Chapter VII (2)

“Friends never feared their acts, prisons, jails, houses of
correction, banishment, nor spoiling of goods, nay, nor the loss
of life itself; nor was there ever any persecution that came, but
we saw in the event it would be productive of good; nor were there
ever any prisons that I was in, or sufferings, but it was for the
bringing multitudes out of prison; though they who imprisoned the
truth, and quenched the Spirit in themselves, would imprison and
quench it without them; so that there was a time when so many were
in prison, that it became as a by-word, ‘truth is scarce anywhere
to be found but in jails.’

“And after the king came in, divers Friends suffered much, because
they would not drink his health, and say, ‘God bless the king’; so
that many Friends were in danger of their lives from rude persons,
who were ready to run them through with their swords for refusing
it, until the king gave forth a proclamation against drinking
healths; for we were and are against drinking any healths, and all
excess, both before his coming in and after; and we desire the
king’s good, and that the blessing of God might come upon him and
all his subjects, and all people on the face of the earth; but we
desired people not to drink the king’s health, but let him have
his health, and all people else; and to drink for their own health
and necessity only; for that way of drinking healths, and to
excess, was not for the king’s health, nor their own nor any
others’; which excess often brought forth quarrelling and
destroying one another; for they destroyed the creation and one
another; and this was not for the king’s wealth, nor health, nor
honour, but might grieve him to have the creatures and his
subjects destroyed; and so the Lord’s power gave us dominion over
that also, and all our other sufferings. But,

“O! the number of sufferers in the Commonwealth’s and Oliver
Cromwell’s days, and since; especially those who were haled before
the courts for not paying tithes, refusing to swear on their
juries, not putting off their hats, and for going to meetings on
the First-days; under pretence of breaking the Sabbath; and to
meetings on other days of the week: who were abused both in
meetings and on the highways.

“O! how great were the sufferings we then sustained upon these
accounts! for sometimes they would drive Friends by droves into
the prison-houses like penfolds, confine them on the First-days,
and take their horses from them, and keep them for pretended
breach of their Sabbath, though they would ride in their coaches
and upon their fat horses to the steeple-houses themselves, and
yet punish others. And many Friends were turned out of their
copyholds and customary tenements, because, in obedience to the
command of Christ and his apostle, they could not swear; and as
they went to meetings, they have been stoned through the streets,
and otherwise cruelly abused. Many were fined with great fines,
and lay long in prison for not putting off their hats, which fines
Friends could never pay, though they kept them in prison till they
had satisfied their own wills, and at last turned them out, after
keeping them a year or more in prison.

“Many books I gave forth against tithes, showing how the
priesthood was changed that took them; and that Christ sent forth
his twelve, and afterwards seventy disciples, saying unto them,
‘Freely ye have received, freely give.’ So all who do not obey the
doctrine and command of Christ therein, we cannot receive them.

“I was also moved to give forth several books against swearing,
and that our Yea and Nay might be taken instead of an oath, which,
if we broke, let us suffer the same punishment as they who broke
their oaths. And in Jamaica the governor and the assembly granted
the thing; it is also granted in some other places; and several of
the parliament men in England have acknowledged the reasonableness
thereof. The magistrates, after some time, when they saw our
faithfulness in Yea and Nay, they who were moderate, both before
and since the king came in, would put Friends into offices without
an oath; but the cruel and envious would fine Friends to get money
of them, though they could not pay them any.

“Thus the Lord’s power hath carried us through all, and over all,
to his everlasting glory and praise; for God’s power hath been our
hedge, our wall and our keeper (the preserver of his plants and
vineyard,) who have not had the magistrates’ sword and staff to
help us, nor ever trusted in the arm of flesh, but have gone
without these, or Judas’ bag, to preach the Word of life, which
was in the beginning before they were; which reconciles to God.
And thousands have received this Word of reconciliation, and are
born again of the immortal Seed, by the Word of God; and are
feeding upon the milk of the Word, which lives and abides for
ever.

“Many have suffered death for their testimony, in England and
beyond the seas, both before and since the king came in; which may
be seen in an account given to the king and both houses of
parliament; being, ‘A brief, plain, and true relation of the late
and sad sufferings of the people of God in scorn called Quakers,
for worshipping and exercising a good conscience towards God and
man.’

