave up to do so, the Lord would heal him from his bruises. Then he rose, as well as he could, and came down stairs with great difficulty, by taking hold of the walls for a stay, and going out, he began to mend by degrees; and coming at length into the chapel, he spake as he was moved; and when he had cleared himself, he went back to the house from whence he came, and the Lord made him sound of all his bruises.

From thence he went to York, and there spoke to the lord mayor, and other rulers of that city: and passing through Yorkshire, he went into several steeple-houses, to exhort the people; and though he met with great hardships, yet he was supported by an invisible hand. So being clear of that country, he returned to his house at Mountjoy, in Underbarrow, in the county of Westmoreland. But his going thus often from home, was an exceeding great cross to his wife, who in the first year of his change, not being of his persuasion, was very much troubled in her mind, and would often say from discontent, ‘Would to God I had married a drunkard, then I might have found him at the alehouse; but now I cannot tell where to find my husband.’ But after the space of a year, it pleased the Lord to visit her. She had a little son of about five years of age, which child she loved extraordinarily, insomuch that she thought it was her only delight and comfort; but it happened that this darling died, and some time after she spoke thus to her husband: ‘Truly, husband, I have something to tell thee: one night being in bed, mourning and lamenting with tears in my eyes, I heard a voice, saying, ‘Why art thou so discontented concerning thy husband? I have called and chosen him to my work; my right hand shall uphold him. Therefore be thou content and pleased, that he serve me, and I will bless thee, and thy children for his sake; and all things shall prosper that thou shalt take in hand. But if thou wilt not be content, but grudge and murmur, and repine against me, and my servant, whom I have chosen to do my work, I will bring a greater cross upon thee.’ These words being fresh in my mind both night and day, I often said within myself, What cross can this be, that would be greater than the want of my husband? But for all this, I could not be content: all the joy I had, or could find, was in our little boy, who would often, when he saw me weeping and mourning, take me about my neck, and say, My dear mother, pray be content, for my father will come home in a little time. This child would often comfort me in this manner; but for all that I could not be content. Not long after, it pleased the Lord to take from me this my only son, my chiefest joy. Then the voice which I had heard came into my mind, and I perceiving that this was the cross which the Lord would bring upon me, smote upon my breast, and said within myself, that I was the very cause why the Lord had taken away my little son. A great fear then seizing upon me, I said, O Lord, my God! give me power to be content to give up my husband freely to do thy will, lest, O Lord, thou take away from me all my children. From that time I never durst oppose thee, my husband, any more in the work of the Lord, for fear that his judgments might also fall upon me and my children.’ This served not a little to strengthen and encourage Miles.

Some time after, walking in his garden, he felt a motion to go to Stanley chapel in Lancashire. Now though he might expect to meet with rude entertainment there, yet he consulted not with flesh and blood, but went to the aforesaid chapel. Being come, he was not suffered to enter, but the door was violently turned against him. Then he walked in the yard till the worship was done, and the people that came out, (one may guess how edified,) fell upon him with great rage, and one captain William Rawlinson, took hold of his arms and shoulders, and calling another man to take him by the feet and legs, they threw him over the wall; by which fall he was exceedingly bruised, so that he had much to do to get home. By the way it was inwardly said to him, that he must be content with what was befallen him that day, and that if he was faithful in what the Lord required of him then, he would heal him again. Being come home, he waited upon the Lord to know his will. In this resignedness, within six days, he was moved to go to Windermere steeple-house, and it was, as it were said unto him, Fear not the face of any man, but speak the word of the Lord freely; and then thou shalt be made sound again of all thy bruises. So he went to the said steeple-house, and having spoken the word of the Lord to the priest and people, without receiving any harm, he was healed that day of his sore bruises.

