Volume 1 — THE ELEVENTH BOOK. 1689-1702. (continued 3)

‘And when many began to be turned to the light, which is the life in Christ, and the Spirit of God, which gave them an understanding, and had found the path of the just, the shining light; then did the wolves, dogs, dragons, bears, lions, tigers, wild beasts, and birds of prey, make a roaring, and a screeching noise against the lambs, sheep, doves, and children of Christ, and were ready to devour them and me, and to tear us to pieces. But the Lord’s arm and power did preserve me, though many times I was in danger of my life, and very often cast into dungeons and prisons, and hauled before magistrates. But all things did work together for good: and the more I was cast into outward prisons, the more people came out of their spiritual and inward prison through the preaching of the gospel. But the priests and professors were in such a great rage, and made the rude and profane people in such fury, that I could hardly walk in the streets, or go in the highways, but they were ready ofttimes to do me a mischief. But Christ, who hath all power in heaven and in the earth, did so restrain and limit them with his power, that my life was preserved; though many times I was near killed.

‘Oh, the burdens and travails that I went under! Often my life pressed down under the spirits of professors and teachers without life, and the profane! And besides, the troubles afterwards with backsliders, apostates, and false brethren, which were like so many Judas’s in betraying the truth, and God’s faithful and chosen seed, and causing the way of truth to be evil spoken of! but the Lord blasted, wasted, and confounded them, so that none did stand long; for the Lord did either destroy them, or bring them to nought, and his truth did flourish, and his people in it, to the praise of God, who is the revenger of his chosen.

G. F.’

G. Fox then, having in England been the first of the Quakers that preached and proclaimed Christ the light, which enlighteneth every man coming into the world, had in a short time, as we have seen in this history, notwithstanding all opposition, many adherents, whereby several others also began to publish that doctrine. And many of these first preachers were like sons of thunder; for they testifying of the light of Christ shining in the consciences of men, proclaimed, that the day of the Lord was dawned and should yet further break forth, to the destroying of the former buildings of human inventions and institutions; though not of that which had formerly been felt and enjoyed by true experience of the operations of the Spirit of God in people’s hearts. By their powerful way of preaching repentance, many were awakened out of the sleep of careless security, and came to see that their covering was too short, and that they were not covered with the true wedding garment: and many that had been of a rude life, came to be so touched to the heart by these zealous preachers, that crying out what shall we do to be saved? they were brought to repentance and conversion; and so from wild and rough, came to be sedate and sober. And as in the beginning many of these first preachers did run on like a mighty stream, and seemed fit to thresh and grind mountains and stones, and to hew down tall cedars, and wash away all opposition; so there were others also, who as sons of consolation, proclaimed glad tidings to the hungry and thirsty souls, many of which were in England about that time, insomuch that some said, Now the everlasting gospel is preached again. And it was indeed remarkable, that though these promulgators of the doctrine of the inward light shining in the hearts of men, were mean and illiterate, yet many people of note, not only such as were in magistracy, but also many preachers of several persuasions, were so touched at the heart by their lively preaching, that they not only received their doctrine, but came themselves in process of time, to be zealous publishers thereof, and thus a great crop was gathered; nay sometimes even men of great skill, and sharp wit, were deeply struck by plain and homely preaching; of whom,

Isaac Pennington, mentioned more than once in this history, was a signal instance, as may appear from a relation concerning himself, written with his own hand, and found among his papers after his death, wherein he speaks as followeth:

‘I have been a man of sorrow and affliction from my childhood, feeling the want of the Lord, and mourning after him; separated by him from the love, nature and spirit of this world, and turned in spirit towards him, almost ever since I could remember.

‘In this sense of my low estate, I sought after the Lord, I read Scriptures, I watched over mine own heart, I cried unto the Lord for what I felt the want of, I blessed his name in what he mercifully did for me, and bestowed on me, &c. Whatever I read in the Scriptures, as the way of God to my understanding, I gave myself to the faithful practice of; being contented to meet with all the reproach, opposition, and several kinds of sufferings, which it pleased the Lord to measure out to me therein; and I cannot but say, that the Lord was good unto me, did visit me, did teach me, and help me, did testify his acceptance of me many times, to the refreshing and joy of my heart before him.