“By reason whereof eighty-nine have suffered till death;
thirty-two of whom died before the king came into England, and
fifty-seven since, by hard imprisonment and cruel usage.
Forty-three have died in the city of London and Southwark since
the Act made against meetings, &c., about 1661, of which a more
particular account was given, with the names of the sufferers, to
the king and parliament, about 1663.

“And though divers laws were designed against us, yet never could
any of them justly touch us, being wrested and misapplied in their
execution by our adversaries, which some have been made to
confess. All those laws that were made, and the oath which they
imprisoned us for, because, in obedience to the command of Christ
Jesus, we could not swear at all, were not originally intended
against us; and yet we suffered by the several powers, and their
laws, both spoiling of goods and imprisonment, even to death. And
the governor of Dover castle, when the king asked him if he had
dispersed all the sectaries’ meetings? said, that ‘he had; but the
Quakers, the devil himself could not; for if he did imprison them,
and break up their meetings, they would meet again; and if he
should beat them or knock them down, or kill some of them, all was
one, they would meet, and not resist again.’ Thus the Lord’s power
supported and kept them over their persecutors, and made them to
justify our patience and lamb-like nature. This was about 1671.

“Since the king came in, three acts have been made against us,
besides the proclamations, by which many have suffered
imprisonment and banishment, and many to death. And yet for all
these acts and proclamations, persecutions, sufferings,
banishments, faithful Friends are as fresh as ever in the Lord’s
power, and valiant for his name and truth.

“Some weak ones there were, when the king came in, who took the
oath; but after they had so done, they were sore troubled for
disobeying the command of Christ and the apostle, and went to the
magistrates, condemned themselves, and offered to go to prison.

“Thus the Lord, in his everlasting power, hath been the support
and stay of his people; and still his Seed reigns, his truth is
over all, and exceedingly spreads unto this year 1676.”

In 1676, while I was at Swarthmore, died William Lampitt, the old priest of Ulverstone (which parish Swarthmore is in.) He was an old deceiver, a perverter of the right way of the Lord, and a persecutor of the people of God. Much contest I had with him, when I first came into those parts. He had been an old false prophet; for in 1652 he prophesied (and said he would wage his life upon it), “that the Quakers would all vanish, and come to nought within half a year:” but he came to nought himself. For he continued in his lying and false accusing of God’s people, till a little before he died, and then he cried for a little rest. To one of his hearers that came to visit him before he died, he said, “I have been a preacher a long time, and thought I had lived well; but I did not think it had been so hard a thing to die.”

After I had finished the services which lay upon me then to do, feeling my spirit drawn again towards the south (though I was yet but weakly, and not able to travel far in a day,) I left Swarthmore the 26th of the 1st Month, 1677, and went to Thomas Pearson’s at POOL BANK, in WESTMORLAND, where I had a meeting the next day; and thence to Thomas Camm’s,[38] at CAMSGILL, where Robert Widders with his wife, and several other Friends came to see me before I left the country, and to attend the meeting there next day, which was very large, and in which I was largely drawn forth in testimony to the truth. I had much discourse with some of that meeting, who were not in unity with the quarterly meeting they belonged to; but afterwards several of them that were somewhat tender, came to see their error, and gave forth condemnations against themselves. Next day John Blakelin came to Thomas Camm’s, to bring me to his house at DRAWELL in SEDBERGH, whither I went with him, visiting Friends in the way. I stayed at Drawell two or three nights, having meetings there and thereabouts; for while I was there the men’s and women’s meetings were held there, which were very large and precious.

The First-day following I had a meeting at BRIGFLATS, to which came most of the Friends from the several meetings round about, and a great concourse of others also; it was thought there were five or six hundred people. A very good meeting it was, wherein truth was largely declared and preciously opened, to the comforting and refreshing of the faithful, and the drawing near of them that were afar off. I had another meeting at John Blakelin’s, at which were many Friends that were going to the quarterly meeting at Kendal. With them my wife went back, who, with her daughter Rachel, had accompanied me thus far; and I, having Leonard Fell with me, passed on through SEDBERGH and GARSDALE, into WENSLEYDALE, visiting Friends as we went. At night I reached Richard Robinson’s at COUNTERSIDE, where several Friends came to me that evening; some of whom went with me next day over the hills to the widow Tennant’s at SCARHOUSE, in LANGSTROTH-DALE, which we had much difficulty to reach, the snow lay so deep, though it was a week in the 2nd [4th?] Month. Here, on First-day, we had a large meeting, Friends coming to it from several parts round about; and the Lord gave me a very seasonable testimony to bear amongst them, which I did for several hours, to their great satisfaction and comfort.