Some time after by another motion, he came to Furness in Lancashire, to the house of captain Adam Sands, where he found a great number of professors gathered, and priest Lampitt preaching. But as soon as Miles entered, Lampitt was silent, and which continuing a pretty while, captain Sands said to him, ‘Sir, what is the matter: are you not well?’ to which the priest answered, ‘I am well, but I shall speak no more as long as this dumb devil is in the house.’ ‘A dumb devil,’ said the captain, ‘where is he?’ ‘This is he,’ said the priest, pointing with his hand, ‘that standeth there.’ Then the captain said, ‘This man is quiet and saith nothing to you: I pray you, sir, go on in the name of the Lord; and if he trouble or molest you in my house, I will send him to Lancaster castle.’ But the priest said again, ‘I shall not preach as long as this dumb devil is in the house.’ Then the captain said to one Camelford, a priest also, ‘I pray you, sir, stand up and exercise your gift, and I will see that you be not disturbed.’ But the priest answered as the other, ‘I shall not speak as long as this dumb devil is in the house.’ Then the people cried, ‘Lord rebuke thee Satan; Lord rebuke thee Satan: what manner of Spirit is this that stops our ministers’ mouths?’ Then the captain came to Miles, and taking him by the hand, led him out of the house. In all that time he had not spoke a word, and saw now the accomplishment of what he had been persuaded of before, viz. that an invisible power would confound by him the wisdom of the priests when he spoke never a word. The said Camelford was one who, a good while before had stirred up the rabble against G. Fox; and the other was that Lampitt, who has been mentioned already, and who had been so esteemed by Margaret Fell, before she came to be acquainted with G. Fox.

Some time after this occurrence, Miles went to Newcastle, and there said to the mayor, rulers, and priests of that town, that God’s anger was kindled against them, because they had shut the kingdom of heaven against men, and would not enter themselves, nor suffer them that would. Because of this he was imprisoned: but the mayor being much troubled, sent for the sheriff, for these two had committed Miles; when come, he said to him, ‘We have not done well in committing an innocent man to prison: pray let us release him.’ The sheriff consenting, Miles was set at liberty. Then he declared the word of the Lord in those parts, and many were convinced of the truth held forth by him. But now I part with this Miles Halhead, who hereafter is to be mentioned again.

About this time, viz. in the summer, general Cromwell had called a new parliament, consisting mostly, (as hath been said by some,) of members of his own choice; for it was a certain number of persons out of each county and city in England, Scotland, and Ireland, nominated by the council of officers, and sent for to meet at Westminster. Into the hands of these, Cromwell delivered the supreme authority of the nation, by an instrument, or commission, signed by himself and the officers; but the authority of this meeting lasted scarce half-a-year, as will be said in the sequel.

To this parliament a report was made, that at Carlisle, a person was imprisoned, who was to die for religion. This was G. Fox, whom we have left thus long in the dungeon at Carlisle, and now are returning to him again. The parliament then caused a letter to be sent down concerning him to the sheriff, and other magistrates. And G. Fox knowing how scandalously he had been belied, about speaking blasphemous words, gave forth a paper, wherein he challenged all who found fault with his doctrine, to appear in public; since he was ready to stand the test of whatsoever he might have spoken. He also wrote a significant letter to the justices at Carlisle, wherein he showed them plainly the injustice of their dealings, and the horrid evil of persecution, as having been always the work of the false church. Mention hath been made already of the justices Benson and Anthony Pearson: these had desired, more than once, leave to visit G. Fox in prison; but this having been denied them, they wrote a letter to the magistrates, priests, and people at Carlisle, wherein they emphatically described the wickedness of persecution, and what would be the reward of persecutors; saying also, that these were worse than the heathen that put Paul into prison; because none of his friends or acquaintance were hindered by them from coming to him. However, at length Pearson got an opportunity to come with the governor into the dungeon, where G. Fox was kept, and they found the place so bad, and of so noisome a smell, that the governor cried shame of the magistrate, for suffering the jailer to treat G. Fox after such a manner; and calling the jailers into the dungeon, required them to find sureties for their good behaviour, and put the under-jailer, who had been very cruel to G. Fox, into the dungeon with him. In the meanwhile, those who had imprisoned G. Fox began to grow afraid, the rather, it may be, because the parliament took notice of these doings; and it was not long after that he was released; and then coming to the house of one Thomas Bewly, near Coldbeck, in Cumberland, there came a Baptist teacher to oppose him: but he found what G. Fox spoke to be so efficacious, that he became convinced of the truth thereof.

At that time there was also Robert Widders, who being moved to go to Coldbeck steeple-house, the Baptist teacher went with him. Widders coming into the steeple-house, there was one Hutton preaching, to whom he spoke; but the rude people threw him down, and dragged him into the yard, where they pushed and beat him till the blood gushed out of his mouth, so that he lay for dead some time; but a certain woman coming to him, held up his head, so that at length he recovered his breath. The Baptist who went along with him, had his sword taken from him, and was sorely beaten with it; yet this did not frighten or discourage him; and he not only left off the wearing of a sword, but also freely gave up the inheritance of an impropriation of tithes.

