BOOK I.

AMongſt the many and great Conflicts of the Church while ſojourning here on Earth, there is none more uſual, and withal more difficult and hazardous than that ſhe is engaged in for Vindicating the Truth of her Religion from the Falſe Doctrines of her Inſulting and Impudent Adverſaries. The Reaſon of all which cannot be unknown to any who conſiders that thoſe who are lovers of, and zealous for the Truth delivered by God, neither ought, nor can conceal and hide the ſame, but make it known to the Praiſe and Glory of God; whereas others who are fond of Falſhoods, that they may the better compaſs whatever ſeems good to their own Appetites, or conducive to their Intereſt, do not uſually fail to propagate and defend their own Inventions, and to accuſe and condemn the more Pious and Honeſt Doctrines of others, as being too oppoſite to them and their Deſigns. It is likewiſe manifeſt that the Truth being of it ſelf clear and evident, is content with a ſimple diſcovery, dealing candidly and openly with all; whereas Lyes and Falſhoods, as having no ſolidity or weight in themſelves, muſt be adorn'd with a multitude of fair and boaſting Expreſſions, uſing a hundred little Tricks and Cheats for enſnaring the unskilful and unwary; in which they are oft-times ſo ſucceſsful, that even the wiſer ſort of People, and thoſe who on other occaſions are circumſpect enough, do ſometimes chance to be entangled, and do find it a matter of difficulty to extricate themſelves from the ſame. Moreover though it be Natural for Mankind ſtill to complain of the Iniquity of their own Times, inſomuch that all Men are ready to fly out in Panegyricks upon the Ages paſt, while they condemn that they live in, yet I can ſcarce think that there are any who are not convinc'd that the days in which our Lot is fallen are ſuch, as in them all manner of Errors and Falſhoods are broke in upon Religion, all ſorts of mad and unheard of Hereſies, the moſt terrible and fouleſt Blaſphemies, have overrun, and (as it were) delug'd the Church. Inſomuch that ſhe is now oblig'd not only to encounter Profane and Wicked Men for the defence of the Truth and Integrity of her Religion, but to oppoſe her ſelf to the Arms of her Bloody and Cruel Enemies for the maintenance of her Liberty and Freedom: It is not ſufficient for her to engage with Men, but ſhe is conſtrained to fight even with Beaſts. But there is no Affliction can overtake the Church of the Living God, that does not admit of ſome Relief and Comfort. Wherefore ſince this is now the condition of the Church in theſe evil days, it is likewiſe her great Happineſs that ſo many able and skilful Men have in theſe ſame very days beſtirr'd themſelves on her behalf for oppoſing and confuting the Erroneous Sentiments of wicked Men, occaſion'd partly by Ignorance and Folly, partly by a reſolute and furious Madneſs; and thus aſſiſting the diſtreſſed Church, have ſucceſsfully employ'd both their Tongues and Pens, furniſhing her not only with means of Knowledge, and Spiritual Weapons for inſtructing and confirming her ſelf againſt the Aſſaults of her Enemies, but even for gaining, convincing, and vanquiſhing the ſame. In proſecuting this their laudable Deſign ſome have contented themſelves with the bare mentioning the horrible and monſtrous Aſſertions vented by thoſe cunning contrivers, as accounting it a ſufficient Confutation to have nam'd them, which bewray their weakneſs at the firſt view. But I cannot gueſs at the Reaſon why ſo very few have for ſo long a time made mention of the Quakers, whoſe riſe is dated from a little before the middle of this preſent Century, and have ſince that time wonderfully increaſed in number of Proſelytes, beyond what is commonly thought of; theſe Men, I ſay, accounted by ſome Superſtitious and followers of Old Wives Fables, by others the worſt ſort of Fanaticks, and in the next degree to Lunaticks and Madmen, have been quite paſt over in ſilence by moſt Writers, ſo that not ſo much as the Hiſtory of their Riſe and Progreſs is yet on Publick Record; at leaſt wiſe if any there be that have touch'd upon this Sect, they have done it in ſo ſlight and tranſitory a manner, that they would rather ſeem to have made Publick their own Ignorance, than to have left on Record the Actions, Doctrine, and Religion of theſe Men: Unleſs perhaps this may be imagin'd for a Reaſon of the ſilence of Writers, that they account of theſe Men ſo little, as that they think it fitter to paſs them in a negligent and diſdainful ſilence, than to ſpend words or time upon them: Others there are indeed who have wrote ſomething of them, but to no purpoſe, who being themſelves altogether ignorant what manner of Men they be, and having only heard of them by Report, as being Prodigies and Monſters of Mankind, choſe rather to put in Print whatever they heard, than to have juſt nothing 〈1 page duplicate〉 〈1 page duplicate〉 to ſay of 'em; reckoning the danger not to be great, whether the Relation prov'd true or falſe; for if true, it is well; if falſe, it falls upon ſuch a Tribe of Men (think they) of whom nothing can be ſaid ſo ill, that would not Quadrate to them. My Judgment upon the matter is this; that, while I conſider that England (the Native Country of theſe Men) Scotland, and Ireland, abounds ſo much with thoſe called Quakers, ſince their number in thoſe Countries does daily increaſe, nay, and elſewhere they have propagated their Doctrines, making and gaining Proſelytes; (for that it is they bend all their force to, having for this purpoſe for a long time publiſh'd many Books, and theſe not little ſmall Treatiſes, but large Volumes, well digeſted, and handſomly dreſs'd with fit Expreſſions.) Since we may obſerve that others (no deſpicable Sects) having diſcovered in them their own Image, have embraced them for Brethren and Kinſmen (ſuch as the Quietiſts, that not ſo long ago did firſt appear in Campania in Italy, and the Pietiſts, ſo lately ſprung up in Germany; of which laſt we know certainly they are daily inſinuating themſelves and their Doctrines into the hearts of the People, and influencing their Minds even in this our own Land) and ſince it is uncertain what may be the iſſue of all this: I ſay, upon all theſe Conſiderations I count it abſolutely neceſſary to make a narrow ſearch after them, in order to underſtand what manner of Men they be, what Actions have been done by them, from what beginnings, and by what progreſs they have riſen to this height, and what are their Tenets and Sentiments that have ſo long lain in Obſcurity. And this is the more neceſſary to be done now in this Interim of time, while the Memory of theſe things are freſh in our Minds, leſt by the progreſs of time that being worn out and defaced, there be no means left of atteſting what went before; and thus ſhould we remain doubtful and uncertain of their Actions and Tenets, not knowing where to fix the Controverſie; and whoever would pretend to examine any of theſe Matters, muſt after the manner of the Andabatae, fight hood-wink'd; of which ſort of procedure ariſing from the ſame defect we have a great many Inſtances both in the ancient and later Churches. Since therefore I have had the Fortune of a long time to be familiarly acquainted and much converſant with theſe Men call'd Quakers, and that in many places; and have thus had occaſion to know ſo much of them both from themſelves and their chief Teachers, and alſo from Men of our Profeſſion who were well acquainted with all their Deeds and Actions; and beſides many of their Writings and Manuſcripts, of which ſome are in Print, ſome not, having fallen into my hands, I thought it would be an acceptable Enterprize, calculated for the exigency of theſe our Times, and alſo uſeful to Poſterity, to write upon this Subject. In performance of which I ſhall pick out what ſeems moſt neceſſary and directly conducive to the management of the ſame, and that with all brevity and conciſeneſs imaginable; not determining any thing through Precipitancy, Love to a Party, Prejudice of Opinion, or the influence of any Paſſion whatſoever; leaving it for every Man to judge as he thinks fit of their Actions, Tenets, Cuſtoms, and manner of Worſhip.

Theſe Men are called Quakers in the Engliſh Language. Which Name was given 'em by their mocking Enemies as a note of Ignominy and Contempt, for that when they are about contemplating Sacred things, that ſame very moment that the Spirit overtakes 'em, through the commotion of their Minds, and agitation of their Bodies, they preſently fall a trembling, throwing themſelves on the ground, oft-times froathing at the mouth, and ſcrieching with a horrible noiſe. And though they ſeem to reſent▪ this Reproachful Title, yet they are not ſo averſe either to the Name or to the Thing it ſelf, but that they'll acknowledge that both do in ſome meaſure quadrate to them. For they confeſs themſelves to be Quakers; nor do they deny that while they go about Sacred Things, ſubmitting themſelves wholly to the Divine Will, and quietly waiting upon God, praying within themſelves for the Breathings and Operation of his Spirit, and with deep ſighs and groans are importunately waiting the Effuſion of the Spirit; that upon his firſt approach they fall a trembling, and are hurried out of themſelves by the commotions of their Minds, and diſturbances of Body, occaſioned by the reſiſtance of the ſinful ſtubborn Fleſh; which when they have overcome, and are return'd to themſelves again, and begin to be ſenſible of the Illuminations and Comforts of the Spirit, then they are tranſported into Raptures of Joy, which occaſion theſe Quaking and Extatical Motions of Body and Mind. They add likewiſe, that the Spirit of God while ſpeaking in the Scriptures, denominates the ſincere fearers of God, and lovers of his Spirit and Word, Tremblers, requiring of them ſo to be, and pronouncing them bleſſed if ſuch. Wherefore ſince they do not reject this their Name, but rather account it honourable, if rightly underſtood, I ſhall define them after the ſame manner; eſpecially ſince they have not yet obtain'd a peculiar and proper Name whereby they can be diſtinguiſh'd from all others.

Another Name generally given to them is that of Enthuſiaſts. Where it is likewiſe to be obſerved, that many do reckon them among the number of thoſe Enthuſiaſts that in Ancient Hiſtory are mentioned to have been among the Primitive Chriſtians, as alſo in the laſt Century. But theſe Men are not ſatisfied to be ſo called in any ſenſe; for beſides, ſay they, that this name of Enthuſiaſts is oft given to thoſe that by the Calumniators themſelves would be accounted Men of Worth and Dignity, and that even thoſe who are ſo buſie in fixing this Ignominious Name upon them, do oft-times come to be branded with the ſame themſelves▪ Beſides all this, ſay they, this Name tends openly to the diſcredit and diſhonour of all Chriſtians, whom the Spirit of God in his Word declares to be influenc'd by the Spirit; nay, and requires it ſo ſtrictly of them, as that without this irradiation of the Spirit they can be none of Chriſt's. Now theſe Enthuſiaſts that were of Old Times, and likewiſe thoſe that have been ſince, did arrogate to themſelves a peculiar familiar Spirit, and contrary to the dictates of the Holy Spirit, would under the conduct of that break forth into Tumults, Seditions, and Wars; whereas theſe Men called Quakers pretend to be poſſeſs'd and guided by no other Spirit than what is common unto all Chriſtians; nay, and are ſo far from bringing Evil upon any Man, that they will not ſo much as reſiſt force by force, aſſerting all manner of Self-defence to be unjuſt, except what is meerly Verbal; and even that muſt be free from Anger. For this is uſual amongſt all, that even thoſe who have invented a new Model of Doctrine and Life, though what they maintain be never ſo new and lately invented, yet they publiſh it for an Opinion of the Ancients, or at leaſt, founded on their Doctrines; for though none pretends ſo to confine the Truth, and ſet ſuch Bounds to Goodneſs, that no new thing ſhould be accounted true or good; yet Antiquity adds a value and reſpect, for that we commonly judge the ancienteſt Opinions to be the trueſt and beſt; and hence it is that even thoſe Tenets that are of themſelves intrinſically good, do purchaſe more reſpect, and a better reception by pretended Antiquity and Cuſtom, than by all their real worth. The Quakers therefore ſay, they derive their Name (though not very ſollicitous what Name be given them) Doctrine, Religion, and way of Living, from God himſelf (whom his own Infallible Oracles term The Ancient of Days,) and from his Word firſt delivered from Heaven, and then committed to Writing by the inſpired Men of God, which is the only Rule and Ground of all Truth.

They likewiſe Appeal to the Ancient Fathers, or to the Teſtimony of thoſe Books that we hold for true, unanimouſly conſenting to and aſſerting the ſame very things that they with the Holy Scriptures maintain. When I ſay, Fathers, I ſpeak after our way of ſpeaking, not after the manner of the Quakers, who admit no ſuch Names; But by thoſe, called by us Fathers, they underſtand the Writers who lived in the firſt and ſecond Centuries after Chriſt. For they conceive thoſe who lived nigheſt to the Times of the Primitive Apoſtles that compiled the Holy Writings, to have deliver'd their Doctrine with more Integrity than thoſe who lived later, who the further diſtant they be from the Times of the Apoſtles, the more is their Sincerity and Integrity to be called in queſtion; like Water, that the further it runs from its Fountain, the more muddy it grows. And therefore it is that they pay but little deference to thoſe who lived in the later Ages of the Church, freely acknowledging many things to be contain'd in their Writings that are juſtly to be rejected; nor do they ever quote their Teſtimony, except it be very conducive to the eſtabliſhment of what they advance. If therefore at any time others who are unacquainted with their Doctrines and Converſations, or poſſeſs'd with Prejudice, Envy, or Hatred againſt them, do at any time go about to brand them with theſe ignominious and opprobrious Names, they, if called to give a diſtinct Account of themſelves, do aſſume the Names of Chriſtians; Evangelick, Apoſtolick, Catholiek Men; as if the Doctrine and Religion preached by them were the ſame as was delivered at firſt by Chriſt himſelf to the Apoſtles, publiſh'd throughout the whole World by the Miniſtry of theſe his Apoſtles, and embrac'd and retain'd by all the Faithful and Godly of all Ages, whom Cuſtom has term'd Catholick. And upon this Account in all Debates they recur to the Scriptures, not declining the Compariſon of their Tenets with thoſe of the Ancienter Fathers, nay, nor thoſe of later times.

It follows next, that unto what I have ſaid, I ſhould ſubjoin ſome Account of the Sect that theſe Men ſo much follow, inviting all Chriſtians to do the ſame. Their Sentiments therefore run in this ſtrain; That ſince the Doctrines and Manners of all Chriſtians, as alſo and conſequently of thoſe called Proteſtants likewiſe, have been for ſo long a time corrupted and perverted, it would ſeem that Apoſtacy and Defection from the Apoſtolick Doctrine and Diſcipline had its firſt beginnings in the Times of the Apoſtles themſelves; and from thenceforth did by degrees increaſe till it came to its perfect height in the Sixth and Seventh Centuries; and from that time forth having confirm'd and harden'd it ſelf through the firm and conſtant continuance for ſo many Ages, ſo that no hope of its removal was remaining, did ſo continue till this very Age we now live in. Though (add they) in all this Series of Time there was always one or other in every Century that appear'd and declar'd againſt this their General Defection, but without any Succeſs, as alſo to their own diſadvantage and detriment. And thus do they imagine of thoſe great Men, called by us the Reformers, that all their Endeavours for the Reſtauration of Religion and Purity, tended indeed to overthrow the Falſhood, Lightneſs, and Vanity of Men, but not to eſtabliſh Truth, or introduce Gravity of Life and Manners, by reſtoring theſe Vertues to their Primitive Luſtre and Splendor; much like unto thoſe that throw down their old Habitation, and never think of building up a new one. Moreover, their Opinion of thoſe who came after the Firſt Reformers, is, that while they imagin'd to themſelves that what they did tended to the advancement of a Reformation, it proved diametrically oppoſite to the ſame; for that in lieu of the Vices and Errors which polluted and defiled the Church, that were corrected and rooted out by them, they introduced other new ones of their own Invention, like Men cleanſing a Houſe, that caſt out the Filth ſo as to let more come in. So that theſe Men Preach up their Religion for the ancienteſt, as having flouriſh'd in the firſt Golden Age of the Church; which was afterwards from the very firſt riſe of the Chriſtian Name, even unto this our Age, miſerably mangled and corrupted, and in fine, quite demoliſh'd; until at length it was retriev'd and reſtor'd to its Ancient Purity by them, being incited and raiſed up by the Divine Spirit to recover fallen Religion, for the Salvation of all Men. Wherefore 'tis that in all their Writings this is diſtinctly treated of, having prefix'd as a Title to their Chapters, that, They as the Servants of Jeſus Chriſt, are called and raiſed up by God for diſpenſing the Goſpel, which after ſo long and dark a Night of Apoſtacy, is now again come to light, to be preach'd unto all Nations. And thus do they Accuſe, Condemn, and ſet at nought the Doctrines, manner of Worſhip, Rites, Ceremonies, nay, the whole Life and Converſation not only of all theſe general Chriſtians, but of the Proteſtants, who boaſt ſo much of their departing from that great Apoſtacy, and cleanſing themſelves from the Babyloniſh and Papal De • ilements. Unto whom they oppoſe their Doctrine, Worſhip, and way of Life, which indeed are ſuch, that their Doctrine is for a great part of it new, or taken from ſome Ancient Opinions condemn'd and rejected by the Church, which having lain ſo long dormant, are revived anew by them; and as to the reſt, 'tis a Medley or Hotch-potch of the ſeveral Opinions of Proteſtants, though not radically agreeing with them, their Worſhip is diametrically Oppoſite to that of ours; and their manner of Life ſo ſingular, that between their Converſation and that not only of Proteſtants, but of all Chriſtians, there is as vaſt a difference as poſſibly can be. And theſe are the Tenets they have ſo buſily ſpread abroad both at their firſt riſe, and in the further progreſs of the Sect; and all of 'em that are capable either of ſpeaking or writing Publickly, do diligently apply themſelves in all places to the Explaining, Defending, and Propagating their Doctrines, inveighing and railing againſt the contrary Opinions of others, with as bitter and reviling Expreſſions as they can invent; and ſuch their Accuſatory Libels are diſperſed abroad into all Countries, eſpecially thoſe where they expect to meet with ready Compliants with their Doctrine and Way, or at leaſt ſuch as would be fond of new Reformations and Changes in Religion, being thus in ſome meaſure prediſpoſed to receive and entertain their Advances.

Having thus ſpoken in General of the Conditions of theſe Men, I come next to give a more particular Account of their Riſe, Progreſs, various Viciſſitudes, and Events befalling them. The Original Mother and Nurſe of the Quakers is England, a Country once Famous for baniſhing and extirpating Hereſie, now the Seat and Centre of all manner of Errors. The Quakers themſelves Date their firſt Riſe from the Forty Ninth Year of this preſent Century; and 'twas (ſay they) in the Fifty Second they began to increaſe to a conſiderable number, from which time unto this day they and their Party have daily acquired more ſtrength. For while that Kingdom before the middle of this Century was engaged in an Inteſtine War, occaſioned by the Differences of Church-Government, in that confuſed and diſmal Juncture, when both Church and State were miſerably ſhatter'd and rent, and Religion and Diſcipline were quite overturn'd, innumerable multitudes of Men did on all hands ſeparate from the Church; and afterwards when their greateſt Eye-ſore, and the imaginary Source of all their Evils, the Epiſcopal Government of the Church, was aboliſhed, and the Presbyterian Form of Church-Government (which was what they ſo impatiently wiſh'd for, and grounded all their hopes of Comfort and Peace upon) was eſtabliſh'd in its place, yet even there were ſome whom nothing would ſatisfie, that divided themſelves into an innumerable Company of Sects and Factions, of which this of the Quakers was one.

The firſt Ringleader, Author, and Propagater of Quakeriſm was one George Fox. Some of that Party have not ſtood to give that Man after his Death) the Title of The firſt and glorious Inſtrument of this Work, and this Society, the great and bleſſed Apoſtle. So that, as the Diſciples and Followers of any Sect derive their Names from their Maſters, ſo might we call theſe Men Foxonians, were it not unbecoming Chriſtians to denominate themſelves or others profeſſing the Name of Chriſt from the Names of Men. I have many Accounts of George Fox in Writing in my hands, partly dictated from his own Mouth to his Amanuenſis a little before his Death, partly obtain'd from his Friends and Followers, and partly from others that were ſtrangers both to George Fox and all his Society. Which becauſe they differ among themſelves, I ſhall only pick out what ſeems to be moſt probable, and generally atteſted, for it is difficult in ſuch a caſe to diſtinguiſh between what is true, what falſe.

George Fox was Born in the Year One Thouſand Six Hundred and Twenty Four, in a Village called Dreton in Leiceſterſhire. His Father, Chriſtopher Fox, and his Mother, Mary Lago, were of no conſiderable Fortune, but gain'd their Living by Weaving: They lived devoutly and piouſly, were of the Reformed Religion, and great Zealots for the Presbyterian Party, which then obtain'd in England. And this their Zeal for Religion was accounted Hereditary to the Family, eſpecially on the Mother's ſide; whoſe Anceſtors had in the days of Queen Mary given Publick Teſtimony to their conſtant and unmoveable Zeal for the Truth and Purity of Religion, not only in giving their Goods and Poſſeſſions to be confiſcated, and patiently undergoing the loſs of the ſame, but in yielding their Lives for a Sacrifice to the flames of devouring Fire, preferring the undefiled and laſting Crown of Martyrdom, to a ſinful Life. This George Fox, while yet a Child, diſcovered a ſingular Temper, not coveting to Play with his Brethren or Equals, nor giving himſelf to any of thoſe things that take with Children, but ſhunning their Company, and diſdaining their Childiſh Cuſtoms; he loved to be much alone, ſpoke but little, or if at any time he chanc'd to ſpeak, both his Countenance and Speech bewray'd a ſadneſs of Spirit; his words were more Interrogatory, ſhewing a great deal of Attention and Conſideration, and making many Obſervations; unto all which was added Modeſty in all his Actions, and a diligent purſuit of the early Rudiments of Piety and Devotion; ſo that even in his Infancy his Actions and Demeanor ſeemed to preſignifie thoſe Qualities of Mind, which in progreſs of time he diſcover'd on the Publick Stage of the World. Having ſpent his Infancy at home, he was then ſent to School to learn to Read Engl • ſh, and to Write. In which Study he ſucceeded as the other Country Boys and thoſe of the meaner ſort uſe to do, having attained ſo much as that he could read Print pretty well; but Writing he could read but little of, neither could he write, except very rudely. And this was the only Piece of Learning the attain'd to all his Life long. For neither then, nor any time after when arriv'd at greater Maturity of Years, did he ever apply himſelf to any Liberal Study. So that he not only knew no other Language ſave his Mother-Tongue, but even in that he was ſo little expert, and ſo ill qualified either for ſpeaking or writing, all the whole courſe of his Life, that what he underſtood perfectly well he could not explain or enlarge upon in any tolerable good Engliſh, and far leſs could he deliver it in Writing; in ſo much that he oft-times made uſe of Amanuenſes and others, who being well acquainted with his Thoughts, and greater Maſters of Language, might put them into a better Dreſs. And this I thought worth the Remarking, becauſe a great many Books are extant in George Fox's Name, writ not only in terſe Engliſh, but alſo in Latin, and interlarded with Sentences of many other Languages, which are but little known to the Learned World; the Names of the Interpreters or Methodizers being concealed. Which whether it was an effect of great Simplicity in him, or of his Ambition and Oſtentation, I ſhall not determine; only it is plain that he had not the gift of Tongues. George Fox having ſpent this part of his Life at School, began then to look out for ſome way of Living, and providing for the future part of his Life; and accordingly concluded to betake himſelf to ſome Mechanick Trade, that being neceſſary for the uſe and accommodation of Man, could never be wanted, and conſquently never fail of anſwering the end he undertook it for; ſuch as making the Ornaments, and cloathing of Humane Bodies. Amongſt which he choſe to himſelf the Making of Shooes, applying himſelf to that Art the remaining part of his Life in Nottingham, the chief Town of the County of Nottingham, bordering upon Leiceſterſhire, the place of his Nativity. He being then a Young Man, did behave himſelf Honeſtly and Modeſtly amongſt Men, walking devoutly towards God, keeping cloſe to that ſenſe of Religion and Worſhip taught him by his Parents. He dwelt much upon the Scriptures, and when at leiſure from the Exerciſe of his Trade (as alſo when about it, taking this advantage of his ſedentary Work) he Meditated upon, ruminated in his Mind, and recollected what he had read. He had an Infallible Memory for retaining any thing he knew, eſpecially what he read in the Bible never ſlip'd out of his remembrance. And having thus inceſſantly continued in the Study of the Scriptures from his Infancy to his latter end, he became ſo exactly verſed in them, that there was no Remarkable Saying in all the Holy Writings that eſcap'd his Knowledge or Remembrance. I have heard ſome of his Friends ſay (and thoſe not of the Vulgar ſize, but Men of Learning and Knowledge) that though the Bible were loſt, it might be found in the Mouth of George Fox. Hence it was that as every one's Perfection and Talent diſcovers it ſelf in their Diſcourſes and Writings, ſo all the Diſcourſes he ever had to his People, and all the Writings left on Record behind him, were nothing but a train of ſeveral Texts of Scripture ſewed and patch'd together. Now after he had thus ſpent ſo much of his time in ſtudying the Scripture, Meditating on Religious Things, and ſeriouſly weighing the condition and ſtate of his own Soul; he could not contain himſelf within the Bounds of his Trade and Station, but began to aſpire after higher things, and tranſgreſſing the limits of his Sphere, would needs attempt ſome nobler Enterprize, that might be Serviceable both to himſelf and others. And accordingly, not contenting himſelf with the private uſe of what he had acquir'd, he took occaſion oft-times to Diſcourſe of theſe Matters to his Fellow-Tradeſmen and Acquaintance, exhorting and admoniſhing them to be much taken up with theſe Concerns. And in theſe his frequent Exhortations he was ſo officious and importunate, that he would never give over, till at length it came to ſuch a height, that neither they would any longer give ear to his ſevere Diſcourſes, nor could he any longer bear with the Contradictions, Reproaches, and Affronts he met with on that account: Which obliged him then to withdraw himſelf from all manner of Society, either Working alone in ſome hidden corner of his Shop, or (becauſe even then there was frequently ſome curious Fellows coming to hear of him what he had to ſay, who ſince his ſevere Diſcourſes could never pleaſe them, were ſtill creating more trouble) when he had done with Working, he preſently forſook the Shop, getting up into ſome Garret or other, where being remov'd from all manner of Company, he might both be free from the Moleſtations of others, and give Offence to none.

It happened in the Year of our Lord 1643. that this George Fox, being then in the Nineteenth Year of his Age, was walking alone in the Fields, profoundly Meditating upon the Nature, Mind, Manners, Inſtitutions, and Diſcipline of Mankind; of their Societies and Converſe one with another, but eſpecially bending his thoughts upon the condition and ſtate of Young People; conſidering what Duties were required at their hands, what Diligence, Care, and Circumſpection was neceſſary in one and all of them for leading Lives while here worthy of the Goſpel, and becoming Men, and for obtaining an Everlaſting bleſſed Life when this is come to its Period. All which things he ſeriouſly and frequently ponder'd in his ſolitary Breaſt, fervently applying himſelf to the Throne of Grace, that it might pleaſe the Almighty God to Teach and Inſtruct him, a Young Man, in this ſtate of Humane Affairs, furniſhing him with the knowledge of his Duty, and ability to perform the ſame; upon which there came a Voice from Heaven, dictating unto his Spirit, that, All Mankind was only and altogether Vanity, that Children and Young People grew up in Lyes and Vanities as they did in Years, thoſe of middle Age advanced ſtill more and more in the ſame manner of Vices; ſo that when arriv'd at Old Age, they were harden'd and confirm'd in the Cuſtomary Practice of the ſame; and when they come to be ſtricken in Years, and their Blood and Spirits to fade, they loſe all Knowledge and Senſe, becoming again meer Children, having extinguiſh'd that light of their Minds which ſhould then be ſhining moſt brightly, and giving themſelves up to nothing but Doteries and Childiſh Trifles, Death creeping upon them inſenſibly, which Cites all before the Vniverſal Judge and Lord of all things. Therefore it was his Duty and Intereſt, as being a Young Man, to ſeparate himſelf from that polluted Multitude, keeping no Commerce with them, but ſequeſtrating himſelf to a ſolitary Life far remov'd from all manner of evil. This Divine Reſponſe did he many times report to his fellows. Whether it was really a Voice from Heaven, or only the Reaſoning of his own Breaſt, I do not ſay; only this is to be remark'd, that both this Fox and his firſt Followers did at their firſt appearance, and for a long time after, account all the Motions of their Spirit, or Inclinations to Good, which they found in themſelves upon ſerious Meditation, or upon any new Occaſion, to be the effect of the Holy Spirit of God working the ſame within them, and whenever they were ſenſible of this Commotion within them, they uſed to ſay, that a Voice was ſent down from God by his Spirit unto them, uttering ſuch and ſuch Diſcourſe; and to this purpoſe they uſher'd in all their Diſcourſes to the People with a, Thus ſaith the Lord and his Spirit, by his own mouth, (this was, that they might ſeem more nighly to reſemble the Holy Prophets and Apoſtles, that were inſpired from above by the Divine Spirit, and ſent by it.) But of late they abſtain from ſuch high-flown Pretences, calling what thus comes upon them, the Impulſe and Motion of their Minds. Fox uſed to tell how that Heavenly Oracle did ſo effectually recommend it ſelf to his Youthful Spirit, that preſently he betook himſelf home, not being able to expreſs what he had heard. Nay, the Image of this Voice was always ſo before his Eyes, not only all that day, but all the ſucceeding Night, that he could not go to bed. And from that time he obey'd this Heavenly Admonition. And though he had always been diligent in Reading and Meditating on the Holy Scriptures, and had frequently ſet times apart for Faſting and Praying unto God; yet then being engaged in ſo difficult and important a Deſign in complyance to the Divine Will, he went about the ſame Chriſtian Duties with more Application, Fervour, and Frequency: Eſpecially having by Experience learned that there was no means more effectual than theſe for taming Man's vicious Nature, and ſuppreſſing his unruly Appetites, ſo enclinable to Humane (though hurtful) Society, and the Corruptions of a polluted World. And though before this he had abſtain'd ſufficiently from Converſe with Men, yet from that time forth he was more ſtrict in ſhunning all manner of Humane Converſation, being only intent upon the Exerciſe of his Trade as much as was neceſſary for purchaſing a Livelihood, and ſpending all the reſt of his time in Holy and Religious Exerciſes. Nor did he only ſhun the Company of, or meeting with thoſe he knew or ſuſpected to be given up to the Vanities and Luſts of this World, but even thoſe that made large ſhews of Religion and Vertue. For he did not deny that there were many who ſeemed to be very Religious and Devout, pretending the Scripture or Word of God for the Rule and Ground both of Faith and Manners; but this he complain'd heavily of, that there was ſo many who extoll'd the Holy Scriptures, paying all Honour and Deference to the ſame, who yet would cry up and extol that Profeſſion of Faith and Manners that they had ſuck'd from theſe very Scriptures: And that they were ſo deſtitute and ignorant of that Holy Spirit that endited them, and ſo great ſtrangers to that Purity of Life and Converſation which is ſo oft recommended in the Scriptures. Fox in this his Solitary Retirement propoſed nothing elſe to himſelf but doing Service to others, deſigning and purpoſing ſome time to be uſeful in Informing and Inſtructing not a few, by undertaking a Publick Miniſtry for the Salvation of many. And thus he reaſoned with himſelf, (nay, he ſaid, it was demonſtrated to his Spirit from God himſelf) that though School and College Learning, the Natural and acquir'd Qualities and Gifts of the Mind, thoſe Arts Men call Liberal and Ingenuous, and the Knowledge of Tongues, were very uſeful Accompliſhments and Adornments for a Theologue, or any inveſted with that Sacred Office, yet the Spirit of God was to be their chief Teacher and Conducter; and the Operation of this Divine Spirit, though without Learning, is of more avail, than Learning without the aſſiſtance of the Spirit. However he did not ſo totally baniſh himſelf from all Company, but that he admitted ſometimes thoſe that came to him; nay, and would ſometimes of his own accord go to thoſe he thought Men of Integrity, and who ſeem'd to walk reverently towards God, and confer with them. Sometimes he called on the Miniſters of the Goſpel, ſuch as he thought fit, or that he heard did excel in Doctrine and Piety, and communicated to them his Sentiments. He always ſo ordered his Diſcourſe, that what he ſpoke was about the condition or ſtate either of Men in general, or of Chriſtians; and this was the whole, and the only Tenor and Context of all his Diſcourſes, that the condition of all thoſe we call Chriſtians was ſuch, as that all their Religion was in their Tongues; in ſo much that their Miniſters and Paſtors who diſpenſed unto them the Divine Word, were Men that minded nothing but making a diſcovery of their Learning and Knowledge, and a ſlight diſcharge of their Office; nay, that propoſing nothing to themſelves but the bare external Reward, were very Hirelings unto Men. This his way of Diſcourſing occaſioned his unwelcom Reception among many.