Thence passing through BISHOPDALE, MIDDLEHAM, BARTON, and so by BEDALE and NORTHALLERTON, I came to George Robinson’s at BURROWBY; where also Friends coming out of several parts, we had a very large and good meeting, and very peaceable. But not long after, an envious justice, who lived not far off, hearing that I had a great meeting there, troubled Friends about it, and made them appear at the sessions, where he asked them many ensnaring questions; for he knew not how to convict them, because he had no proof against them. When he saw his questions did not catch them, he told them, “he had heard that George Fox was at a large meeting with them, and they all sat silent, and none spoke in the meeting.” This false story he cunningly feigned, thinking thereby to draw out some of the Friends to contradict him, and say, “that I had spoken in the meeting;” that so he might convict them upon their own confession, and fine them. But Friends standing in the wisdom of God, did not answer him according to his desire, and so escaped his snare. But two Friends that came out of Ireland, and were at this meeting, having another that evening about three miles off, this evil-minded justice got information thereof, and fined Friends, and plundered them very sorely for it.

I went from Burrowby to Isaac Lindley’s, calling upon Friends as I went. Robert Lodge and other Friends being with me, we passed next day to YORK, and the day following being First-day, I was at Friends’ meeting there, which was large and peaceable. Second day also I stayed in York, and had two meetings with Friends at John Taylor’s;[39] whence I wrote to my wife, as follows:—

“DEAR HEART,

“To whom is my love, and to thy daughters, and to all Friends that
inquire after me. My desires are, that ye all may be preserved in
the Lord’s everlasting Seed, in whom ye will have life and peace,
dominion and settlement in the everlasting home or dwelling in the
house built upon the foundation of God. In the power of the Lord I
am brought to York, having had many meetings in the way. The road
was many times deep and bad with snow, our horses sometimes were
down, and we were not able to ride; and sometimes we had great
storms and rain; but by the power of the Lord I went through all.
At Scarhouse there was a very large meeting, and another at
Burrowby, to which Friends came out of Cleveland and Durham; and
many other meetings we have had. At York, yesterday, we had a very
large meeting, exceedingly thronged, Friends being at it from many
parts, and all quiet, and well satisfied: O! the glory of the Lord
shone over all. This day we have had a large men’s and women’s
meeting, many Friends, both men and women, being come out of the
country, and all was quiet; and this evening we are to have the
men’s and women’s meeting of the Friends of the city. John
Whitehead is here, with Robert Lodge[40] and others; Friends are
mighty glad, above measure. So I am in my holy element, and holy
work in the Lord, glory to his name for ever! To-morrow I intend
to go out of the city towards Tadcaster, though I cannot ride as
in days past; yet praised be the Lord that I can travel as well as
I do! So with my love in the fountain of life, in which as ye all
abide, ye will have refreshment of life, that by it ye may grow
and gather eternal strength to serve the Lord, and be satisfied.
To the God of all power, who is all-sufficient to preserve you, I
commit you all to his ordering.”

G. F.

York, the 16th of the 2nd Month, 1677.

Leaving York, I visited Friends at TADCASTER, KNOTTINGLEY, DONCASTER, and BALBY, having meetings as I went. At Balby I stayed the First-day meeting, and went next day to Thomas Stacey’s at BALLOWFIELD, where in the evening I had a meeting, to compose a difference that had happened between some that professed truth, and they were reconciled. Next day I came to STAINSBY in DERBYSHIRE, in which county I had formerly lived about the first breaking forth of truth. Here I had a good meeting with Friends, and afterwards passed to SKEGBY in NOTTINGHAMSHIRE, and from thence to NOTTINGHAM, to John Reckless’s. I had a meeting with Friends at his house that evening, and another next day in Friends’ public meeting-house, which was peaceable and well.