The same day that this preacher was thus attacked with his own sword, being the first of the week, several of G. Fox’s friends, and among them, William Dewsbury, went, one to this, and others to other steeple-houses; and by such means, the number of the said friends increased; though Dewsbury at that time was so violently beaten by the people that he was almost killed; but the Lord’s power healed him.

But to return to Robert Widders: he being recovered from the rude treatment he met with, as hath been said, felt himself so encouraged anew, and strengthened in his undertakings, that he went, the same day in the afternoon, seven miles to Ackton steeple-house, when he spoke to priest Nichols, and calling him an enemy of Christ, told him, also, that the hand of the Lord was against him. Then William Briscoe, a justice of Crofton, commanded the constable to secure Robert; which he did, and carried him to the priest’s house; where being examined by the justice, the priest began to fawn upon him. Thereupon Robert told the priest, that the spirit of persecution lodged in him. But the priest said, ‘No, he was not such a man.’ Yet presently after he said to the justice, that Robert had stolen the horse he came with: and, that he could find in his heart to become his executioner with his own hands: which made Robert say, ‘Did I not say unto thee, that the spirit of persecution lodged in thee?’ Then the aforesaid justice writ a warrant to send Robert to Carlisle jail; and after having given the warrant to the constable he asked Robert, by what authority or power he came to seduce and bewitch the people? Robert answered, ‘I came not to seduce and bewitch people, but I came in that power which shall make thee, and all the powers of the earth, bend and bow down before it, to wit, the mighty power of God.’ Whilst Robert was speaking thus, the dread of the Lord seized on the justice, and so struck him, that he called for his warrant again, and took it out of the constable’s hand, suffering Robert, about night, to go away.

He being thus freed, did not leave visiting the steeple-houses from time to time, for which he was sometimes imprisoned, and at other times saved remarkably. Once coming near Skipton in Yorkshire, at the steeple-house, he spoke very sharply to the priest, Webster; since he was one that had been partly convinced of the doctrine of the inward light, but becoming disobedient thereunto, was turned back again. He also spoke to the people, and to justice Coats, bidding them to mind the word of God in the heart, which divided between the precious and the vile. After having cleared himself, he went to a place where a few of his friends were met together; but he had not been long there, when there came some horsemen and foot, who took him away, and carried him to the said justice; who examining him, said, he had broken the law, by disturbing the minister and the people, and that he might send him prisoner to York castle. Robert answered, ‘Send me to jail thither, if thou darest; for I appeal to the witness of God in thy conscience.’ But the justice being a moderate man, said, ‘I neither dare nor will;’ and taking Robert by the hand, told him, he might take his own time in going away.

To relate all the occurrences of this Robert Widders, would be too prolix; therefore I will only say, that as he was very zealous in speaking to the priests, so he suffered very much in his estate, because for conscience-sake he refused to pay them tithes; and on that account there was taken from him, at sundry times, to the value of 143_l._ besides what he suffered for meetings, and for Sunday shillings, so called, which also amounted to a considerable sum. And this not only befel him, but it was the portion of many hundreds, nay, perhaps thousands of those of his persuasion. Wherefore I will not undertake to relate all that might be mentioned of this kind; for that would be beyond my reach.

However, by this that hath been said, may be seen, by what means the Quakers, so called, grew so numerous in those early times. As on one hand there were raised zealous preachers; so on the other, there were abundance of people in England, who, having searched all sects, could no where find satisfaction for their hungry souls. And these now understanding that God by his light was so near in their hearts, began to take heed thereunto, and soon found that this gave them far more victory over the corruption of their minds, under which they had long groaned, than all the self-willed worships which they with some zeal had performed many years. And besides those that were thus prepared to receive a further manifestation of the way of life, there were also many of a rude life, who being pricked to the heart, and brought over by the Christian patience of the despised Quakers, became as zealous in doing good, as formerly they had been in working evil.