There was at that time one Nathanael Stevens, Miniſter of the Church at Dreton, where George Fox was born, who uſed not only to exſpect George's coming to him, but oft-times prevented him, looking on him as one of his Flock, and ſubject to his Diſcipline. Whom therefore Fox, as his Cuſtom was, had made his Reflections on him and his Pariſh, accuſing both the Miniſter and the Flock, for being ignorant of Chriſtianity, and far eſtranged from it in their Lives; vindicating himſelf to be the Reſtorer and Conducter appointed for the Recovery of fallen Religion. Mr. Stevens would nevertheleſs leave him to himſelf, as being neither grieved nor angry at him. This ſame Year George went up and down from Town to Town, ſupplying his Neceſſities in every place he came to, with the Exerciſe of his Trade, contenting himſelf with a little, and not apprehenſive of Poverty. He was much troubled with Melancholy, a Diſeaſe very incident, and in a manner Natural to all that Nation; which at that time increaſed mightily among them, and was now become very common. George complain'd that he was tormented without intermiſſion with the terrible and mighty Tentations of Satan, which drove him almoſt to deſpair, inſomuch that he ſometimes wiſh'd for Death rather than Life. And in every place he came to he made his Addreſs to the Pious and Godly, and ſometimes to the Miniſters of Churches, complaining of his miſerable condition, imploring ſome help and comfort from them. But when he had thus made known to them the anguiſh of his Soul, ſome were not willing to undertake ſo difficult a Cure, or thought it neceſſary to uſe Medicine for his Body as well as his Soul; others adviſed him to have recourſe to the Word of God, Faith in him, and ſerious and frequent Prayer for the removal of his Malady; in fine, he could meet with none that could give him any Satisfaction or Relief; then would he (as all ſuch afflicted People uſe to do, when they cannot meet with their deſires) rail againſt them, brand them for unskilful and ignorant Phyſicians, ſpreading Slanders and Reproaches againſt them up and down the Country.

From this time forth he wholly withdrew from all Society or Communication with the Viſible Church; and on Religious days went alone into the Fields, or ſome retired place, carrying along with him his 〈◊〉 , and ſpending the day in Reading and Meditating. Nay, he ſpent the beſt part of his time in Study and Contemplation. And both at that time, and in the ſucceeding part of his Life, he frequently told how he was at ſometimes poſſeſs'd with the Divine Spirit, how many Dreams and Viſions came upon him, what Anſwers he had from Heaven to his Petitions; as alſo that many things foreſeen by him, and foretold to him▪ were lock'd up in his Breaſt. And that he was daily taught from above, and inſtructed in what relates to the Doctrine and Life of a Chriſtian; ſometimes in one part of it, ſometimes in another; ſometimes what was wicked, and diſallowable; at other times what was good, and to be ſought after; and all theſe things was he to teach and explain to Men, as being ſent of God for that purpoſe. After this he grew and increaſed daily.

It happened, not preciſely at this time, but a little after, when he was Teaching at Nottingham, (for ſome things though diſtant in time are to be connected together, having deſigned to compriſe this Hiſtory in as compendious Bounds as is poſſible) that he was raviſh'd into Paradiſe by the Spirit with a Flaming Sword, where he was form'd like unto Adam, ſuch as he was while yet in Innocence, ſo that he clearly perceived and underſtood the moſt profound and obſcure things, having the whole Creation laid open and explain'd to him, how that Names were given to every Creature ſuited to their Natures, Vertues, and Perfections; which made him adviſe with himſelf, whether or no he ſhould undertake the Profeſſion of Medicine, bending his thoughts and care to the exerciſe of the ſame for the good and benefit of Mortal Men. For it happened in Leiceſter that God diſcovered to him, how far the Galenical Tribe was eſtrang'd from Divine Wiſdom, that Wiſdom which contriv'd and fram'd all things, ſo that it was impoſſible for them to underſtand the Natures and Conſtitutions of things. But withal the Heavenly Oracle did likewiſe inſinuate that it was poſſible to reform this corrupted Art, and ſettle it on a ſurer Foundation, if ſo be that Artiſts, before they undertake to Adminiſter Medicine to the Sick, would firſt apply themſelves to Divine Wiſdom, and then accommodate their Remedies according to its Rules. Fox did in every thing give ſhrewd Evidence that he was one of thoſe ſort of Men who covet to have both themſelves and all things belonging to them taken notice of; and that he accounted it no diſgrace, but rather matter of glorying, to be pointed at, and obſerv'd by every body. So far was he from hiding or concealing theſe his Revelations, and the ſingular Eminency of his Gifts, or imagining that they might be contemned and derided as vain empty ſhews in the Eyes of an ill-temper'd Mind; ſo far was he from ſuch a ſtrain as this, that on the contrary, as being impatient of ſuch wonderful Secrets, he never ceaſed to relate and communicate them unto his familiar Friends and Followers, and that with the greateſt ſtrokes of Confidence, and huge expreſſions of Joy, but withal not forgetting to return unto God thanks for ſuch ſingular Mercies. And theſe his Friends and Followers did no leſs believe them things to be true, and propoſe them to the World, as worthy to be accounted true by all; taking all care to Trumpet forth the Praiſes of the Renowned Author: All which was very acceptable to George, ſo that if any body gave a favourable and reſpectful Judgment of him and his Enterprizes, he preſently apply'd it to himſelf with a great deal of Self-applauſe. Of which we have an evident Inſtance from a ſaying of one Brown, on his Death-bed, concerning George Fox, That he would be an Inſtrument in the hand of God for doing great Works; which George interpreted and affirmed to be a Viſion or Prophecy foretelling Infallibly what great things were to be verified in him. All his Friends were of the ſame ſtrain with himſelf; for they gave it out (to Inſtance in one thing) that Nathanael Stevens (whom I formerly mentioned as Paſtor of the Church of the place of George's Nativity, and Tutor and Inſtructor to him in his Childhood) did give this Teſtimony unto him before a Remarkable Perſon; That England did never produce ſuch a Bud as George Fox, that he began to be ſuſpicious of his falling upon ſome new Methods, and carving out new ways not hitherto found out: As alſo that another time, in preſence of all the People, and of George himſelf, the ſame Perſon ſaid, That George Fox had penetrated to the Light of the Sun, but that he went buſily about to Eclipſe and darken the Light of his old Pedagogue Stevens, by the greater Light which through the Sun was in him. Which theſe Men accounted to be the higheſt Elogy could be given. And it ſeems very wonderful to me while I conſider that Fox himſelf did at this time complain, that Stevens, who formerly expreſs'd ſo much Love and Kindneſs to him, and was in a manner a Father to him, (for 'tis true indeed, that he commended his Piety and Ingenuity at the beginning) was now become his Adverſary; having publickly proclaim'd out of the Pulpit in his own Preſence, that he was a Young Man toſs'd about with mad and unruly Fancies. It would ſeem that theſe Commendatory Expreſſions were rather ſpoke by Stevens with Indignation and Diſdain, ironically inſinuating that Inſolence and Haughtineſs that reign'd in him, which by the People were ignorantly underſtood to be properly and truly deſign'd for Proclaiming the Merits of George Fox.

Having for a conſiderable time addicted himſelf entirely to his Studies, he now began to try and make the Experiment, whether he was able to compaſs what he wiſh'd and hop'd for; to which effect he attempted to Methodize and Collect his Thoughts and Meditations, that at ſeveral times had poſſeſs'd his Mind, concerning the General Corruption and Degeneracy of Man's Nature, the Reſtoration of fallen Mankind, the Love and Grace of God, the Illumination of Men by the Holy Spirit, and ſeveral other Heads; in order to make a Treatiſe or entire Work of the whole. In this ſtate he continued for three Years, which was to him as an Academical courſe, he ſpending that time with no leſs Induſtry and Diligence, both in Nocturnal Lucubrations, and Morning Exerciſes, (ſitting up late, and riſing early to compaſs his Deſign) than is uſually given by thoſe who ſpend all their time upon Univerſity Learning, and dedicate their whole Lives to the proſecution of their Studies. But ſo ſoon as ever he began to peep out from his lurking Solitude (which was in the Year One Thouſand, Six Hundred, and Forty Seven) and to Publiſh unto the World what he was, and what Deſign he was upon; it is incredible to think what a conflux of People followed after him, & after having heard him frequently, and became acquainted with his Thoughts, with what Unanimity and Concord they all joyn'd iſsue to what he ſaid and taught, and that in a very ſmall compaſs of time. Wherefore looking upon the deſire and nod of the People as the Voice of God, inviting him to dedicate himſelf wholly to them, and take upon him the Office of a Teacher, that ſo he might freely communicate and impart to all Men whatever was in him, bending his Wit and Abilities to their uſe and advantage, he thought himſelf obliged to give ear to this Heavenly Command. And accordingly from that time forth he abandon'd the Shooe-maker's Trade (in which he had never been as a Maſter, but as an Apprentice or Journey-man; not purchaſing any magnificent things, but withal not living ſordidly or too meanly) and now all his care was to undertake the Office of a Teacher in this new Church. And becauſe he was thus deſtitute of a Livelyhood, which he formerly had by his Trade, there was not wanting of his Followers who afforded him whereupon to relieve his Neceſſities, leſt his being reduced to ſtraits had cruſh • d ſo glorious an Enterprize in the bud. But withal it is not to be omitted, that he never either asked any thing of his own accord, nor when he got, did he ever take more than was ſimply neceſſary for his ſuſtenance; nay, nor afterwards when his condition was better • d, in ſo much that he could have afforded a ſplendid and coſtly Entertainment, did he ever allow himſelf a larger abundance of good things; but continued all along very moderate both in Diet, Cloathing, and all other things belonging to the Body. And, as if either he could not, or would not forget his Ancient Trade of working in Leather, for a long time he cloathed himſelf altogether with Leather; and in this Garment he went about Preaching and Teaching, which gave ground to the Name given him, viz. The Leathern Man.

Thus he daily converted many to be of his Sect, and was accounted amongſt the People for a Man of ſingular Piety; his Name and Fame was ſpread round in the Counties of Leiceſter, Nottingham, and Darby; ſo that People came on all hands to hear and be taught of him, who when return'd to their homes, extoll'd him among their Neighbours for a Heavenly Man. But there were at this time others who became Colleagues and Partners with him in the work of the Miniſtry; and in all corners of the Land were Men to be ſeen going about, and Preaching up this New Doctrine, either ſeverally, or collectively in one Body. Theſe Acceſſory Preachers made it their buſineſs firſt to Preach unto thoſe who had already made defection from the Church; and afterwards to them who continued embody'd in the ſame, whoſe Religion and Manners were more oppugnant to and different from theirs, which made them teſtifie their abhorrence of that Church both in words and deeds. But they unanimouſly purpoſed among themſelves, that they ſhould endeavour to perſwade all Men, that all Chriſtian Churches were long ago quite overturn'd; that nothing either of Doctrine, Diſcipline, Life, or Manners, was uncorrupted or ſound; and that therefore a new Church was to be rear'd up from the Foundation, according to the Model and Platform carved out by them. This they all ſet about, taking all occaſions of ſpeaking with the People, talking of theſe matters, complaining of and expreſſing their grief for the Corruptions of Religion, tatling this and that privily into the ears of the Vulgar; nay, when their number increaſed, they became bolder, going into Peoples Houſes, when not invited, intruding themſelves into Companies either of more or fewer, and preſently without any Introduction beginning ſome new Diſcourſe, either advancing ſomething new, or oppoſing the Sayings and Diſcourſes of others, litigiouſly ſtarting Controverſies, without any preceding diſſention, or any previous Enquiry into the ſtate of the Queſtion; thus would they under the pretence of diſcovering and vindicating the Truth, beleh out ignominious Reproaches and Slanders againſt the Religions of Men, and eſpecially the Miniſters of the Church. Others there were who only mov'd Queſtions in Company, and affirmed nothing themſelves, or of a ſudden turned the Diſcourſe another way, cunningly deſigning by their tedious repetitions, turnings, and windings, and frequent interruptions of Diſcourſe by bringing in a new Subject, to irritate their Antagoniſts, that when they through Paſſion ſhould chance to ſpeak roughly and loudly, they themſelves might continue calm and moderate with a ſlow ſeverity (as it oft-times happens, and is eaſily compaſſed) which might occaſion their Adverſaries either not to ſpeak laſt, or to be paſſionately ſilent at their Obſtinacy; from whence they conclude themſelves Victors, and amongſt the Ignorant paſs for ſuch.

And now would they publickly appear on the High-ways, ſtanding in the Market-places, or any place where multitudes of People uſe to aſſemble together, promiſcuouſly Admoniſhing and Exhorting all they met, by-ſtanders, and others, to a Religious purſuit of Repentance, Frugality, Juſtice, and Equity. Nay, they came to that length that they did not ſtick at entring into the Churches, not only of thoſe who diſſented from the Publick Church-Eſtabliſhment, but even of them who were conform'd to it; ſome of 'em caſually falling into the Church, and appearing as if afraid; others deſignedly and boldly went into them, finding fault with the Diſcourſes and Prayers of the Miniſters, diſparaging and defaming both them and their Actions with all manner of Inſolence and Impudence.

Theſe were the firſt beginnings. But in the ſubſequent part of this Book I ſhall ſhew that many (nay, moſt) of 'em have afterwards by degrees omitted, changed, or reformed many of theſe Initiatory Principles. Fox, as he was the firſt Author of this Sect, ſo was he the chief Actor, Counſellor, and Conductor of others in all Affairs relating to the ſame. His firſt Succeſs was in the Town of Nottingham, from whence his Doctrine did iſſue forth into all corners of that County, and afterwards the whole Kingdom. For having confidently appear'd in the Church, and boldly vindicated his Doctrines in Face of the whole Aſſembly, he was thereupon caſt into Priſon; but was not ſo cloſely confin'd, but that Liberty was given to his Friends to viſit and converſe with him: So that many of the Citizens went frequently to Priſon to Diſcourſe him, and among the reſt John Reccles, Mayor of the Town, with his Wife and whole Family, with whom George did ſharply Expoſtulate, treating them with ſome ſeverity of words; however they became his Proſelytes, aſſociated themſelves to his Sect, and began publickly to Preach his Doctrines among their own People and Neighbours. This Impriſonment of George Fox was of a very ſhort continuance. This was in the Year of our Lord, One Thouſand, Six Hundred Forty Nine, in the Five and Twentieth Year of his Age. Which Year was Sacred to him, for that in the ſame he both commenc'd the ſtate of a Man, being come to perfect Age, and alſo the Office of the Miniſtry: This ſame Year was alſo Memorable amongſt the Quakers, for being the Year of the Nativity of their Church, which now began to increaſe and be confirm'd. And from this Year it is that they commence all the Miracles of the New-born Church. Fox remain'd yet a while longer in Nottinghamſhire, and reſided for ſome time at Mansfield, where having entred an Hoſpital, he ſpy'd a Woman, who beſides the diſtraction of her Mind, was miſerably tormented with intolerable Pains: The Phyſician ordered her a Vein to be open'd, that by taking away ſome of her Blood, her pain might be abated, for which end her hands were bound up. Fox opportunely draws nigh, views the Woman, and what they were about to do to her, preſently affirms and maintains, that ſhe was afflicted with an Evil Spirit; which he did not ſay, as the Vulgar uſe to do, who when they are ignorant of the cauſe of any Evil, aſſign the Devil for its Author: He continues ſtedfaſt in affirming what he had ſaid, and orders the Woman to be unty'd, which being accordingly done, and ſhe being over-wearied with the Torment, and Reſiſtance ſhe had made, he deſires her to Reſt and be ſtill. She obeys, recovers her loſt Reaſon, and is reſtor'd to her former and ſo long interrupted Temperature of Body. Upon this, Fox Taught, that the Sick were cur'd, and unclean Spirits caſt out by that Divine Vertue which works in his People. His followers, who were as Rattles and Cymbals to blaze about his Fame, diſguis'd the matter thus, That the Woman was poſſeſs'd with a Devil, who had troubled her for the ſpace of Two and Thirty Years, that being brought unto him, after many hideous ſhrieks and outcries, and motions like to the bellowing of a Cow, and a moſt noiſome ſtink breath'd from her mouth, ſhe was freed of that Malignant Spirit in preſence of a great multitude of People. Fox did likewiſe boaſt that he cured a certain Man in a Village called Trikoſſio in Leiceſterſhire, after he had been given over by the Phyſicians, only by uttering ſome few words to him, and ſtretching forth his hand to Heaven. His Friends added yet another, that having ended his Diſcourſe to the People, he happen'd once to meet with a Woman (accompany'd by her Husband) all over Scabby, Ulcerous, and covered round with Cataplaſms; upon which he enquired of the Husband if he had the Faith of Miracles; but while he was heſitating, and delaying to anſwer, he asked the ſame Queſtion of the Woman, and ſhe having anſwered affirmatively, he immediately pull'd off the Cataplaſms, and ſhe was forthwith reſtored to her Health. Both himſelf and his Followers do likewiſe pretend that on ſome occaſions he performed the like Miracles by the ſimple touch of his hand.

But beſides Miracles, the Quakers did after this time pretend to Viſions and Prophecies, which they ſaid was a ſingular Gift vouchſafed only to them. Yet they were more ſparing in their Diſcourſes on this Subject, and except one or two Examples which are very ſpecial, and depending on the diſtinction of Places, Times, and Perſons, they alledge nothing but General Examples, which therefore cannot be of any certain Authority, ſo as to merit our belief; and I do not find their ſpecial Inſtances of ſuch weight as to be worth our inſerting. Nay, this I chooſe rather to ſay, That the Quakers who ſucceeded theſe firſt beginners, do not make ſo much noiſe either of Miracles or Viſions, nor do they willingly ſpeak or write of thoſe of their Sect that preceded them, unleſs very cautiouſly and warily; acknowledging and owning that ſince the old Goſpel preached by Chriſt and his Apoſtles was ſufficiently confirmed with Miracles and Predictions, this new Goſpel which they now advance, being in ſubſtance the ſame with that of old, does not need theſe Helps and Miracles: That they do not make their Religion depend upon them; that they neither hope nor wiſh for Praiſe and Glory from Men, nor expect to procure a favourable Reception from them upon any ſuch account. So that it ſeems this is their intention to boaſt of ſome of the Signs of the Primitive and Apoſtolick Church, but withal to take care, leſt if theſe Signs be not clear and manifeſt to all, they ſhould come to be deſpiſed and laugh'd at: Unleſs they propoſe to themſelves the Example of our Saviour, who ſometimes took pains to conceal his Miracles and Prophecies.

The Quakers commemorate it that their Sect did ſo multiply and increaſe after this Year, and maintain'd ſo much Concord and Unity among themſelves, that now they became an orderly and ſettled Church, conſpicuous not for external Splendor and Magnificence, but for eminent Innocence and Simplicity. And whereas moſt of them had heretofore continued ſtill Members of the Churches they were formerly joyned to, or if at any time they went aſide to follow their New Model of Worſhip, it was very privately, and with a few Companions; but now they ſeparated from them in great numbers, and with open and undaunted boldneſs, joyning into one Body among themſelves with one Voice, and one Mind, profeſſing themſelves to be all incorporated into one common Society, entring into an Eccleſiaſtical Covenant one with another, that as oft, and in whatever place, as an Opportunity offered it ſelf, they ſhould joyn and aſſemble together for going about Religious Matters. And all their Religionary Confeſſions were of this Nature, that they inſiſted more on the received Tenets of other Churches which they were to reject and condemn, than in delivering poſitively what Articles they were to believe and maintain. As to other things their Doctrines were ſhort and plain: They contain'd few neceſſary Articles of Faith; none of them related to the contemplation and ſpeculation of abſtruſe and difficult things, which are more curious than uſeful to Piety and Goodneſs; they were all concerning the Light which ſhines in every Man's Soul, and the Word of God within them; of inward Communion with God; of the Reverence, Love, and Obedience due to him and his revealed Will; and of the Relative Duties of Men one to another. When they aſſembled together for Divine Worſhip, their manner of Worſhipping, and all ſort of Sacred Exerciſes were free from any External Accoutrements, Rites, or Ceremonies; all was wrapt up in a deep ſilence, and tacit waiting upon the Spirit, till it raiſed them up to ſpeak; and when they ſpoke, their Diſcourſes were Exhorting of every Man to Self-Examination, and a ſerious conſideration of the Operations of the Spirit, the Light within them, and the Word of God which was in their Hearts; admoniſhing them to ſtudy to deny themſelves, ſubject themſelves to God, and endeavour to Repent and amend their Lives; to be Modeſt, Temperate, True, and Conſtant in their Words and Actions; and to be diligent and chearful in performing all ſuch Actions as became Men to do, and were fit for reconciling Men to one another, and advancing Peace and Concord in the World. And ſo far as could be obſerved by the ſtricteſt Enquirer, they ſeemed to lead Lives conform to their Principles; for both in their promiſcuous Converſation, and likewiſe in one anothers Company, their Moderation and Temperance was ſuch, as that it became their Character, whereby they were diſtinguiſhed from all others. In the Management of Commerce and Trade with the reſt of the World, they were Meek, Mild, and Moderate; in their Countenances ſevere, and ſlow in ſpeech; they were but mean in their Cloathing, and their Houſes not richly furniſhed, though there was among them Men of large Subſtances. The moſt conſpicuous Vertue of all was a diligent Love, Care, and Watchfulneſs over thoſe of their Faction, eſpecially as to their Religious Concerns; for they narrowly enquired how every one behaved himſelf in Religious Matters. As to the ordinary Actions of Humane Life, they were free from Pride or Oſtentation, Affable, Familiar, Bountiful to thoſe of an inferiour Station, ſo that it was no ſingular or new thing among them to ſee the Rich and Powerful Courting and Careſſing the Poor. They were Merciful, Liberal, and Compaſſionate to the Miſerable and Afflicted, either in Body or Mind; every one helped another, either with his Subſtance, Counſel, or Aſſiſtance, as his Capacity allow'd, and the Neceſſity of his Neighbour requir'd, ſo that none of them wanted for any thing. Their chiefeſt care and buſineſs was ſo to accommodate all their Actions, as that they might ſeem not to introduce any new upſtart Religion, but to reſemble the Ancient Primitive Church, imitating their Simplicity, Gravity, and Vertuous Demeanor. By all which it came to paſs that many were added to them, every body being aſtoniſh'd at the ſingularity of their Carriage. I my ſelf am acquainted with a very learned worthy Man, who having heard ſuch great things of them, had the Curioſity to undertake a Voyage to England, in order to ſatisfie himſelf of the verity of what was reported; and after having arrived there, and converſed with them, and ſeen their Actions, which far ſurpaſs'd his expectation, he was ſo much taken with them, that he forthwith yielded himſelf a Member of their Society. But the reſt of the World who did not joyn with them, abhorred them and all their Actions, believing all their fair Pretences to be but vain ſhews diſguiſed with ſmooth countenances and deceitful words, inſomuch that they would not hear, nor be witneſſes to any of their doings, of which they could not entertain the leaſt favourable thought; nay, they inveigh'd againſt them with the moſt reviling Expreſſions, ſpreading this Report of their Life and Manners (tho' without any Author to atteſt it) that they were the veryeſt Rogues of all Men alive, Exorciſts and Sorcerers (as the Vulgar calls them) who under the covert of ſuch ſpecious Doctrines opened the Gates for all manner of Wickedneſs and Roguery, deſigning only to catch and enſnare ſimple Men by their • uggling Enchantments. Unto which Injurious Reproaches, all their Reply and Comfort was, That this their Treatment was nothing worſe than what the Ancient Chriſtians and Holy Men of all Ages have unworthily, and unjuſtly met with on the ſame Account. But now I return to George Fox.

He remained for ſome time at Mansfield, where he went into the Church, while the Miniſter was Preaching, and begun to oppoſe and contradict him publickly; upon which the People being incenſed, fell upon him with Hands and Feet, dragging him out of the Church into Priſon; and that ſame very day towards the Evening he was ſet at Liberty and diſmiſs'd, and the Mobb again encountred him with Affronts and Stripes, beating him out of Town. The ſame Treatment he met with elſewhere. But he continued ſtill the ſame Old Man, becoming rather more conſtant and confirm'd (as it were) in defending and maintaining his Doctrine and Diſcipline, not refraining from that Tumultuating Method he had now begun of appearing in the Publick Churches, and oppoſing the Miniſters of the ſame; not ſuffering either the remembrance of his paſt pain and trouble, nor the fear of what might enſue, to abate his Fervour and Zeal in proſecuting his Deſign, for one Minute of Time; and thus undauntedly he puſh'd on for the two or three ſubſequent Years.

But before I proceed further, it is requiſite that I firſt give a diſtinct, though ſhort, Account of the chief Articles that he litigiouſly wrangled about (I do not ſay diſputed, or diſcourſed) in the Publick Aſſemblies and Congregations, the Sermons being either ended or interrupted through his Impertinency. Theſe Articles related either to the Miniſters themſelves, who (as he ſaid) were only induced by love of a Reward or Hire to Preach the Goſpel, which ſhould be Preach'd gratis unto all Men; or to the Inſtrument or Source from which they ſuck'd the Doctrines they taught their hearers, viz. the Sacred Scriptures, or Word of God, which he thought an improper name; or to this part of their Doctrine, that the Saints, while in this Life, cannot attain to that fulneſs and perfection of Sanctity and Holineſs which the Law of God requires; which he ſaid was a Principle that encouraged Men in their ſins, patronizing and defending the ſame. But in all theſe Controverſies he never conſidered how near a-kin his own Caſe was unto theirs who maintain'd theſe Doctrines; for though he pretended to take all this pains and trouble in running about to Preach the Goſpel gratuitouſly, and without any Reward, yet thoſe he preach'd to ſupply'd his Neceſſities, before he ask'd it of them; at leaſt-wiſe he was never deny'd the Liberty of coming uncalled for (as the Flies) and (like Mice) feeding upon others Proviſion: He might have alſo remembred his uſual Preface and Introduction to all his Diſcourſes, when about to inform the People of ſome Secret hid from the World, This is the Word of the Lord; and that he ſeldom diſcourſed to his People of the Internal, Spiritual Force and Obligation of the Law, but only of External Vertues; thus omitting many real ſins repugnant to the Law and Perfection of God.

In the Fiftieth Year of this Century, he being in Derbyſhire, in the Town of the ſame name, went into a Presbyterian Church, where, after Sermon ended, he boldly diſcovered his Thoughts and Sentiments to the whole Congregation; upon which he was brought before the Magiſtrate, who after ſome Debates paſt betwixt Fox and the Miniſters of the Churches, ordered him to be taken and put into Gaol, as being a troubleſom Fellow, putting all things into Confuſion, where he remained for Six Months.

Moreover it is to be Remark'd, that theſe Men are not altogether averſe or unwilling to be denominated Chriſtians; though they ſay, that Name was at firſt given to Chriſt's Diſciples by the wicked Jews and Gentiles out of Contempt and Deriſion; others ſay, it is of too narrow a compaſs, not including all the Godly, who are worſhippers of God, and partakers of his Grace, being confined only to thoſe who acknowledge and profeſs the Name of Chriſt. But becauſe the Quakers have always in their mouths the name of Light, Preaching Chriſt as a Light enlightening every one; and exhorting all Men to walk in that Light, as Sons of the Light, they were called by ſome Mockers, The Confeſſors and Sons of the Light; which denomination did not altogether diſpleaſe them. And at this time the opprobrious Nickname of Quakers was firſt given them, the occaſion of which was this:

Fox being detained in Priſon, was ſometimes called before the Magiſtrates to be examined; where he took occaſion oft-times to admoniſh the Judges who examined him, to reverence and fear God, to Tremble at his Word, and to work out their Salvation with fear and trembling; (which was not only an uſual Expreſſion to him, but to all his abettors) one of the Judges, by Name Jeremy Bennet, hearing him talk ſo frequently of Trembling and Quaking, gives him and all his Sect the denomination of Quakers. Beſides, all the People having obſerved that in performance of Sacred Services they trembled and ſhook, thought this new Name the more proper, ſo that ever ſince they have been known all over England by the Name of Quakers. They by a certain dexterity they have of putting favourable Conſtructions on Names, apply this and all other Nicknames formerly mentioned, to themſelves, in their own ſenſe and meaning; as I hinted in the beginning of this Treatiſe. But the Quakers tell us, that this Judge Bennet, in the mean time that he was ſo ſevere and troubleſom to him, was afflicted by God with a Remarkable ſtroke; that the Keeper of the Priſon, or Gaoler, who had formerly been fierce and ſevere againſt him as a Lion, after having underſtood what ſort of Man he was, became meek and peaceable to him as a Lamb. Now ſix Months being expired, he is let looſe from Priſon, and was carried to the Market-place to thoſe that were there levying Soldiers (for the Difference betwixt the King and the Parliament was not yet put to an end) in order to enliſt himſelf a Soldier; and being brought thither, he was tempted of them by large offers to engage in the Service, but he was ſo far from yielding to their deſire, that he accoſted them with this ſhort, but tart Diſcourſe: What! do you think to wheedle me into your Service by your large Promiſes? I would not give my ſelf for a Soldier, tho' you ſhould threaten to inflict the greateſt Evils upon my refuſal. What! am not I now a Soldier already? Do not I now wage War and Fight? But the War I am engaged in is not ſuch as brings certain Deſtruction both to the Conqueror and conquered; to the former the certain ruine of his Soul, and to the latter a risk of loſing his Life; but my Fighting is to abſtain from all theſe Quarrels, Wars, and Arms; nay, not only to abſtain from them, but to conquer and ſubjugate thoſe Paſſions and Luſts, from whence they ariſe. I am a Soldier, waging War, and fighting, but ſo as to provide for the Peace and Safety of my ſelf, of you, and all Men, both here in this Humane Society, and alſo with God. Which Practice would to God both ye and all the World would ſtudy to imitate. Wherefore I deſire of you that ye give me no more trouble of this Nature; and that ye be aware of running your ſelves into a worſe condition than ye are in already, leſt by indulging your ſelves this liberty of ſinning against God the Emperor of the World, his wrath be kindled againſt you, and when the time for Vengeance ſhall come, and the Door of Mercy ſhut up, ye periſh for ever. This Diſcourſe was ſo far from putting a ſtop to the fury of his Adverſaries, that it ſpurr'd on their fierceneſs and cruelty the more, which they expreſs'd not in Impriſoning him as before, but in caſting him into a naſty, ſtinking Dungeon, digged under Ground, where Thieves and Malefactors were kept. But after other ſix Months he got out from thence alſo. And this Affliction did not in the leaſt ſcare him from proſecuting his Deſign, but he ſtill became bolder and brisker, Propagating his Doctrine, not only in the Counties of Nottingham, Darby, and Leiceſter (which were the Theatre and Stage where this great Engine did firſt appear) but through all York-ſhire, Lancaſter, and the vaſt Tract of Lands called Weſtmorland; in all which places he unweariedly preached his Doctrine and Diſcipline, being followed by vaſt numbers of the People. This is certain, that none of all the Quakers ever preached or diſcourſed ſo often, and unto ſo many different Hearers, as George Fox; and he himſelf never made ſo many Diſcourſes as in theſe places, and at this time. But becauſe he could not be preſent every where to ſpeak Face to Face, he now began to write Letters to ſeveral Societies, and likewiſe to particular Men; Inſtructing and Admoniſhing them in what he imagined moſt neceſſary to be known and practiſed. And to this day are to be ſeen in many peoples hands whole bundles of Letters wrote by him to the ſame Perſons: Though he did not expreſs any great ſtrength of Diſcourſe or Reaſoning in theſe his Letters, for that he both wrote ſuch Characters as were not eaſie to be read, and alſo in ſo rude and ſimple a Style, ſometimes moſt difficult and intricate, that it is a wonder any Man ſo much exerciſed in ſpeaking and diſcourſing, ſhould have been the Author of them.