I went the day following to John Fox’s at WIMESWOLD in LEICESTERSHIRE, where I had a meeting that evening; and next day to William Smith’s at SILEBY, where, it being First-day, we had a very large meeting; for besides Friends from several places, many of the townspeople hearing I was there, came to it, and heard the truth declared gladly. Next day I went to LEICESTER, where finding many Friends come out of the country, to be at the horse-fair next day, I had a very good meeting with them that night; and another next evening at William Wells’s house at KNIGHTON, about a mile from Leicester. Next day I passed to SWANNINGTON, and had a meeting there; thence to Samuel Fretwell’s at HARTSHORN in DERBYSHIRE, where I had a meeting also; then to Henry Sidon’s, at BADDESLEY in WARWICKSHIRE, and stayed the meeting there, which, it being First-day, was very large and peaceable, notwithstanding a justice had threatened to come and break it up.

Having stayed a while with Friends, I went in the evening to Richard Ball’s of WHITTINGTON, where several Friends came to visit me. Next day I went to Nathaniel Newton’s at HARTSHILL, where several Friends met me, with whom I had good service. After this I passed on, visiting Friends in divers places, till I came to DINGLEY, where a meeting was appointed before, which was very large, and truth was largely opened to the people. It was peaceable and quiet, and the people generally sober; saving that while I was showing how Christendom (so called) was gone from the pure religion that is undefiled, &c., one man rushed out in a furious manner, and said, “I deny that.” After this meeting I went with Thomas Charles to his house at ADINGWORTH, and next day to NORTHAMPTON, where I stayed the First-day meeting, which was very large and peaceable. I had much service among Friends besides. Next day Edward Cooper of Northampton, accompanied me to OLNEY in BUCKINGHAMSHIRE, where I stayed at James Brierlie’s, several Friends coming to see me in the evening.

Next day I went to a meeting at TURVEY in BEDFORDSHIRE, to which Friends came from several parts; so that it was very large. Here I met with William Dewsbury, who after the meeting took me to his son-in-law John Rush’s of KEMPSTON, where I stayed with William that night and most of next day, passing thence towards evening through AMPTHILL, to Thomas Gamboll’s of BULLOCK’S HILL. William Dewsbury went along with me, and several Friends came to visit us. Next day, passing through LUTON, I went to MARKET STREET, William Dewsbury accompanying me part of the way, and the day following Leonard Fell[41] and I had a meeting at KENSWORTH, which was pretty large and peaceable. After it we went to ALBAN’S, where we visited Friends; and next day passing through SOUTH MIMS and BARNET, where also we visited Friends, we came that night to widow Hayley’s at GUTTERHEDGE in HENDON in MIDDLESEX. Next day, being First-day, we had a very large meeting there, several Friends coming from London. I stayed there Second-day, and on third went to William Mead’s house at HIGHGATE, with whom next day I went to LONDON. It being Fourth day, I went to the meeting at Gracechurch Street, where Friends and I were greatly refreshed in each other in the Lord, and the Lord’s power and Seed were set over all, blessed be his name for ever!

Thus it pleased the Lord to bring me safe to London, though much wearied, for though I rode not very far in a day, yet through weakness of body, continual travelling was hard to me. Besides, I had not much rest at night to refresh nature; for I often sat up late with Friends, where I lodged, to inform and advise them in things wherein they were wanting; and when in bed, I was often hindered of sleep by great pains in my head and teeth, occasioned, as I thought, from cold taken by riding often in the rain. But the Lord’s power was over all, and carried me through all, to his praise.