Perhaps some will think it was very indecent that they went so frequently to the steeple-houses, and there spoke to the priests; but whatsoever any may judge concerning this, it is certain that those teachers generally did not bring forth the fruits of godliness, as was well known to those who themselves had been priests, and freely resigned their ministry, thenceforth to follow Christ in the way of his cross; and these were none of the least zealous against that society among whom they formerly had ministered with an upright zeal. Yet they were not for using sharp language against such teachers, who, according to their knowledge, feared God; but they levelled their aim chiefly against those, who were only rich in words, without bringing forth true Christian fruits, and works of justice. Hence it was that one Thomas Curtis, who was formerly a captain in the parliament army, but afterwards entered into the society of the people called Quakers, wrote, in a letter to Samuel Wells, priest of Banbury, and a persecutor of those of that persuasion, amongst other things, these words: ‘To thy shame, remember I know thee scandalous. How often hast thou sat evening after evening, at cards, and sometimes whole nights, playing, and sometimes compelling me to play with thee, for money; yet then thou wast called of the world a minister; and now art thou turned persecutor, &c.’ None therefore need think it strange, that those called Quakers did look upon such teachers as hirelings. And that there were not a few of that sort, appeared plainly when King Charles II. was restored; for those who had formerly cried out against episcopacy, and its liturgy, as false and idolatrous, then became turn-coats, and put on the surplice, to keep in the possession of their livings and benefices. But by so doing, these hypocrites lost not a few of their auditors, for this opened the eyes of many, who began to inquire into the doctrine of the despised Quakers, and saw that they had a more sure foundation, and that this it was which made them stand unshaken against the fury of persecution.

Let us again take up the thread of these transactions which concern G. Fox: who, now travelling through many places in the north of England, had every where great meetings; but now and then met with some opposition; sometimes with hands, and at others with the tongue. Among the rest, at Derwentwater, in Northumberland; where, in a dispute recommending perfection, he was contradicted; but to prove his position, he said that Adam and Eve were perfect before they fell; and all that God made was perfect; and that the imperfection came by the devil and the fall: but that Christ, who came to destroy the devil, said, ‘Be ye perfect.’ To this one of the professors answered, that Job said, ‘Shall mortal man be more pure than his Maker? The heavens are not clean in his sight. God charged his angels with folly.’ But G. Fox showed him his mistake, and told him that it was not Job that said so, but one of those that contended against him. Then the professors said, the outward body was the body of death and sin; but G. Fox replied, that Adam and Eve had each of them an outward body, before the body of death and sin got into them; and that men would have bodies when the body of sin and death was put off again, and they were renewed into the image of God again by Christ Jesus.

Thus G. Fox found work almost every where, and passing to Hexham, he had a great meeting there on the top of a hill. The priest, indeed, had threatened that he would come and oppose; but came not.

G. Fox, then travelling on, came into Cumberland, where he had a meeting of many thousands of people on a hill near Langlands. Once he came into Brigham steeple-house, before the priest was there, and declared the Truth to the people; but when the priest came in, he began to oppose, but was wearied so, that at length he went away.

There being now also several others who preached the doctrine of the inward light of God, which convinceth man of sin, the number of those professors of the light increased greatly. And as it had been said at first, that they should be destroyed within a short time; so now the priests began to say, that they would eat out one another. For many of them, after meetings, having a great way to go, staid at their friends’ houses by the way, and sometimes more than there were beds to lodge, so that some lay on the hay-mows. This made some of the public church grow afraid that this hospitality would cause poverty, and that when these friends had eaten out one another, they would come to be maintained by the parishes, and so be chargeable to them. But it fell out quite otherwise, for these people were the more blessed, and increased, without falling into want. This puts me in mind of what one of the daughters of Judge Thomas Fell once told me, viz. that her father having been abroad, and coming home with his servants, found the shed so full of the horses of strange guests, (for Margaret, his wife, had cleared the stable where they first stood, to make room for her husband’s own horses,) that he said to his wife, this was the way to be eaten out, and that thus they themselves should soon be in want of hay. But to this Margaret said, in a friendly way, that she did not believe, when the year was at an end, that they should have the less for that. And it so fell out; for this year their stock of hay was such, that they sold a great parcel of what they had in abundance. Thus the proverb was verified, that charity doth not impoverish. The truth of this was also experienced by those called Quakers; for though many people at first were shy, and would not deal with them, because of their non-conformity with the vulgar salutation, and their saying Thou and Thee to a single person, instead of You, &c. insomuch that some that were tradesmen lost their customers, and could hardly get money enough to buy bread; yet this changed in time, when people found by experience they could better trust to the words of these, than to that of those of their own persuasion. Hence it was, that often when any came into a town, and wanted something, they would ask, where dwells a draper, or taylor, or shoemaker, or any other tradesman, that is a Quaker? But this so exasperated others, that they began to cry out, if we let these Quakers alone, they will take the trade of the nation out of our hands. Now the cause of their trade’s thus increasing, was, because they were found upright in their dealings; for integrity did then shine out among them above many others: to this the true fear of God led them, and to this they were exhorted from time to time. G. Fox also writ a general epistle to them, which was as followeth:

‘To you all, Friends every where, scattered abroad.