The firſt Letter he wrote was in the Year Fifty, to his Friends, which I ſhall here inſert. It was wrote Originally in Engliſh, and is tranſlated from the Original into Latin, which done from the Latin into Engliſh again (for the Original is not in our hands) runs thus. The Lord is King over all the Earth; wherefore all ye Nations praiſe and magnifie your King in true Obedience, purity of Holineſs and Sincerity. O! conſider in true Obedience, how ye ſhould know the Lord with Vnderſtanding; mark and conſider in ſilence, in ſubmiſſion of Mind, and ye ſhall hear the Lord ſpeaking to you in your Minds. His Voice is ſweet and pleaſant. His Sheep hear his voice, and will give ear to no other. And when they hear his voice, they rejoyce and obey, and alſo ſing for joy. O! their hearts are filled with Eternal Triumphs. They ſing forth and praiſe the Eternal God in Zion. Their Joy ſhall none take from them. Glory be to the Lord for ever. G. F.

In this ſame Fiftieth Year Elizabeth Hooton, born and living in Nottingham, a Woman pretty far advanced in Years, was the firſt of her Sex among the Quakers who attempted to imitate Men, and Preach, which ſhe now (in this Year) commenced. After her Example, many of her Sex had the confidence to undertake the ſame Office. This Woman afterwards went with George Fox into New-England, where ſhe wholly devoted her ſelf to this Work; and after having ſuffered many Affronts from that People, went into Jamaica, and there finiſhed her Life. But I return again to Fox.

While he thus continued ſo forward and zealous for Preaching his Doctrines, his condition was very various; ſtrange Events and Accidents falling out, of which I think it convenient to give you a ſhort Account. It happened in Yorkſhire, in a Town towards the Eaſt Part of it, called Beverlar, that he went into the Church, being mightily mov'd in Spirit: where he firſt kept himſelf ſilent, till the Miniſter had finiſh'd his Sermon; then before all the People he thunder'd out his extemporary and reviling Harangues, and preſently convey'd himſelf away; thus he eſcaped ſafe and unpuniſh'd. Some few days after that, at Crantſick, as the Miniſter had juſt read the Text of his enſuing Diſcourſe (being a Man of conſiderable Worth and Fame) he fell upon him with a Diſcourſe, the only purport of which was to expreſs his contempt of the Dignity, Order, and Religion of this worthy Divine. Which Action might have brought him into extream danger, for every body almoſt accounted it a ſignal of ſo great Impudence and Inſolence, that they thought no Vengeance too great, nor no Reſentment too high for ſo villainous and injurious a Crime, yet he eſcap'd unpuniſh'd. But I come to give you a larger Account of a certain Sermon of his. Being in Leiceſter, his Native Country, he had occaſion to Travel in that Country with ſome of his Friends. He ſpyes from afar a certain Town, not knowing which it was; but having asked of his Friends, comes to underſtand that it was Lichfield. Thither he preſently reſolves to go, and pronounce Curſes againſt all the Citizens, high or low, or of whatever degree; for they were all equally unknown to him. While I call to remembrance the Ancient Annals of the Britiſh Affairs, it comes into my Mind, that at this very Town, in the time of Diocleſian the Emperour, there was a great many Chriſtian Martyrs miſerably afflicted, and tortured with all manner of exquiſite Torments: And then in the Reign of Henry the Sixth, King of England, there was a Battel fought betwixt the King and the Earl of Salisbury, near to this place, in which great numbers of Men were ſlain on both ſides, and the King's Army almoſt totally routed. So that on both theſe occaſions this Ground was covered with the Blood of ſo many Men. And beſides, in Fox's own time, while that Fatal Civil War was raging in England, betwixt the King and the People, in the ſame Fields, and this very ſame Town, there was a great deal of Humane Blood ſhed; all which Fox was not ignorant of. Thither (I ſay) did he preſently direct his courſe; and becauſe he did not know the right Road (for he had now parted from his Friends) being impatient of delay, he follow'd the ſight of his Eye, moving in a ſtraight line, without winding or turning to either hand, leaping over rugged uneven places, Hedges, Ditches, and all that came in his way. But before he arrived at the Town, he ſees ſome Shepherds, to whom he approaches, and ſtays a little with them. It was now the Winter Seaſon, and very cold, yet he was burning like a Fire: Therefore he throws off his ſhooes, leaving them with the Herds; and thus bare-footed (without his Shooes) he made haſte to get at the Town, where running up and down, he cries, Woe! Woe! to this bloody City, Lichfield; not adding why or to what purpoſe he had ſaid ſo, or what had been done there, or what was to come to paſs; or with what Deſign and Signification he had ſaid ſo, what Exhortation he would give them for amendment of their Lives, or what other Caution was fit and ſeaſonable on ſuch an Occaſion. Of all theſe he could give no Account, neither then, nor any time afterwards; neither would he ever interpret or explain this any further, than that God had revealed it to his Spirit. But a little after, he came to know of ſome Friend of his, that in this City, and adjacent Country had been ſeen ſome Bloody Spectacle. While he thus continued running up and down, crying the ſame words, the Citizens ſuffered him to paſs, imagining him to be a Mad-man, rather to be pityed or laugh'd at, than called to an Account. At length becoming cold all over his Body, and his Joynts ſtiff with cold, and being weary with running, he goes out of Town, and returns to the Shepherds; and when he had come at them, he was now ſo inſlam'd with a Heavenly and Divine Fire, that he mattered not whether he put on his Shooes again or not. But being admoniſh'd of God, he puts them on, and leaves that place. It frequently fell out, that Men believing him to be a Mad-man, ſuffered him to go unpuniſh'd. But his Confidence and Conſtancy did not always eſcape ſo. For in other places he was forbid acceſs, or Lodging, or Refreſhing himſelf in his Journey, to ſatisfie Hunger and Thirſt; ſo that he was ſometimes forced to lie whole Nights in the open Fields, without Meat or Sleep. And if he came to a place unawares, or of a ſudden, he was ſometimes repulſed with threats and hard words; and if he adventur'd to enter a Church, and make any Publick Diſcourſe, or contradict the Preacher, the Congregation frequently rewarded him, not only with words, but with good hard blows, and that ſometimes very cruelly: As it happened in Yorkſhire, at Warnsfort and Doncaſter.

At Tickhill, while he was yet ſpeaking in the Church, they beat him ſo ſeverely, that the Blood ſprung out of his Face; then having caught him by the Neck, they dragg'd him out of the Church, Caning him, till at length he got into ſome Houſe, and from thence convey'd himſelf privily out of the Town. But he was no where ſo hardly and cruelly dealt with, as at Vlverſtown in Lancaſhire; where he entertain'd a ſharp Debate with the Miniſter for ſome time; after which the Mobb (not all the Congregation, but the ignorant and meaner ſort, Youths, Children, and ſuch like) did immediately attack him, thumping him with their Fiſts while in the Church, then dragging him from thence, they trampled him under foot, ſo mangling and tearing him, that he was in danger of his Life; but in the mean while neither did he refrain from beating and wounding ſome of them; which, though againſt his Conſcience, yet was not much blameworthy. The reſt of the Congregation endeavoured by words to mollifie the enraged Mobb, and to reſcue the diſtreſſed poor Man from their mercileſs hands. At another place in this ſame County, when he was making towards them, they aſſembling together into Companies, and being ſlightly armed, came out and met him, denying him acceſs into their Bounds. But he ſtill remained conſtant, with an unmoveable Patience, doing the ſame Actions ſtill, maugre all the danger that ſurrounded him. And while theſe Evils and Sufferings were ready to grieve and pierce his Soul, he took it to be an Admonition and Exhortation from God to adventure upon every thing; he imagined that God ſhewed him large Countries in the top of a high Hill, in which he had choſen a peculiar People to himſelf. He boaſted that he found in the declining of that Hill a Fountain, whoſe Waters were moſt comfortable and effectual for quenching Thirſt, after he had wanted Meat and Drink for ſome days; that a little while after he ſaw a multitude of Men cloathed in white Raiment approaching unto God, towards the gentle and gliding ſtreams of theſe Waters. All theſe things he diligently remark'd, writing them down in his Papers, and communicating the ſame to his Friends.

Now was the Year of our Lord, One Thouſand, Six Hundred, Fifty Two, after which this Sect did wonderfully increaſe, having been ever before but (as it were) in its Birth and firſt Appearance. There be two things that uſually concur to procure an eaſie Progreſs and honourable Reception to any new Undertaking: The Dignity and Fame of thoſe who engage in it, and the Conveniency and Opulency of their Place of Meeting and Aſſembling together. Now, whereas heretofore Fox with his Adherents and Followers had none to be of their Society ſave thoſe of the meaneſt and loweſt Rank; nor any to Preach and Teach, ſave thoſe of the Vulgar, Ignorant ſort of People; now were added to them many Opulent and Conſiderable Men, of good Reputation and Dignity in the World, who not only made up the number of their Hearers, but likewiſe ſupply'd the place of Doctors and Teachers. And, whereas before they uſed to Aſſemble themſelves together promiſcuouſly in any place, whether in Town or Country; and he of 'em who had a mind to ſpeak or diſcourſe to the People, was obliged to take occaſion of the caſual Conflux and Congregations of the People, either in Churches, Courts, Market-places, Fields, Streets, or whereever occaſion ſerved; from which oft-times follow'd Inſurrections of the People to beat and ſtone them; ſometimes to caſt them in Priſon, and bind them with Irons and Chains; now they began to Meet in Houſes, and there to Teach and go about Sacred Things, which was a much ſafer way, for that thus they were freed from many Inconveniencies, particularly that of lying open to the Fury of the Mobb. Both theſe Advantages accrued unto them by degrees, and ſometimes by wonderful chance.

I have already told what Countries Fox did moſtly reſort to at this time, Yorkſhire, Lancaſhire, and Weſtmorland. The firſt in Yorkſhire that became his Diſciple, and afterwards his Colleague, was William Densbury, born in that County, who had once been a dealer in Wool in Wakefield, and afterwards a Trumpeter in Oliver Cromwels Army. This Man heard Fox Preach one day; and when towards the Evening of that ſame very day Fox went out into the Fields to Meditate, he followed after him, and told him, that of a long time he had bended his Mind upon the ſame Deſign that he had undertaken; and that now he was ſo mov'd with his Diſcourſes, that he wholly gave up himſelf to be his Diſciple: Upon which Fox and he conſulted ſeriouſly together about their Deſign. A little while after, Densbury became a Preacher, performing the Office of a Trumpeter of the new Doctrines to this new Church with a great deal of Applauſe. And though he ſpent the beſt part of his ſucceeding Life in Priſon, becauſe of his Boldneſs and Confidence in ſounding this Religious Trumpet; yet this Affliction he patiently endured, not ſuffering Trouble or Anguiſh to invade his Mind, but continuing conſtant and chearful in receiving the Injuries he ſuffered for the ſake of a good Conſcience, and of that Holy Office he had undertaken for the Salvation of Mankind. His very Enemies acknowledge that he was Eloquent, and every way fit for managing what relates to that Society.

The next that followed him in this Office was James Naylor, once a Country Boor not far from Wakefield, afterwards a Soldier in the Parliament's Army, who not long after he had undertaken this Office, met with wonderful Accidents, as I ſhall relate, when I come to that Period of Time. After him followed Thomas Aldham, who oft-times coveted the Company of Eccleſiaſtical Men, for to Diſcourſe and Diſpute with them; nay, he affected alſo to converſe with the Politicians, and Cromwel the Protector himſelf, whom he went to, partly to manifeſt his Learning and Knowledge, and partly to obtain his Conſent and Belief to their Articles; ſo great Confidence and Hope he placed in that Man. Next to him was Philip Scafey, Miniſter of a Publick Church at a little Village in this ſame County, near to Whitby, called Robin Hood's Bay▪ upon the Sea-ſide.

In Lancaſhire, the firſt that apply'd himſelf to Fox and his Society, was Richard Hubberthorn, born in the Northern Parts of that County, of good Parentage, and liberally Educated, who was at that time a Captain in the Parliament's Army; and ſo over-Religious, that oft-times at the Head of his Company he would make Diſcourſes to them, as if he had been a Preacher. And not long after he became a Preacher among the Quakers, which Office he diſcharged ſo well in their Eyes, that they all unanimouſly gave him a very high Teſtimony. His Writings left behind do teſtifie him to have been no contemptible Diſputant, but too violent and tart, and ſometimes bitter and reviling. Next were Thomas Taylor, and his Brother Chriſtopher Taylor, both Publick Miniſters in that Country. Next was Richard Farnſworth, Author of a Book which treats of the Pronouns Tu and Vos, or Thou and Ye; wherein he proves by Examples pick'd out of the Holy Writings, that it is unlawful in our particular Diſcourſes one with another, to uſe any other compellation than Thou.

In Weſtmorland, the firſt that joyn'd to this Society, and became Preacher among them, was John Adlance; then Francis Howgil, formerly a Taylor at Appleby, at that time a Sectary Preacher to an Independant Congregation, who returned the Money he had formerly received of his Congregation for a Reward of his Service; a Man of Learning, and as well qualified as many of that Sect. After them came Edward Burrough, a Young Ruſtick Fellow, of Sixteen or Seventeen Years; but equall'd to a Man, and deſigned for great things. Laſt of all, I ſhall mention one George Whitehead, who at this time joyned himſelf to this Sect, taking upon him alſo the Office of a Teacher; he was then Miniſter to the Church of Lancaſter, talked of among the Learned for his skill in both Tongues, his Piety and Modeſty; and Famous at this very day, though ſtricken in Years, for his dexterity of Diſputing and Managing Controverſies, both with Tongue and Pen. I omit the Names of others. But it is material here to Remark, that the chiefeſt and greateſt part of thoſe who engaged in this Society, were ſuch as were either Members of Presbyterian Churches, or Independants, or Browniſts, or Baptiſts; of which latter a great many bore Arms for Cromwel and the Parliament; for the moſt part of their Army conſiſted of ſuch kind of Men: And not only theſe Sectaries themſelves gave themſelves to this Society, but even their Doctors and Teachers, whoſe Example and Influence induced many of their Congregations to do the like. So that the firſt Congregation of Quakers was a multitude of People, not ſo extravagant or faulty in their Manners, as fluctuating and unſettled in their Religions, which were very various and diſcrepant one from another; and of which England had now great ſtore, Thoſe of them that were better accommodated than others, fitted their Houſes, and other Private places for receiving their Aſſemblies when congregated for Divine Worſhip. They did not exclude even thoſe who were not of their Party, if they came in Peaceably, only to hear and ſee, without intermedling with any thing; unleſs they ſuſpected or underſtood 'em to be Spies, coming upon ſome ill Deſign to trap them, or hatch ſome Miſchief againſt them.

Fox was very diligent in inſinuating himſelf and his Doctrines into the Affections of thoſe who were Men of Dignity and Power; who though they were not fitter to Judge of his Deſign, yet were more capable to advance and propagate that Intereſt, and he gain'd not a few of them. Among whom were ſome Magiſtrates greater or leſſer, who like Loadſtones drew many of their underling Inferiours after them. But there happened likewiſe at this time a memorable Inſtance of the Progreſs and Advancement of Fox and his Adherents in Lancaſhire, which is not here to be omitted. There lived in Lancaſhire Thomas Fell, (one of the Judges) who with his Wife Margaret Fell, were famous and renown'd for Religion and Piety. Fox having made himſelf acquainted with them, became ſo Familiar in their Houſe, that it was always open to him, when he pleaſed to come there, and all things in it at his Service. But the Husband continued ſtill ſteadfaſt to the Reformed Church, being a true Lover, and ſincere Practiſer of the Reformed Religion all his Life long; ſo that he was not fond of Fox's Church-Conventicles, nor would he joyn himſelf to his Society; yet he was not ſo averſe from it, but that he thought it ſhould be ſuffer'd, and enjoy its Liberty; ſo that he reſolved to defend and vindicate the ſame from all Injury. And afterwards when Fox was accuſed by many Miniſters of the Church before the Judges at Lancaſter, for having uſed ſome horrible Expreſſions in his Diſcourſes to the People, ſuch as, That God taught Lyes and Fallacies, and that his Word, the Holy Scriptures, contained many Lyes; this Judge with ſome others defended him, aſſerting all theſe Slanders to be injuriouſly affix'd upon him, and maliciouſly feign'd without any ground: Thus he relieved him, not only from the danger of his Life, he had otherwiſe been in, but alſo from all fear and apprehenſion; and after this time he always appeared a great Enemy to the Oppoſers of Fox and his Society, rendring all their Efforts againſt him ineffectual. But when the Hatred and Envy of Fox's Antagoniſts grew to ſo great a height, that he could no longer reſtrain them, and fearing they ſhould become his Enemies likewiſe, he ſeldom went to the Publick Meetings, ſhunning to hear their Voices, whoſe different Manners, Deſigns, and Contrivances he ſo much abhorr'd. So much for the Husband: But as to the Wife, ſhe totally forſook the Reformed Churches, dedicating her ſelf entirely to be a Member of the Quakers Society, and ſpending all her time in their Company. Her Husband loved her exceedingly, and was much taken with her Piety, ſo that ſhe could eaſily obtain of him this favour, that her Houſe might be a Receptacle for Fox and his Colleagues, and alſo a place of Meeting for all the Society to Aſſemble in together, as oft as they would, for the Publick Performance of Sacred Duties; as indeed it was, and continued ſo after his death, till the death of Fox her ſecond Husband. Not long after her Converſion to this new Religion, ſhe began to abandon her Diſtaff and Womanly Inſtruments, betaking her ſelf to Preach and Teach, Inſtructing the People not only Viva Voce, but by ſeveral Books wrote and publiſhed by her; by which means ſhe gained many Proſelytes. And after this time her Houſe and Family became, as it were, a School and Nurſery for all that Sect, both Hearers, Preachers, and Students, of both Sexes; and accordingly ſent out about this time one William Caton, a Young Man of Pregnant Parts, conſpicuous for his Modeſty and Learning, whom Judge Fell had taken into his Family, for a Companion to his Eldeſt Son, that by his good Example he might Encourage and Conduct him to a Vertuous Behaviour. This worthy Young Man became afterwards very Famous and Renown'd for his great Accompliſhments, both at home and abroad (in Holland.) But this was not all. Leonard Fell, a Son of the Family, followed his Example, as one Comrade imitates another, or a Diſciple traces the foot-ſteps of his Maſter; being fondly loved and careſſed by his Father, for that he introduced into his Family that Sacred Office of a Miniſter: His Brother, Henry Fell, imitated his Elder Brother. They both became Great and Famous Teachers, and tenacious defenders of that Sect. After the Males of the Family followed Sarah Fell their Siſter, undertaking the ſame Office; whom theſe People do ſo much extol, that they ſay, ſhe was not only Beautiful and Lovely to a high degree, but wonderfully Happy in Ingeny and Memory; ſo ſtupendiouſly Eloquent in Diſcourſing and Preaching, and ſo effectual and fervent in her Addreſſes and Supplications to God, that ſhe raviſh'd all her beholders and hearers with Admiration and Wonder. She apply'd her ſelf to the ſtudy of the Hebrew Tongue, that ſhe might be more prompt and ready in defending and proving their Doctrine and Principles from the Holy Scriptures; and in this ſtudy the Progreſs ſhe made was ſo great, that ſhe wrote Books of her Religion in that Language. This is that Family which Fox came afterwards to be a Member of, when upon the Death of Fell, the Huſband, he married Margaret his Widow; of which I ſhall have occaſion to ſpeak afterwards. I now return to the Order of Times and Places that correſponds to the Actions of Fox and his Colleagues.

While Fox is propagating his Doctrine in the Countries above-mentioned in the Year Fifty Two, of a ſudden there appeared ſome in Cambridgeſhire (a place conſiderably diſtant from the Countries where Fox was now reſiding) who owned themſelves Members of this New Church. Among whom excelled James Parnel, a Youth of Fifteen Years of Age, well skilled in the Tongues, and of no obſcure Birth or Condition. Becauſe the Hiſtory of this Youth's Life and Actions is but ſhort, I ſhall here inſert the ſame in one perpetual thread of Diſcourſe. This Young Man having ſo boldly adventur'd in ſo tender an Age on ſuch an Enterprize, was diſown'd, diſinherited, rejected, and ſhut out of Doors by his Parents, Friends, and Relations, all upon this Account. Being thus forſaken and left to himſelf, and receiving but ſorry aſſiſtance from his new Friends, he was obliged to live ſparingly and meanly; yet nevertheleſs he continued ſteadfaſt and eager in purſuing the ſame Deſign. And after having frequently debated with his Condiſciples and others concerning their Religion and his own, and in this condition of Life ſpent two Years, he comes into the County of Eſſex, and Cloaths himſelf with the Office of a Preacher, which accordingly he performed in the Fields. Then in the Year Fifty Five he goes to Colcheſter, and the next day after his arrival Preaches there, and entertains many Diſputations and Dialogues with the Doctor and Reader to that Church, both publickly in the Church, and in his own Lodgings, and elſewhere; by which one day's work he converted many to his Religion. Having ſtaid here ſome few days, he goes to Cogſhall, where he went to Church, and heard the Miniſter Preach a Sermon againſt the Quakers; upon which when Sermon was ended, he anſwered and reſuted him in Publick Church. Then retiring from Church, he was caught, and brought to Colcheſter, and there put into a Caſtle or ſtrong Priſon. Afterwards he was taken to Chelmsford, to appear before the Judges, but they, becauſe they could not finiſh and conclude the Buſineſs, remitted him back to Colcheſter, where he was block'd up in a Cave, in ſome high craggy place, where having endured Hunger, want of Sleep, and Cold, for a long time, becoming benumb'd in this naſty Dungeon, and at length miſfortunately falling, and bruiſing his whole Body, he finiſhed his unhappy days, notwithſtanding all the Complaints and Addreſſes he made himſelf, and all the Entreaties and Sollicitations made to the Magiſtrate by his Friends for relieving him out of all theſe Miſeries. It is reported that before his Death, he ſometimes was heard to ſay, One hour's ſleep ſhall put an end to all my Troubles. When Death approached, he ſaid, Now I go away; then he fell aſleep; and about an hour thereafter he awaked, and yielded up the Ghoſt. His Body was tumbled away to the place where Malefactors are executed, and interred

In this ſame Year this Doctrine and Scheme began to diffuſe it ſelf beyond the Countries where Fox was now making his Terms with the Neighbouring County of Cumberland; in which great numbers aſſociated themſelves to this Party. Amongſt the more Remarkable of theſe new Converts, the firſt was one Thomas Lawſon, at that time Publick Miniſter to a Church at a Village called Ramſide in Weſtmorland; afterwards he continued both the Exerciſe of this Function among theſe People, and likewiſe gave himſelf to the ſtudy of Herbs; and after he came to London, became the moſt noted Herbaliſt in England. Next after him followed John Wilkinſon, Paſtor to a Church at Embleton in Cumberland, who afterwards proved a Famous Preacher among the Quakers, both in Scotland and Ireland. All his Hearers had deſerted him, and joyned to the Quakers; upon which being forſaken, he followed after them, and became of the ſame Profeſſion with them. And now both in Cumberland, Northumberland, and the Biſhoprick of Durham, a great many of all Ranks and Degrees embraced this New Religion. So that having thus over-run all the North of England, it began to ſpread it ſelf towards Scotland. But as the multitudes of their Followers increaſed, the Envy and Malice of their Adverſaries was ſpurred up the more againſt them. For they were not only laugh'd at and derided every where, but many Reproaches and Calumnies were alſo thrown upon them, and many Wicked and Impious Principles and Practices imputed to them. In ſome places Orders were given to the Conſtables and Officers to detain Fox, or any other Quaker, in firm Cuſtody, whenever they could meet with them, or elſe to hinder them acceſs into their Precincts. Accordingly Naylor and Howgil of Appleby are taken and put in Priſon: As alſo Fox is apprehended and impriſoned at Carliſle in Cumberland; whom they looked upon as an Heretical, Blaſphemous Arch-Impoſtor and Deceiver; the Head and Ring-leader of this deceitful Crew. And it was confidently reported, that the Judges were conſulting among themſelves, whether they ſhould put this Man to Death for his inceſſant Frauds and Enormities. But it happened quite otherwiſe, for Fox was abſolved and diſmiſſed, without any other Affront or note of Ignominy, ſave that they ſeverely check'd and reprov'd him. William Caton and John Stubs were whipp'd at Maidſton in Kent.

