THE FIRST BOOK. 1415-1650. (continued 2)

To the Master of the House of Correction in Derby, Greeting.

We have sent you herewithal the bodies of George Fox, late of Mansfield in the county of Nottingham; and John Fretwell, late of Staniesby in the county of Derby, husbandman, brought before us this present day, and charged with the avowed uttering and broaching of divers blasphemous opinions contrary to a late act of Parliament, which, upon their examination before us, they have confessed. These are therefore to require you, forthwith upon sight hereof, to receive them, the said George Fox and John Fretwell into your custody, and them therein safely to keep during the space of six months, without bail or mainprize, or until they shall find sufficient security to be of good behaviour, or be thence delivered by order from ourselves. Hereof you are not to fail. Given under our hands and seals this 30th day of October, 1650.

Ger. Bennet, Nath. Barton.

George Fox being thus, as hath been said, locked up, the priests bestirred themselves in their pulpits to preach up sin for term of life; and they endeavoured to persuade people that it was an erroneous doctrine, to assert a possibility of being freed from sin in this life, as was held forth by the Quakers; for this began now to be the name whereby G. Fox’s fellow-believers were called, in a reviling way: and since that denomination hath continued to them from that time downward, we cannot therefore pass by the first rise of it with silence. Until this time those who professed the light of Christ as shining in man’s heart, and reproving for sin, were not improperly called Professors of the Light, or Children of the Light: but Gervas Bennet, one of the justices of the peace who signed the aforesaid mittimus, and an Independent, hearing that G. Fox bade him, and those about him, tremble at the word of the Lord! took hold of this weighty saying with such an airy mind, that from thence he took occasion to call him, and his friends, scornfully, QUAKERS. This new and unusual denomination was taken up so eagerly, and spread so among the people, that not only the priests there from that time gave no other name to the Professors of the Light, but sounded it so gladly abroad, that it soon run over all England; and making no stand there, it quickly reached to the neighbouring countries, and adjacent kingdoms, insomuch, that the said Professors of the Light, for distinction sake from other religious societies, have been called every where by that English name, which sounding very odd in the ears of some foreign nations, hath also given occasion to many silly stories.

Now because in those early times, among the many adherents of this persuasion, there were some that having been people of a rude and dissolute life, came so to be pricked to the heart, that they grew true penitents, with real sorrow for their former transgressions; it happened that they at meetings did not only burst out into tears, but also were affected with such a singular commotion of the mind, that some shakings of their bodies were perceived; some people naturally being more affected with passions of the mind than others; for even anger doth transport some men so violently, that it makes them tremble; whereas others will quake with fear: and what wonder then, if some being struck with the terrors of God did tremble? But this being seen by envious men, they took occasion from thence to tell, that these Professors of the Light performed their worship with shaking; yet they themselves never asserted that trembling of the body was an essential part of their religion, but have occasionally said the contrary; though they did not deny themselves to be such as tremble before God; and they also did not stick to say that all people ought to do so; however thereby not enjoining a bodily shaking.

We have seen just now, how one Fretwell was committed with G. Fox to the house of correction; but he not standing faithful in his testimony, obtained, by intercession of the jailer, leave of the justice to go see his mother, and so got his liberty: and then a report was spread, that he had said, that G. Fox had bewitched and deceived him.

G. Fox was now become the object of many people’s hatred; magistrates, priests and professors were all in a rage against him; and the jailer, to find something where with to ensnare him, would sometimes ask him such silly questions, as, whether the door were latched or not; thinking thereby to draw some sudden unadvised answer from him, whereby he might charge sin upon him: but he was kept so watchful and circumspect, that they could get no advantage of him. Not long after his commitment, he was moved to write both to the priests and magistrates of Derby.

Now since G. Croese in the beginning of history, represents G. Fox as one altogether unfit, not only to write legibly, but also to express his mind clearly in writing, and that therefore he always was obliged to employ others that could set down his meaning intelligibly, it will not be beside the purpose to say, that this is more than any will be able to prove. For though it cannot be denied that he was no elegant writer, nor good speller, yet it is true, that his characters being tolerable, his writing was legible, and the matter he treated of was intelligible, though his style was not like that of a skilful linguist. And albeit he employed others, because himself was no quick writer, yet generally they were young lads, who as they durst not have attempted to alter his words and phrases, so they would not have been skilful enough to refine his style. This I do not write from hearsay; but have seen it at sundry times. And how true it is what the same author says, that mostly all G. Fox did write, was scarce any thing besides a rough collection of several scripture places, may be seen by the sequel of this history, wherein will be found many of his writings. The first of his letters I meet with is the following, which he writ to the priests of Derby, from the house of correction, where certainly he had not the convenience of a writing clerk.