‘In the measure of the life of God, wait for wisdom from God,
even from him, from whence it comes. And all ye, who be babes
of God, wait for the living food from the living God to be
nourished up to eternal life, from the one fountain, from whence
life comes; that orderly, and in order, ye may all be guided
and walk: servants in your places, young men and young women in
your places, and rulers of families; that every one, in your
respective places, may adorn the Truth; every one in the measure
of it. With it, let your minds be kept up to the Lord Jesus, from
whence it doth come; that a sweet savour you may be to God, and
in wisdom ye may all be ordered and ruled; that a crown and a
glory ye may be one to another in the Lord. And that no strife,
nor bitterness, nor self-will may appear amongst you; but with
the light, in which the unity is, all that may be condemned. And
that everyone in particular may see to, and take care of, the
ordering and ruling of their own family; that in righteousness
and wisdom it may be governed, the fear and dread of the Lord
in every one’s heart set, that the secrets of the Lord every
one may come to receive, that stewards of his grace you may
come to be, to dispense it to every one as they have need; and
so in savouring and right discerning, you may all be kept: that
nothing that is contrary to the pure life of God, may be brought
forth in you, or among you; but all that is contrary to it, may
by it be judged: so that in light, in life, and love, ye may
all live; and all that is contrary to the light, and life, and
love, may be brought to judgment, and by that light condemned.
And that no fruitless trees be among you: but all cut down and
condemned by the light, and cast into the fire; so that everyone
may bear and bring forth fruit to God, and grow fruitful in
his knowledge, and in his wisdom. And so that none may appear
in words beyond what they be in the life, that gave forth the
words: here none shall be as the untimely figs: and none shall
be of those trees, whose fruit withers: such go in Cain’s way,
from the light; and by it are condemned. And that none amongst
you boast yourselves above your measure; for if you do, out of
God’s kingdom you are excluded: for in that boasting part gets up
the pride, and the strife, which is contrary to the light; which
light leads to the kingdom of God: and gives everyone of you an
entrance thereinto, and an understanding, to know the things
that belong to the kingdom of God. And there the light and life
of man everyone receives, him who was, before the world was,
by whom it was made: who is the righteousness of God, and his
wisdom: to whom all glory, honour, thanks, and praise belongs,
who is God blessed forever. Let no image, nor likeness be made;
but in the light wait, which will bring condemnation on that
part, that would make the images; for that prisons the just. So
to the lust yield not the eye, nor the flesh; for the pride of
life stands in that, which keeps out of the love of the Father;
and upon which his judgments and wrath remains, where the love
of the world is sought after, and a crown that is mortal: in
which ground the evil enters, which is cursed; which brings forth
briars and thorns, where the death reigns, and tribulation and
anguish is upon every soul, and the Egyptian tongue is heard: all
which is by the light condemned. And there the earth is which
must be removed; by the light it is seen, and by the power it is
removed; and out of its place it is shaken; to which the thunders
utter their voices, before the mysteries of God be opened, and
Jesus revealed. Therefore all ye whose minds are turned to
this light, (which brings condemnation upon all those things
before-mentioned, that are contrary to the light,) wait upon the
Lord Jesus for the crown, that is immortal, and that fadeth not
away.

G. F.’

This epistle he sent to be read at the meetings of his friends. Not long after, a certain priest of Wrexham in Wales, whose name was Morgan Floyd, sent two of his congregation into the north of England, to inquire what kind of people the Quakers were. These two coming thither, found the doctrine of the said people such, that they became convinced of the truth thereof, and so embraced it; and after some stay, they returned home. One of these was called John ap-John, and continuing faithful, became a minister of the gospel he had thus received; but the other afterwards departed from his convincement.