In Lancaſhire their Meetings were oppoſed with great violence. At length becauſe the Doctrine and Sect of the Quakers was not yet known in the other Parts of England, eſpecially in London, the chief Seat and Compend of the whole Kingdom, where they knew nothing of this New Religion, ſave what they heard by the wandring Reports that were murmured about: Thoſe who were the principal Adminiſtrators and Managers of that Church, thought fit to ſelect ſome of their Number that excelled for dexterity of Speaking and Teaching, who ſhould go into theſe other Parts of the Kingdom, and perform the Office of Converting and Convincing the People. Theſe were the Evangeliſts and Apoſtles of the New Church, who were ſent out in the Year Fifty Four. Accordingly they directed their courſe firſt into Wales; firſt, North-Wales, then South-Wales, and the adjacent Countries; and at length to London, the Capital City (though far diſtant from the places of their firſt Pilgrimage) from whence, as from the Head, they might diffuſe their Doctrines through all the Members, and infect the whole Body of the Kingdom with their Religious Tincture. Howgil and Burrough were at that time Men of great Authority and Eſteem among them. Theſe were the two chief Miniſters appointed to Preach their Doctrines in Wales, and at London; though Burrough went afterwards to London alone, being invited ſo to do by a ſtrong itch and deſire he had to be there. When they came together to Wales, and had begun to ſow the Seeds of their Doctrine, they found ſome who received them readily. Among thoſe who embraced their Religion, in that Country, and even among the firſt, were ſeveral Juſtices of Peace, particularly one Peter Price, a Famous Preacher among them from that time to this very day. Moreover there happened a very wonderful Converſion of one John Vp-John, a Member of an Independant Congregation, who was ſent by his Paſtor, Morgan Lloyd, into the North, to inform himſelf, both by ſeeing and hearing, what ſort of a Man Fox was, (who was then in thoſe Countries) what for People the Quakers might be, and what were the Doctrines they Taught, and to bring him certain word of the ſame; for he had heard many things of them which he doubted to be falſe. He performs the Journey, and returns poſſeſſed with their Principles; and ſhortly thereafter undertakes the Office of a Preacher among them, oppoſing himſelf vehemently to his Ancient Paſtor and Doctor, and to all the Congregation, reproving and accuſing them and their Religion, exhorting all to follow him; and perſwaded many to ſeparate from them. Some few Years after, he travelled through all Wales, Preaching and teaching every where he came to, in Towns, in the Fields, in the Publick Roads and Streets, Market-places, Inns, &c. exhorting Men to Repent; ſometimes he had Fox for a Companion and Witneſs of his Actions. And though he was ſometimes caſt into Priſon, yet when releaſed again, he ſet about his old Trade as vigorouſly as ever. Howgil ſtays in that Country for ſome conſiderable time; but in the mean time that he is Preaching there, and the other Evangeliſts buſie at the ſame work at their reſpective Poſts in the ſeveral places of the Kingdom, Burrough goes for London, where few of his Sect had gone before him, that being the place he loved and longed mightily to ſee. The time of his abode there, though he went ſometimes to other places and returned again, yet he moſtly confin'd himſelf to the City, till at length in the Year Sixty Two, when block'd up in Priſon, and having patiently and conſtantly grappled with many Tormenting Evils that ſurrounded him, and with a Grievous and Mortal Diſeaſe, he yielded up the Ghoſt. While he was in London he bended all his Thoughts and Cares how to be moſt Serviceable to that Intereſt, and ſo to diſcharge his Office, that he might not diſappoint the Hopes and Expectations which his Aſſociates had conceived of his Succeſs. And becauſe he could not always meet with fit and opportune Places and Occaſions of Preaching, he ſometimes promiſcuouſly improved every occaſion (whether ſeaſonable or not) to that effect, thinking no time or place unſeaſonable or improper for promoting the Salvation of Mankind, of which I ſubjoyn one Example. All that are acquainted with the City of London, cannot but know that vulgar and frequent Cuſtom among the meaner Tradeſmen, Shooe-makers, Taylors, &c. their Apprentices and Journeymen, of getting together into ſome byplace, where they ſtruggle and wreſtle with one another, till either by pulling them down, or tripping them up, they throw them. Burrough accidentally paſſes by the place, where a whole Band of them were at this Exerciſe. He draws near, looks on, and waits to ſee what the iſſue of the Spectacle would be. At length a luſty Young Fellow, and dextrous Wreſtler, appears in the Field, who throws them all round; firſt one, then another, and at length a third; yet even then he unwearied, challenges any fourth to encounter him. The whole Company ſtands amazed at the boldneſs and dexterity of the Fellow, none of them daring to enter the Field, ſave Burrough; who ſteps into the Ring, and moves towards the Triumphant Victor, who was inſulting over all the reſt. He thinking Burrough meant alſo to try his Skill in Wreſtling, makes ready to receive him. But Burrough looking auſterely and gravely upon him, in ſome few ſevere words checks his Fury and Fortitude, ſo that both his Courage and Strength were overcome and vanquiſhed. Then turning himſelf to the Circle of the By-ſtanders, addreſſes himſelf to them thus: It is a barbarous and cruel Spectacle to ſee Men delight ſo much in this Exerciſe, fitter for and more becoming Brutes than Men; which the wildeſt of the irrational Creatures abſtain from, unleſs provoked and irritated to the ſame. We have another Conflict to mind, which is more conſonant to our Natures, and allowed of God; nay, which both the Law of Nature, and the Common Law implanted within us by God, and his Divine Word revealed from above, do Approve, Command, and Encourage. I mean that fight wherein we are all engaged, as being the Soldiers of Jeſus Chriſt, and fellow-ſoldiers one with another; ſtriving with all the endeavours of our Souls and Bodies to encourage and invite one another to purſue this fight of Faith and Piety, that at length we may become Victors, and obtain Eternal Life. Which being ſpoke, though moſt of the Multitude gave little heed to what he ſaid, yet ſome of them being moved with a ſudden heat of Reverence and Fear of God, and afterwards bethinking themſelves more diligently of theſe words, began to underſtand their Duty aright, and abſtain from ſuch vain Exerciſes and Spectacles, altering the whole Scene of their Lives, and afterwards conforming to the Doctrine and Religion of the Quakers, incorporating, themſelves into their Society. Thus was it that Burrough by his indefatigable diligence pick'd up ſo many Followers and Adherents both in City and Country. The number of the Proſelytes at London was afterwards much increaſed when Fox came to that City: For he was the Man among them all who purſued his buſineſs with the greateſt Application and Diligence, maugre all the Difficulties and Dangers ſtood in his way. I may freely ſay, that there is not one Church in any County Fox came into (from the beginning of his Miniſtry to this very time) nor any place of Religious Worſhip frequented either by thoſe of our Profeſſion, or others, that he did not viſit, taking occaſion there to diſprove the received Principles, and advance his own; not one day on which they uſed to Congregate for Religious Service, that he did not punctually obſerve, betaking himſelf to ſome Congregation or other, and diſturbing their Services with his Accuſatory Libels. Nor did he refrain from uſing the ſame Importunacy with the Military Men, among whom, though the greateſt part of them differed vaſtly from our Common Soldiers, ſince they only carried Arms for the Liberty and Religion of their Country, and lived innocent and harmleſs Lives, yet there were many light vain Fellows, diſſolute and corrupted in their Converſation, who loved rather to be enjoying themſelves in Taverns or Alehouſes, than hearing Religious Diſcourſes. Fox uſed to be running among them, boldly and freely reproving them to their faces, not only for what he found faulty in their Religion, but for the Vices of their private Lives. So that by his courage and boldneſs he overcame all that ſtood in his way; neither did he take it ill to be called bold and forward, but rather gloried in being ſuch. Nay, he came to that length, that oftner than once or twice in midſt of great crouds, he would brand ſome Women, that he had never ſeen in his life before, for being Witches and Sorcereſſes, which he pretended to do by a diſcretive Spirit within him. But in all theſe his Accuſations, I do not find that ever there was any Experiment made of the Art of theſe Women, or any Tryal made of it, or any Credit given to him, unleſs by ſome that were prepoſſeſs'd with the ſame Fancy of the Women before. Wherefore it is no wonder that he met with ſuch Indignities and Affronts every where, inſomuch that ſometimes ſeveral of the People would joyn together and Aſſault him openly; others would lie in wait to take Advantage of him. It is much more wonderful that he who was ſo oft ſought after, apprehended, impriſoned, and delivered into the hands of his Enemies, ſhould have eſcaped ſo oft, or ſurvived ſo great and many Troubles. However he always acknowledged and returned thanks to the Almighty for that Divine Aſſiſtance which he ſaid he never wanted in time of his bittereſt and ſevereſt Afflictions; nay, which appeared ſo oft in his behalf, taking Vengeance after a wonderful manner of his Injurious Enemies, and ſuch as contrived or executed ſuch Wickedneſs againſt him. Among many Examples which might be adduced, I know none more wonderful and worthy to be related, than this following, which he uſed ſo often to make mention of among his Brethren, and confirm with many words. At Olican in Yorkſhire a Band of Men had combined together to kill him, and for that end came ruſhing into the Convention where Fox was; but ſo ſoon as they caſt their Eyes upon him, they were all ſo aſtoniſh'd, and filled with Fear and Confuſion, that none durſt to move or attempt any thing. Not long thereafter one of theſe Men happened to kill another Man, and was ſeized as guilty of Murder: Another of them, who uſed as he paſſed by the Quakers, to put out his Tongue and ridicule them, expoſing both himſelf and the Quakers to the Deriſion and Laughter of the Multitude, had his Tongue ſwell'd ſo big, that it hang'd out of his Mouth, and he could not draw it in; which new ſort of Diſeaſe in a ſhort time cut the Thread of his miſerable Life. But I return to ſpeak of Fox's coming to London.

There happened a Memorable Accident both at Weſton in Leiceſterſhire, and at London. Fox was yet remaining in that Country, and chanced to be in that place; where he was in a Congregation of his Brethren going about Sacred Service, when in the mean time ſome Miniſters to Independant and Presbyterian Congregations Addreſs Francis Hacker, an Officer in the Army, deſiring of him that he would ſend of his Soldiers to ſuppreſs that irregular Meeting; accordingly the Soldiers are ſent, and Apprehend Fox in the middle of the Aſſembly, bringing him Captive to the Officer; who having examined him, ſends him away Priſoner for London, to be Judged there, and undergo the condign Puniſhment of his Offences. After ſome Years Hacker acknowledged that he did this by the Inſtigation and Influence of theſe Miniſters; which Confeſſion he made the very day before he was hang'd, having been found guilty of the Murder of the King. Fox arriving at London, is laid up in Priſon; and after having lain ſome time there, is carried to Court, to appear before Cromwel, then Protector. Cromwel, after having entertained long Diſcourſes with him backwards and forwards, and given many Evidences of his Benevolence and Good-will towards him and his Faction, abſolves him; ordering him to go into a large ſpacious Cloſet, whither he ſent ſome of his Domeſticks to entertain him with Diſcourſe, and to invite him in the Protector's Name to Sup with him. But he refuſes, and as having now obtained all the Liberty he ſought after, went away. Unworthy he was to have ſuch an Opportunity put into his hands of Engaging and Obliging ſo great a Man, and of promoting both his own, and his Church's Intereſt, and alſo inconſiſtent with himſelf, who could not obſerve the ſame Meaſures with Superiour People that he did with thoſe of an Inferior Rank. When the Protector's Domeſticks told him, that Fox had refuſed to ſtay, he expreſs'd himſelf after this manner: It ſeems therefore that this People is a Sect which no fair means, nor courteous dealings can gain, whereas by theſe I have ſubjected all other Men to my ſelf. In this courſe of Fox's Life and Miniſtry, which was properly nothing but a perpetual Pilgrimage, he began now to publiſh Books, in which he was more intent upon overturning the Religions of other Churches, than in building up a new one, or explaining and confirming thoſe Doctrines that he preſs'd all Men to embrace: He wrote alſo many Letters, ſome to his Colleagues, admoniſhing and ſtirring them up to their Duty; others to thoſe of a different Perſwaſion, inviting and exhorting them to receive and entertain the Doctrines which he taught. And he carefully diſperſed both the Books and Letters (which he likewiſe cauſed to be Printed) through all the Counties of England. But as Fox was conſtant and diligent in his Office, ſo his Adherents and Diſciples imitated their Maſter, Preaching up and down with the greateſt ſervour and alacrity, converting great numbers of Men, who not only aſſociated themſelves to them, but alſo ſignalized their Courage and Conſtancy in the patient endurance of all manner of Labour, Fatigue, and Perſecution it ſelf, that they might not ſeem to recede from the Example and Pattern of their Ring-leader Fox. They met frequently together in every City or Town, either in Houſes in the Night-time, or in the Fields, Deſart Places, and Mountains, where the top of ſome riſing Ground ſerved for a Pulpit to the Preacher. Being therefore that they thus perſiſted in their irregular courſes, the Magiſtrates, whoſe Duty it was to prevent them, cauſed them to be Apprehended, caſt into Priſon, and kept there for ſome time. In the mean time Cromwel the Protector by an Edict diſcharges the Quakers to Aſſemble or Congregate together Publickly, having obſerved that to be the mind of all the Publick Churches; but withal forbids either the Eccleſiaſticks, or any other Men to do the leaſt Injury or harm to them, while they committed nothing againſt the Government and Publick Conſtitution of the Kingdom; and when any ſollicited him to uſe greater Severity againſt the Quakers (as Hugh Peters his Chaplain frequently did, that Famous wrangler, that thought he could not exerciſe his Function of the Miniſtry aright, unleſs he filled all with Confuſion and Diſorder by his Tumultuous Complaints) he returned this Anſwer, That, That Sect the leſs it was perſecuted, the ſooner it would fall and decay of its own accord. But this Order of the Protector had little or no Effect, for their Adverſaries never wanted occaſion of Accuſing them of this Crime, and they themſelves became daily more bold and reſolute in celebrating theſe forbidden Aſſemblies. Hence enſued many Miſeries upon the Quakers, and oft-times Bonds; which they endured with the greateſt Conſtancy imaginable, of which I give you one Inſtance. Fox continuing to diſperſe his Books and Letters, and keeping Conventicles and Meetings notwithſtanding the Protector's Edict to the contrary; chooſing rather to undergo the greateſt Miſeries, nay, the loſs of Life it ſelf, than to deſert his Office, or deſiſt from this his wonted Courſe; is caſt into Priſon at Launceſton in Cornwal, and bound with Chains, under which Affliction he continued for a long time, as I ſhall afterwards ſhew, deſigning now to treat in order not only of the Actions of Fox, but of all the Society. While he was thus con • ined, and uncapable to do any Service to his Church, one of his Friends and Relations, who preferred the publick Good of his Sect, and of his Friend in particular, to his own Safety and Peace, goes to the Protector while ſitting in Council, and deſires of him that Fox might be exempted for his Captivity and Bondage, and he himſelf put into his ſtead; engaging himſelf to anſwer for his Crime, as if he were guilty of it himſelf. Though Cromwel denied the Requeſt, yet he could not ceaſe to wonder, and looking to the Council, ſays, Is there any of you would do ſo kind an Office to his Neighbour, though it conduced never ſo much to his and the publick Advantage? But neither did the Adverſaries of the Quakers want Occaſion of accuſing and arraigning them for being guilty of raiſing Tumults, and rebelling againſt the Civil Magiſtrate, and Publick Government, as this one Example can inſtance. There was at that time a great many fooliſh ſilly Men who were great pretenders to Religion, that uſed to raiſe their Spirits by wonderful Motions of their Bodies, and antick Geſtures, calling it Piety and Sanctity: But on the other hand there was alſo many turbulent and factious Spirits ſtriving to innovate and confuſe all things, either upon a religious or civil Pretence; and if any ſuch kind of Crimes were committed againſt the Government by theſe turbulent Fellows, the Quakers were accuſed as being the Authors, or at leaſt Abettors and conſcious of the ſame. But the Quakers did ſo enervate and nullifie this Calumny, that all Judges pronounced them innocent. It was true indeed, nor did they deny it, that many who profeſſed to be of their Society, were ſimple and fooliſh, moroſe and impertinent, and not ſo poliſhed in their Temper and Converſation, as their Doctrine and Profeſſion required; who made it their Buſineſs to run up and down the Streets, and frequented Roads, ſhouting and crying with a hideous Noiſe and Clamor, exhorting the People to ſuch Endeavours as they themſelves knew nothing of; and who oft-times committed many Incivilities and Impertinencies. But they denied that this was peculiar to their Sect or Diſcipline; for they who had Authority among them reproved and ſeverely check'd ſuch as were guilty of the like Enormities, and threatned to expell them from their Society, unleſs they amended their Ways; of which more afterwards. About this time many Converts of various Stations and Profeſſions were added to this new Church, and were afterwards inveſted with the Miniſterial Function among them, who became famous, not only enlarging their own Credit and Reputation, but that of their Sect, both in the Iſland of Britain, and in the United Provinces of Holland; ſo that it ſhall not be improper in this place to give ſome account of them, ſuch as the deſigned Brevity of this Work may allow. William Ames flouriſhed at this time, a Man of an acute Ingeny, and indefatigable Induſtry both in Teaching, Preaching, and Writing; and ſo much admired by theſe Men in this Country (Holland) that they do not ſtick to proclaim him a perfect Doctor. He was born in Somerſetſhire, near Briſtol, but was ill educated in his Infancy and Youth, having applied himſelf to nothing that could be uſeful to humane Life. So that being of a lazy Temper and diſſolute in his Life, he betakes himſelf to the Soldiery, that common Refuge for Sluggards, and Covert to all manner of Wickedneſs, joyning himſelf unto the King's Army, which in thoſe days was the moſt debauch'd and wicked Crew upon Earth. He firſt ſerv'd therefore in the King's Army till the Death of King Charles I. Then he becomes a Marine Soldier under Prince Rupert, in the Admiral's own Ship, in which were many Dutchmen, by whoſe Converſe he acquir'd Knowledge of that Language: In the mean time he begins to return to his right Wits, and repent of his by-paſt Actions and manner of Life. But becauſe he was not capable of exerciſing any other Trade for purchaſing a Livelihood than that of being a Soldier, though he now deſpis'd a Military Life, as being liable to many Inconveniencies; yet he continued in the ſame Condition of Life ſtill, even after his Mind was thus alter'd, joyning himſelf to the Parliament's Army then in Ireland, in which he was made Serjeant to a Company of Foot in one Ingoldsby's Regiment. He preferred being in this Army than elſewhere, becauſe he thought there was many good Pious Men in it, and Military Diſcipline better obſerv'd. Moreover, many in that Army, both of Officers and Centinels were of the Sect called Baptiſts, (who do not differ from the Presbyterians ſave only in this one Point, that they do not Baptize the Members of their Church, till they give publick Confeſſion of their Faith, and engage for their own behaviour) of whom Ames entertain'd very favourable Thoughts; and having joyn'd himſelf to their Church, became firſt an Elder, and then a Miniſter in the ſame. It happened, that while Ames was reſiding at Waterford, a Town in Munſter, Francis Howgil, and Edward Burrough came into Ireland, and to that ſame very Town, in order to meet and converſe with the Baptiſts, whom they they thought, of all Men, the moſt accommodated and diſpoſed for reception of their Religion, and accordingly came into their Meetings, and diſcours'd unto them of thoſe Matters: Ames gave great Ear to all their Diſcourſes; for his Mind was yet fluctuating and unſettled in his own Religion, the Cares and Thoughts of his by-paſt Life afflicting and diſtracting his Mind; and in a ſhort time apoſtatizes from his own Church to the Quakers, among whom he became a Preacher, diſcharging that Function to the great Satisfaction and Contentment of that Party. He wrote a Tractate entituled A true Declaration of the Witneſs of God in Man; in which he relates and explains what Senſe he had of the Divine Light within him from his Infancy to his Converſion, and what Reſiſtance he gave to the ſame. Contemporary with him was Stephen Criſp, an acute and polite Meeter, who if he had added the Study of thoſe Arts and Sciences call'd Liberal, to the Promptneſs and Agility of his Wit, he had given wonderful Specimens of Learning: He lived in Colcheſter in Eſſex, a Weaver by Trade; he ſerv'd in the Parliament's Army ſome Years, having abandoned his Trade, not ſo much for love of a Military Poſt, as for the Defence of his Liberty and Religion; ſo that he did not ſuffer himſelf to be tainted with the Vices of Soldiers, but lived honeſtly and devoutly; at length wearied with Fatigue and Labour, he returns again to his old Trade, having profeſſed himſelf a Baptist; at which time James Parnel came to this Town (he was the firſt of the Quakers that preached their Doctrine in this Place) where he taught and diſputed publickly. Criſp and his Father hearing him and being moved with his Diſcourſes, turn Quakers; but the Son becomes a Preacher: He died at London in September 1694. Contemporary with them was Thomas Green, in his youth a Coachman, but now a Dealer in Merchandize at London, and John Higgins a Cobler at Dover; both Men of brisk Ingenies, and much eſteem'd by their Aſſociates: Alſo John Crosby, a Gentleman of Bedfordſhire, and Juſtice of the Peace, famous for all manner of Learning, an eloquent, neat and accurate Man, both in his Diſcourſes and Writings: Alſo Joſiah Coaly of Briſtol, a Gentleman, who in his youth having come with his other Companions to a Quakers Meeting to ridicule and mock them, was ſo taken with their Diſcourſes, that he forſook that Courſe, and was afterwards ſo much affected and mov'd by the Counſel and Advice he received from two of their Preachers, that he incorporated into their Family, undertaking the ſame Office with them of teaching others, while he was yet but twenty Years of Age: It is ſaid of him, that in Prayer and Supplication he did it with ſo much Efficacy, with ſuch a Grace and Mode of Speech, tho' without Affectation, that he infinitely ſurpaſſed many of his Brethren. He ſpent moſt part of his Life in Travels, extending his Doctrine to ſeveral parts of the New-World, reſolutely encountering all Dangers, even that of his Life it ſelf. Another Contemporary was Iſaac Pennington the younger, a Gentleman alſo of good Birth, whoſe Father was Mayor of London, and a Man of eminent Vertue, civil and humane to all, and much beloved of the Citizens, had not he by his Conſent embru'd his hands in the Blood of the King. His Son had added to the Splendor and Nobility of his Birth, a diligent Study of all Liberal Arts, and was much exerciſed in Learning, not that he might gain or live by it, for he had whereupon to live with a handſome and magnificent Port; but that he might adorn and beautifie himſelf, and be capable to help and aſſiſt his Brethren. He ſpent not his Youth as many do, whoſe Fortunes and Expectations are l • rge and magnificent, in Idleneſs and Debauchery, or in pampering his Belly, and living intemperately; but in purſuing eagerly and diligently his Studies, exerciſing his Ingeny with ſuch Exerciſes as might be profitable both to himſelf and others. He had wrote and publiſhed many Books, full of Learning and Eloquence before the Name of a Quaker was ſo much as heard of. After he became a Quaker he wrote ſeveral Theological Tractates in a grave, plain Scriptural Style. The laſt, I ſhall mention, that liv'd about this time, was Charles Marſhal of Briſtol, a noted Phyſician then at London. Theſe were the Men that have over-run all Britain and the Netherlands, not as Emiſſaries, but as Ringleaders and Heads of the Party. I forbear to mention the Carews, the Bailzies, the Smiths, and many others. I have ſelected theſe, not as the Periods and Order of Time conjoyn'd them, but as they were noted and famous both among the Quakers and others. But I cannot paſs by Samuel Fiſher, whom they all extoll for the Credit and Pillar of their Church, and never ſpeak of but with the greateſt Panegyricks: a Man ſingularly learned, and wonderfully eloquent, becauſe of his accurate Knowledge of the Greek and Latin Antiquities, which ſtuck ſo to him, even after he changed his Religion and Life, that the Writings which he publiſhed ſince that time, reliſh much of the ſame; though I believe it fell out ſo contrary to his Will and Deſign; at leaſtwiſe it is repugnant to the Natures, Cuſtoms and Practices of theſe Men. His Parents had deſigned him for a Miniſter to the Church of England, and kept him (while a Boy) at Schools and Colleges, in which his Diligence and Progreſs was ſo great that he ſurmounted moſt of his Fellows. His Mind led him moſtly to the Study of Eloquence, Rhetorick and Poetry, which were the Sciences he put the greateſt Value upon; ſo that, as the Roman Orators uſed to ſay, he kept Commerce with all the Muſes, that is, he read and peruſed all Orators and Poets. Having ended this Academick Courſe, he was made a Presbyter of the Church of England, and became Paſtor to a Church in the Houſe of ſome Nobleman, who was likewiſe a Man of Eminent Piety and Vertue: He demean'd himſelf in this Function ſo well, that the Report of his Fame invited thoſe who knew how to Judge of his Ability and Skill for greater things to advance him higher, to ſome more dignified Place; accordingly he obtains a Living in Kent, of five hundred Pounds a year. While he lives there, one of his own Acquaintance and Friends, called Howard, ſolicits and diſturbs him frequently about his Religion and Profeſſion and many Rites and Ceremonies uſed in the Church: This made Fiſher begin to doubt and fluctuate within himſelf, what he ſhould make of his Hearers. There came to him, much about the ſame time, a Baptiſt, (a Man of no Learning, at leaſt what is properly accounted Learning, but of a ſternly Countenance, and ſupercilious Looks, of a ready but flattering and deceitful Tongue, which knew how to brand all the World beſides with an infinity of Vices, but to conceal or diſguiſe thoſe of his own Society; extolling and commending all their Actions, gilding over their Errours and Deluſions with counterfeit Gloſſes) who ſeeing him waver and fluctuate in his Mind, accoſts him with many fair and ſpecious Words, and thoſe frequently turning over the ſame Crambe, till at length he could endure his Diſcourſes no longer; as we ſee it frequently fall out, that when Men cannot enervate the Objections of their Adverſaries or diſcover their Fallacy, they yield to them, and forſake the Truth; and accordingly he caſt off his Religion, diveſts himſelf of his Office, and returns to the Biſhop Diploma, which he had got for to confirm his undertaken Office, and joyns to the Church of the Baptiſts, becoming a Diphabus, or true baptiz'd; believing That the only true Means to be incorporated into the City of God, and numbred among his peculiar People. Being thus deſtitute of ſo good a Living, he contented himſelf with a little he had of his own, and Farm'd a little piece of Ground in the Neighbourhood, by which he had enough to live upon, exerciſing this innocent and pleaſant Trade of Life, till at length he became a Baptiſt Miniſter. About which time Caton and Stubs came to that Country, and went to viſit Fiſher, who receiv'd them in his Houſe very kindly, treating them as his Friends and Intimates, though he had ſcarce known them before. But they did not preſs him much to comply with their Deſires for this firſt time, leſt by their prepoſterous Haſte, they had ſeem'd to encroach upon his Liberty; yet when they returned again a ſecond time, they inculcated and repeated more vehemently, and frequently what they had ſpoke to him before: Upon this he began to waver and conſulted his Collegue Hammond upon the Matter, who was much wrath with him, expoſtulating the Matter very ſharply before the whole Congregation: At length Fiſher forſakes both the Baptiſts Society and the Office he was cloath'd withal, becoming, in a ſhort time, not only a Profeſſor but a Preacher and a zealous Propagator of Quakeriſm. He wrote many Books in Defence of that Religion, among which is a noted one entituled, The Country-man to the Vniverſity-Scholar; in which he refutes the Arguments of his Adverſaries with many pretty and cunning Expreſſions. So much for this Man. But becauſe I have already ſpoke of the Writings of this Man, it is to be remark'd, that all theſe Men I have hitherto mention'd from the beginning of this Treatiſe, did write many Books, nay, great Volumes, if they were all gathered together, which were publiſhed after their Deaths: For it is a Cuſtom among the Quakers, that when any famous Writer dies, they pick up all his Writings and print them together, prefixing for a Preface the Teſtimony of ſome noted Men of their Society, of the Integrity and Worth of the dead Authors; that ſo thoſe who are bereav'd of their Natural Life may ſtill live in the Memories of their Followers.

Theſe new Miniſters, and many others not mentioned, divided themſelves into ſeveral Provinces, ſome of them going up and down England, others travelling into Foreign Countries, all diligently ſolliciting and inviting Men to be Converted; while, in the mean time, Fox the Head and Prince of that Society, was inceſſantly proceeding in the Exerciſe of his Miniſtry in England, not daunted or diſcouraged by all the Evils he grapled with. He had a Cuſtom, when he deſigned a Viſit for any City, Town, or Village, to premoniſh and advertiſe them, by Letters and Emiſſaries, of the Time of his coming, and Place of abode, that all who had a mind to hear him might have timous Advertiſement to reſort thither. In the Years fifty ſix, and fifty ſeven, he traverſed Somerſetſhire, Wiltſhire, Dorſetſhire, Devonſhire and the neighbouring Counties. At Briſtol in Somerſetſhire, there was at one time a Meeting of above a Thouſand of the Inhabitants and Neighbours of that Place, in ſome Woody Place near-by. A little thereafter, above Two Thouſand aſſembled in one Place in Wiltſhire. So much Footing had this Sect taken in theſe Countries; and ſo many Followers and Adherents had Fox in all the Countries he had been in, among whom were many not ordinary or mean Perſons, but noted and conſpicuous Men; ſome of them Men of Authority and Truſt in the Nation, who ſhook off that Dignity and the Honour that attended it, and part of whom became Miniſters to the Sect. And the more Reſiſtance or Oppoſition was offered to them in their Meeting and Congregating, the more reſolute they were in purſuing their wonted Courſe. So ſome were ordered to watch and obſerve them, keeping Watches and Guards in the Streets and Roads near to the Houſes and Places where they uſed to aſſemble; and as many as were catch'd were impriſon'd, inſomuch that the Number of the Priſoners and Captive Quakers was ſeldom under a Thouſand. By this time Fox had purpos'd to go for London, and communicate the Light of his Doctrine to the great Crowds and Confluence of People in that great and populous City, thinking that the moſt probable way of promoting his Deſign. And in his Journey thither, ſtay'd ſome time upon the Road, loſing no Opportunity of propagating his Religion; taking Advantage in the Inns and Taverns, to apply himſelf to the other Lodgers, admoniſhing them to take good heed what Religion they profeſs, alſo to ſend hither and thither to invite all that feared God to come into the Inn and hear him ſpeak or diſpute about religious Matters. In which Courſe he gave the People Occaſion of putting Tricks upon him, and was ſeveral times ſo ſerv'd, as the following Examples can Teſtifie; which I ſhould have taken for Fabulous, and thought unworthy to be here inſerted, were they not confirm'd, not only by the Relations of People that were preſent, but by his own Mouth to his Followers, and handed down to Poſterity by his own Writings, as memorable and true. At Farnham, after having preach'd ſomewhere in that Town, he retires to an Inn, deſiring the Maſter of the Inn if he knew of any pious, good People, to give them Advertiſement to come to him in the Inn: Accordingly many came, ſome Men of Honeſty and Religion, others more ſubtile and cunning than good or religious. They all heard him preach and expreſs himſelf with a great multitude of Words. After he had ended, moſt of them go away; and ſome few ſtay, deſiring the Maſter of the Inn to cauſe a Fire to be made in the very ſame Room, (where he had preach'd) for it was now cold Weather, and to bring them ſomething to drink. In fine they ſate there drinking all the reſt of the day, notwithſtanding all the Entreaties and Solicitations Fox us'd to perſwade them to be gone, and demean themſelves as good and ſober Men; and at length went away without paying their Reckoning which they left upon Fox who had invited them thither. The Tapſter came and call'd for the Reckoning from Fox, who declin'd ſuch an unjuſt thing, uſing many Reaſons to the contrary. The Man, who minded his Money moſt, preſſed him the more to pay it. At length, Fox ſeeing that he could not perſwade him to deſiſt, paid the whole Sum, writing a Letter to the Magiſtrates, full of Wrath and Indignation, warning them to take notice what manner of Citizens they had, and to take ſome Meaſures for reclaiming them from the like Inſolencies. The next day he lights at an Inn in Lemnan, which he found full of Stage-players, Muſicians, and Quack-doctors: After he and his Companions had put up their Horſes, and refreſh'd themſelves, they agreed upon ſome Problems among themſelves of the Natures of Diſeaſes, and the uſe of Medicine, and towards the Evening preſented the ſame to that Company, in order to be conſider'd upon and anſwer'd while they lodged in the Houſe. They rejected their Propoſal, flouting at them for Mad-men; but Fox and his Companions took this ill, and cauſed the Theſes to be ſtuck upon the Mercat-Croſs, to be ſubjected to publick View after they were gone. At London Fox was not ſo forward as elſewhere, for he did not diſturb the Publick Churches, nor raiſe any Tumult or Crowd in any place, but behaved himſelf more cautiouſly than he uſed or deſired to do. Before his coming thither, many of great Note had been converted by the Miniſtry and Influence of Burrough: And theſe frequently aſſembled together with Fox, who had many Diſcourſes among them, and to the People; but after all his utmoſt Efforts he gain'd but very few new Proſelites, which was much contrary to his Expectation, having fill'd himſelf with great hopes of the Succeſs of this Journey. However he contents himſelf to ſtay a while longer in this City, where he could ſee and hear ſo many things, and be inform'd of every thing done in the whole Kingdom; as alſo ſee and obſerve what opinions Men entertain'd concerning the Progreſs and State of his Religion all over the World. At length having view'd enough of that City, and ſatisfied himſelf, he makes for the Country. There was about this time a great Multitude of People in Wales, who being of an unſettled and fluctuating Temper, and fond of every thing New or Singular, abandon'd their former Religion, and profeſſed Quakeriſm; which Converſion was chiefly wrought by Howgil, Vp-John, Wilkinſon, and others. Thither did Fox direct his Courſe, though quite ignorant of the Welſh Language. At firſt when he came and happened to preach ſeparately from his brethren, his Labour was all or moſt part in vain ſince ſo many of his Auditors either underſtood not his Dialect, or were quite ignorant of his Language (for his Mother-Tongue was the only Language he knew.) But afterwards, when he took into his Society ſome of the Natives of that Country, all the Progreſs he could make, was, that he preached ſometimes among thoſe of his own Perſwaſion; and thoſe of his Aſſociates that underſtood Engliſh explained it in Welſh to the reſt. So that theſe his Interpreters were more Inſtrumental in propagating this Intereſt than he; among whom the chiefeſt was Vp-John, who had for a long time reſided in this Country, applying himſelf diligently to the Converſion of thoſe People, of whom he perſwaded not a few to be Quakers. Theſe Interpreters were Fox's Predeceſſors in this Country, who being back'd by him, run up and down in the Country, the Cities, the Streets, the High-Roads, &c. inviting and exhorting all Men to repent, and theſe their clamorous Harangues had ſo much effect upon theſe People, that no Country in England was ſo fertile of New Converts to Quakeriſm as Wales.