‘O Friends, I was sent unto you to tell you, that if you had received the gospel freely, you would minister it freely without money or price; but you make a trade and sale of what the prophets and apostles have spoken; and so you corrupt the truth. And you are the men that lead silly women captive, who are ever learning, and never able to come to the knowledge of the truth: you have a form of godliness; but you deny the power. Now as Jannes and Jambres withstood Moses, so do you resist the truth; being men of corrupt minds, reprobate concerning the faith. But you shall proceed no further; for your folly shall be made manifest to all men, as theirs was. Moreover the Lord sent me to tell you, that he doth look for fruits. You asked me, if the Scripture was my rule; but it is not your rule, to rule your lives by; but to talk of in words. You are the men that live in pleasures, pride, and wantonness, in fullness of bread and abundance of idleness: see if this be not the sin of Sodom. Lot received the angels: but Sodom was envious. You show forth the vain nature: you stand in the steps of them that crucified my Saviour, and mocked him: you are their children; you show forth their fruit. They had the chief place in the assemblies; and so have you: they loved to be called Rabbi; and so do you.

G. F.’

That which he writ to the magistrates who committed him to prison, was to this effect:

‘Friends,

‘I am forced, in tender love unto your souls, to write unto you, and to beseech you to consider what you do, and what the commands of God call for. He doth require justice and mercy to break every yoke, and to let the oppressed go free. But who calleth for justice or loveth mercy, or contendeth for the truth? Is not judgment turned backward, and doth not justice stand afar off? Is not truth silenced in the streets, or can equity enter? And do not they that depart from evil, make themselves a prey? Oh! consider what ye do in time, and take heed whom ye do imprison: for the magistrate is set for the punishment of evil doers, and for the praise of them that do well. Now, I entreat you, in time, take heed what you do, for surely the Lord will come, and will make manifest both the builders and the work: and if it be of man, it will fail; but if it be of God, nothing will overthrow it. Therefore I desire and pray, that you would take heed, and beware what you do, lest ye be found fighters against God.

G. F.’

George Fox having thus cleared his conscience, continued waiting in patience, leaving the event to God. And after some time he felt himself constrained to write to the justices that had committed him to prison, to lay their doings before them, that so they might come to a due consideration thereof; one of them, (already mentioned,) was justice Bennet, the other Nathaniel Barton, both a justice and a colonel, as also a preacher: to these he wrote as follows:

‘Friends,

‘You did speak of the good old way, which the prophet spake of; but the prophets cried against the abominations which you hold up. Had you the power of God, ye would not persecute the good way. He that spake of the good way was set in the stocks: the people cried, ‘Away with him to the stocks,’ for speaking the truth. Ah! foolish people, which have eyes and see not, ears and hear not, without understanding! ‘Fear not me,’ saith the Lord, ‘and will ye not tremble at my presence?’ O your pride and abominations are odious in the eyes of God: you, (that are preachers,) have the chiefest place in the assemblies, and are called of men Master; and such were and are against my Saviour and Maker: and they shut up the kingdom of heaven from men, neither go in themselves, nor suffer others. Therefore ye shall receive the greater damnation, who have their places, and walk in their steps. You may say, if you had been in the days of the prophets, or Christ, ye would not have persecuted them; wherefore be ye witnesses against yourselves, that ye are the children of them, seeing, ye now persecute the way of truth. O consider, there is a true judge, that will give every one of you a reward according to your works. O mind where you are, you that hold up the abominations which the true prophet cried against! O come down, and sit in the dust! The Lord is coming with power; and he will throw down every one that is exalted, that he alone may be exalted.’