Let us now take a short view of state affairs in England. We have seen already Cromwell’s power so great, that he ventured to dissolve the long parliament, and that he called another in its room. But before the year’s end, this Parliament resigned their power into the hands of Cromwell, from whom they had received it. Thus he, with his council of field officers, saw himself again in the possession of the supreme government: and it was not long before this council declared: ‘that henceforth the chief rule of the nation should be entrusted to a single person, and that this person should be Oliver Cromwell, chief general of all the forces in England, Scotland, and Ireland; that his title should be Lord Protector of the Commonwealth of England, Scotland, and Ireland; and all the dominions belonging thereunto; and he was to have a council of twenty-one persons to assist him in the government.’

This matter being thus stated, the commissioners of the great seal, and the lord mayor and aldermen of London, were required, on the 16th of December, to attend Cromwell, and his council, in Westminster-hall. Being come thither, the instrument of government was read, whereby Cromwell was declared Protector, he standing all this while bare-headed, and major-general Lambert kneeling, presented him with a sword in the scabbard, representing the civil sword: which Cromwell accepting, put off his own, to intimate thereby, that he would no longer rule by the military sword. The said instrument being writ on parchment, contained, ‘That the Protector was to call a Parliament every three years; that their first meeting should be on the 13th of September next ensuing: that he should not be permitted to dissolve a parliament, before it had set five months; that the bills presented to him for his consent, if he did not confirm them within twenty days, should have the force of laws; that he was to have a council, who were not to exceed the number of twenty-one, and not to be under thirteen; that forthwith after his death, the council was to choose another Protector; that no Protector after him, should be capable of being chief general of the army; and that it should be in the power of the Protector to make war and peace.’ Whilst this instrument was reading, Cromwell held his hand on the bible, and afterwards took the oath, that he would perform all that was contained therein. This being done, he covered himself, all the others remaining uncovered. Then the commissioners delivered the seals to him, and the lord mayor of London the sword; all which he restored again, with an exhortation to use them well. Afterward general Lambert carried the sword before him to his coach, in which he went to Whitehall, where he was proclaimed Protector, which was done also in the city of London. Now he was attended like a prince, and created knights, as kings used to do. Thus Cromwell, by a singular, and very strange turn of mundane affairs, saw himself placed in the palace, from whence he and his adherents had cast out King Charles the First.

THE THIRD BOOK. 1654-1655.

1654.

Oliver Cromwell in the beginning of the year 1654, seeing himself invested with the supreme authority of the nation, required, both of the soldiers and others, the oath of fidelity. But since amongst the first, there were many, who, though convinced of the truth of the doctrine of the Quakers so called, yet had not convenient opportunity to leave the military service, it now presented itself; for when the oath was tendered them, they declared that in obedience to Christ’s command, they could not swear; whereupon they were disbanded. Among these was John Stubbs, a man skilled not only in Latin, Greek, and Hebrew, but also in the Oriental languages; he was convinced by G. Fox, when in Carlisle prison, and became afterwards a faithful minister of the gospel. But some of the soldiers, who had been convinced in their judgment, not continuing steadfast, took the required oath, but not long outlived it; for marching afterwards into Scotland, and passing by a garrison there, these, thinking they had been enemies, fired at them, whereby several were killed.

G. Fox now seeing the churches of his friends in the North settled, passed from Swarthmore, (where he was about the beginning of this year,) to Lancaster, and from thence to Synder-hill-green[6], where he had a great meeting of some thousands of people, among whom were many persons of note; and a general convincement there was, so that a great number entered into the communion of those called Quakers: with whom about this time, Ambrose Rigge was also united, who, having been inclined to godliness from a youth, hearing G. Fox preach, and being convinced of the truth of the doctrine he taught, received it, and became a professor of it, though for that reason he was cast out by his parents and relations.

[6] _Possibly Sinderhill-green.--Transcriber._

We have seen the first rise of these Christians, called Quakers, in the North of England, and how they increased under the oppression of persecution, so that in most places in those parts meetings were settled: it remains to relate how they spread further.

There were now about sixty ministers of the word raised among them, and these went out in the service of the gospel, to turn people, where they could have an opportunity, from darkness to the light, and from the power of Satan to God. Of these, Francis Howgill and Edward Burrough, went to London; John Camm and John Audland, to Bristol; Richard Hubberthorn and George Whitehead, to Norwich: Thomas Holmes into Wales, and others other ways. G. Fox, well knowing this to be a weighty work, writ a large epistle to these ministers, wherein he admonished them to prudence, advising them, to know the seed of God, which bruiseth the head of the serpent; also to know the power of God, and the cross of Christ: to receive wisdom from God by the light; and not to be hasty, or to run in their own wills, but to continue in patience.