And thus did the Sect, Doctrine, and Religion of the Quakers in ſo ſhort a time ſpread over all England, to the year one thouſand ſix hundred and fifty eight, in which Year theſe Men proceeded to that height of boldneſs that they appointed a General Aſſembly out of the whole Realm to be held in the Houſe of John Croſs, being a Place that was large and capacious for that purpoſe, in the County of Bedford; thereby, as it were, ſhewing and upbraiding their Enemies to what increaſe both of Number and Strength they were now arrived, and ſeeing that they had not before deſpaired of the Progreſs, and Improvement of their Affairs, that they were alſo now full of hopes to bring them to perfection, and altogether aſſured thereof. There did the Meſſengers of each particular Congregation meet, being accompanied with a great number of others, who came not to ſpeak, but to ſee only▪ Here were ſuch Matters tranſacted as referred to their ſpiritual Laws, and tended to the upholding of their Communities; and the Council was celebrated for three whole Days: I have ſaid a little before, how Howgil and Burroughs were the firſt that brought the Opinions of the Quakers into Ireland, and particularly to Waterford: This was done in the Year fifty five. In the very ſame Year were theſe Men followed towards the carrying on the ſame Work by one Man, whoſe Name was Lancelot Wardal, and three Women, Rebecca Ward, Elizabeth Fletcher, and Elizabeth Marſhal: But thoſe for a long time made ſo little Progreſs in their Affairs, that the Religion of the Quakers was univerſally unknown there, that the very Name it ſelf came not, or at leaſtwiſe nothing but the Name within the Verge of their Knowledge. The foreſaid Burroughs was now the firſt Man that introduced theſe Opinions into Scotland, who a little while after was followed by Alexander Parker, who before he took upon him this new Function, exerciſed the Trade of a Butcher; which came to paſs in the Year fifty four; but by the Means of theſe Guides and Teachers there appeared a greater Concourſe of People in Scotland that eſpouſed the Quakers Cauſe, and conſequently frequenter Meetings of them, whom when the Nobility and Magiſtrates, who from the diſpoſition and uſage of the Nation, do not eaſily admit of a ſtrange Religion, oppoſed them, they did the more firmly and intenſly hold to it; until at length a Perſecution enſued, and that Perſons were ordered into their Houſes, to diſturb their Meetings, and hale the Men to Priſons, and ſome they detained and handled ſeverely for a long time; but for Brevity's ſake I ſhall add no more hereof: But of Fox I have this further to ſay; in the year fifty ſeven he lived in Cumberland, upon the Borders of Scotland and ſo went thither, who, though he were ignorant of the Tongue, yet knowing and confiding in his Companions, which he took along with him, and whom he was about to meet with there, he made uſe of them for his Interpreters; this man with his Friends have frequent Conferences in Houſes about the Unity of Religion, often preaches amongſt them, and goes about all Places, ſeeking to find out, or to make known, if he could, more of his Mind. The which he endeavoured to effect with much Labour and Toyl, yet he failed of his purpoſe; for when he ſometimes ſent out his Meſſengers to invite Men to hear him Preach, and appointed both Time and Place for that purpoſe, it ſo happened now and then that there was not one Man came near him: Beſides this, he made it his buſineſs here and there in the Streets where he found a concourſe of People, to allure Men to him, but with the like ſucceſs. Fox alſo with a few Followers directed his Courſe to the Highlanders of Scotland, who are Men of rude and unpoliſhed Natures, which when they came to hear, they came down from the Hills to meet them, and drove them back with their Weapons: Upon this, Fox goes to Edinburgh, the Capital City of the Kingdom, which when the Council came to know, who were not ignorant of Fox's Methods, and foreſeeing he would not be wanting there alſo to play his uſual and giddy Pranks, they cite him to appear before them, and gently require him, if he had no Buſineſs in thoſe Parts, thence to depart. Fox withdraws, but very ſlowly, viſiting in the mean time other Towns and Places, and trying to bring over Men to his Party, but, as I ſaid, to no effect. Fox and his Companions during the time of his ſojourning in Scotland, endeavoured both by Libels, which Fox together with his Followers and Aſſociates wrote, and by their Railleries to render the Doctrine and Articles of Faith of the Scotiſh Church as odious and hateful to Men as poſſibly they could. Wherein they ſo demeaned themſelves, that the Scots thought nothing enough to be ſaid concerning the Impudence, Revilings, and Cheats of thoſe Men; for they charged the Miniſters of that Church, and perſwaded their Followers, that that Church taught ſuch Articles of Faith, particularly concerning Divine Election and Reprobation, and the Providence of God, concerning the ſins of Men, according to their ungrounded Opinions and fardled Conſequences, as that Church not only never taught, but ſuch alſo as ſhe abhorred. Moreover as the Scots, as well as the Engliſh, and alſo divers of the Reformed Churches, called the Lord's Day, whereon Chriſtians abſtaining from their daily Labours, give up themſelves to the Worſhip of God, as 'tis vulgarly phraſed, the Sabbathday, or day of Reſt, according to the Appellation of the Ancient Sabbath of the Jews; and ſeeing it did manifeſtly appear, that all the Scotch Churches did ſtrictly obſerve that day, and during the whole time abſtained from their Labours, and demeaned themſelves as reverently and decently as they could, Fox and his Companions wrote and preach'd every where, that the Scots did wickedly Profane the Sabbath-day, by keeping of Fairs, and doing of many other momentous things appertaining to their daily Labour and Buſineſs; the which when they were enforced to explain themſelves, they did it in this manner: That the Scots did thoſe Works on the laſt day of the Week, but that that day was truly the Sabbath-day, according to God's Command delivered to the Jews. Moreover, Fox had this up in the whole courſe of his Miniſtry and Peregrination even to this time, in what place, at what time and part ſoever of the day he ſate any where, and diſcourſed with Men of his own Sect, though there were but two or three preſent, and that they only ſaluted one another, this he called, to have had, to have found an Aſſembly, as it were of Men, for the Profeſſing of their Religion; and that the number of their People had ſo much increaſed. But if there were any of his Auditors who did not cry out againſt them, but were attentive to what was delivered, and took any thing under conſideration, them he called convinced Perſons and Aſſociates; and when it happened that at any time he met with ſome who preſt him with ſome ingenious and ſharp Anſwer or Queſtion, or Argument; when he was not able to make Anſwer again, or reſolve the Queſtion, or enervate their Arguments, he went his ways, or thus put off the matter; That it was a weighty and dangerous Diſquiſition, that there were ſome Perſons who made it their buſineſs to wrangle, that it was a thing he did not care for, and that he was very unwilling to Diſcourſe with ſuch Men: And whereas there were not a few of the number of thoſe that joyned with Fox and the Quakers, who were part of that vaſt multitude that diſſented from the Publick Church of England, and ſuch alſo as exerciſed the Functions of Preachers, and that ſome of theſe Men were of ſcandalous Lives, Tiplers, and Alehouſe-keepers, Fox when he acquainted his Party with his Progreſſes among Men, all theſe without any diſtinction did he call by one and the ſame name of Profeſſors, Presbyters, Teachers, and by ſuch other names, as were commonly uſed to be given to the Members and Miniſters of the Publick Church, thereby drawing no ſmall Envy and Scandal upon that Church. And all this Fox hath carefully ſet down in his Journal-Books, and wrote to his Friends, who believed, approved, and publiſhed it all. Moreover, Fox as often as he made mention of any buſineſs that was tranſacted conjoyntly by himſelf and Friends, if any thing was well managed therein, there was no Name ſo much celebrated as his own, and he was more eſpecially a great Publiſher of his own Affairs; but theſe things I ſhall not purſue at large, nor the Hiſtory of Fox, as ſtudying brevity; the Order both of the Thing and the Time requires that I ſhould ſhew more particularly, what has been the Cauſe, Occaſion, and Original, wherefore ſo many Men ſhould ſo ſuddenly, which is a very hard thing, fall away every one from his own Church and Religion to that of theſe Quakers. The Principal Reaſon hereof ſeems to be, in that Men, among whom there were really many who were deſirous to live Piouſly and Religiouſly, and to lead a truly Chriſtian Life, did imagine, that they ſaw ſo much Corruption every where, if not in Doctrine, yet in Rites, and moſt aſſuredly in the Manners of all Societies, that would be accounted and called Chriſtians, and even Proteſtants, that if any one perſiſted in Communion with any of them, he might very well diffide and deſpair of his Salvation; and that indeed there was at this time either no Church, or that this Church which theſe new Teachers pretended was that wherein a Man might and ought to render his ſelf ſecure, and come into a ſaveable ſtate. And though many who joyned themſelves to this new Sect, did not give ſuch exact Accounts of their Thoughts and Affections, yet they who were found to be more wiſe and intelligent than the reſt, judged they were able to give ſuch Reaſons as were moſt valid for this their departure and new Confederacy. And ſeeing that thoſe who had never been without the Bounds of their own Native Country, entertained ſo ill an Opinion chiefly of the Engliſh Churches; thoſe who alſo paſſed into and travelled Foreign Nations, paſſed the ſame Judgment upon the reſt of thoſe other Churches; therefore did theſe chiefly and in the firſt place charge the Engliſh Churches with ſuch great depravedneſs and corruption; and of theſe they did more eſpecially reprehend thoſe, that to this time under the Kingly Government did prevail by Publick Authority, which from the Biſhops their Authors and Rectors they called Epiſcopal; that is, they did ſo blame and revile this Hierarchy, or Spiritual Power, Order and Degree, Rule and Lordly Juriſdiction; yea, their Harſhneſs and Tyranny towards thoſe who diſſented from their Religion, or ſeemed to be in the wrong, who yet out of no Obſtinacy, but only from a tender Conſcience, could not joyn with them; the Magnificence and Pomp, groſs Idleneſs, Remiſsneſs, and Delicacy both of their Prelates, and all the reſt of their Clergy or Miniſters of the Word that were under them; moreover ſuch a bundle of Ceremonies or Rites in their Churches and Sacred Communions, and Collection of Leſſons, Singings, and Prayers, the forms whereof to be ſo ſtrictly followed, with the Obſervation of Holy Days. Laſtly, beſides this, the Sloth, Incontinency, and Laſciviouſneſs of the whole People in words and deeds, that from hence it came, that not only the Quakers now at length, but many other Societies of Men, long before the Quakers were born or known, ſeparated themſelves from the Communion of that Publick Church. And thus did they heap up as much ſuſpicion of Corruption upon that Church as they could, and ſtirred all Men to Envy and implacably to hate her: Now as theſe Men did chiefly by this blot and cenſorious Diſcourſe vilifie the Epiſcopal Churches, and ſo fiercely and violently inveigh and bellow againſt them, ſo did they next fall upon accuſing of them, called by the name of Presbyterians, in as ſevere and harſh a manner, who notwithſtanding had not only long ſince withdrawn themſelves from under the Government, Order, Rites, and Methods of the Epiſcoparians, but alſo ſharply oppoſed them, and were now after the Abolition of Epiſcopacy, and the taking away of all that Ceremonious Worſhip, and after the beheading of the King, and almoſt an entire extinction of the Regal Name, intenſly bent upon the Reformation of the whole Church: Theſe from the firſt beginning of their Church they did own to be no bad Chriſtians, and that ſome of them did excel, and continued to be ſuch, as all ought always to be, both in the Faith and Rule of Life, but that afterwards they became by degrees more and more changed, and that for ſome time neither that Care and Attention to God's Spirit, no, nor to the Word which they profeſſed to have, was to be met with amongſt them, but that they were found to be puffed up with much confidence, hope, and aſſurance in their own even External Performances, and that many of them had more the ſhadow than real Vertues of Chriſtians, and more Vices under a ſhew of Vertues. Now, though among all the Parties they entertained the moſt eſteem for thoſe Independants, which they call Browniſts, yea, and for thoſe whom they call Baptiſts, yet they objected againſt theſe, that they had indeed great Love and Affection for their Religion, but that they were very much wanting in a Spiritual and true Love to God, and in Unanimity and Agreement amongſt themſelves; and that they were very raſh and moroſe towards ſuch as diſſented from them, and ſometimes full of Cruelty and Harſhneſs. For as to thoſe others, who alſo would be accounted Independants, them they looked upon as Hypocrites, who had a ſhew of Religion in their Countenances, and at their Tongues ends, and who while they ſaw many Vices with great clearneſs, and reſented them in others with much clamour and a ſcornful contempt, were themſelves inwardly full of the moſt ſecret and worſt of Vices. Moreover, as the Quakers did cenſure ſo hard of the Churches of England, they did moſt grievouſly inveigh againſt thoſe, whom theſe Churches looked upon as their Guides, Teachers, and Paſtors; and did conclude that the Original Stock and Seed of all that Calamity did ariſe from them; to wit, that while they profeſt it to be their buſineſs to diſcharge that Office of Teaching and of Guiding-Men in their Spiritual Concerns, and ſeemed to give up themſelves entirely thereunto, did ſome of them deſert their Work, others were ſlothful and negligent, others did indeed publickly diſcharge their Office, and many times with a loud Voice, but had privately no regard to their Work, but only conſulted their own Profit, and ſerved their own Turn, preferring the ſame before the Common Good of the whole Church, and that ſo indeed they fed their Peoples Ears with words; but in like manner to ſtick to their Manners, and to that which comes to paſs by their Examples, this they thought by the ſame Doctrine to be honeſt and not unlawful. There were more eſpecially two things, which theſe Men could not bear in thoſe Rulers and Miniſters of the Publick Churches; one of which was this, In that they in lieu of their Labours in Preaching of the Goſpel, and diſcharging of their Office amongſt their People, did not only receive a Reward, which they did indeed bear with, but ſuch an one as was certain and by Compact, almoſt always a great, ſometimes a greater, now and then the greateſt Sum, not only from the Publick Annual Profits, but alſo from the Incomes of Private Perſons, and that even of ſuch, who had ſcarce of their own whereon to ſet their Foot; from the Fruits, Cattle, Services, Annual Profits, Marriages, Chriſtenings, Funerals, and other things; which ſame if any alike were not, yet ſome in gathering of thoſe Profits, were ſo ſevere and hard-hearted, that they reduced the poorer ſort to beggery; ſuch as were able and not willing, and whom they could not bring to Reaſon, they ſubdued by Force, of whom they ſaid, they were driven thereunto from the only deſire of Lucre and Gain, and ſo lived upon their Miniſtry, worſe than Porters, Watermen, and ſuch ſort of rough Fellows; and that they were always craving, and that they went as often as they could to other Aſſemblies of Men, and to them eſpecially from whom they hoped to receive moſt Advantage. Another thing againſt which theſe Men were very Angry, and highly complained, was this; That there was, and is ſtill, ſuch among thoſe Men, who ſome of them cannot endure ſome of their own People and Citizens, differing from them in Matters of Religion, though very docible, and upon better Information, ready to obey, but throw them out, and eject them; others they vexed, tormented, and fined; and thoſe ſame Perſons did this, who for ſuch ſeverity had themſelves called upon God and Men to bear Witneſs, and when they were able ſhook off that Yoke from their Necks, and eſteemed, and do ſtill eſteem this Liberty as a great Bleſſing of God; of which two things the Quakers did ſo much the more complain, becauſe they were at this time moſt touched and afflicted therewith. To this came to be added afterwards the Complaint and Lamentation of their Fellows and Companions in New-England, That there were Browniſts there, who injured them various ways, and put ſome of them to Death: Theſe being the ſame things, which theſe Men did more particularly diſcommend, and ſo much charge upon the Churches of England, their Native Country: But thoſe things which they generally and univerſally blamed, as well in theſe ſame, as in other Proteſtants abroad, were theſe: That this indeed is the Doctrine, Faith, and Profeſſion of all thoſe who are called by this ſpecious Name, and love and take delight to be ſo called; that upon the differences being taken away by the Coming of our Lord Jeſus Chriſt, and the bright appearance of the Goſpel, that was between the beloved Nation of the Jews, and the reſt of Mankind, whom by way of ſingularity and diſtinction, they called Gentiles; the Grace of God hath ſhined upon all Men, and that this coming of Chriſt, and thoſe deſireable and ſaving Tydings ought now to be preached throughout the whole World, and that this one thing was propoſed unto all Men, who are made partakers of Chriſt, and of the Goſpel, that as much as lies in them, both by Words, and good and pious Works, they gain over, and preſent unto Jeſus Chriſt and to God, and bring into a ſalvable ſtate, all thoſe who are yet Chriſtleſs. And moreover, that all would have and teach this, that Circumciſion being taken away from among the People of God by Chriſt Jeſus, which was of Old obſerved by the Jewiſh Nation, and that the External Worſhip of that Nation being overthrown, to which this ſame Circumciſion was annext, that now theſe are circumciſed, who have that which Circumciſion did then prefigure and typifie, and that which External Worſhip did repreſent, and that which all the Law and the Prophets did preſignifie and promiſe, ſhould be brought to paſs and accompliſhed by Jeſus Chriſt; and that there muſt needs have been thoſe then who were true and real Jews, and ſuch as were in Covenant with God, and that there are even now true Jews, that do heartily and ſincerely Worſhip God; and that theſe are truly Chriſtians, choſen by Chriſt, and made one with thoſe Ancient Jews, that were ſo united to God, and therefore accepted with him, who ſerve God in the Spirit, and glory in Chriſt Jeſus, and put no confidence in the Fleſh; and that this now is pure Religion, and undefiled before God and the Father, to bridle the Tongue, ſo as to ſpeak ill of, vilifie, ruine no Man, but charitably to Teach, Edifie, and Help ones Neighbour; and beſides this, to viſit the Fatherleſs and Widows, and to help as much as may be the poor, miſerable, and diſtreſſed, and over and above to keep ones ſelf undefiled from the World. But here did theſe Men interpoſe, and raiſe a clamour and noiſe, ſaying, That the Proteſtants did nothing leſs than any one of theſe things; neither did they ſtick to ſay, that all that Multitude was a dead Body, or a living Carcaſe, bearing only the name of Chriſtians; and this they ſaid, they would demonſtrate, thus pretending, That all Proteſtants, their Rulers, each Member of their Churches, were ſo little concerned about that Grace of God that was brought in by Jeſus Chriſt, and is daily offered by him in the Goſpel, that they had ſcarce one ſerious thought of their own, and not at all of the Salvation of others; and that they either declined to do any thing, or did what they could moſt ſlightly towards the Inſtructing of their own People, confuting of others, convincing of Strangers, and enlightning of Foreign and Remote Countries and Nations, where a groſs Ignorance of Mind, and a debauched Life cauſed hideous Darkneſs, and for delivering of them out of the Jaws of Death, for the deſtroying of the Kingdom of Satan, and promoting of the Kingdom of Chriſt in all the Parts of the Earth, as if the name of a Chriſtian, which they avouch, were enough, and that that Happy Life were granted and tyed to them by a certain, private, and ſure Law, and that others were to look unto themſelves. Moreover that all of them did follow in thoſe things, which belong to the Knowledge and Obſervation of Divine things, not the Holy Spirit, who is the true and genuine Maſter and Guide, whom indeed they knew not, but their own and others Inſtructions, or their own Vnderſtanding and Senſe, drawn, if it happen ſo well with them, from the ſingle and bare Reading of the Scriptures; moreover that they did herein flatter themſelves, that they bare in their Mouths the Name of Chriſt, held Communion with him, and partaked of his Benefits, but were therein miſerably miſtaken, in that they knew not who this Chriſt is, what it was to have Communion with him, and what his Benefits were, or that they by no means ſpake from their hearts thoſe things they talked of, neither were they actuated in thoſe things that were done by them, or which befel them, from an inward Principle, Motion, and Inſtinct; and moreover that they put their truſt in Ceremonies, External Rites, Sacraments, and bodily Exerciſe, Publick and Private, which profiteth nothing, and that ſo they embraced a Shadow, neglecting the Thing it ſelf. Laſtly, That all of them, laying aſide the Love they owed one to another, and paſſing by that Pity and Concern which they ought to have for the adverſe and troubleſome Concerns of their Brethren and Friends, they were ſo divided and diſtracted among themſelves, as well privately, with wranglings, Strifes, and Contentions, and that often-times for things of no moment, and often by reaſon of the difference of ones Opinions, as Publickly with Wars and Devaſtations, and that many times for Trifles, and now and then becauſe of the Diverſity of Religions, and that they gaped after, and ſtrove to accommodate themſelves for the attaining all Honours, Riches, Pleaſures, and ſuch ſorts of Vanities, and were at the leaſt ſo conform to the Faſhion of the Men of this World, that they could not be acknowledged to be the true Diſciples, and ſincere Followers of Jeſus Chriſt. And theſe things, they ſaid, were ſo clear and manifeſt, that if any one was converſant among ſuch ſort of Men, he ſhould preſently find work to interrogate his Eyes and Ears thereupon. Moreover they did blame, and lay this to their Charge: That there was ſcarce any foot-ſteps left among theſe Proteſtants of that Ancient Eccleſiaſtical Diſcipline, as well in reſpect to the Rulers and Miniſters of the Church, as to the whole Church her ſelf, and ſo from the Practice thereof they have all ſwerved to depraved diſuſe of ſuch Diſcipline; ſo that now any Teacher that Publickly in his Pulpit does that work not altogether negligently and undecently, is reputed a good Paſtor; as to the reſt, as long as any one owns his Religion with his Mouth, and ſerves the Shadows and Images of Godlineſs, though he be given to worldly and vain Luſts and Deſires, this ſame is accounted to be a good Member of the Church, and is eaſily admitted to participate of all the Myſteries thereof. From hence they went on to Doctrinals; and when they had particularly reproved many things in ſingle Perſons, this came generally to be reprehended in all, as if it were a common and received Opinion: That Chriſt did all things for Man, and that this only is to be done by Man, That when any one ſins moſt in the courſe of his Life, he muſt lay hold on Chriſt as a Mediator and Saviour, and lay claim to him without Works, and do his endeavour to follow the Command and Example of Chriſt in his Converſation according to the meaſure of his ſtrength, and that thus it ſhall be well always with every one, and when Death cometh, that the Bands of the Body muſt be looſened, there is a way opened for him into Heaven, wherein he ſhall enjoy Life Everlaſting, where are all things, and that now is fully conſummate, which was that very moment to be conſummated. Finally, theſe Men went up higher, and came to the Schools and Univerſities, thoſe Seminaries of the Church-Miniſtry, and future Props of the Church, of all which this was their Complaint: That theſe Places were as vitious as might be, and that this was almoſt the common Practice of all Students, that they either did nothing, or but very little of thoſe things that conduced thereto; and that they either alone, or one with another, as much as they could, purſue Pleaſures, or that they who endeavoured to excel the reſt, were only taken up with more remote and ſubtil Meditations and Diſputes, and with the Methods and Arts of declaiming, and exerciſed their Minds therein; and did not improve the domeſtick Knowledge and Diſcipline of their own Minds, and cultivate their Thoughts and their Affections with the true and abſolute Knowledge and Vſe of Godlineſs and a Spiritual Life; but that by ſuch Methods and Occupations as theſe are, ſome were ſet at nought, and looked upon to be Foreign from ſuch Studies and Scholaſtical Documents, and beneath the cares of ſuch Wits and more Learned and Eminent Places. And that from hence ſome apply themſelves to Eccleſiaſtical Offices, and attain thereto, others come in by begging of Suffrages, others by other Methods, whoſe Promotion is rendred difficult through the dulneſs of their Vnderſtandings, and want of Elocution. Others who have a diſtinct Voice, and the knack of ſpeaking, and are furniſhed with Oratorical Sentences, though they have no other Commendable Quality, do prevail, and ſo the People are indeed taught ſome things, yea, ſometimes many things, but not ſuch, or but very careleſly and negligently, as ought moſtly to be inſiſted upon, as appertain to the Faith it ſelf, tend to the amending of Life, and to Holineſs; and ſo the People are as it were thus defrauded of their juſt Right. But though the Quakers accuſed and condemned all Proteſtants of Theft and ſuch ſorts of Vices, yet they granted that the firſt of them, of whatever Profeſſion, were the beſt of all of them, as being ſuch as were more upright than the reſt, and ſet themſelves in Oppoſition to thoſe Corruptions, and did moſt prudently and gently adviſe and warn their Friends and Brethren, and ſtudied to amend and heal ſo great a Diſeaſe and Contagion as was crept into the Church, and for this purpoſe gave in their Help, Counſel, and Aſſiſtance. But they ſaid, that this Diligence, Intention, and Study, fell but to the ſhare of a few, and that the multitude reſiſted, and forthwith made a noiſe, and gainſaid, gave them an ill name, and endangered their Eſteem, Buſineſs, and Fortune, and were ſo beſet and hemmed in, that all their Labour was in vain, and they neither could, nor durſt ſtir further. So things came now to that paſs, that Men could eaſier and ſooner bear Vices, and all manner of Evils, than Remedies for the ſame; and there was no way left then that thoſe who were concerned for the Good and Salvation of their Souls, ſeeing there was ſo great, inſuperable, and deadly a Plague, withdraw themſelves and depart; from hence therefore ſprung theſe Quakers Grief, hence their Tears; firſt, by reaſon of the Engliſh Churches, and eſpecially of the Epiſcopal, then of other Reformed ones, and this chiefly becauſe of the Rule, Order, and Diſcipline, and the Lives and Manners of the Men, not ſo much by reaſon of Doctrine, yet ſo, as that they themſelves acknowledged, that there were in theſe ſame Churches many Teachers, who reproved, be • ailed, and endeavoured to amend ſome things which the Quakers ſo much carped at, ſo as that the thing which the Quakers wiſhed for, was not to be deſpaired of. And this was the occaſion of the Schiſm of theſe Men, or their withdrawing from the Church, and from an hatred ſprung-up, heat and burning againſt the whole Church of England, and afterward againſt the reſt of the Reformed Churches, and at length againſt all Proteſtants; which cauſe they ſo laid hold on, not that every one ſhould continue in his Church, no, not in thoſe whom they confeſt to be leſs corrupted than the reſt, and their endeavour to ſet things to rights, as ſtated Reformers, who ought; and knew, would and durſt, as being of a great Capacity, and moſt patient of Labour, and alſo of Injuries; but that they ſhould forthwith forſake all the Churches, and as it were, pluck down ſuch as they could not change and renew, and leave nothing for Charity, Hope, and Patience, as a perſevering Good often overcomes the Evil. But and after they had thus forſaken thoſe Churches, many of them did not with Grief and Compaſſion diſcover thoſe Vices, neither did they as became Chriſtians, gently, and diſcreetly adviſe the wandring, and ſuch as were out of the way, and bring them kindly back again, but did moſt bitterly and invidiouſly relate all things, and caſt all manner of Reproaches upon thoſe Churches, and as it were ſet upon the Men in an Hoſtile manner, and drew together and united into a Mutual Confederacy in this War, though no ways injured, nor provoked, nor indeed entertained with an hard word; and this in ſuch a manner, as that all were frightned by them from the Community of ſuch Churches, and from the entrances into them, and ſet them ſuch Examples, as were much to be ſhunned, that there is no doubt to be made as concerning them who thus raged, but that they acted more from a deſire and ſtudy of Novelty and Glory, than from a ſincere and pious Mind; ſo that that Man who blames the Works of another, ought to take heed leſt he be deceived himſelf, and to ſee 〈◊〉 while he is applying of Remedies for one Evil, other Evils ariſe therefrom; thus it was with the Browniſts and Independants many years before, who firſt ſeparated themſelves from the Church of England, becauſe of the many Defects and Abaſes therein, and afterwards from the reſt of the Reformed Churches, by reaſon alſo of the unworthineſs and want of Diligence which they imagined they ſaw in them; and even ſo now the Quakers, ſuppoſing they had the ſame Cauſes and Reaſons for what they did, undertook the ſame thing, and that in ſuch a manner, that ſuppoſing thoſe fore-runners had not done enough; they began a new Schiſm, and did altogether conſtitute and purſue a new Doctrine among themſelves, a new way of Living, and a new Church; theſe they teſtified to be the cauſes they had, whenever they ſpake of their Undertakings, or conferred with others, or appeared before the Magiſtrates, and that in plain and direct words; and upon this Head did many of them write Books and Pamphlets (which upon ſuch an occaſion are much more efficacious and prevalent than larger Tracts) among which the moſt remarkable were publiſhed by Fox the Inventor and Introducer of theſe things, and Howgil, Pennington, and Whitehead, which laſt three were however more moderate in their Writings, than Fox was, to ſay nothing of the reſt of them. Theſe Pieces they alſo tranſlated into other Languages, and diſperſed through other Countries. Now I am come to that which has occaſioned me to dwell ſo largely upon this Subject. And becauſe I have ſpoken of that Religion and courſe of Life, which theſe Men went about to overthrow, I have alſo deemed it ſeaſonable and neceſſary, diſtinctly to ſet forth, what manner of Life and Doctrine that was, which they (after that they were increaſed to a Multitude, and ſo much poliſhed and inſtructed under ſo many Maſters and Teachers) then ſet up, and which is now maintained by all their Followers: For the Tenour of their Doctrine was the ſame as that of others, that they who framed it, ſhould in proceſs of time, from ſmaller beginnings poliſh and reduce the ſame into a greater Decorum and Order. Eſpecially, in that they were more intent at firſt upon the deſtroying of the Religion of others, than upon erecting any new one of their own, and that they were at this time more given to an Active than a Contemplative Life, or than to that which conſiſts in much Meditation, Enquiry, and ſtrength of Underſtanding; thus judging with themſelves, that to be a Chriſtian, was not to underſtand profound things, nor to ſpeak of great Matters, but to live; from whence, as in former times, ſo alſo now theſe Men can no otherwiſe be compared, than with moſt Profeſſors of Religion, be it what it will, that they are endued with greater Love and Zeal for their Religion, than a knowledge of it, and even many Teachers of the Quakers themſelves not excepted: But yet there were ſome from the beginning, as there are many at this day, that gave a good Account of their Religion, and explained it. Now the Doctrine of theſe Men conſiſted chiefly of four kinds; the firſt whereof was the Principle of Religion; another the Subject of the Divine Benefits; the third, the embracing of them; the fourth and laſt, the way and manner of Communion. The firſt ſort therefore was that which belonged to the Principle and Foundation of true and ſaving Knowledge, this with them was a clear and diſtinct Revelation of the Holy Ghoſt, either without the written Word, to wit, by Speech, or ſome Apparition, or Dreams, or by the written Word, and either this or that which we call the Holy Scriptures, or by ſome other; or elſe ſome certain way which is equivalent to the Word. For the Holy Scriptures, as we take that Word, is not to them a perpetual Medium, and ſuch as is abſolutely neceſſary, and the only and compleat Rule and Form of Faith and Manners; and here you may eaſily ſee, how far they differ from thoſe, who while they own the Scripture, take away the Spirit, and ſubſtitute Reaſon in the room thereof; and how much from thoſe, who acknowledge the Scripture as the only neceſſary Inſtrument, and the ſole Rule of Faith and Manners: And that the Aſſiſtance of the Spirit is required towards our having a certain knowledge of the Divine Will, and performing of the ſame. The Second Head contained the Subject, on which the Divine Benefits are beſtowed, concerning which they thus judged and determined; That all Mankind, by the Sin and Fall of Adam, were utterly depraved and loſt, ſo deſtitute of ſtrength, and in ſo deſperate and forlorn a condition, as that they were unable to think of that which is good; but that God did ſo univerſally love Mankind, as that he gave his Son Jeſus Chriſt, and conſtituted him to be a Peace-maker between God and Man. Hence God beſtowed upon all Men a new Birth, Himſelf, his Son, his Holy Spirit, the Light and Word within, and did by the ſame ſo ſtir up their Minds, even every one of them in his true Way, and peculiar Meaſure ſo as to underſtand and perceive their Miſery, and did ſo excite them, as that they at length ſought God, and were converted unto him; which Light was yet effected ſometimes by the Word from without, and lively Preaching; but then it was (they ſaid) that that Light and Word was to be received of Men, when they did not reſiſt the Divine Operation, but received it, and being ſtirred up by God, they gave way to his Impulſe and Incitement; but here, ſeeing there was none to whom the Doctrine of the purer Proteſtants upon this Head was known, and to whom the Opinions of ſuch as ſavoured of Pelagianiſm, or in ſome part inclined to them, were not unknown, who did not think that the Quakers alſo purſued and imitated ſome ſuch thing as theſe laſt mentioned; the Quakers hereupon cryed out, that they were much in the wrong, ſince indeed their meaning was, that either the Humane Nature was not ſo depraved, or that there was ſome Natural Light remaining, whereby they may free themſelves from that Vitioſity, and that God indeed joyns himſelf to ſuch as do their endeavour, and helps them; ſo as that it is not the meer Grace of God, but in ſome ſort Merit in Man, and that either ſome Word, or ſomewhat elſe is beſtowed of God to this end, whereas the Quakers have no ſuch thoughts. The next Article conſiſted of ſuch Benefits, which are peculiar to thoſe, whom they ſaid did not reſiſt the foreſaid Illumination, but obeyed it; for when this Article is known, and that which all Proteſtants teach concerning this matter, none will deny, but that there is a great deal of difference between the Opinion of Proteſtants, and theſe Men of whom I now ſpeak apart; for this is that which they would have, that Chriſt having performed his Obedience, and ſuffered Death, obtained for all Men indifferently to be brought into ſuch a ſtate, wherein they are capable of receiving of Chriſt into them; which when it comes to paſs, that then Chriſt, who is altogether Holy and Juſt, exiſts in that Perſon, and lives, and operates, and that by that means the ſame Perſon, the Juſtice of Chriſt exiſting and operating in him, becomes himſelf Juſt, to wit, that the Depravation and Malice of his Nature is gradually unlearnt and laid aſide, and greater proficiency daily made in Juſtice and Goodneſs, but yet ſo as that he may always ſin, backſlide, and fall into his former Darkneſs: But he may alſo arrive at that Perfection, ſo as not to ſin at all, neither can that conſtancy in Good fail and ceaſe; and ſeeing no one is happy but he that knows himſelf to be ſo, this ſame Man is even then fully conſcious of his own Felicity. The laſt Diviſion of this their Doctrine was this, and which conſiſts in the Meaſures and Mediums of receiving the Benefits, by which how much alſo theſe Men differ from thoſe of whom I have ſpoken, will from hence be no hard matter for us to Judge: For they would allow no other Mediums and Aids herein, than watchfulneſs of Mind, and attention to that Light, which ſhines in the Heart of every Man, and to the Oracles of the Holy Spirit in the Scripture, or the Admonitions and Exhortations of Spiritual Perſons. And thus indeed did they receive and admit of the Miniſtry of the Goſpel, but ſuch a Miniſtration as every one ought to undertake, though in a different degree, being impelled thereunto by the Holy Spirit alone, without the Vocation of Men, without Price and Reward, and that even Women themſelves ſhould not be excluded from Teaching: This they would now have and require, that all Chriſtians ought frequently to meet at certain Times and Places, to the end that they might Worſhip God and the Father with Brotherly and united Minds, and Inſtruct and Admoniſh one another to the Obſervation of the Laws of God and Men, and to the exerciſe of Vertue and Modeſty; but yet not ſo, as that their Worſhip ſhould be confined to thoſe Places and Times, ſo as that it muſt neceſſarily be undertaken, begun, and finiſhed there and then, according to the Decree and Limitation of thoſe Men; for that Worſhip ſhould be performed by the Impulſe and Aſſiſtance of the Spirit alone, who Acts freely, being confined to no ſpaces or limitations; now they would admit of no Sacraments, Signs, or Seals of the Grace of God that were perceptible by the Senſes, whence they aſſumed the Notion, that Baptiſm and the Lord's Supper is ſomething that is inward and Spiritual, and that thoſe external Rites continued in the Apoſtolical Churches but as Figures for a time, until the ſubſtance of the thing it ſelf was obtained. The Quakers ſpoke and wrote many things from the very beginning of their Sect concerning God, and Chriſt, as they were in Men, and that Men ſubſiſted in them, and almoſt all their Diſcourſe depended hereon, but ſo as that it was hard, yea, impoſſible for a Man to underſtand what they meant thereby, or to cauſe any other to underſtand it. They began in proceſs of time to explain their meaning more clearly upon this Head, and to be more open concerning it, and therein as it were placed the Foundation of their whole Doctrine, which ſhall be ſpoken of at a more convenient time: This therefore was the firſt Form and Deſcription of their Doctrine; but as the Doctrine and Faith of theſe Men was admirable and ſingular, their Life and Converſation was no leſs; for this chiefly conſiſted in Abſtinence and Continency; they ſaid, all publick and private Wars were forbidden by the Law of God, and they ſhunned all Acts of Revenge, and Reſiſtance alſo, neither would they when they had any concerns with other Men, though before a Magiſtrate, and that the matter might require it, confirm their Aſſeverations with any Religious Affirmation, much leſs with an Oath, and ſuch ways, they ſaid, were altogether forbidden: Moreover, they abſtained from Pleaſures, gay Cloaths, and ſuperfluous Attire, and hated ſuch ways and artifices as tended to Vanity and Paſtime, as alſo Shews, Playhouſes, Plays, and all manner of Joking and Laughter; and beſides theſe, they declined to uſe ſuch Voices, Faces, Geſtures, Motions, Salutations, Blandiſhments, Obſequiouſneſs, and the like, which are commonly practiſed in the Societies and Interviews of Men, and go by the name of Vertues, or of Good Manners and Breeding, and did require this, That every one look after, practiſe, and perform, in a ſerious, prudent, ſparing, ſober, grave, and ſevere manner, all that which the Dignity, Honour, and Excellency of a Chriſtian did require, and this both in words and deeds; and that they conformed themſelves as much as might be to that way of Living. This is that Method of Living which the Quakers from the very firſt riſe of them have retained conſtantly to this very day; and they did indeed ſo extol this their Theology, as if this at laſt, and no other, did agree to the Conſtitution and Condition of the New Covenant between God and Man, and of the Inſtrument thereof the New Teſtament, and as if it were the only one adapted to convince and lead all ſorts of Men to the Reception of the Chriſtian Faith, and to ingenerate true Piety towards God and Men. And as to what appertained to the Life and Manners of them, they were themſelves very ſenſible, how the Men of this World hated them, made a Laughing-ſtock of them, and accounted them as it were the ſcum and off-ſcourings of Men, for the auſtereneſs and ſeverity of their Manners, as being ſo oppoſite to the Converſation of Men, and as it were upbraiding the Folly of all of them. But as they bare this Misfortune with great Conſtancy of Mind, and ſaid, that they ſhunned nothing, feared nothing, beſides what was really a ſin, either againſt God or Men; ſo they alſo retorted this, that all good Men, who own, that the Chriſtian World hath long ſince groaned, and as it were, been fatigued with ſo many, and ſo great vitioſities, Fooleries, and Juglings, ought to acknowledge their Vertue, in that they durſt batter and break through ſuch common and inveterate Pravity and Perverſeneſs with ſo much Inconveniency to themſelves; though theſe Men did not deny, as Experience doth now alſo force them to confeſs, but that ſome of them were not ſuch as they would have, and wiſhed themſelves, and all other Men to be, and that indeed there were at firſt, and are at this day ſome among ſo great a confluence of theſe Men, who hiddenly and craftily inſinuate themſelves into their Societies, and do follow rather their words than deeds, and not only paſs over the Limits of that their ſo great Severity and Gravity, but do alſo themſelves commit thoſe Vices, which they lay to the charge of others; and more eſpecially do carry themſelves maliciouſly and fraudulently in their Negotiations and Dealings with Men, and ſet their Profeſſion to Sale, and ſerve Perſons and not Offices, and alſo accommodate themſelves to the preſent times; but they ſay, they hate, deſpiſe, and are angry with ſuch Men, yea, that they are a loathing to them, and that they make a diligent ſearch after them, and if they find they will not be reclaimed, nor repent, that then there are ſevere Chaſtiſements reſerved for them, but and if notwithſtanding, they do not return, they order them to be caſt out of their Community: But, as I have long before begun to ſay, there was ſo great a concourſe of Men to the Inventors and firſt broachers of Quakeriſm, and after they had aſſociated themſelves unto them, there was ſuch a Zeal from time to time for this ſame Religion, and this Sect or way of Living, and on the other ſide ſo great an Emulation and Strife of other Men againſt theſe, that both ſides ſeemed to ſtrive, who ſhould moſt fatigue and ſooneſt overcome the other; concerning which matter I have now at length determined to ſpeak at large. This is that which thoſe Men have profeſſed of themſelves, and ſuch is the Teſtimony they gave unto them, who daily joyned themſelves to their Communion, that they were, and indeed had been of the number of thoſe Men who had a great deſire for and ſingle Love to God, and their own Salvation; wherefore as Birds of a Feather do eaſily flock together, there were thoſe of the multitude of every Religion, eſpecially ſuch, who had moſt Piety towards God, and were moſt deſirous of the bleſſedneſs of their Souls, than which nothing is more deſirable to Man, that betook themſelves to their Society; they did confeſs they were now ſenſible of and bewailed, with what negligence, ſloth, indifferency, and perverſeneſs they had ſought God before, and ſtudied their own Salvation, for which they ſhould have been moſtly concern'd, and that they were deſirous now to make amends for and compenſate this Evil with ſo much the greater and more vigorous diligence in doing good. Hence they had frequent Meetings together, and with united Minds turned to God, they preſented themſelves unto him, and ſtirred up one another to do the ſame: Thus they loved nothing ſo much as their Meetings, and did ſo exerciſe mutual Offices one towards another, that they were reſolved rather to ſuffer any thing, yea, rather Death it ſelf, than not do ſo. And now they affirmed that they pitied others, the wretchedneſs of all, and the common deſtruction, becauſe that they were affected with no manner of care, no thoughts of their Salvation, and that they had no other deſire than to deliver them from ſuch great danger and hazard of their Souls; hence it was that they uſed many words to ſuch as they thought to be within the compaſs of ſuch danger; whence many were daily enticed and brought over by them, and ſeveral were taken by no Word, but only Example; and ſeeing that all of them were of the ſame Mind herein, there was none or rarely any Diſſention between them in regard to their Sermons or Speeches, no contempt of any Man's Parts, Condition, and Gifts; and thus every one, as gifted one way or another, beſtowed upon and diſpenſed to one another, and divided his Talent among all, which is indeed the real Communion of Saints; ſo alſo did the younger Men diſcharge the Offices of a full Age, as did likewiſe Virgins and Maidens, and neither did Women confine themſelves to the diſcharge of their Duties towards their Husbands, which was only in uſe to this time, but publickly Taught and Preached; wherefore many of both Sexes were daily moved to betake themſelves to this ſide, where they might have an Opportunity to ſhew what they were, eſpecially Women, partly through the Inconſtancy of their Natures, partly from a ſuper-abounding Zeal and Love of Religion, and partly for to have a Publick Tryal of themſelves, and alſo to Inſtruct Men before the Church; which only thing ſeemed yet to be wanting in this part of the World to make up the licentiouſneſs of the Female Sex: Moreover, as in England this Sex is looked upon as having a great power and aſcendency by their blandiſhing demeanors over their Husbands, and ſuch as belonged unto them, hence it came to paſs, that many Families by their means did often joyn and unite themſelves to theſe Quakers, though they were not ſo ready to receive and admit of theſe Men into their Society, and they did try each of them with all the exactneſs they could; and though in the beginning a leſs number of Men joyned themſelves to them, and that afterwards, and at this day, there is a much greater increaſe of them, that Cuſtom of Womens Teaching and Diſcourſing publickly, did then, and more and more by degrees, and at this day almoſt univerſally wear out, and grow into diſuſe: Now their Aſſemblies, and the Worſhip performed in them, were without any charge to them, and if there were any of their number, poor and needy, theſe held the ſame Rank, and were had in the ſame Eſteem with them as the reſt, and them they relieved, according as their Wealth and Subſtance would bear, ſo as that laying aſide all Ambition and Pride, its Price and Reward might be equally diſtributed to Vertue alone, and that every ones Probity might be only his own Commendation and Praiſe; wherefore there were many, who were either not ſo much eſteemed, or not ſo well relieved among their own Societies, who fled to theſe; among whom there were not a few found, who according to the old and common Contagion, made Religion only a Cloak for their Humility and Obſcurity, and the nouriſher of their Idleneſs; but there was a far greater cauſe than all this, and indeed there is nothing ſo oppoſite to Religion and Godlineſs, ſo much an Enemy to Reaſon, common Senſe and Humanity, than to deſire to Rule in ſuch things as appertain to Religion over the Conſciences of Men, much more, to conſtrain Men in a violent manner, not to follow their Religion, which they believe they have received of God, and to compel and force them to embrace that Religion which they loath and ſhun, and if they will do neither of theſe, to torment, oppreſs and deſtroy, and not to allow them a being among Men; for another thing is, if there are ſome, who ceaſe not to be troubleſome unto others, but are buſie to deceive them, to ſpeak ill of their Religion and Ordinances, to diſturb and infeſt them, and to ruine and deſtroy their Churches; and theſe if they be reſtrained and corrected; which not to do, and to tolerate ſuch, eſpecially if they be ſuch, who ſuppoſe this to belong to their own Religion and Church for to overthrow the Religion and Churches amongſt which they live, were the ſame thing, as knowingly and wittingly to enſnare themſelves, and to make way for and run headlong into their own voluntary deſtruction; and a great many People in former times in theſe Kingdoms have felt the ſmart of ſuch a Perſecution, and an innumerable Company of the beſt of Chriſtians have felt the ſame from thoſe very Perſons, who had before undergone themſelves that ſevere Tyranny from others; but in reference to the manner how this befel the Quakers in theſe Countries from the initiation of their Religion, Ways, and Manners, and by what right or wrong, theſe Men did afterward ſo bewail their hard uſage, we ſhall take upon us a little more diſtinctly to ſet forth. For as the Doctrine of theſe Men was ſo oppoſite to the Doctrine of others; hence the ſame was every where charged with divers Accuſations and Reproaches, as alſo Calumnies, eſpecially by them, who, as it uſually happens, followed only vulgar Reports, and were in the mean time ignorant of the Doctrine that theſe Men held. And ſince their manner of Living was ſo directly oppoſite to the Cuſtom and Manners of all, and more eſpecially in that they appeared very ſad both in gate and countenance in the Streets, and in Company, and that ſome of them were very naſty in their Habit, and all of them ſilent, or of few words, and when they ſpake, uſed many other unuſual Expreſſions, and them delivered ſlowly and by piecemeals, and as it were by points, and eſpecially if they treated of any ſerious matters, they made uſe of ſuch ſort of Protractions, Heſitations, and Delays, and expreſſed every word by ſyllables, and did not only not ſalute Men in the Streets, but utterly diſuſed Salutation both in their approaches to and departures from Men, by which things, being as it were the Enſigns of this Sect, they were commonly known; hence it was that they were envied and hated of all that had to do with them. The Principal thing which drew upon them much Envy and great Calamities, was their firſt Violence and fierce Incurſions both in their words and writings againſt the Doctrine and Faith of others, eſpecially of them, who were within the Communion of the Publick Church, even becauſe of certain names and words that were uſed by the whole Church, and that for a long time, which if not literally contained in the Scripture, yet did agree in the thing, and were conſonant to other words and names in the Scriptures, but ſuch indeed as ſeemed to be fooliſh unto them. Another thing was, their raſhneſs and boldneſs in Judging, Condemning, Sadding, and Curſing of all and ſingular Perſons, who did not agree with them in their matters, and ſuch beſides who were unknown had not been heard, made no defence, and ſo innocent as to any Injury done them, in the doing whereof, they were moſt forward, who held the firſt Rank amongſt this Sect of Quakers; but beſides theſe, there were divers others, but of a different condition, and who had this Property, to have little Wit, and to be thoughtful of nothing, but furniſhed with Imprudence and Impudence, that began ſome ſort of Diſcourſe in Publick Places, where there were moſt People, in a kind of clamorous manner, but with a very unpleaſing Noiſe, and even ſtood in the Churches (which now the Quakers in general called Steeple-houſes by way of Reproach) while Divine Service was performed, with their Hats on, ſometimes during the Sermons of the Miniſters and Common-Prayers (but ſuch as they called Divinations, diſagreeing with themſelves, and not knowing what they ſaid) and ſometimes after they were ended, ſuddenly uttered ſome uncouth words, and without ſhewing any previous Reaſons, reprehended the doings of the former; yea, and deteſted them, as if they were wicked and accurſt; and thus did they do thoſe things themſelves which they had blamed ſo much in other Men. There were ſome, who in a Mimical and Fool's Habit and Geſture of Body, did as it were either deſcribe the Actions of Men in the open Market-places, or deride them, or did take upon them to fore-tell the Fate that ſhould attend them. Theſe were commonly ſuch as were of meaner Parts and Fortune than the reſt, and more eſpecially of the Female kind; and even they who did theſe things, ſaid, they did them by the Inſtinct of the Holy Ghoſt, and according to the Example of the Prophets, and of Chriſt and his Apoſtles, whom they contended to have been accuſtomed to have done ſuch things openly in crouds of People, in the Temple, and other places, from whence the Fame thereof might paſs into all places, and that there never was any Law made in England, that did forbid ſuch things; thus over and above defending themſelves with their Quibbles and alſo Law-Sophiſtry, to which alſo others of them, even their Leaders, added their Conſent, there were others who neither approved of this Practice, nor blamed it. But this in proceſs of time they all left and avoided; and hence it was that all Perſons were not only alienated in their Affections from theſe Men, but alſo moſt enraged againſt them, and as often as they durſt do any ſuch thing, they were aſſaulted and had violence offered unto them. Though they notwithſtanding all, were by no means deterred from it, but did continuedly repeat the ſame, having this their Opinion as a Brazen Wall unto them, neither regarding herein the words and deeds of our Saviour Jeſus Chriſt, and of thoſe Holy Men, that we ſhould beware of Men, and ſhould not provoke them, but ſo admit of thoſe things which we may avoid, and run our ſelves into danger. Now, when the Quakers were brought into Courts of Juſtice, and put upon anſwering for themſelves, they would not off with their Hats, nor call the Judges by Names ſuitable to their ſtation (which Honours they thought unlawful to beſtow upon Men, and that it was a Worſhip that appertained to God alone) and when they were asked ſome things, as ſolemnly, deſcreetly, and mildly as might be, many of them ſhifted backwards and forwards, and made ſuch Anſwers as were no ways to the purpoſe, and when th • s without any further hearing of the Cauſe than this, they have been often thruſt into Priſons, the ſame Perſons have ſlighted and blamed their Judges to their faces, as the framers of ſuch Laws, whereby they omitted what God and a good Conſcience dictated to them, or did that which was contrary thereunto; and others of the ſame Kidney did every where in their Sermons and Libels caſt all manner of Reproaches upon thoſe Magiſtrates before all Men, and imprecated all Evils upon them, and did as it were pronounce them by the Command of God, forgetting the Monitor and Author of that ſaying, That in ſuch a caſe we ſhould not delay to confeſs all our own failings, and alſo love our Enemies, and bleſs and do good unto them, and ſo be perfect as our Heavenly Father is perfect; whence it came to paſs, that not only they who were thus deſervedly committed by the Judges, but alſo ſuch as thus maintained their Obſtinacy, were laden with more and greater Evils, and the ſame thing ſometimes fell upon the Heads of the whole Multitude. But thoſe who were of a more moderate Temper, blamed the immoderation of theſe Men; but the Quakers were never univerſally troubled and perſecuted at any time during the Interregnum and Cromwel's Protectorſhip, in England, Scotland, and Ireland, and there was no particular Perſecution of them, by the appointment of Publick Authority, unleſs it were that theſe Men proceeded to Aſſemble together in too unwary and audacious a manner, or to diſturb the Publick Aſſemblies of others with their chatterings, or leſſen the Reputation of them by their invidious Speeches, Invectives, and Writings, or did ſome ſuch thing by ſpeech or geſture: Neither was there any of them puniſhed or put to Death either by Publick Authority, or Tumultuouſly by the Multitude; but ſuch indeed otherwiſe was the ſeverity of the following Times, and the calamity of theſe Men, that all were commanded every where to abſtain from their Meetings; and when they urged that they could not do that for Conſcience ſake, and that therefore they would do it in no wiſe; then there was a very heavy Perſecution, and not of one ſort, raiſed as much as might be againſt all of them in general, and in other places againſt each in particular, as began to be turbulent and introduced any Novelty in the Churches. And this afterward became an acceſſional Crime, in that they would not Swear before a Magiſtrate, pay Tythes, nor do and ſuffer many more things, by reaſon of ſcruple of Mind, and fear of God; by which Practice of theirs, though none of the Quakers were at any time put to Death publickly or privately, by Officers, Sergeants, and Executioners, by the Magiſtrate's Command, yet many of them were ſo handled in Priſons, and ſo injured with Stripes and Wounds by wicked and villainous Men, that they died miſerably thereof; yea, and ſeeing the boldneſs and conſtancy of theſe Men was ſuch, that whatever they begun, that they would go through with, and omit nothing of ſuch things as I have ſpoken of before, and the more they were chaſtiſed, the more obſtinate they would be againſt ſuch as cenſured and chaſtiſed them. This was their daily Fate, that ſome of them were committed publickly to Priſon by the Magiſtrates, ſome fined, ſome baniſhed, and reproached ſufficiently by the Common People, and were cuffed, kicked, cudgelled, and ſtoned out of the places where they were. Neither were there any of the Teachers and Guides of the People, who was not ſome where or other impriſoned; and many times while they were gathered together they had Information given againſt them, and thereupon Officers, Guards, and the like Men were ſent, who under the colour of their Office, fell upon, beat, and carried away all that were preſent. Again, there were many Private Perſons, and of the meaner and vulgar ſort, born, brought up, and trained to Miſchief and Rapine, that either came under ſuch Leaders as theſe now ſpoken of, whither alſo without doubt their own greedineſs had led them without this, or alone and of their own accord, like Theives and Robbers, and broke in where they hoped to gain moſt Pillage and Plunder, and forced the Doors open, and firſt of all laid hold on, ſtripped, and beat the People with their Hands and Sticks, and ſcattered and diſſipated all of them, and whatever they could not carry away, they waſted and ſpoiled, the reſt they ſtole away, and every one carryed his Booty to his own Houſe; by which furious doings thoſe mad and wicked Men did oftentimes in a moment deprive as well the Poor as the Rich of all their Subſtance, which they had been gathering for many Years, and of all the Houſholdſtuff they had, and to that degree, that they did not leave the poor People as much as their Tools and Utenſils which they made uſe of for to gain their Livelihood. Sometimes it ſo happened, while theſe Men did not meet covertly, that theſe Villains all of a ſudden ruſhed into the midſt of the Aſſembly, put out the Candle, and of thoſe they caught, ſome of them they dragged by the Hair of the Head, others, tyed Hand and Foot, they carryed into the Fields, and there left them, where the People continued all Night, to the endangering of their Lives; and thus many of them did at laſt periſh, both in Priſons, by Sickneſs, and the want of Neceſſaries, Stench, and other Inconveniencies, as alſo in their own Houſes, becauſe of the Miſeries they ſuſtained through the rage and violence of the People; neither yet did theſe things alone at once ſeize upon theſe People, but by degrees, and one after another; in the mean time the Quakers ſuffered and endured all theſe things from the very beginning, with ſo much Patience and Reſolution of Mind, that they not only wearied many of their Enemies, but alſo excited and enclined many People to become of their Communion; thus judging with themſelves, that Men neither would nor could undergo and ſuſtain ſuch intolerable Troubles and Miſeries, unleſs they were very well aſſured in their Conſciences of the truth of thoſe things for which they ſuffered, even as the Quakers themſelves pretended, that this their Patience for their Faith, which they turned to the Glory of Martyrdom, joyned with their ſingular way of Life and Manners, was the principal Seed of their Church both then and at all times: Yea, I have heard ſome of them Preach, that it would certainly come to paſs, that their Religion would be a new Reformation and Inſtauration of the World, but that this would be very unlike unto that Reformation which happened in the Age before, as being partly ſupported by an Arm of Fleſh, whereas this would be the only Property of theirs, to be perfected and accompliſhed by Faith alone, and the Patience and Long-ſuffering of the Eſpouſers thereof.