Having thus written to them jointly, he after some time, wrote to each of them apart. That to justice Bennet was thus:

‘Friend,

‘Thou that dost profess God and Christ in words, see how thou dost follow him. To take off burdens, and to visit them that be in prison, and show mercy, and clothe thy own flesh, and deal thy bread to the hungry; these are God’s commandments: to relieve the fatherless, and to visit the widows in their afflictions, and to keep thyself unspotted of the world; this is pure religion before God. But if thou dost profess Christ, and followest covetousness and greediness, and earthly mindedness, thou deniest him in life, and deceivest thyself and others, and takest him for a cloak. Wo be to you greedy men, and rich men, weep and howl for your misery that shall come. Take heed of covetousness, and extortion; God doth forbid that. Wo be to the man that coveteth an evil covetousness, that he may set his nest on high, and cover himself with thick clay. O do not love that which God forbids: his servant thou art whom thou dost obey, whether it be of sin unto death, or of obedience unto righteousness. Think upon Lazarus and Dives: the one fared sumptuously every day; the other was a beggar. See, if thou be not Dives. Be not deceived; God is not mocked with vain words: evil communication corrupteth good manners. Awake to righteousness and sin not.

G. F.’

And that to justice Barton was thus worded:

‘Friend,

‘Thou that preachest Christ, and the Scriptures in words, when any come to follow that, which thou hast spoken of, and to live the life of the Scriptures, then they that speak the Scriptures, but do not lead their lives according thereunto, persecute them that do. Mind the prophets, and Jesus Christ, and his apostles, and all the holy men of God; what they spake, was from the life; but they that had not the life, but the words, persecuted and imprisoned them that lived in the life, which they had backslidden from.

G. F.’

Now, though the Mayor of Derby did not sign the mittimus, yet having had a hand with the rest in sending G. Fox to prison, he also writ to him after this manner:

‘Friend,

‘Thou art set in place to do justice; but in imprisoning my body, thou hast done contrary to justice, according to your own law. O take heed of pleasing men more than God, for that is the way of the Scribes and Pharisees; they sought the praise of men more than God. Remember who said, ‘I was a stranger and ye took me not in; was in prison, and ye visited me not.’ O friend, thy envy is not against me, but against the power of truth. I had no envy to you, but love. O take heed of oppression, ‘for the day of the Lord is coming, that shall burn as an oven; and all the proud, and all that do wickedly, shall be as stubble; and the day that cometh, shall burn them up,’ saith the Lord of Hosts: ‘it shall leave them neither root nor branch.’ O friend, if the love of God were in thee, thou wouldst love the truth, and hear the truth spoken, and not imprison unjustly: the love of God beareth, and suffereth, and envieth no man. If the love of God had broken your hearts, you would show mercy; but you do show forth what ruleth you. Every tree doth show forth its fruit: you do show forth your fruits openly. For drunkenness, swearing, pride, and vanity, rule among you, from the teacher to the people. O friend! mercy and true judgment, and justice, are cried for in your streets. Oppression, unmercifulness, cruelty, hatred, pride, pleasures, wantonness, and fullness, is in your streets; but the poor is not regarded. O take heed of the wo: wo be to the crown of pride! wo be to them that drink wine in bowls, and the poor is ready to perish. O remember Lazarus and Dives: one fared deliciously every day; and the other was a beggar. O friend, mind these things, for they are near, and see, whether thou be not the man, that is in Dives’s state.’

To those of the Court at Derby, he also writ the following exhortation.

‘I am moved to write unto you, to take heed of oppressing the poor in your courts, or laying burdens upon poor people, which they cannot bear: and of false oaths, or making them to take oaths, which they cannot perform. The Lord saith, ‘I will come near to judgment, and I will be a swift witness against the sorcerers, against the false swearers, and against the idolaters, and against those that do oppress widows and fatherless.’ Therefore take heed of all these things betimes. The Lord’s judgments are all true and righteous, and he delighteth in mercy: so love mercy, dear people, and consider in time.’

And because the ringing of bells for joy, is a thing generally tending to stir up vanity and immorality, he also writ a few lines to the bell-ringers of the steeple-house, called St. Peter’s, in Derby.

‘Friends,

‘Take heed of pleasures, and prize your time now, while you have it; and do not spend it in pleasures, nor earthliness. The time may come, that you will say, you had time, when it is past: therefore look at the love of God now, while you have time: for it bringeth to loathe all vanities, and worldly pleasures. O consider! time is precious: fear God and rejoice in him, who hath made heaven and earth.’