I will first mention somewhat of the occurrences at London, whither Edward Burrough and Francis Howgill, with Anthony Pearson, who had been a justice of peace, came in the forepart of the summer. Howgill and Pearson, were the first of the people called Quakers, that had a meeting in this great city, where they preached in the house of one Robert Dring, in Watling-street; and Burrough was, as I have been informed, that day in an assembly of a separate society. Yet I have been told also, that Ruth, wife of William Crouch, merchant in London, had said, that somewhat before that time, there had been in the said house meetings of some few persons, of whom she was one; and also Anne Downer, afterwards married to George Whitehead; that one Isabella Buttery, with another woman, having spread in London some books, and among these one of G. Fox’s, called, ‘The way to the Kingdom,’ had met with this small company, of which were but two or three men, one of which was Amos Stoddard, formerly a military officer, mentioned already; and that the said Isabella sometimes spoke a few words in this small meeting. But when F. Howgill and E. Burrough were come to London, things began to have another face; for they laid hold of all opportunities they could light on to preach the gospel.

At London there is a custom in summer time, when the evening approaches, and tradesmen leave off working, that many lusty fellows meet in the fields, to try their skill and strength in wrestling, where generally a multitude of people stands gazing in a round. Now it so fell out, that E. Burrough passed by the place where they were wrestling, and standing still amongst the spectators, saw how a strong and dexterous fellow had already thrown three others, and was waiting for a fourth champion, if any durst venture to enter the lists. At length, none being bold enough to try, E. Burrough stepped into the ring, (commonly made up of all sorts of people,) and having looked upon the wrestler with a serious countenance, the man was not a little surprised, instead of an airy antagonist, to meet with a grave and awful young man; and all stood as it were amazed at this sight, eagerly expecting that would be the issue of this combat. But it was quite another fight E. Burrough aimed at. For having already fought against spiritual wickedness, that had once prevailed on him, and having overcome in measure, by the grace of God, he now endeavoured also to fight against it in others, and to turn them from the evil of their ways. With this intention, he began very seriously to speak to the standers by, and that with such a heart-piercing power, that he was heard by this mixt multitude with no less attention than admiration; for this speech tended to turn them from darkness to the light, and from the power of Satan to God. To effect this he laboured with convincing words, showing how God had not left himself without a witness, but had given to man a measure of his grace, and enlightened every one with the light of Christ. Thus he preached zealously; and though many might look upon this as a novelty, yet it was of such effect, that some were convinced of the Truth; for he was a breaker of stony hearts, and therefore by a certain author, not unjustly, called a son of thunder; though he also omitted not in due season, to speak a word of consolation to those that were of a broken heart, and of a contrite spirit.

But to thunder against sin and iniquity was his peculiar talent; insomuch, that once preaching very zealously in meeting, and perceiving there were some contrite souls, that wanted spiritually-refreshing food, he was heard to intimate, that though his present speaking was not milk for babes, yet he would remember such anon, and administer to them also; but now he must thresh the whore. And indeed he was one of those valiants, whose bow never turned back, nor sword empty from the slaughter of the mighty; for the Lord blessed his powerful ministry with very glorious success: nay, he was such an excellent instrument in the hand of God, that even some mighty and eminent men were touched to the heart by the power of the word of life, which he preached. And although coals of fire, as it were, came forth of his mouth, to the consuming of briers and thorns, and he passing through unbeaten paths, trampled upon wild thistles and luxuriant tares; yet his wholesome doctrine dropped as the oil of joy upon the spirits of mourners in Sion. Hence it was that Francis Howgill not unjustly said of him when deceased, ‘Shall days, or months, or years, wear out thy name, as though thou hadst had no being? Oh nay: shall not thy noble and valiant acts, and mighty works which thou hast wrought, through the power of him that separated thee from the womb, live in generations to come? Oh yes! The children that are yet unborn shall have thee in their mouths, and thy works shall testify of thee in the generations who yet have no being.’