In my journey I observed a slackness and shortness in some that professed the truth, in keeping up the ancient testimony against tithes; for wherever that spirit got entrance, which wrought division in the church, and opposed the men’s and women’s meetings, it weakened those that received it in their testimony against tithes. Wherefore I was moved of the Lord to issue a short “Epistle to Friends,” to stir up the pure mind, and to encourage and strengthen them in their Christian testimony against that antichristian yoke and oppression:—

“MY DEAR FRIENDS,

“Be faithful to the Lord in your testimony for Jesus, who ended
the Levitical priesthood of Aaron, that took tithes, and sent his
ministers forth freely, to give freely that which they had
received of him freely, without a bag or a staff. Christ’s
disciples could not join with those that made a trade of
preaching. And as there was a testimony to be borne against those
tithes which were commanded, in the law, for Levi and Aaron, so
there is a testimony to be borne against these tithes, which have
been set up by man, in the dark time of Popery, and not by God or
Christ. Now to cry against the priests in words, and yet to give
them means, and put into their mouths, that they may not prepare
war against you, is a contradiction. Therefore take heed; for if
the Lord bless you with outward creatures, and you bestow them
upon Baal’s priests, he may justly require the outward things from
you again, which he hath given you: who saith, that his ministers
should freely give, as they have freely received. So all the
preachers for tithes and money, and the takers and payers of
tithe, must be testified against in the Lord’s power and Spirit;
that all may stand up in their testimony for Jesus Christ, in his
power and Spirit, against the tithe-mongers. Consider how many
faithful servants and valiants of the Lord, have laid down their
lives against them, in this day of the Lord; and in the days of
the martyrs they did witness against them. Consider also what
judgments have come upon those that spoiled Friends’ goods, and
cast them into prison for tithes and maintenance. Therefore in the
power of the Lord, maintain the war against the beast, and do not
put into his mouth, lest he cry peace to you; which peace you must
not receive; but it must be broken, and thrown out by the Spirit
of God. Then in the same Spirit, ye will receive from the Son of
Peace, that peace which the beast, and the whore, and the world,
with all their earthly teachers for the earth, made by man, cannot
receive, nor bereave you of. Therefore keep your authority and
dominion in the power, Spirit, and name of Jesus, in whom my love
is to you.”

G. F.

3rd Month, 1677.

I came to LONDON on the 23rd of the 3rd month, ten or twelve days before the Yearly Meeting, in which time I fell in with Friends there in the service of truth, visiting them at the meetings. The parliament then sitting, we prepared something to lay before them, concerning the seizing of the third part of Friends’ estates, as Popish recusants, which was a great suffering, and a grievance we complained of; but we obtained no redress.

To the Yearly Meeting many Friends came from most parts of the nation; and some out of Scotland, Holland, &c., and very glorious meetings we had, wherein the Lord’s powerful presence was very largely felt; and the affairs of truth were sweetly carried on in the unity of the Spirit, to the satisfaction and comfort of the upright-hearted; blessed be the Lord for ever! After the Yearly Meeting, having stayed a week or two with Friends in London, I went down with William Penn[42] to his house in SUSSEX; John Burnyeat and some other Friends being with us. As we passed through SURREY, hearing the quarterly meeting was that day, William Penn, John Burnyeat, and I, went from the road to it; and after the meeting returning to our other company, went with them to William Penn’s that night; which is forty miles from London. I stayed at WORMINGHURST about three weeks; in which time John Burnyeat and I answered a very envious and wicked book, which Roger Williams, a priest of New England (or some colony thereabout) had written against truth and Friends. When we had finished that service, we went with Stephen Smith to his house at WORPLESDON in SURREY, where we had a large meeting. Friends thereaway had been exceedingly plundered about two months before on the priest’s account; for they took from Stephen Smith five kine (being all he had) for about fifty shillings’ tithes.

Thence we went to KINGSTON, and so to LONDON, where I stayed not long; for it was upon me from the Lord to go into Holland, to visit Friends and to preach the gospel there, and in some parts of Germany. Wherefore setting things in order for my journey as fast as I could, I took leave of Friends at London; and with several other Friends went down to COLCHESTER, in order to my passage for Holland. Next day, being First-day, I was at the public meeting of Friends there, which was very large and peaceable. In the evening I had another large one, but not so public, at John Furly’s house, where I lodged. The day following, I was at the women’s meeting there, which also was very large. Thence next day we passed to HARWICH, where Robert Duncan, and several other Friends out of the country came to see us; and some from London came to us there, that intended to go over with me. The packet in which we were to go not being ready, we went to the meeting in the town, and a precious opportunity we had together; for the Lord, according to his wonted goodness, by his overcoming, refreshing power, opened many mouths to declare his everlasting truth, and to praise and glorify him.