Whilst G. Fox was in prison there, several of the professors came to discourse with him, and he perceiving that they came to plead for sin and imperfection, asked them, Whether they were believers, and had faith? and they saying Yes, he further asked them, In whom? to which they answering, In Christ; he replied, If ye are true believers in Christ, you are passed from death to life; and if passed from death, then from sin that bringeth death. And if your faith be true, it will give you victory over sin and the devil, and purify your hearts and consciences, (for the true faith is held in a pure conscience,) it will bring you to please God, and give you access to him again. But such language as this they could not endure; for they said, they could not believe that any could be free from sin on this side the grave. To which he answered, That then they might give over their talking concerning the Scriptures, which were the words of holy men; whilst they themselves pleaded for unholiness. At another time, another company of such professors came, and they also pleading for sin, he asked them, Whether they had hope? to which they answered, Yes, God forbid but we should have hope. Then he asked, What hope is it you have? Is Christ in you, the hope of your glory? Doth it purify you, as he is pure? But they could not abide to hear of being made pure here, and therefore he bade them forbear talking of the Scriptures, which were the holy men’s words; for the holy men that writ the Scriptures, (said he,) pleaded for holiness in heart, life, and conversation here; but since you plead for impurity and sin, which is of the devil, what have you to do with the holy men’s words?

Now the keeper of the prison, who was also an high professor, was much enraged against G. Fox, and spoke wickedly of him. But it pleased the Lord one day to strike him so, that he was under great anguish of mind: and G. Fox walking in his chamber, heard a doleful noise, and standing still to hearken, he heard him say to his wife, Wife, I have seen the day of judgment, and I saw George there, and was afraid of him, because I had done him so much wrong, and spoken so much against him to the ministers, and professors, and to the justices, and in taverns and ale-houses. After this, towards the evening, the keeper came up into his chamber, and said to him, I have been as a lion against you; but now I come like a lamb, and like the jailer that came to Paul and Silas trembling. And he desired that he might lie with him; to which G. Fox answered, That he was in his power, he might do what he would. But said the other, Nay, I will have your leave; and I could desire to be always with you, but not to have you as a prisoner. G. Fox, unwilling to deny his desire, complied with it, and suffered him to lie with him. Then the keeper told him all his heart, and said, he believed what he had said of the true faith and hope, to be true: and he wondered that the other man that was put into prison with him, did not stand to it: for, said he, That man was not right, but you are an honest man. He also confessed, that at those times when G. Fox had asked him to let him go and speak the word of the Lord to the people, and at his refusal had laid the weight thereof upon him, that then he used to be under great trouble, amazed, and almost distracted for some time. The next morning the keeper went to the justices, and told them, that he and his house had been plagued for G. Fox’s sake. To which one of the justices, viz. Bennet, said, That the plagues were on them too for keeping him. The justices now to be rid of him, gave leave that he should have liberty to walk a mile. But he perceiving their end, told the jailer, if they would set down to him how far a mile was, he might take the liberty of walking it sometimes: for he believed they thought he would go away; and the jailer also told him afterwards, that this was their intent. But he signified to him, that he had no mind to get his liberty that way. And so he remained prisoner, and was visited by the jailer’s sister, who was so affected with what he spoke to her, that she coming down, told her brother they were an innocent people, that did no hurt to any, but good to all; and she desired that he might be treated civilly.

Now, since by reason of his restraint, he had not the opportunity of travelling about to declare the doctrine of truth, he, to discharge himself, wrote the following paper, and sent it forth for the opening of people’s understandings in the way of truth, and directing them to the true teacher in themselves.

‘The Lord doth show unto man his thoughts, and discovereth all the secret workings in man. A man may be brought to see his evil thoughts, and running mind, and vain imaginations, and may strive to keep them down, and to keep his mind in; but cannot overcome them, nor keep his mind within to the Lord. Now, in this state and condition, submit to the Spirit of the Lord that shows them, and that will bring to wait upon the Lord; and he that hath discovered them, will destroy them. Therefore stand in the faith of the Lord Jesus Christ, (who is the author of the true faith,) and mind him; for he will discover the root of lusts, and evil thoughts, and vain imaginations, and how they are begotten, conceived, and bred; and then how they are brought forth, and how every evil member doth work. He will discover every principle from its own nature and root.

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

G. F.’

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

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

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

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

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

‘Friends,

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

Not long after he wrote to them again, thus:

‘Friends,

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

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

‘Friends,

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

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

‘Friends,

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

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

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

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

‘Friend,

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

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

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

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

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

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

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