‘But my soul was not satisfied with what I met with, nor indeed could be, there being further quickenings and pressings in my spirit, after a more full, certain, and satisfactory knowledge; even after the sense, sight and enjoyment of God, as was testified in the Scriptures to have been felt and enjoyed in the former times; for I saw plainly, that there was a stop of the streams, and a great falling short of the power, life, and glory, which they partook of. We had not so the spirit, nor were so in the faith, nor did so walk and live in God, as they did. They were come to Mount Sion and the heavenly Jerusalem, &c. which we had hardly so much as the literal knowledge or apprehension what they were. So that I saw the whole course of religion among us, was, for the most part, but a talk, to what they felt, enjoyed, possessed, and lived in.

‘This sense made me sick at heart indeed, and set me upon deep crying to God, close searching the Scriptures, and waiting on God, that I might receive the pure sense and understanding of them, from and in the light, and by the help of his Spirit. And what the Lord did bestow on me in that state, with thankfulness I remember before him at this very day: for he was then my God, and a pitier and a watcher over; though he had not pleased then to direct me, how to stay my mind upon him and abide with him. And then I was led, (indeed I was led, I did not run of myself,) into a way of separation from the worship of the world, into a gathered society; for this both the Scripture and the Spirit of God in me gave testimony unto; and what we then met with, and what leadings and help we then felt, there is a remembrance and testimony in my heart to this day. But there was somewhat wanting, and we mistook our way, for whereas we should have pressed forward into the spirit and power, we ran too much outward into letter and form; and though the Lord in many things helped us, yet therein he was against us, and brought darkness, confusion, and scattering upon us. I was sorely broken and darkened, and in this darkened state, sometimes lay still for a long season, secretly mourning and crying out to the Lord night and day; sometimes I ran about, hearkening after what might appear or break forth in others, but never met with any thing, whereto there was the least answer in my heart, save in one people, who had a touch of truth; but I never expressed so much to any of them, nor indeed felt them at all able to reach my condition.

‘At last, after all my distresses, wanderings, and sore travails, I met with some writings of this people called Quakers, which I cast a slight eye upon and disdained, as falling very short of that wisdom, light, life, and power, which I had been longing for and searching after: I had likewise, some pretty distance of time after this, opportunity of meeting with some of them, and divers of them were by the Lord moved, (I know it to be so since,) to come to me: as I remember at the very first they reached to the life of God in me; which life answered their voice, and caused a great love in me to spring to them; but still in my reasonings with them, and disputes alone, in my mind, concerning them, I was very far off from owning them, as so knowing the Lord, or so appearing in his life and power as my condition needed, and as my soul waited for. Yea, the more I conversed with them, the more I seemed in my understanding and reason to get over them, and to trample them under my feet, as a poor, weak, silly, contemptible generation; who had some smatterings of truth in them, and some honest desires towards God, but very far off from the clear and full understanding of his way and will. And this was the effect almost of every discourse with them, they still reached my heart, and I felt them in the secrets of my soul, which caused the love in me always to continue, yea sometimes to increase towards them; but daily my understanding got more and more over them, and therein I daily more and more despised them.

‘After a long time I was invited to hear one of them, (as I had been often, they in tender love pitying me, and feeling my want of that which they possessed,) and there was an answer in my heart, and I went in fear and trembling, with desires to the most High, who was over all, and knew all, that I might not receive any thing for truth, which was not of him, nor withstand any thing which was of him, but might bow before the appearance of the Lord my God, and none other: and indeed, when I came, I felt the presence and power of the most High among them: and words of truth, from the spirit of truth, reaching to my heart and conscience, opening my state as in the presence of the Lord. Yea, I did not only feel words and demonstrations from without, but I felt the dead quickened, the seed raised, insomuch as my heart, in the certainty of light and clearness of true sense, said, ‘This is he, this is he, there is no other; this is he whom I have waited for and sought after from my childhood, who was always near me, and had often begotten life in my heart, but I knew him not distinctly, nor how to receive him, or dwell with him.’ And then in this sense in the melting and breakings of my spirit, was I given up to the Lord, to become his, both in waiting for the further revealings of his seed in me, and to serve him in the life and power of his seed.