-----

Footnote 36:

Some particulars of the controversy here alluded to, may be seen
in Barclay’s _Works_; also in Jaffray’s _Diary_, p. 328-330. The
students who were convinced issued a written declaration, stating
the grounds of their change, which is to be found in Jaffray’s
_Diary_.

Footnote 37:

See _Selections from the Epistles of George Fox_, by Samuel Tuke.

Footnote 38:

Thomas Camm, of Camsgill, in Westmorland, was born in 1641, and
had a good education. He was from childhood inclined to be
religious, was early convinced of Friends’ principles, and after
some time called to the work of the ministry. He counted nothing
too near or dear to part with for truth’s sake, but left all to
follow the Lord, and, with his whole strength and substance, was
given up to serve him. He was an able preacher, diligent and
laborious in the work of the Lord, and instrumental to convince
and establish many in the way of truth. His doctrine was sound,
and his delivery in the demonstration of that Divine power which
reached the witness of God in the hearts of his hearers.

Great and many were the sufferings he met with and went through,
as, imprisonments, spoiling of goods, mockings and scoffings from
those without, and suffering among false brethren; in all which,
he stood firm and faithful, approving himself a true follower of
Jesus Christ, suffering joyfully for his name’s sake, who had
counted him worthy not only to believe, but suffer for him. During
an illness of some continuance, many were the weighty expressions
that fell from him, often magnifying the Lord to the tendering of
all hearts present. When grown very weak, being asked how he felt,
he would say, “Weak of body, but strong in the Lord;” saying also,
“In Abraham’s bosom there is sweet repose.” Seeming to be faint, a
friend gave him a little wine, thinking it might refresh him, but
his stomach could not bear it; then looking at him he said, “Thou
seest these things will not do; but one cup of new wine in the
heavenly kingdom, with my dear and blessed Lord and Saviour Jesus
Christ, will make up all.”—For further particulars, see _Piety
Promoted_, vol. ii., p. 101-108.

Footnote 39:

John Taylor was an able minister amongst the early Friends, but a
very brief account is preserved of his religious labours. He was
born in Huntingdonshire (?) about the year 1638. He embarked on a
gospel mission to America in 1660, being then only in the
twenty-second year of his age. How long he was occupied there is
not stated, but his religious services were not confined to the
English settlers. Trusting to the never-failing arm of Divine
guidance and protection, he travelled alone among the Indian
tribes, and “had meetings in the woods and wilderness, to declare
the truth to them,” as he remarks, “and to turn them from darkness
to the light of Christ Jesus in their own hearts.” By these
untutored sons of the forest the stripling preacher was “received
with kindness,” and in their wigwams he became a welcome guest.
“They heard me soberly,” he says, “and confessed to the truth I
spoke, by an interpreter; and they were loving and kind afterwards
to Friends.”

On his return from America, John Taylor, being on gospel service
in London, was taken from a meeting and committed to prison. He
visited America a second time, and resided some time in Jamaica,
also in Barbadoes, where he became a merchant, but finally
returned to England, and settled at York as a sugar refiner. After
which, he was also largely engaged in the ministry in different
parts of the nation, and died in 1708, aged about seventy, a
minister about fifty years.

John Taylor is described by a contemporary as “an able minister of
the New Testament; in the publishing of which, the Spirit of God
and of glory rested upon him, to the comforting and true
refreshment of the churches, where the Lord ordered him, or his
lot was cast.”

Footnote 40:

Robert Lodge, mentioned before, was of Masham, in Yorkshire, born
about the year 1636. He was religiously inclined from his youth,
was convinced about 1658, and became a valiant gospel minister. He
was very serviceable in gathering many out of the ways of the
world, into the way of life, travelling up and down in the service
of his Lord, enduring many trials, exercises, and imprisonments
for his sake. John Whiting says of him, “He was an excellent
minister; he had a fine refreshing testimony, and an extraordinary
gift in prayer. He was instrumental to turn many to righteousness,
and to build them up in the most holy faith. His testimony reached
to the witness of God in the consciences of many; and was a
consolation to the watering and refreshing many weary souls. He
kept his first love and habitation in the truth to the last; and,
towards his latter end, laboured much with and for the young
generation, that they might come up in the footsteps of those who
were gone before. He was a man of a sweet disposition, and left a
good savour behind him.” Much might be said of him, but I refer to
the _Several Living Testimonies given forth by divers Friends
concerning him, and his Faithful Labours and Travels_, printed in
1691.