In the mean time the Quakers complained very much of the Miniſters of the Publick Churches, as alſo of the Independants, but more eſpecially of the Baptiſts; (to which Baptiſts themſelves there was at that time granted great freedom both to ſpeak and act what they pleaſed) that they above all others were injurious to them, called upon the Magiſtrates, and ſtirred up alſo the People to haſten their Ruine, by reaſon that they leſſened their Number and Dignity by ſhaking and medling with them more than other Men. I have ſpoken of theſe things in general; I come now to particular Inſtances, as being them alone wherein the Proof, Teſtimony, and Truth of things do lie; for the Quakers did not deny, but did Object, that there were many things which they reprehended in the Doctrine and Religion of others, inſomuch that they harped much upon this ſtring, That there were many and great Scandals and Reproaches caſt upon their Doctrine and Converſation by many, and that from hence it was that great Injuries were offered unto them every where. The Quakers did indeed Muſter up ſeveral Petitions offered by the Publick Prieſthood (let me make uſe of the publick words of that People) who were in Publick Power, which tended to the expelling and baniſhing of the Quakers for thoſe Reaſons, which, if they had been true, they themſelves did confeſs that they deſerved, having thus carried it in reſpect to the Chriſtian Religion, not only to be thruſt out of one Province, or the whole Kingdom, but from the face of the Earth, and the number of the Living; if as theſe Men did deny, it was Lawful for any Humane Power to inflict ſo ſevere and violent a Puniſhment upon any for any wickedneſs whatſoever. Such an Humble Petition as this, if I miſtake not, was preſented in the Year Fifty One, by ſeveral Paſtors of Churches, and Citizens and Inhabitants of the County of Weſtmorland to the Juſtices of the Peace for that County, wherein they deſired, That James Naylor, and George Fox, and Francis Howgil, and the reſt of their Companions, which Men, they ſaid, were generally unknown unto them, from whence they came, where they dwelt, what their buſineſs was, and whom, they ſaid, came by their own Authority into theſe Places, and did miſerably diſtract all ſorts of Men, and ſet them at diſſention, and together by the Ears, and had wickedly ſeduced many People with great Efficacy from the true Religion, into dangerous, pernicious, horrible, and damnable Ways and Errors, and brought things to ſuch a paſs, as that they perverted and diſturbed all Peace and Order in the Common-wealth, when in the mean time they are, notwithſtanding any egregious and even Divine Reaſons offered by them to the contrary, wicked Men, Impoſtors, the Miniſters of Satan; wherefore they pray, they may be driven away, and commanded to go into their own Countries, and confine themſelves within thoſe bounds to their own Occupations and Employments: The Effect and Prevalency of which Petition was this, that Naylor and Howgil were thruſt into Priſon, though one of the Magiſtrates, to wit, Gervaſe Benſon, did bear open Teſtimony againſt his Brethren, that Naylor did not deſerve to be cenſured for what he had done, as if he were guilty of Blaſphemy, and that he as a Criminal ſhould be admoniſhed and laid under ſuch a Puniſhment for violating of the Law againſt ſuch Perſons, and ſo great Villains. To which this muſt be added, that the ſame Juſtice, Gervaſe Benſon, and Anthony Pearſon, another that was Judge in that matter, did afterward turn Quakers, and wrote ſeveral things for thoſe Men: Another Example of this Petitioning was, One two Years after preſented to the Council of State (ſo they call'd it) by many Noblemen, Iuſtices of the Peace, Miniſters, and Citizens of Lancaſhire, in which Petition you have theſe words; That G. Fox, and James Naylor, and their Aſſociates and Companions, did not ceaſe both to diſſolve the Bond and Vnity that was between all ſorts and ranks of Men, as alſo between the People and God, and brought their own Followers to ſuch a paſs, that all of them, Men, Women, Children, and little Ones were in their Conventicles agitated with ſtrange and ridiculous motions, trembled, foamed, ſwole with their Bellies, and that ſome of their Teachers did not ſtick to ſay of themſelves, beſides other abominable Hereſies, that they were equal to God. To this Petition was ſubjoyned a Catalogue of their Hereſies, with the Witneſſes hands to it, in theſe words; That George Fox confeſs'd, and did perſiſt therein, That he was equal to God, the only Judge of the World, Chriſt, the Way, the Truth, and the Life; and ſo if that any one took upon him in his Sermon to the People to explain any Text of Scripture, be was an Enchanter, and his Preaching an Enchantment, and that the Scripture was carnal; that James Melver confeſſed that he was God and Chriſt, and that the ſame Man gave out theſe Prophecies, that the Day of Judgment was at hand, and farther, that there ſhould be no more a Judge in Lancaſhire, and that he would ſhortly pull up the great Aſſembly of Parliament by the Roots; that Leonard Fell profeſſed, that Chriſt never had any other Body but the Church; that R. Hubberthorn had ſaid, that the coming of Chriſt in the fleſh was only a Type and Figure. But though the Quakers did thus determine among themſelves, that theſe things which were laid to their charge, were ſuch, that even the thing, if they held their peace, would totter of it ſelf; but yet as they left nothing that was objected againſt them without ſome Anſwer, ſo did they alſo confute this in their Writings in ſuch a manner, and with ſuch Reaſons, that it was very apparent, that they were wicked Men who invented theſe things, and that thoſe who believed them, were Fools, excepting the Prophecies of Melver, the Vanity of whoſe words they willingly acknowledged and reproved; yea, and ſeeing it was the Fate of theſe Men in all Judgments, to have many Actions and Opinions full of Scandal and Diſgrace laid to their charge, beſides their Doctrine and way of Living, they anſwered and overthrew theſe charges, not in one Pamphlet only, and ſet forth what they had expounded concerning any matter, what their Opinion was, and whoſe it was, but they alſo ſent theſe Pamphlets to all the Judges, and alſo to the Protector Cromwel, and did moreover Publiſh them among the People, ſo that all and every Perſon might be throughly acquainted with their Doctrine and Life, with the cauſes thereof, and plainly weigh thoſe things that might come to be controverted, and if any ſuſpicion inſinuated it ſelf into the Minds of ſome Perſons, they might remove it, and that they might no longer lie under ſuch falſe Accuſations as theſe; but whether it came to paſs from ſuch an imputed Crime, or from Reſiſting and Oppoſing in an over violent manner, or rather wickedly and imprudently impugning the Doctrine and Fame of the Miniſters of God's Word; Hubberthorn from this time forward did not ſuſtain one only Impriſonment at Cheſter, but was alſo confined in Norwich, and that to the Year Fifty Five; but of this briefly, and by the way: Let's go on; there are ſome Inſtances of theſe Men being accuſed by their Adverſaries falſly, even then when they went to them for to clear themſelves of that Ignominy, either they challenged them to ſet themſelves in ſome place, and to hear how theſe Accuſers proved and made the thing good, after they had given them leave to ſpeak, or they did ſuddenly and at unawares, or after ſome fooliſh Expreſſions, enſnare them with ſome words, and ſo haled them to Priſon: This was the Lot of William Desborough, in a Town of Northamptonſhire, called Wellingborough. A certain Miniſter met him in that Town (but what Miniſter it was, and of what Church, I paſs over, and theſe things I ſpare becauſe I would ſpare the Order and Dignity) at a time, when he was going to Church to Preach to his People; he ſets upon the Man, threatens and ſeverely charges him to give over to deceive the People, before God's Judgment overtook him; the Quaker asked him, wherein it was that he deceived the People? To which the Miniſter replyed, That Desborough taught, that there was no Original Sin, and when Desborough would fain know, whether he had heard him at any time ſay ſo, he, whether out of choice, or that he was unprepared and ſtraightned for time, held his Tongue, and went his ways into the Church, Desborough follows him, and keeping cloſe to the manner and way of his Party, ſtood there all the time that the Miniſter Prayed and Preached, with his Hat on, and waited for the end of his Sermon, and an Opportunity to ſpeak himſelf: Therefore when the Miniſter came down from the Pulpit, he drew nigh, and asked him that he ſhould now before the People prove and demonſtrate what he had before ſaid to him to his face; but here the Miniſter went his ways, and left the Man in the midſt of his Congregation: And thus Desborough ſuppoſing that it was his part now to ſpeak, there he begins to make a ſort of a Speech to the People, in which they affirmed he ſhould ſay, that all the Miniſters of the People were Hirelings, who, only for Gain gave their Labours to the People; hereupon he was hurried away, firſt, before the Magiſtrate, and afterward into Priſon, and laid among Thieves, Murderers, and Cut-Throats; in which place after he had continued almoſt for the ſpace of Seven Months, he was carryed to the Grand Aſſizes, then held at Northampton, the County Town of that County, before Edward Atkins, a Man endued with great Modeſty and Moderation of Mind: But ſeeing there was no more but one of his Accuſers preſent, and that the Judge was now to determine the matter, he did it in theſe words; Common Fame is indeed a good Accuſer, but not therefore a good Proof: And thus far I am ſatisfied as to thoſe things I have heard of thee; but yet becauſe thou art brought out upon a Common Report, that you are a dangerous People, and the diſturbers of the Publick Peace, I'll ſend thee back into Priſon, unleſs thou wilt give in Bail, that thou wilt demean thy ſelf well, and appear next Aſſizes. But when Desborough ſaid, that he look'd upon that unreaſonable, and that he ought not to give Bail in ſuch a caſe, he was again committed to Priſon; and when in the next Aſſizes, where Hales was Judge, the ſame Action was brought againſt him, and that there was yet no Accuſer there, the Judge did alſo acquit him of the Charge in this Place, yet commanded him to be carryed back to the ſame place, and kept there till another time: Another Inſtance of this kind was this; ſome of the Quakers had a Meeting together, and were at their Worſhip in Mancheſter; a certain Miniſter of the Publick Church goes in to them of his own accord, and challenges all that would oppoſe him, and ſaid, that he would ſhew that their Spirit they pretended to, was the Spirit of the Devil, and ſo appoints both time and place, where, if they pleaſed, they might hear him demonſtrate the ſame by Arguments. There was then preſent there Leonard Fell afore ſpoken of, who, more eſpecially being not able to hear, nor endure ſuch an heavy Objection and Charge, he promiſed to be preſent, and having taken ſome of his Companions along with him, appears at the time and place appointed: There the Miniſter being more animated, than ready and furniſhed for the Work, protracts and defers the Buſineſs to another time, but they did then offer themſelves, and came briskly to the matter in Controverſie; which while that was done, ſome rude and impertinent Fellows break in, and fall upon them with great violence and ſharpneſs, give them many blows, and pull them not only out of the Houſes, but alſo hal'd them out of the Town, crying that they were ſent by the Officers of the place to do ſo. There were indeed ſome wicked Fellows at Beverley, who while Iſaac Gate was Preaching to his Followers, ſet upon them in the Houſe, crying out, that he vilified their Miniſters, and pull'd him out by the hair of the Head into the Street. It were a tedious, and almoſt an endleſs thing to declare how many Aſſemblies have been diſturbed, how many Men tormented, and what and how great Calamities they have endured in their own Habitations, how many have been burdened and fined, wearied with Impriſonments, forbid their own Homes, and driven into Baniſhment, only for that cauſe, becauſe they held their own Conventicles, ſome becauſe they ſtood about ſuch places as thoſe, ſome becauſe they went to viſit their Companions and Friends, as they called themſelves one among another, and named themſelves to other People, though they were otherwiſe free from any Offence, and though there was no manner of Sect except the Popiſh one, which had not as much freedom as they pleaſed to meet and come together. There is an Obſolete Law in England, which contains, That if any one as a Labouring-man betake himſelf ſome where to get his Living, and cannot ſhew and prove who he is, from whence he comes, whither he goes, and what his buſineſs is, by a Paſs under ſome Juſtice of Peace his Hand, that ſame Perſon as a Vagabond, an Idle and Raſcally Fellow, is Impriſoned among ſuch as are ſo, and there made to beat Hemp his belly full, and to earn his Livelihood. Wherefore as often as they found any of the Quakers, when they met together, they haled them from thence before a Magiſtrate, and if they were not ſo well known, or but Poor and could not pay, theſe they puniſhed in this manner; and this indeed ſeemed to adminiſter juſt matter of Complaint to the Quakers againſt their Adverſaries; for it is an Old Maxim taken from the very Marrow of the Law, That one ſhould not do to another what he would not have done to himſelf. And this is the Golden Sentence of our Saviour, fetched from the Holy Law of God, and from the Prophets, That whatever any one would have done to himſelf by Men, let him do the ſame unto them; wherefore he complains in vain, of having wrong done unto him, who does the ſame unto another. And it's a moſt wicked thing, and not to be endured, to deny that to another, which one would have to be given to himſelf. Moreover, ſeeing that the Quakers ſeeking ſo much after the Severity of the Old Laws, and the Primitive Religion, and Chriſtian Faith, did complain ſo much of the hard dealings of thoſe whom they looked upon as their Enemies and Adverſaries, and as they could not deny, but that many of their own People did often-times ſo demean and carry themſelves towards them, who eſteemed them alſo in like manner to be their Enemies, of whom they ſo far complained, as that if their Complaint were not unjuſt, even that Complaint which their Adverſaries made againſt them, was juſt and right alſo; and ſeeing that thoſe Men would be eſteemed as altogether Innocent, they gave occaſion for Perſons to believe, that there were wicked ones amongſt them, who practiſed Evil Arts, and who intimated, they would do any Miſchief, if they had Power to their Will. Examples hereof were theſe, to wit, ſome of them caſt Scandals and many vile Reproaches upon the Miniſters of the Goſpel, and their whole Churches, at the very time, wherein they were performing their moſt Religious Duties, and ſo endeavoured to ſtir up againſt them, yea, the whole Society, the Reſentments of the Magiſtrate, the Rage of the People, and the ill Will and Perſecutions of both, ſo that now thoſe few Perſons might deſervedly be accounted the Tormentors of all the reſt, and the Betrayers of the whole Multitude; of which outragious doings, ſeeing they who were Authors and Actors thereof, or doubtleſs their Friends and Favourers have in their Libels publiſhed by them given us Examples, glorying in ſuch their Actions, there is no doubt to be made but that thoſe which I ſhall gather and pick out of them, are ſuch, as that there cannot be had the leaſt ſuſpicion concerning them: One Boſwel Middleton, a Shooe-maker in the City of York, was the firſt that cut out, and, as it were, fenced the way for the reſt of them, crying out againſt Edward Bowles while he was Preaching in the midſt of his Sermon to the People, and in the hearing of all, Thou art the Servant of Antichriſt, and ſo is thy Flock; for which words he was forthwith put in Chains: The like bold and impudent Example we have in the ſame Year done at Oxford by two Women, Elizabeth Havens and Elizabeth Fletcher, theſe did firſt chatter and talk in their way of Cant to the Students in the Streets, and then in the Publick Churches, and laſt of all in the Univerſities, but with more hazard, and greater danger than they imagined, and yet they might eaſily have done it. For theſe Perſons being as it were taken with ſuch Polite Conceits as theſe gave them forth, with a more pleaſant Entertainment, or that I may be in earneſt, and tell the truth, as theſe Waggs are more eſpecially exceeding arch and wanton, they draw them into their Colleges, Pump them, and throw them into the Privy, and did again afterward take one of them, to wit, Elizabeth Fletcher, and threw her into a Grave, that was opened for the burying of a dead Corps, with ſuch violence, that ſhe received ſuch hurt by her fall, that ſhe afterwards died thereof: But when they were got free from this hardſhip, they go again to the Church, and while one was ſilent the other ſpoke there openly; ſo that both of them were taken away and thrown into Priſon amongſt Rogues and Burglars; and afterward when they were brought to a Tryal before the Mayor, and that he had turned them over to ſome other Magiſtrates of the City, and to the Vice-Chancellor, they were by their Command thruſt out of the City as Vagabonds; but ſeeing we have many of theſe ſtrange Examples, and them done not in one place, nor at one time; it will not be improper to ſet forth what have been done by theſe ſort of Men all this time in the City of Briſtol, and which has been recorded by their own Companions, and real Defenders, as being famous and worthy Performances; and the rather, becauſe that in this Relation ſome other things like unto theſe do offer themſelves unto us, and others alſo are not to be omitted and paſt over. This City, after theſe mens Dogms and Opinions were broached in that Country, was as it were the Seminary, Receptacle, and Refuge-place of theſe Sectaries, and as it were the Theatre of thoſe things, which was proper and peculiar for theſe Men both to do and to ſuffer. Which thing did very much nettle all Men of all Religions, wherewith the City was full: And though theſe ſame Men diſſented one from another in reſpect to their various Religions, and many other buſineſſes, and were at very great and almoſt deadly Enmity among themſelves, yet they all agreed in this one thing, for to oppoſe and reſiſt the Quakers: At this time came John Audland and John Camie, and ſoon after them Francis Howgil and Edward Burroughs, Names that were well known and dear there, into the City: Audland and Camie in a ſhort time after departed; but the other two tarryed and were cited before the Magiſtrates; they appeared; the Magiſtrate commands them to depart out of the City; they refuſe, and added, that if the Magiſtrate would exerciſe Power, they would not reſiſt whatever was impoſed upon them: Upon this the whole City was ſo chafed, agitated, and exaſperated againſt the Quakers, that where ever they ſaw them, eſpecially when they were gathered together, and as they went to the place, and departed from thence, all People almoſt of all degrees, kind, and Age, derided, mocked, threw dirt upon them, thumped, kicked, and caſt ſtones at them: But notwithſtanding all this, the Quakers were not repreſſed and diverted from their Undertakings; but ſome of them, even as if they were intent upon that very thing, for to increaſe and heighten the Anger and Rage of Men againſt them and all their Party, undertook alſo ſome new ways and Methods, from which they could not only hope for and procure no good, but from which they might eaſily know it might conduce further to their hurt; for Elizabeth Marſhal, during the time that the Miniſter of the Church, Rodolph Farmer, and the whole Church were met together to preach and hear the Word of God, to pray to him, and to celebrate the Lord's Supper, ſtood all the while over againſt Farmer, and when he was going about to Adminiſter the Lord's Supper, ſhe cryed out, Wo, Wo, Wo, hangs over thy Head from the Lord, O Farmer, who takeſt the Word of the Lord into thy mouth when the Lord never ſent thee; at which words all the People being in an Uproar, and many of them enraged againſt her, they fell violently upon her, and thruſt out the Woman, dragging her headlong out of the Church, and the Boys without threw ſtones at her, and purſued her until ſhe got into and ſaved her ſelf in her own Habitation, and there remained ſecure from more Outrages. This Fact might have been ſeverely puniſhed by the Magiſtrates, but they choſe rather to forget, or to defer it to another time. But ſhe, as if ſhe had done a good deed, undertakes the ſame thing on the next Lord's Day, and in the ſame Church, ſpoke theſe words againſt John Knowles the Preacher, after he had pronounced the Bleſſing upon the People: This is the Word of God to thee, Knowles, I command thee to Repent for what thou haſt done, and to hearken to the Light of Conſcience that is within thee; and ſo being again puniſhed with many blows, and thrown out of the Church, ſhe was firſt confined by the Watch of the City, and afterward committed by the Mayor into the Common Priſon, and had no heavier Puniſhment inflicted upon her. From whence almoſt all ſorts of Citizens grew enraged, and cryed out, that theſe Men ſought nothing elſe by their Inventions and Undertakings, but occaſions of Reproaches, Diſturbances, and Confuſions, as alſo matter of Enmities and Revenge againſt them. Now Audland and his Companion were returned into the City, who when they were a going out of the City towards a place where the Quakers intended to keep a Meeting, they were like to be in great danger from the Boys that aſſaulted them; and its very like they had periſhed, if they had not been ſaved by the Care and Induſtry of ſome of the chief Men of the Place. Which when the Common People, and ſuch like unto them, came to know, and ſuppoſing thoſe Principal Citizens had not done their Duty as they ought, they broke out againſt them, and ſome threatned the Magiſtrates, and made a Clamour, That this new, baſe, and partly flagitious and wicked People, the Quakers, had paſſed over the Bounds of Modeſty, and proceeded ſo far; that they could not arrive to a greater Audacity and Impudence, than they were come to; and that the Magiſtrate ſaw and bore with all this, to whoſe care it was committed to maintain the Honour and Dignity of the Commonwealth, whom they repreſented, and to take heed, leſt the whole People ſhould at laſt be endangered in their Religion; ſo that ſeeing now, when ſo great a matter is in agitation, the Laws are ſilent, Judgments dumb, Puniſhments ceaſed, all things both Divine and Humane lie unregarded, and the extream Fate of the Religion and Liberty of the City was at hand; it was high time that the People themſelves ſhould watch, and upon the neglect of the Magiſtrate, thoſe whom it moſt concerns, are to be Magiſtrates to themſelves, and muſt ſeek after their own ſafety, which they cannot otherwiſe procure. This, though it may not be Lawful at another time, yet at ſuch a time as this is, it's both right and juſt, and ought, and there is need it ſhould be done; but before they would enter upon it, they deſired that an Account of the whole matter might be tranſmitted to Cromwel, who was the defender of the Common Law and Liberty. The which was done without delay, for there were ſome who tranſmitted their deſires forthwith in this matter to Cromwel: And ſo while theſe Men thought that they acted the part of Citizens bravely, yea, that they like ſo many Viceroys imagined they diſcharged the Office of Judges well, the Magiſtracy winked hereat, or contemned it, eſpecially becauſe things were brought to that paſs, that the Guard of Soldiers that was placed in the City, did no ways deter them therefrom. This Tumult laſted for the ſpace of two days, and then was appeaſed of it ſelf: But lo, while the Magiſtrates were ſtudying to aſlay this great outragiouſneſs of the Times, by reaſon of ſuch Inſolence in their own People, (and upon this Conſideration did not afterwards call the heads of the Rioters to an Account for ſuch their doings) another Quaker, Henry Warren by Name, had rather exaſperate the matter, and was as it were the poiſoned Nail in this Altar of the City, for he had ſuch a Luſt, as I may ſay, for it, and proceeded to ſuch a height of boldneſs, that in the Church, and that even when there was a very great Aſſembly, he ſpake theſe words to the face of the Miniſter, after he had made an end of his Office and Work, The Prayers of the Wicked are an abomination to the Lord; with which opprobrious ſpeech, than which nothing could be more contemptible, all were ſtirred up and provoked ſo as that they violently drave the Man from the Church, and lead him before the Mayor and Sheriffs of the City, who, that they might not go unpuniſhed, commanded them to be thruſt into Priſon; but ſuch was the intenſeneſs and deſire of theſe Men to talk at this rate in theſe places, and they were ſo much tickled with the Glory which they placed therein, that they ſeemed to deliberate one with another, and to determine with Judgment for to purſue this matter, whatever Hatred, Trouble, or Miſchief befel them and their Companions; therefore it was not only one, but many of them broke out in this manner, who were ever and anon aſſaulted and violently beaten for it, and indeed wounded in the croud, until they were thruſt into Priſon. At laſt the Magiſtrate calls all theſe Priſoners to an Account for their doings, which till then by reaſon of the Times and other neceſſary Circumſtances, was omitted, but ſo, even as now things ſtood, their Examination was done in a mild, tender, and gentle manner, the Magiſtrate ſuppoſing, that many harſh things might be alleviated by gentle Animadverſion and Forbearance; but thoſe Priſoners made their Anſwers to the Magiſtrate not at all more ſubmiſſively, but in a ſharper manner, and as often as their Crime was laid to their charge, they would acknowledge and confeſs no Crime, and ſtifly vindicated what they had done, as what was Lawful and decent, and that they did not do them things of their own will, but according to the Will of God, and the Inſtinct and Admonition of his Divine Spirit, and the Examples of Holy Men, inſomuch that the Obſtinacy and Obdurateneſs of theſe Men prevailed; wherefore the Judges commanded them to be kept in Bonds by reaſon of their cauſing theſe Moleſtations and Diſturbances, and for their perverſe Manners and Obſtinacy (and not for any other cauſes, as theſe Men by way of Complaint did alledge) Moreover the People were generally ſo irritated and exaſperated with hatred, wrath, and rage againſt them, that they ſet upon the Quakers every where, laid hands on them, beat, knock'd, and kick'd them, and that ſo far, that ſome of them ruſhed into their Houſes, and haled Men out from thence, ranſacked all that was therein, and omitted nothing that might gratifie their incenſed Minds. Of them that were at this time in this City, were Audland and Camie, Howgil and Burroughs, and Naylor and Fox, whom we ought to have named firſt, as being always the firſt and with the foremoſt, as if there had been a Council called here, and that this were done about moſt weighty Affairs; which when the Magiſtrates came to know, becauſe there was a Report made unto them, and that ſome had made Oath of it, that there were certain Franciſcan Fryars come from Rome to London, who concealed themſelves under the name of Quakers, and deluded ſimple Men, and that there were many in this City of Briſtol, who under colour of being Quakers, lurked there, and did pervert Men by their Artifices, they commanded theſe Men to appear before them: But they declared, that they did not know any thing concerning the coming of thoſe Franciſcans, and had nothing to do with thoſe ſort of Men, their Studies and Cheats, and complain grievouſly that they were laid under ſuch vile Slanders and invidious Crimes, and that ſuch vile Perſonages as theſe were affixt upon them, who were honeſt Men, and who had ſo far withdrawn themſelves from thoſe idle Monks, and the whole Papacy; ſo they were diſcharged, till the Judges had got further Cognizance of this Truth, than what they had heard from the Reports of others; but becauſe this Opinion ſtuck in the Minds of moſt of the Citizens, that it was moſt certain, that ſuch fallacious People wandered in theſe Places, the City Guard, and alſo many of the common People, run about, and ſearch'd all places to ſee if they could light on any of this new ſort of Men. Which thing did one day light upon many of the Quakers, among whom was Joſiah Cole, a Perſon of Note in that Country. But here it was on the very ſame day that Chriſtopher Birhead, an Inhabitant of this place, a Shipwright and Mariner, a Man according as Time and Opportunity ſerved, of a rude and rough diſpoſition, as thoſe Men are wont to be, as if he were minded ſtill further to ſtir up and exaſperate the Populacy, that were already ſufficiently moved and obſerving all things, and rather than extinguiſh their Fury, blow up the Coals, and raiſed it up, goes to the Church, and ſtands and loyters during the time of Prayer with his Hat on, which when a conſiderable Man of the City beheld, knowing what ſort of a Man he was, he takes care to have him conducted from the Church to his own home, as fearing ſome Tumult might be raiſed by him; but he immediately returns, and when all things in the Church were over, cries out with a loud voice, pointing to the Miniſter, O thou Son of Pride, and ſo had gone on if ſome had not ſeized upon him; they therefore carry this Raſcal before the Mayor of the City, who even for that time ſuffers him to go his ways, but commands him the day after to come before him, and when he came, he asked him, why he was yeſterday ſo notoriouſly Impudent? He anſwered, That he had not done it imprudently, but juſtly, and defends the Fact with many hard and rough words, but winded them about that he might not come cloſe to the matter in hand; ſo great was the Clemency of the Magiſtrates, that they would have even pardoned the Obſtinacy of this Man, if he had but promiſed and received what they required of him, that he would do no ſuch thing any more. To which Propoſals when he had detained and illuded the Magiſtrates for a long time with many impertinent words, and foreign from the matter in hand, and was no more moved with gentleneſs than with threats, they would not ſuffer ſuch great Impudence and Obſtinacy to go unpuniſhed, and therefore they remanded the Man back to Priſon. And becauſe the Actions of thoſe that were now in uſe and ordinary amongſt them had eſcaped ſome time; others not content herewith, invented other unuſual and extraordinary ways and actions; thus did Thomas Murford, a Man among the meaneſt degree of Men, of ſome account and underſtanding enough in his own Concerns, but ignorant of all others, had made for himſelf a Garment of Goats hair and Sheeps wool, and walked about in it up and down every where, and this with a deſign to rebuke the Pride of the People in Apparel and Dreſſes of the Body, and as a ſign of the Puniſhment to enſue from God for it, unleſs they ſaid the ſame aſide and gave it over. Such another Garment did Sarah Goldſmith procure to be made for her ſelf, to the end that being cloathed therewith, having her Hair diſhevelled, dirt upon her Head, and ſo ſufficiently naſty, ſhe might go to every Gate of the City, and paſs through all the Streets, and afterward ſit in the Market-place in the view of all People, and that the Truth might be publick and made known there, and the true and real cauſe of the full and certain wrath of God, and an Example be given all People for the appeaſing thereof, and this for the ſpace of ſix whole days: And ſo on the firſt very early in the Morning, and being accompanied with two more, ſhe goes to the Gates of the City, and paſſes through ſeveral Streets, but finding many People excited hereat, and purſuing of her, ſhe turns home, and afterward at Nine of the Clock goes to the Market-place, being accompanyed only with one of her Companions afore ſpoken of, and a great croud of People at her heels, and ſtands ſtill as a ſtock for half an hour, ſaying never a word; all ſorts of Men, eſpecially Boys, flock to her, and every one according to his Judgment, wonders, conjectures, enquires, what Woman was there, what new Habit that was, what ſhe meant and would have by ſtanding there, and by and by the mea •• r ſort, eſpecially Boys, did every one together with their tongues uſe their hands, and did ſo jeer and entertain this Spectacle, that was thus adorned and furniſhed to receive the ſhock, (for ſuch a Dreſs was of Old in uſe among Legier Ladies) that ſhe did not know what to do, or which way to turn her ſelf. At length comes a certain Perſon, who uſing all ſhifts, got her from the Market-place and Croud into a Shop, from whence ſhe was by the Sergeants carried into the Court, whither ſome of the Aldermen came by and by, who, after they had examined her, why ſhe had done ſuch ridiculous things? and when ſhe had anſwered, That ſhe obeyed the Light of her Conſcience; and ſeeing that ſhe ſeemed without all doubt to be Mad, and out of her Senſes, and not fit to walk about in the Streets, they commanded her to be ſhut up in Priſon; but the Quakers did again defend this Fact by the Examples of the Saints of the Old Teſtament, who according to the Command of God himſelf, by various and ſtrange Methods informed the People of their Sins and the Divine Judgments: After this interval