‘Now what I met with after this, in my travails, in my waitings, in my spiritual exercises, is not to be uttered; only in general I may say this, I met with the very strength of hell. The cruel oppressor roared upon me, and made me feel the bitterness of his captivity, while he had any power; yea, the Lord was far from my help, and from the voice of my roaring. I also met with deep subtilties and devices to entangle me in that wisdom, which seemeth able to make wise in the things of God; but indeed is foolishness and a snare to the soul, bringing it back into captivity, where the enemy’s gins prevail. And what I met with outwardly from my own dear father, from my kindred, from my servants, from the people and powers of the world, for no other cause but fearing my God, worshipping him as he hath required of me, and bowing to his seed, (which is his Son,) who is to be worshipped by men and angels for evermore, the Lord my God knoweth, before whom my heart and way are, who preserved me in love to them, in the midst of all I suffered from them, and doth still so preserve me, blessed be his pure and holy name.

‘But some may desire to know what I have at last met with: I answer, ‘I have met with the seed.’ Understand that word, and thou wilt be satisfied, and inquire no further. I have met with my God, I have met with my Saviour; and he hath not been present with me without his salvation; but I have felt the healing drop upon my soul from under his wings. I have met with the true knowledge, the knowledge of life, the living knowledge, the knowledge which is life; and this hath had the true virtue in it, which my soul hath rejoiced in, in the presence of the Lord. I have met with the seed’s father, and in the seed I have felt him my father; there I have read his nature, his love, his compassions, his tenderness, which have melted, overcome, and changed my heart before him. I have met with the seed’s faith, which hath done and doth that which the faith of man can never do. I have met with the true birth, with the birth which is heir of the kingdom, and inherits the kingdom. I have met with the true spirit of prayer and supplication, wherein the Lord is prevailed with, and which draws from him whatever the condition needs, the soul always looking up to him in the will, and in the time and way which is acceptable with him. What shall I say? I have met with the true peace, the true righteousness, the true holiness, the true rest of the soul, the everlasting habitation, which the redeemed dwell in. And I know all these to be true, in him that is true, and am capable of no doubt, dispute, or reasoning in my mind about them, it abiding there, where it hath received the full assurance and satisfaction. And also I know very well and distinctly in spirit, where the doubts and disputes are, and where the certainty and full assurance is, and in the tender mercy of the Lord am preserved out of the one, and in the other.

‘Now, the Lord knows, these things I do not utter in a boasting way, but would rather be speaking of my nothingness, my emptiness, my weakness, my manifold infirmities, which I feel more than ever. The Lord hath broken the man’s part in me, and I am a worm and no man before him: I have no strength to do any good or service for him; nay, I cannot watch over or preserve myself: I feel daily that I keep not alive my own soul, but am weaker before men, yea weaker in my spirit, as in myself, than ever I have been. But I cannot but utter to the praise of my God, that I feel his arm stretched out for me; and my weakness, which I feel in myself, is not my loss, but advantage, before him. And these things I write, as having no end at all therein of my own, but felt it this morning required of me, and so in submission and subjection to my God, have I given up to do it, leaving the success and service of it with him.

I. PENNINGTON.’

Aylesbury, 15th of 3d month, 1667.