Footnote 41:

The above is the last mention of Leonard Fell, whose name has
frequently occurred in the progress of this Journal. Very little
is known of him but that he was a faithful minister amongst the
early Friends.

I feel inclined to insert an anecdote respecting him, as an
instance among others that might be adduced, of the carrying out
of the non-resistant principle. The conduct of several “Friends”
who, having “fallen among thieves,” were, of course, precluded
from retaliating violence, even in their own defence, affords an
exemplification of this feature in the Christian character.

Leonard Fell, when travelling alone, was attacked by a highwayman,
who demanded his money, which he gave him; then he desired to have
his horse: Leonard dismounted and let him take it. Then feeling
the power of truth rise in his mind, he turned to the robber, and
under its authority, solemnly warned him of the evil of his ways;
but he flying into a passion, asked the Friend why he preached to
him, and threatened to blow out his brains. But Leonard replying
to this effect, “Though I would not give my life for my money or
my horse, I would give it to save thy soul,” so struck the
astonished robber, that he declared, if he was such a man as that,
he would take neither his money nor his horse from him; and,
returning both to the faithful Friend, went his way, leaving
Leonard to the enjoyment of that peace, attending the honest
discharge of his conscience, to obtain which he had not counted
his life dear.

The courage and presence of mind exhibited by a true soldier of
Jesus Christ, when permitted in the course of Divine Providence,
to be cast into straits and trying situations, is often
conspicuous. He not only knows the strength of that preserving
arm, which rules or overrules all circumstances for the good of
those that are faithful, he not only is furnished for all
occasions, and “out of weakness is made strong,” so as even to
“stop the mouths of lions,” and “quench the violence of fire”
(Heb. xi.), but is abundantly furnished with resignation to submit
unto the Lord in all things; and, with one who was “in perils of
robbers,” and “in deaths oft,” he can say, “Whether we live or
die, we are the Lord’s.” (Rom. xiv. 8).—W.A.

Footnote 42:

A close intimacy existed between William Penn and George Fox,
which enabled the former to indite so admirable an introduction to
these volumes. The name of William Penn occurs frequently in these
pages. Scarcely any name is more generally known or respected, by
those of other religious persuasions than his; indeed, so familiar
are most readers with his history, that it would be superfluous to
enter into much relating to him.

It may suffice briefly to state that his birth and education were
both good; he being the son of Admiral Penn, who was knighted by
Charles II; and became a great favourite with the Duke of York,
afterwards James II. William, his son, was born at London in 1644.
He imbibed religious impressions as early as his twelfth year. In
his fifteenth year he entered a student at Christ Church, Oxford.
On his return home he exhibited a religious seriousness and manner
of deportment, which (as likely to stand in the way of his worldly
preferment) was so displeasing to his father that he turned him
out of doors.

Ultimately he joined the despised Quakers, a step which highly
displeased his father the Admiral; but he became quite reconciled
to him before his death. Penn continued to advance in religious
growth, became a minister amongst the Quakers, and a considerable
writer in defence of their principles, suffering persecution and
imprisonment in consequence. It was whilst he was imprisoned in
the Tower that he wrote that excellent work, _No Cross, No Crown_.

The persecution of Dissenters continuing to rage in England,
notwithstanding their repeated applications to parliament for
sufferance and protection, William Penn turned his thoughts
towards a settlement in the New World, as a place where himself
and his friends might enjoy their religious opinions without
molestation, and where an example might be set to the nations of a
just and righteous government. He therefore, in 1681, obtained a
patent from Charles II., for a province in North America, in
consideration of his father’s services, and of a debt still due to
him from the crown. He founded the colony of Pennsylvania, and
watched it with a paternal eye, till his death in 1718. Its
prosperity is a lasting monument of his wisdom as a politician and
a legislator. For further particulars the reader is referred to
Clarkson’s _Life of William Penn_; a highly interesting work, and
well worthy of perusal.