of time, the Quakers did again, and as it were, ſtrive to gainſay the Preachers of God's Word in the Churches, ſome asked them Queſtions, and did interrupt them in the midſt of their Sermons; of theſe laſt Benjamin Maynard was one, that brought up the Rear, in theſe words; In God's Name, Preacher, hold thy peace; ſo that where before they ſtood the ſhock but of a few People, now it became an Habit in almoſt all to Aſſault them, and all theſe were thrown into Priſon; with which Priſons ſome of them were yet not ſo far terrified, but that they uſed their way of babling and reviling even there alſo, and made it their buſineſs to defame, and heap up ſcandalous Reproaches upon the Credit, Fame, and Reputation of the Magiſtrates and Paſtors of the Church, in their moſt bitter Letters to their Friends; ſuch Practices as theſe might alſo be ſeen in other places; and theſe things did the Quakers of thoſe Times extol as noble doings, and glorious actions, and to be imitated by others, and on the contrary did in their Pamphlets repreſent thoſe things which theſe Men ſuffered for ſuch Practiſes, as the moſt Criminal and bloody deeds of their Enemies. And indeed theſe things were done by Men of a depraved diſpoſition, and not by the beſt of them, who may juſtly be called Ideots, for all of them were not guilty of it, they who were of better quality and diſpoſition, their Leaders and Rulers, ſaving perchance one or two, or the like, and ſaving always Fox, did neither commit nor commend theſe ſorts of little Fooleries, even as all this day, as far as they can avoid it, neither do, nor admit of the ſame, and when they hear of ſuch things tranſacted by their Sect, they ſay, they do eſteem ſuch Actions as the impulſes and ſingular motions of thoſe Men, and as it were the burning ſparks of their Zeal, Love, or Deſire, whereof there have been many inſtances in this kind in the Church, both in Ancient times, and within the memory of our Fathers; theſe things were tranſacted in the Years Fifty Four and Fifty Five; but ſome Quakers this laſt Year met at Eveſham in Worceſterſhire, in the Houſe of one Thomas Cartwright, to Celebrate their Divine Worſhip; when this came to be known, a certain Conſtable ruſhes into the Houſe, and brings out Cartwright, and together with him under one labour, Humphrey Smyth, and carries them before certain Juſtices that were together in the ſame, and in company with Haphinch, the Miniſter of the Church, theſe after a long Debate and Contention with them, did at laſt promiſe to diſmiſs theſe Men, if they would engage and ſwear, that they would not meet again, but when they denyed that they neither would nor could do ſo, but would meet for ſuch juſt ends as they had in hand, and would not confirm any manner of thing with an Oath; theſe Juſtices ſuppoſing they had ſufficient cauſe againſt them, they commanded them, as Perſons intent upon Rebellion and diſturbance of the Peace, to be lead to Priſon: But ſome Quakers were ſo affected with the Miſery of their own Impriſoned Friends, and mindful of them, as if they had been in Priſon themſelves, that they betook themſelves to the Priſon, and when they were not permitted to go in, they ſtand ſtill without mute, to ſee if they could at leaſt by their Sighs and Prayers obtain any relief from God; but whether Smyth by receiving of ſome ſign, came to know that they were there preſent, or that he was ſtirred up thereunto of his own accord, he at the ſame time with a loud voice falls to Prayer in the Priſon; which when the Keeper and others that belonged to the Priſon that were by chance there preſent, heard, they run to him, and being ready to do the Man a miſchief, hal'd him from thence, and drive him down into another place under Ground, of the Nature of a Dungeon; thoſe who were without repeat the ſame thing next day, and ſeeing that before they had held only a ſilent Meeting, one of them now, Thomas Woodren by Name, began to ſpeak; the ſame Keeper, when he perceived this, goes out unto them in great Rage, and Commands them in a very rough and angry manner all to avoid the place, and to depart: This they did, not becauſe of his words, but of their own will and accord, and return again within a few hours after they had departed. The which as ſoon as Smyth in his Cell came to know, he calls and ſpeaks to them, and they Diſcourſe together: It was on a day wherein the Townſmen had been at their Religious Worſhip in the Church, and the hour wherein they were to depart from thence to their reſpective homes, and ſo ſome of them paſſed by that way where the Quakers were gathered together, and Woodren was ſpeaking to them about their Concerns; but a certain Colonel lays hold on him, and brings him before the Mayor, and was thereupon by his Command ſent into Priſon to Smyth, and this Magiſtrate was ſo angred and enraged againſt theſe Meetings, that he threatned them, if they offered to come together in that manner again, to Pillory, hang them, and what not; and becauſe they were afraid, leſt the Quakers perſiſted in that their purpoſe, they keep a Watch; but yet they proceeded to do as they were wont to do, and therefore they alſo were puniſhed with Impriſonment; Smyth had ſome Pamphlets of the Quakers in his cuſtody, theſe were taken from him, and burnt in the ſight of the People in the Market-place. There had been a Law ſome time before made by the Protector Cromwel, wherein it was enacted under a ſevere Penalty, That none ſhould Swear profanely, and more eſpecially, not only to ſwear falſly, but that none ſhould ſwear ſlightly, and for no cauſe, and by no means Profane the Holy Name of God. This Statute was read before the People, but not ſet up, as the Cuſtom was, on any Publick Place; the Quakers hence took occaſion to Complain, that there were ſome among the Magiſtracy of this City, and ſo of the Nation, who themſelves did grievouſly offend more than one way againſt ſo Holy a Conſtitution; for one was to be met with, who drove Men moſt lightly to take an Oath, when he muſt needs know, how great the wickedneſs of ſome Men was, and how that many might, and were wont to be brought to ſwear falſly, and to Perjure themſelves with no more Conſcience, than if they told an officious Lye; another there was, who himſelf had no Religion, but confirmed ever and anon what he ſaid, with an Oath, another that was a Drunkard; wherefore a certain Quaker fixt that Decree of the Protector on the Poſt of the Court, that it might be read by all; but this was pluck'd off by another: The Quakers did hereupon ſend their Petition concerning theſe things to the Protector, and then was a Letter ſent by the Mayor, Subſcribed by Forty Hands beſides, to him; they urge, that he would do them Juſtice, and that Cromwel's Decree might be put in execution, in purſuance to which, both theirs and other mens Vices might be puniſhed; but their Petitions had no ſuch Effect as they expected, for they did indeed but diſturb the Ears of the one with them, and ſo irritated the Minds of the others, that they brought a new Misfortune upon themſelves, and did alſo render the Cauſe of their Friends and Familiars the more difficult, and did beſides aggravate the Burden of the ſame; upon which they afterward choſe rather to contain themſelves, and ſtir the leſs, and ſo be the leſs liable to danger. Towards the l • tter end of this Year, and almoſt the whole Year following, George Fox and Edward Pyot, who had been a Captain before, and a Perſon well skilled in the Law of the Land, and could Argue well, and William Sault, underwent an hard and troubleſom Impriſonment at Lanceſton in Cornwal, becauſe they had diſperſed ſome Pamphlets concerning the Religion and Diſcipline of their Sect: For when at every Quarter Seſſions they refuſed to uncover their Heads, and to Swear Allegiance to the preſent Government (though they ſaid, they embraced the ſame in their Minds, and did not ſhun to declare it in naked works) out of a ſcrupulous and meerly an anxious care of Conſcience, the Judges for theſe ſlight matters commanded them as often to be detained till the next Quarter Seſſions. The Priſoners made grievous Complaints of the Injuries done them by the Juſtices of that Country, by whoſe Commands they were brought into that place, aggravating their words and deeds above meaſure by their captiouſneſs, calumny, and wreſting of the ſame. In the mean time, as if Priſon had not been appointed for to confine Men, but to puniſh them, the Gaoler, a mercileſs and inhumane Wretch, that never was taught Humanity, and alway, converſant among Thieves, and for that reaſon ſtigmatized, than whom there was no one fitter for ſuch a Servile Office, did treat and entertain theſe his Priſoners all the time in a barbarous and wicked manner; for he did not only defraud them of Food, and hinder their Friends to come to them, leſt they ſhould bring them any Victuals, which might ſeem to be the ſame thing as if he deſigned to deſtroy them, but alſo when he was ſwoln and frantick with Drink, would in a Rage fall upon them with his Hands, inveigh, inſult, give them blows, and threaten to kill them. There were many other Quakers confined to this Priſon, ſome becauſe they came to Viſit their Friends that were detained and confined in this place, others becauſe they carryed their own Prohibited Books either about them, or gave them to others; ſome becauſe they would not pull off their Hats with their own hands before the Magiſtrates, for ſome of them were brought to that paſs (but what did little agree with their Doctrine and Diſcipline, ſeeing it matters not, whether a Perſon does that himſelf, or ſuffers another to do it) that when they did themſelves refuſe to uncover their Heads, they did ſuffer the Officers, Sergeants, and others to do it: And theſe Quakers were uſed by this ſame Keeper in the ſame manner as the reſt of them. But when theſe Men complained to the Magiſtrates of their Uſage, and made known unto them the wrongs that were done them, and that the Keeper did not only deny the whole thing, but brought a quite contrary Accuſation againſt them, as if the Priſoners ſtudied to oppreſs and kill him and his whole Family: It was he, and not they that was believed, and ſo he went free and unpuniſhed, but theſe were more ſtrictly confined and afflicted with more ſtripes, ſo that ſome of them, beſides what they might have done through want, the ſtench and filthineſs of other naſty and unclean Priſoners (for it was a Common Priſon, full of ſuch Naſtineſs, as is not to be named without ſaving your Reverence, and had not been emptied for a Year's ſpace) contracted Sickneſs through theſe new Miſeries, and one of them, called John Iagram, fell ſo ill, that at length he died there. At laſt, when the Quakers complained, that the Minds of the Magiſtrates were ſo prejudiced, that there was no room left for their Lamentations, no entrance for Truth, and that that Tormentor, the Gaoler, dealt with them as he pleaſed; General Desborough (by this Name alone do the Quakers, who have compoſed this Hiſtory at large, diſtinguiſh and notifie the Man, being herein a little ſubtil or civil, and officious, in that they have not rendred the Name of a Perſon that was moſt kind to them, and one of their Patrons, more explicitly and at large) interpoſes himſelf for the deciſion of the Cauſe and Controverſie in hand, and having ſearched into all Matters relating thereunto, he ſo unravelled the buſineſs, that it was ordered, the Quakers ſhould not be injured nor wronged, and that they ſhould have greater Enlargement and Freedom; and not long after this, they were freed from their Bonds and Miſery: But notwithſtanding the remembrance hereof among ſo great a multitude of People, there were not ſome wanting, who through their Levity and Fooleries, contracted to themſelves and the whole Society of them great Envy, Trouble, and Affliction: For at London, on the Morning of a certain day, there were ſome of them, but ſuch as were of the meaner and more abject ſort, that went half naked, and only clad with a Shirt, and preached to the People; from whence aroſe the Suſpicion, Fame, Diſcourſe, and Accuſation, that the Quakers were all of them ſuch a ſort of wandring, naked, fantaſtical People, like unto the Old Anabaptiſts of Munſter, and this gave cauſe and occaſion for their being handled ſeverely more than once, as ſuch uneaſie and turbulent Perſons. Moreover, ſeeing there was in theſe Times not a few beſides the Quakers, that expected, though they ſcarce knew what that Fifth Monarchy, and the new Reign of Chriſt alone was, which ſhould deſtroy all the Kingdoms of Men, and made themſelves ready for it, and who had their Arms in a readineſs for to Invade this Kingdom (which ſort of Men, even our Country of Holland and Church hath ſeen to ſpring up from it ſelf, and we do very well know and remember it) there were alſo ſome found among the Quakers, who, whether knowingly, or unwittingly, began ſome ſuch thing as looked like ſuch an Imperious Mode; from whence the Quakers were again brought under Suſpicion, that they alſo were ſuch a ſort of Men, and hence they came to be called, if not univerſally, yet many of them, by the Name of Monarchical Men, and if any ſuch thing happened amongſt them, they were ſeverely uſed for it. And that I may ſay this by the by, it's moſt certain that the moſt learned Men in our Provinces have attributed and aſcribed ſuch Errors as theſe the Quakers, and could not be driven from it, notwithſtanding all the Endeavours of the Quakers by word and writing to divert them from harbouring ſuch an Opinion concerning them; but becauſe I would paſs over ſuch Inſtances of the Matter in hand as are of leſſer note, I would give you a Narration of the true Hiſtory of James Naylor, which ſome have related not as an Hiſtory, but as a Fable, being uſed to lay hold on every twig, and to make a ſtory of the matter: The buſineſs happened in the Year Fifty Six, and thus it was. Naylor had been firſt a Foot Soldier, and afterward an Horſeman in the Parliament's Army; when he was weary of this ſort of Life, he began to look about for an eaſier way of Living, and ſo retiring to his Native City, he betook himſelf to the Communion and Fellowſhip of the Quakers, wherein when he had in a ſhort time, together with great Commendations of his Knowledge, gained a great Opinion of his Probity among his Party, he became very dear unto all of them: But ſuch is the Weakneſs and Imbecillity of almoſt all Men, that after they have wiſhed for and coveted the Applauſe and Obſervance of others, and have obtained it, that they bear the ſame immoderately: Naylor, after he ſaw the Love and Good-will of his Party unto him, was ſo much taken up with it, and overvalued himſelf hereupon. He was invited by Letters from John Stranger and Ann his Wife, as alſo by Thomas Simonſon and his Wife Martha, to come into the City of Briſtol, and to dwell with them; in which Letters they dignified him with theſe very Elogies, which every body knows to whom, and to whom alone they do belong; which was to this purpoſe, That he was the faireſt among Ten Thouſands, the only begotten Son of God, the Prophet of the moſt High, the King and Judge of Iſrael, the Eternal Son of Righteouſneſs, the Prince of Peace, Jeſus, in whom was the hope of Iſrael. Naylor with a few Friends go on Horſeback towards Briſtol; and ſo theſe Friends coming to hear of his Journey and Approach, as did alſo ſome other Men and Women, they, while the reſt waited for him in the City, and in their Houſes, go out of the City full of Joy and Gladneſs for to meet him, ſome on Horſeback, and others on Foot, and ſo marching both before and behind him on foot, bring him into the City; thoſe Women which I have named before, as alſo Dorcas Erbury, ſpreading part of their Clothes on the way, and crying aloud, and repeating that Sentence, which the Multitude uſed as the Scripture witneſſeth, to our Saviour, as he entred Jeruſalem, Hoſanna to the Son of David, bleſſed is he that cometh in the Name of the Lord; as alſo, The Holy Jehovah and Lord of Hoſts; while one of their Fraternity, Jurian Witgorley by Name, was in the mean time chiding and blaming of the reſt of them for their Ignorance and Folly, in worſhipping of the Man; Naylor being thus accompany'd, is brought into the City, and goes into the Houſe of two Men, who were already before entred into his Brotherhood and Society; there manifold Honours are done him by the whole Company, and Ann Stranger with a few more, being forward to do their utmoſt in Entertaining of the Man, fall down before him, and ſtretching out their hands in a ſuppliant manner to his Feet, kiſs them; all which doings Naylor was ſo far from rejecting, that he took much Pleaſure therein. When theſe things were known through the City, and that a Concourſe of People came to the Houſe from all parts of the Town, there were Perſons forthwith ſent by the Mayor, who hal'd Naylor to Priſon, as contemning the preſent Government, which muſt not go unpuniſhed, or affecting Novelty, and carrying the marks and ſemblance thereof before him. And that I may paſs over what intervened between, I ſhall rehearſe briefly what followed: Naylor was ſent to the Parliament, who appointed a Committee to make Inquiſition into the matter. Naylor being ſummoned to Anſwer for himſelf, and asked concerning the Epiſtles and Titles aſcribed unto him in them, as alſo concerning the Submiſſion and Supplication of the Women to him, being not willing to deny the Fact, he conſtantly and boldly anſwered as to the way and manner how theſe things might be attributed to him, to wit, not as he was a Creature, but as Chriſt dwelt in him, and maintained that God had ſo far enjoyned thoſe Perſons to do it, and that he had permitted the ſame to be done to him; theſe things being over, the Committee bring him in Guilty in their Report to the Parliament, which when they had expended the matter again with great care and diligence, they adjudged Naylor to be guilty of great Blaſphemy againſt God, and of Seducing Men, and ordered the Puniſhment of ſuch Wickedneſs in this manner: Naylor was brought into the New Palace-Yard in Weſtminſter, and there aloft ſet in the Pillory, ſo as he might be ſeen of all that were there, for the ſpace of two hours, and then he was from thence carryed to the Old Exchange, and between both the places was well whipped; and then two days after, was in this ſame place Pillory'd again for ſo many hours as before, and had his Tongue bored through with an hot Iron, and his Forehead marked with the Letter B. as a Mark and Teſtimony that might always remain there of his Blaſphemy; and after he had been thus handled at London, he was ſent to Briſtol, and there in the open Market-place ſet on Horſeback, but with his Face to the Horſes Tail, naked, and whipped alſo as before; and at length after all, was carryed again to London, and there committed to Bridewel, where, if he was minded to eat, he was obliged to earn it with his own hands: He had the firſt day of his Whipping three hundred laſhes given him, and them ſo ſeverely, that his Sides and all his Waſte was ſo ſlaſhed and torn, that his Bowels did almoſt guſh out; for that very day wherein Naylor ſuffered his Puniſhment, the Deputies of ſeveral Counties had put up their Petitions to the Parliament, that the Quakers might be ſuppreſt, as moſt troubleſom and intolerable, whereever they were, whitherſoever they came, and diſturbed all places. On the contrary, many of Naylor's ſtedfaſt Friends in this uncertain Affair Petition the Parliament on the ſame day, that they would be pleaſed to remit what remained yet behind of their Sentence, in reſpect to the Puniſhment of Naylor: And thus far they did prevail, that the Puniſhment he was to ſuffer the next day, ſhould be protracted. The Parliament ſent to Naylor five Miniſters, one of which was Edward Reynolds, afterwards the Famous Biſhop of Norwich, to ſound his Mind, and to induce him to confeſs and acknowledge his Offence, and to recant it, but he with the ſame Conſtancy and Fortitude as he had uſed before in making his Defence, did now alſo perſevere in his Opinion; from whence when he might otherwiſe have procured Favour in the ſight of the Houſe, he was now by their Command ordered to ſuffer the remainder of his Sentence; while theſe things were tranſacted, there were ſome of Naylor's Friends, both Men and Women, who were puniſhed with Impriſonment at Exeter, becauſe that all of them, as Naylor had done, endeavoured to divert the Crime laid to their Charge with their frivolous Excuſes and Exceptions. But to return to Naylor, the ſecond time that he ſtood in the Pillory, one Robert Rich, from among the great multitude of Spectators, who was a ſpecial Friend of Naylor's, with two Women, get up to him, and ſtand about him; then Rich pulled a Paper out of his Boſom, and ſet it upon his Head, wherein was written theſe words, This is the King of the Jews. Rich being thruſt from that place with the Women who were his Companions in that mad Prank, when Naylor was ſtigmatized with an hot Iron in the Forehead, and not running of his own accord, but haled, held Naylor with his hand while the Brand was a doing, and preſently after licks the Wound with his Tongue, as if it had been ſome Sacred and Religious thing; though indeed Naylor always excuſed himſelf herein, that he did nothing to an ill intent and purpoſe, or ſuffered to be done unto him; but did always, and particularly then, when that was done unto him, condemn him for his Folly, that he had ſo much vain and fooliſh Honour done him by the People, and that he ſuffered juſtly and deſervedly for that Crime and Offence, and acknowledged that he was under the Vindictive hand of God for it; and 'tis a wonderful thing that amidſt ſo many, and ſuch great Torments, he was not heard to pour out the leaſt ſigh or groan: Beſides, while all theſe things were doing, many of the Quakers ſent Letters daily to Naylor, and did inceſſantly rebuke him, that he would be ſo audacious, as to do ſuch a Wickedneſs, and to adviſe and exhort him, that he would do his utmoſt to correct and amend his Fault, and at length forſake it. Though either theſe very Adviſers, or others of that Society, did again as well as Naylor, defend all that was done of Naylor, by publick Papers, and concerning Naylor by his Friends, and for this purpoſe they alledged divers Sayings and Examples of the Holy Scripture, and would adapt them for the Proof hereof. And indeed Naylor did continue all the remainder of his days in the ſame manner affected towards the Religion of the Quakers, and alſo wrote Books, whereby he endeavoured to promote his and their Religion among other People. I have ſaid before, that George Fox and his Followers were clapped up in Priſon, and detained there for a long time, becauſe of their publiſhing and diſperſing of their Libels and Pamphlets among the Common People: Fox in another Pamphlet did ſo clear himſelf of all Crime herein, that he affirmed, that there was nothing elſe taught in thoſe Pamphlets, but that it was the Duty of all Men aright to conſider the Light that ſhone in their Conſciences; and that he might extenuate the Suſpicion had of them, he ſo exaggerates and amplifies their Sufferings, as if the cry of his and his Friends Blood reached up even as far as Heaven, and drew on the Anger and Vengeance of the Almighty upon them for it. Juſt at this time, when Fox was not yet ſet free from his Impriſonment and the Afflictions he complained of, which he cryed out were ſo hard, and not to be endured, came a Pamphlet abroad at London, without any Name indeed to it, yet without all doubt George Fox was the Author thereof. That Libel opened and explained the cauſes why, and for which the Quakers ought to refuſe, deny, and reject theſe Earthly Teachers, by whom they meant the Miniſters of the Publick Churches: The Author did in that Libel blame and accuſe all Paſtors and Teachers upon the ſame foot without diſtinction, as of other Vices, ſo of Falſity, Deceivings, Frauds, Lyes, in as much as that they purſued Lyes for Gain or Favour, and for Covetouſneſs ſake brought Men to their bow with hypocritical words, and adulterated the Holy Scriptures; yea, that they were guilty of Enchantment, Magick, and Necromancy. The Accuſer ought to have a good Memory, and take heed, leſt while he is falſly and fooliſhly Accuſing of others, he do give occaſion for himſelf to be derided of Men, and be very nigh a-kin to the very ſame Crime he lays to their charge. The thing it ſelf manifeſts that the Author of this Libel had an evil purpoſe therein, in that they alſo blamed, and ſeverely carped at theſe things in their Adverſaries, becauſe they ſaid, that the Goſpels of Matthew, Mark, Luke, and John, were the Goſpel; that they ſaid, the Goſpel was light, the Scripture ſaying, that Chriſt was the Light; the Apoſtle taught, that the Bodies of Believers were the Temples of God, and of the Holy Spirit, but that they taught, that thoſe Temples were Steeple-Houſes, and material Buildings, which were made of Stone and Wood; and many ſuch things there were, not ſpoken, but written cunningly for to ſtir up the ignorant Multitude, and provoke Men of a wicked and evil Diſpoſition by theſe Practices, which were not much different from a Malignant Spirit, and flagitious luſt of Mind, or furious Rage and Madneſs; and thus did theſe Men again and again ſtir up the Envy, Wrath, and Hatred of their Adverſaries. Moreover, ſeeing that the ſame Men, eſpecially being encited thereto by theſe Heralds and Enticers, did not only not ceaſe, but went on more and more in their raſh ways, and inconſiderate boldneſs, not only to Preach about, and to direct their Diſcourſes to People in the Markets, and ſuch like places, but alſo to interrupt the Miniſters Preaching in the Churches, with their inveighing Interruptions and Bablings, or afterwards to make a noiſe, excuſing themſelves at the ſame time, according to their uſual manner, with this one Sentence conſtantly, That they were excited by the Spirit hereunto. Hence all ſorts of Men increaſed in Indignation and Bitterneſs againſt them, and Severity in Puniſhing of them. This happened from the Year Fifty Six, for the two following Years. For ſo indeed it came to paſs, that not only they who ſpoke what they pleaſed in Publick places, but even they alſo who were not wont to go hear the Sermons uſually preached in the Churches, or had Sermons of their own in their own Houſes, were ſome of them fined, ſome caſt into Priſon, ſome whipped, and then forbid their Homes, and thruſt into Baniſhment, of whom ſome were ſo ſtiff and obſtinate, being as it were Conquerors over Fear and Pain, that they returned again (one was George Bayley, who came back twice) who were as often whipped for the ſame; the ſame was done in the Towns of Sherborn, Longhorton, &c. and in Dorcheſter, the chief Town of the County it ſelf. The Quakers wrote, that the Miniſters of the Churches themſelves did not only in their Sermons that were adapted to ſtir up and inflame the People, excite the Magiſtrates, and more eſpecially the credulous and headlong Multitude, ſo far, as that they ſhould either drive away the Quakers, or hinder them to hold their Meetings, but alſo that they did come themſelves among thoſe that were armed, for to diſturb their Meetings, as well among the Publick Guard as the Promiſcuous Multitude; but there are no deeds ſo much noted and enlarged upon by them in all the Monuments of their Writings, as thoſe done by the Scholars and Students of the Univerſity of Oxford againſt them: If the Quakers did at any time enter into the Churches, they fell upon and ſeverely treated them for their boldneſs in coming to the ſight of thoſe Youths, who were themſelves moſt bold and ready for all wanton tricks. As often as the Quakers held their Conventicles, and that it came to the Ears of theſe Students, they flew thither, and hal • d and thruſt the Men out of Doors, and there toſſed them backward and forward, and tormented them all the ways they could; but if they could not conveniently get in, they broke the Doors and Windows, but when they could not, or would not do that, they ſtood about the Houſe, and there received them as they came out as before; and this alſo was a ſmall matter with them; there were ſome of them who were furniſhed with Pipes and Tobacco (an Herb well known, and ſo called from him who firſt ſhewed the uſe of it) and Ale, of which they themſelves did not only ſip often, but alſo reached the ſame to the Quakers, and upon their refuſing thereof, yea, ſaying nothing at all to the matter, and as it were ſilently ſipping up and digeſting all that Affliction, they poured the Drink down the Throats of the People, and upon their Cloaths, ſtruck them, pulled them by the Noſe, and tore their Beards, that they might force them to ſpeak ſomething to them. But theſe vile doings were yet but little in their Eyes; there were ſome of them, who run upon, and trod them under their Feet, who diſcharged Muskets at them, and threw Squibs and Serpents, as they call them, which flew and burnt their Cloaths where ever they touched them; others brought Maſtiff Dogs with them, and ſet them on, not only to bark at the People, but to fly at them, and bite them; ſome of them when they went away, took the mens Goods along with them, and when the Quakers made Complaint of theſe Miſchiefs and Injuries done them to their Tutors and Profeſſors, they were deaf to them, and took them but as ſo many Tales told them. And indeed they ſuffered ſuch great and ſo many Evils, that unleſs theſe Men had written concerning the ſame openly to the World, and that none did ever refel and confute what was written by them hereupon, they could not be believed: Such things alſo as theſe, they complained were done unto them by the Students in Cambridge, and this they ſet forth in Print. While theſe things were tranſacted, Oliver Cromwel died, being the Year One Thouſand Six Hundred Fifty and Eight, on the Third Day of September, at Three of the Clock in the Afternoon, of a Tertian Ague, after he had had a ſevere Fit of it. This Man had the boldneſs to arrogate to himſelf ſo great a Power in all the three Kingdoms, that of Old were eſteemed to be another World, that all things were governed and managed according to his Pleaſure alone, having rejected the Name of King, and aſſuming that of Protector, that he himſelf might be the more protected from all Hatred and Envy. Under the Government of whoſe Son Richard, which was but very ſhort, and not managed with that Induſtry as his Father had done, nor adminiſtred with that Moderation that he ſhewed, ſo as that neither his Authority had leſſened the Peoples Love to him, nor the Favour of the People his Gravity, the Quakers Affairs begun daily to grow worſe and worſe, while both on the one ſide and the other the Quakers were hurried on with greater boldneſs; and thoſe who oppoſed, with greater Cruelty. And ſeeing there are very many Inſtances extant, and ſuch as are very memorable, yet becauſe we would ſhun ſatiety, and that I find the ſame creeping on, I ſhall diſpatch the matter in a few words. Seeing there were now more Perſons among the Quakers than before, who uttered their vain Ribaldry and Bablings, even in the Churches, and while the Miniſters were in the midſt of their Sermons, ſo there were alſo other Men that were more animated and forward to do nothing with Deliberation, ſo that the Quakers for that reaſon were much more ſeverely puniſhed, eſpecially in Wales, and ſome parts of Pembrokeſhire. There was at London a certain Man, whoſe Name was Solomon Eccles, a Man void, not of Underſtanding, but of all Shame and Fear, who began ſuch a deed, that it's very ſtrange that the ſame Quaker himſelf ſhould be willing to Record it, and put the matter beyond all doubt, and maintain it beſides in the very ſame Pamphlet, and thereby ſhew that no Fact can be feigned, be it never ſo fooliſh and raſh, which ſome would not at leaſt do, and not commend as a right and laudable thing, to be committed againſt thoſe whom they ſo much complained of, in reſpect to the wrongs and injuries done unto them. I ſhall take the thing from the beginning: This Man was a Muſician, and could Sing and Play very well, having been Inſtructed in this Art and Science by his Father and Grandfather, and did by it maintain both himſelf and his Family very genteelly and plentifully: It was believed he could Yearly by Teaching of others, and by Playing, get no leſs than Two Hundred Pounds Sterling. But he had a mind to change this ſort of Life, and to get into the Fellowſhip of the Quakers, and ſo experience another way of Living; and ſo he firſt ſells his Books, and all his Muſical Inſtruments at a great rate, as being now uſeleſs and noxious to him; but afterwards bethinking himſelf, that they might be hurtful to others as well as to him, and that he ought not, if he could avoid it, ſuffer any to be injured at the expence of his Profit and Conveniency, he buys them back again of thoſe to whom he had Sold them, for the ſame Money, and when he had ſo done, he gathered them all together, and goes with them directly to Tower-Hill, and having there ſet up a Pile of Wood, and fired it at Noon day, he does in the ſight of many People commit to the Flames, and burn all theſe Excellent and Precious Inſtruments and Books altogether, as being a means to draw Men to be idle, to promote a Laſcivious Life, and as ſtings to their Luſts, and commands all Men to take Pattern by him, and ſhun and curſe all ſuch vain and profane Arts. So great was the Zeal of this Man for his new Religion, and ſo great was his Anger and the fervour of his Mind againſt the Publick Religion of the Kingdom, that he could not forbear, but muſt go upon every new, bold, and raſh Act, whereof above others this is a moſt memorable Inſtance.