From this conclusion, we see the humility of the mind of this friend, who, when he wrote this, was already much advanced in the way of godliness, and had lived several years in the communion of those called Quakers. Now, though it be the duty of every one, not to be conceited of himself, yet certain it is, that men of refined wits, above all others, have need to continue truly humble, and not to rely thereon, since the trusting to acuteness of wit, hath rather drawn off many from the way of truth, than led them to it; nay, it hath occasioned the fall of some. But that I. Pennington endeavoured to continue in true humility, appears plainly from the relation above. He was a man of a very compassionate temper, and yet valiant in adversities: he also suffered not a little on the account of his religion, but endured many tedious and long imprisonments; which were the more hard to him, because he being of a weakly constitution, the suffering of cold and hardship, did him the more hurt. And yet he never fainted, but continued steadfast to the end of his life, which was in the latter part of the year 1679, when he departed in a pious frame of mind.

By the foregoing relation, it appears evidently that he was very earnestly seeking after the true way to salvation, before he attained to a perfect quietness of mind; yet in that time there wanted not such as were helpful to him with good and wholesome advice; and among these John Crook, whose occurrences make up no small part of this history, was none of the least. And since there is yet extant a letter of his to him, wherein he not only spoke very effectually to the inward state of I. Pennington; but for his instruction and encouragement, gave also an account of the great difficulties and temptations he himself had met with, I cannot well omit to insert the same here; because from the ingenuous and open-hearted letters of familiar friends to one another, we generally may discover very plainly their inward state, and also their outward qualities. This letter was as followeth:

‘Dear Friend,

‘My dear and tender love salutes thee, in that love from whence I had my being, from whence sprang all my Father’s children, who are born from above, heirs of an everlasting inheritance. Oh! how sweet and pleasant are the pastures which my Father causeth all his sheep to feed in: there is a variety of plenty in his pastures, milk for babes, and strong meat for them of riper age, and wine to refresh those that are ready to faint; even the wine of the kingdom, that makes glad the heart when it is ready to faint, by reason of the infirmities: sure I am, none can be so weary, but he takes care of them; nor none so nigh fainting, but he puts his arm under their heads; nor none can be so beset with enemies on every side, but he will arise and scatter; nor none so heavy laden and big with young, but he takes notice of them, and gently leads them, and will not leave them behind unto the merciless wolf; because they are his own, and his life is the price of their redemption, and his blood of their ransom; and if they be so young that they cannot go, he carries them in his arms; and when they can feel nothing stirring after him, his bowels yearn after them; so tender is this good Shepherd after all his flock. I can tell, for I was as one that once went astray, and wandered upon the barren mountains: and when I had wearied myself with wandering, I went into the wilderness, and there I was torn as with briers, and pricked as with thorns; sometimes thinking this was the way, and sometimes concluding that was the way, and by and by concluding all were out of the way. And then bitter mourning came upon me, and weeping for want of the interpreter; for when I sought to know what was the matter, and where I was, it was too hard for me; then I thought I would venture on some way where it was most likely to find a lost God; and I would pray with them that prayed, and fast with them that fasted, and mourn with them that mourned, if by any means I might come to rest, but found it not, until I came to see the candle lighted in my own house, and my heart swept from those thoughts and imaginations, and willings, and runnings; and to die unto them all, not heeding of them; but watching against them, lest I should let my mind go a whoring after them; and here I dwelt for a time, as in a desolate land uninhabited; where I sat alone as a sparrow upon the house top, and was hunted up and down like a partridge upon the mountains; and could rest no where, but some lust or thought or other followed me at the heels, and disquieted me night and day, until I came to know him in whom was rest, and no occasion of stumbling, in whom the devil hath no part; and he became unto me as a hiding-place from the storms, and from the tempests; then came my eyes to see my Saviour, and my sorrow to fly away, and he became made unto me all in all, my wisdom, my righteousness, my sanctification, in whom I was and am complete, to the praise of the riches of his grace and goodness that endures forever. Therefore be not discouraged, O thou tossed as with tempests, nor dismayed in thyself, because thou seest such mighty hosts of enemies rising up against thee, and besetting thee on every side; for none was so beset, and tried, and tempted as the true seed was, who was a man of sorrows, and acquainted with grief: but be thou still in thy mind, and let the billows pass over, and wave upon wave, and fret not thyself because of them, neither be cast down as if it should never be otherwise with thee: sorrow comes at night, but joy in the morning, and the days of thy mourning shall be over, and the accuser will God cast out forever; for therefore was I afflicted, and not comforted, and tempted and tried for this end, that I might know how to speak a word in due season unto those who are tempted and afflicted as I once was: as it was said unto me in that day when sorrow lay heavy upon me. Therefore be not disconsolated, neither give heed unto the reasonings and disputings of thy own heart, nor the fears that rise therefrom; but be strong in the faith, believing in the light which lets thee see them; and his grace thou wilt know to be sufficient for thee, and his strength to be made perfect in thy weakness; and so wilt thou rather glory in thy infirmities, that his power may rest upon thee, than in thy earnest desires to be rid of them; for by these things thou wilt come to live in the life of God, and joy in God, and glory in tribulation; when thou hast learned in all conditions to be contented; and through trials and deep exercises is the way to learn this lesson. These things, in dear love to thee, I have written, being somewhat sensible of thy condition, and the many snares thou art daily liable unto; therefore watch, that thou fall not into temptation, and my God and Father keep thee in the arms of eternal love, over all, unto the end, unto his praise. Amen.