The said Howgill, also an eminent and eloquent man, being now at London, went to court, to utter what was in his mind to Oliver Cromwell. And after having spoke to him, he thought it convenient to express himself further in writing; as he did in the following letter:

‘Friend,

‘I was moved of the Lord to come to thee, to declare the word of
the Lord, as I was moved of the Lord, and deal plainly with thee,
as I was commanded, and not to petition thee for any thing; but
to declare what the Lord had revealed to me, concerning thee; and
when I had delivered what I was commanded, thou questionedst it,
whether it was the word of the Lord or not, and soughtest by thy
reason to put it off; and we have waited some days since, but
cannot speak to thee, therefore I was moved to write to thee, and
clear my conscience, and to leave thee. Therefore hear the word
of the Lord. Thus saith the Lord, I chose thee out of all the
nations, when thou wast little in thy own eyes, and threw down
the mountains and the powers of the earth before thee, which had
established wickedness by a law, and I cut them down, and broke
the yokes and bonds of the oppressor, and made them stoop before
thee, and I made them as a plain before thee, that thou passedst
over them, and trode upon their necks; but thus saith the Lord,
now thy heart is not upright before me, but thou takest counsel,
and not of me; and thou art establishing peace, and not by
me; and thou art setting up laws, and not by me; and my name
is not feared, nor am I sought after; but thy own wisdom thou
establishest. What, saith the Lord, have I thrown down all the
oppressors, and broken their laws, and thou art now going about
to establish them again, and art going to build again, that which
I have destroyed? Wherefore, thus saith the Lord, Wilt thou limit
me, and set bounds to me, when, and where, and how, and by whom I
shall declare myself, and publish my name? Then will I break thy
cord, and remove thy stake, and exalt myself in thy overthrow.
Therefore this is the word of the Lord to thee, whether thou
wilt hear or forbear. If thou take not away all those laws which
are made concerning religion, whereby the people which are dear
in mine eyes are oppressed, thou shalt not be established; but
as thou hast trodden down my enemies by my power, so shalt thou
be trodden down by my power, and thou shalt know that I am the
Lord; for my gospel shall not be established by thy sword, nor
by thy law; but by my might, and by my power, and by my Spirit.
Unto thee, this is the word of the Lord, Stint not the eternal
Spirit, by which I will publish my name, when and where, and
how I will; for if thou dost, thou shalt be as dust before the
wind; the mouth of the Lord hath spoken it, and he will perform
his promise. For this is that I look for at thy hands, saith
the Lord, that thou shouldst undo the heavy burdens, and let
the oppressed go free. Are not many shut up in prison, and some
stocked, some stoned, some shamefully entreated? And some are
judged blasphemers by those who know not the Lord, and by those
laws which have been made by the will of man, and stand not in
the will of God; and some suffer now because they cannot hold up
the types, and so deny Christ come in the flesh; and some have
been shut up in prison, because they could not swear, and because
they abide in the doctrine of Christ; and some, for declaring
against sin openly in the markets, have suffered as evil-doers:
and now, if thou let them suffer in this nature by those laws,
and count it just; I will visit for those things, saith the Lord,
I will break the yoke from off their necks, and I will bring
deliverance another way, and thou shalt know that I am the Lord.

‘Moved of the Lord to declare and write this, by a servant of the
Truth for Jesus’s sake, and a lover of thy soul, called,
FRANCIS HOWGILL.’

The last of the First Month, about
the ninth hour, waiting in James’s
Park, at London.

How this was received, I am not acquainted; but this I have understood, that some of Cromwell’s servants, and among these one Theophilus Green, and Mary, afterwards wife of Henry Stout, were so reached by F. Howgill’s discourse, that after some time they entered into the society of the Quakers, so called.

Now in the said letter, or speech, we find notice taken of laws made concerning religion: these I do not look upon as made by the induction of Cromwell; but such as were made in former times, which he could have altered, if he would have done it: as afterwards many penal laws were abrogated, under the reign of King William and Queen Mary, as will be said in its proper place. For I do not find that in Cromwell’s time any laws were made to constrain people to frequent the worship of the public or national church. But notwithstanding, the Quakers, so called, were imprisoned for refusing to swear, or for not paying tithes to maintain the priests; and they were whipped like vagabonds, for preaching in markets, or in other public places; or they were fined for not taking off their hats before magistrates; for this was called contempt of the magistracy; and when for conscience sake they refused to pay such a fine, either the spoiling of goods, or imprisonment became their share: and thus always a cloak or cover was found to persecute them, and malice never wanted pretences to vex them. And it also often happened that E. Burrough and F. Howgill were opposed by the chiefest of several sects, whereby disputes were raised, which many times gave occasion for some of the hearers to embrace the doctrine maintained by the said Burrough and Howgill; which so enraged their enemies, that no slanders were spared, and they sometimes branded them as witches.