JOHN CROOK.’

This John Crook had been a man of note in the world, not only because he had been a justice of peace, as hath been said in due place, but also because he was a man of good intellects; and yet his zeal for what he believed to be truth, was such, that he became willing to bear the reproach of the world, that so he might enjoy peace with God. But though he was a man of learning, yet most of the first preachers of the doctrine held forth by those called Quakers, were people of small account in the world; but yet they were so powerful in their preaching, that many thereby were turned to true godliness.

Some have been reached by the sayings of dying penitents; for there have been remarkable instances of young people sprung from honest parents, who having walked in the broad way, did very earnestly bewail their outgoings on a dying bed, and then declared, that if it pleased God, to raise them up again, they would not, as before, be ashamed of the despised way of the Quakers, nor fear any mockings or persecution, but that they would serve the Lord, in uprightness, and with all their heart. These thus repenting with tears for their transgressions, have experienced after great agonies, that God wills not the death of sinners, but that they should repent, and so live in everlasting happiness.

Of several such like cases, I will only mention one, viz. that of a young maid at London, called Susanna Whitrow, whose mother was of the society of the Quakers, but not her father. On her dying bed she complained exceedingly of her rebellion and vain behaviour: ‘Ah,’ said she to her mother, ‘how often hast thou said, the Lord would plead with us: now the day is come. Pride and disobedience were my cursed fruits, which I brought forth when I was a hearer in the public church. How often have I adorned myself as fine in their fashion as I could make me; yet they despised my dress, and said, ‘How like a tawdry have you dressed yourself; you are not at all in the mode.’ Then coming home on the Sabbath-day, I went immediately up into my chamber, and locking the door, I altered all my laces, and so went to their worship in the afternoon, dressed in their mode, and then I pleased them.’ At another time she said, ‘O that I might have a little time longer to go into the country, and walk in the woods to seek the Lord. O what matter for fine houses and silk apparel: O remember him that sat on the ground, and wore a garment without a seam, our blessed holy Lord, who went up to the mountains to pray, and withdrew himself into gardens and desolate places. I have done nothing for the Lord, but he hath done all for me: therefore I desire to live, that I might live an holy and righteous life, that my conversation might be in heaven, though my body be here on earth. How would I then invite and warn others, not to spend their precious time in adorning themselves like Jezebel, patching and painting, and curling their hair. O the Christian life is quite another thing: we must not give ourselves the liberty to think our own thoughts, much less to act such abominations.’ Several days she was in a strong wrestling and conflict of spirit, and in fervent prayer to God, so that when somebody was for removing her head a little, she refusing it, said, ‘I would not suffer a thought to wander; if I move, I shall be drawn off my watch, and then the temper will prevail.’ Continuing in this conflict, she conceived at length hopes of forgiveness; and being thus strengthened by mercy, she said to the Lord, ‘O what can my soul say of thy power: when I sought thee, but could not find thee; I knocked hard, but none did open: for my sins stood like mountains, that I could not come near thee: I would fain have prayed to thee, but could not. Thus I lay several days and nights struggling for life, but could find none: and I said, “There is no mercy for me:” then I said, “I will never leave thee; if I perish, I will perish here; I will never cease crying unto thee.” And then I heard a voice say, “Jacob wrestled all night before he obtained the blessing.” Oh then thy word, O Lord, was strong to my soul: then my stony heart was broken to pieces, and the spirit of prayer and supplication was poured upon me. And now I can sing as David did, of mercy, and of judgment: “Unto thee, O Lord, will I sing, with a rent heart, and with my mouth in the dust will I sing praises to thee, my blessed Saviour.”’ In this frame she endeavoured to continue, and once she prayed for her father, called Robert Whitrow, part of which prayer was as followeth: ‘O Lord, remember not his offences, let me bear them; let it be easy to him; make his friends to be enemies to him, that thou mayest have mercy upon him. His temptations are great; Lord, carry him through; O let him not perish with the world; do thou support him over this world. Shall a little dirt of this world draw away his mind: O Lord, let his mind be set on things above; fix his mind upon thee.’ Thus fervently this young maid prayed for her father, herself now having attained a full assurance of her salvation, so that she once said to the Lord, ‘O thou beloved of my soul, what shall I say of thee, for thou art too wonderful for me: O praises be unto thee.’ And afterward perceiving that her end was approaching, she said to her mother, ‘I must lay down this body, the Lord will not trust me longer in this present wicked world: happy am I: my Saviour, my soul loves thee dearly; thy love is better than wine: my Saviour, my holy One, how glorious art thou: I have seen thy glory; I am overcome with thy sweet countenance; O how lovely art thou! My heart is ravished with the sweet smiles of thy glorious countenance. O, come away, come away, why dost thou stay? I am ready, I am ready.’ Then she lay some time very still, and so departed this life without sigh or groan: which was about the year 1677.

Such like dying persons have been the means sometimes to stir up others to true godliness, whereby they came to be joined with the people called Quakers; and though these in time came to be very numerous, yet at first there were but few labourers in the ministry of the word. But these recommending one another to give diligent heed to the word of God in the heart, and to mind that as their teacher, did often meet together and keep assemblies, sitting down with such a deep retiredness of mind, being turned inward to God, that tears trickled down their cheeks, to the astonishment of many that looked upon them, some of which, only by beholding this retiredness, came to be so effectually reached, that they also joined with them, and frequented their meetings. In the mean while many of these became more and more confirmed in their minds by this silent exercise, and their understandings came to be so opened, that in process of time they became apt and fit instruments to exhort others to godliness: and among these several women also found it their duty to preach the gospel.

There have been many who were very averse to the Quakers, and yet came to join with them in the faith; as among others, Christopher Bacon, in Somersetshire, who, about the year 1656, coming into a meeting, not with intention to be edified there, but rather to scoff, and to fetch his wife from thence, who went thither against his mind, was so reached by the lively exhortation he heard, that he was not only convinced of the truth preached there, but in time became a zealous preacher of it himself, and was valiant in sufferings. Once being taken up at a meeting in Glastonbury, and brought before bishop Mew, at Wells, who called him a rebel, for meeting contrary to the king’s laws, Christopher having formerly been a soldier for the king, said to him, ‘Dost thou call me rebel: I would have thee to know, that I have ventured my life for the king in the field, when such as thou lay behind hedges.’ By this he stopped the bishop’s mouth, who did not expect such an answer, and therefore was willing to be rid of him.

The like instance of an unexpected conversion, was seen also in William Gibson, whom I knew well, and who at the time of the civil wars, being a soldier at Carlisle, he and three others having heard that a Quakers’ meeting was appointed in that city, they agreed to go thither and abuse the preacher, whose name was Thomas Holmes; but Gibson hearing him powerfully declare the truth, was so affected by his testimony, that he stepped in near him, to defend him, if any should have offered to abuse him: and he himself afterwards came to be a zealous preacher of that truth he had been at unawares convinced of.

To these instances I may add that of a certain trumpeter, who coming into a Quakers’ meeting, began in an insolent manner to sound his trumpet, thereby to drown the voice of him that preached: but this had a contrary effect, and stirred up the zeal of the preacher the more, so that he went on as if none disturbed him. The trumpeter at length, to recover his breath, was fain to cease blowing; but being still governed by an evil spirit, after some intermission began to sound again; but whatever he did, he was not able to divert the preacher from his discourse, though he hindered the auditory from hearing what was spoken. Thus he wearied himself so much that he was forced to rest again for respiration: whereby in spite of his evil will, he came to hear what the preacher spoke, which was so piercing, that the trumpeter came to be deeply affected with it, and bursting into tears, confessed his crime, and came to be a true penitent: a remarkable evidence of the truth of that saying of the apostle, “So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.”

Among these, who contrary to their intent entered into communion with the Quakers, so called, may be reckoned also Anthony Pearson, the justice, of whom in this history it hath been mentioned, that he was so reached by G. Fox, at Swarthmore, that he came to be one of his followers; which though true, yet it was before that time that he was in some respect convinced of the doctrine maintained by the people called Quakers: which happened to be by James Nayler, who upon an indictment of blasphemy, appearing at the sessions at Appleby, in the month called January, 1652, found the said justice Pearson sitting there on the bench as one of his persecutors: who asking him several questions received such pertinent answers from J. Nayler, that in a great degree he was convinced of the truth held by J. Nayler and his friends.

By what hath been related here may be seen how unexpectedly some entered into society with the Quakers, so called; more instances of which might be produced if needful; since I have known such, who being naturally of a boisterous temper, yet were so struck with the terror of the Lord, that they came to be of such a quiet spirit, and harmless behaviour, that as formerly they could not suffer the least provocation, so now they bore all revilings and mockings with an even and undisturbed mind; because the fear of God had made such deep impression upon them, that they were careful lest by an angry or impetuous deportment they should sin against him. And thus continuing to live in fear, and a reverential awe, they improved in true godliness; insomuch that by their pious lives they preached as well as others with words. After this manner the number of their society increased; but then grievous sufferings ensued; for the priests could not endure to see that their hearers left them; the furious mob was spurred on, and among the magistrates there were many, who, being of a fierce temper, used all their strength to root out the professors of the light, (as they were called at first,) and to suppress and stifle their doctrine; but all proved in vain, as appears abundantly from this history; although there were hardly any prisons in England, where some of these people were not shut up; besides the spoil of goods, and cruel whippings that befel some of them. Yet all this they bore with a more than ordinary courage, without making resistance, how great soever their number was; and notwithstanding many of them had been valiant soldiers, who often had slain their enemies in the field, without regarding danger.

In the consideration of this undaunted steadfastness, it hath seemed to me, that there have been some such among this people, whose talent was valiantly to endure persecution for a good cause; and who perhaps in ease would not have been such good Christians as they proved to be under these sufferings; resembling the camomile in this, which the more it is depressed or rubbed, the better it grows, and yields the stronger scent. Being then thus oppressed, they found themselves under a necessity of continuing vigilant and watchful; and, according to king Solomon’s advice, to keep their hearts with all diligence. This made them love what they judged to be truth, more than their lives, and it caused them to be careful, lest that should come over them which the church of Ephesus was threatened with, because she had left her first love, viz. the removing of her candlestick out of its place. Thus their mutual love increased, and their own lives they valued not, when the grieving of their consciences stood in competition with it.

Having thus passed through many adversities, with an unwearied and lasting patience, and being become a great people, known by the name of Quakers, they were at length, by the generous clemency of king William III. and the favour of the Parliament, declared to be a society, who should henceforth be tolerated in the kingdom as Protestant dissenters, with liberty to perform their religious worship in public without disturbance.