When the People were met together in Aldermanbury Church, for to Celebrate the Lord's Supper, this Man came thither, having furniſhed himſelf firſt with a Sack full of Shooe-maker's Ware, ſo that now from a Muſician he was turned Shooe-maker, and partly a Cobler, to that end that he might go into the Church, and there in the croud, before that the Miniſter had got into the Pulpit, might Act ſomewhat of the part of a Shooe-maker: And ſo that he might not be put out, he had taken care to get very timely and ſecretly into the Church, and hid himſelf there in ſome place. Afterward when they were ſinging of Pſalms, he ruſhes up, and draws nigh unto the Table, and ſtood with his Hat on, looking about to ſee how he might get up into the Pulpit; but when he could not find a way to it, he determines with himſelf to get up to the top of the Altar, and there to do his buſineſs; but as the croud was alſo here in his way and obſtructed him, and that he in the mean time was diligently conſidering of every thing about him, and ſtanding all the time with his Hat on, while all the reſt were ſinging, ſome of them when the Pſalm was ended take his Hat off his Head, and deliver it into his Hand: He put it on again; another pulls him by the Hair, and takes it off a ſecond time; then comes the Clerk, and notwithſtanding his Refractorineſs and Contempt of Religious things, leads him away gently; but he believing, and being much aſſured that the Spirit of God would have him do this, he had contrived and projected, ſeeing he had failed of his purpoſe this day, returns thither the next Lord's Day, fully animated, as he thought, with Divine and Heavenly Zeal, and when he was now come nigh, and that the Miniſter was going up into the Pulpit, he drives forwards, and being as it were ſtung with Fury, ruſhed headlong over the Peoples Seats, and briskly gets up into the Pulpit, pulls out his Shooe-maker's Tools, and begins to ſow: Upon which comes up a ſtrong hardy Man, and thruſts the Beaſt down, where being received by many below better than he deſerved, does notwithſtanding ſtruggle and endeavour to get up again into the ſame place, until at length being driven out of the Church, after he had been ſufficiently inſulted over by the Boys, and received ſome blows, he was carryed before the Lord Mayor, who orders him, as being an Inſtrument of ſuch notorious Impieties, and come not from the dregs of the People, but from an Hogſtye, and fit for ſuch a place, into ſuch another, and as being unworthy the uſe of the Light, there to be kept in Chains and Darkneſs. I ſhall ſay more of this Man in another place. And now ſeeing that in the City of London, and every where elſe, the Quakers Meetings were forbid, and conſtantly hindered, as is wont to be done to ſuch Conventicles, the Soldiers did many times, being accompanied with the next Neighbours, between whom otherwiſe there is no ſtrict Union and Conjunction commonly in England, break into the Quakers Houſes, even when they were gathered together in a Religious manner, and without fraud, and took and carryed away ſome of them, ſpoiled others of their Cloaths, others they punched, beat, and dragged by the hair of the Head, and handled ſome of them in ſuch a manner, that they ſeemed to be left for dead by them. A great many Men with a multitude of Boys got together at a place called Sabridford in Hereſordſhire, and twice ſet upon the Quakers, while they were peaceably attending at their Devotion, and beſides the opprobrious words they uſed to them, added all the Obſcenity and Wickedneſs almoſt that could be: For they broke the Windows, Walls, and Poſts of the Door, laid hold on the Men, threw Stones at them, ſtinking rotten Eggs, Dirt, and even Humane Excrements, which Men do not care to ſee, much leſs to handle, riſted them, and rent and tore their Cloaths, and tormented them other ways. And when the Quakers alledged theſe things, and made them plainly to appear before the Magiſtrates, they complained that there were none of thoſe Rioters either called, much leſs made an Example of. Such things might be daily ſeen, not only in ſome, but in all Counties; but while theſe things were doing, theſe Men ſuppoſing that their Complaints would be to no purpoſe before theſe Inferiour Magiſtrates, they Addreſs themſelves to the Supream Aſſembly of the Nation, and ſet forth in their Petitions, That for ſix Years laſt paſt, there were within the Kingdom of England, above a Thouſand and Nine Hundred Perſons of their Society ſhut up in Priſons, and that there were yet this Year an Hundred and Forty of them ſo confined, and that One and Twenty had died there, adding the Names of each of them withal, the places where they ſuffered, and the cauſes for which every one ſuffered; in demonſtrating of which they could not yet leave off their old way of Accuſation, as well by concealing the greater Crimes, and more notorious Offences that had brought many of them under ſuch Confinements as by aggravating and exaggerating too much the many lighter Evils which they ſuffered, and often-times taking and amplifying a light Scratch, a Pinch, and blue Spot, for a grievous Torment, and bloody Wound; which two things ſeem to me may be well obſerved in moſt of the Monuments which theſe Men have left of their Sufferings, for indeed I cannot allow that theſe Authors have been ſo often uſed by their Adverſaries (as they ſay) ſo as that they were left for half dead, for no Example can be produced by them of any of their Deaths the ſame moment, or in a ſhort time after, and when all of them, even then when they are at beſt, ſeem to be half dead, and without their Senſes; nor this, that they ſhould ſo often ſpeak looſely and ambiguouſly, and uſe thoſe Forms, to which their Caſes and Law-Suits are accommodated, which they themſelves alſo underſtand to be the Gins and Snares of the Fact and Law, and which George Fox in ſuch caſes as theſe calls huge Monſters, whoſe Mouths are as wide as Hell: It is a much greater ſign of Community and Communion, to make the Misfortunes of our Enemies one with our own, and to look upon their Calamities as if they befel our ſelves; but ſeeing that in time ſome out of ſuch a Number of the Quakers as were ſhut up in Priſons, by reaſon of the languiſhing of their Bodies, could not hold out as they would, and others grew very ſick, and beſides very low in their Spirits, when this came to be known among all the other Quakers, every one began to look upon, and take care, not ſo much of himſelf as of another and the whole Society, and ſo every one offered himſelf, if it might be allowed, to go and Ranſom thoſe ſick and infirm Friends and Companions from that wretched place, and to become Priſoners in their room; and having at a certain time reſolved hereupon, an Hundred and Sixty Four of theſe Men, of their own accord, and without being ſtirred thereunto by other Exhortations, go all together to the Parliament, and Preſent this Humble Petition unto them, drawn by George Fox, (who was not yet himſelf one of theſe Sureties) in this rude ſtyle, many of them at the ſame time ſpeaking to him againſt it, and deſiring that ſome Words and Sentences therein might be amended (which was told me by a Principal Man among, and one that was of the number of thoſe Sureties) and after it was written down as he dictated, they ſubſcribed every one their Names to it. Friends, You that are called the Parliament of this Nation, we, out of the Love we bear to our Brethren, that are in Priſons, Bridewels, and Iron Chains, beaten ſeverely by mercileſs Officers, fined, and puniſhed to Death, and dying in their Impriſonments, ſeeing that now many of them lie ſick, lying upon Straw, we give up our ſelves and ours unto you, that you may ſhut up us like Sheep in the Priſons, Bridewels, Litter, and Sinks of thoſe our Brethren, and we are ready as ſo many Sacrifices to go into their places, out of the Love which we bear unto them, for we cannot chooſe but be ready to lay down our Lives for our Brethren, and take thoſe Torments upon our ſelves, which you have prepared for them; neither can we, when our Brethren ſuffer, chooſe but feel our ſelves the ſame thing, even as Chriſt has ſaid, he ſuffered and was afflicted; and this indeed is our Love towards God, and Chriſt, and our Brethren, which we owe both to them, and to our Enemies, who are alſo the lovers of your Souls, and of your Eternal Salvation; and if ye will take our Bodies, which we offer for our Brethren, who are Impriſoned becauſe they have preached the Truth in many places, refuſed to pay Tythes, met together in the fear of God, have not ſworn, ſtood with their Hats on, becauſe they have been looked upon as Vagabonds, when they have gone to viſit their Friends, and ſuch like; we whoſe Names are under written, wait for your Anſwer in the great Hall of Weſtminſter, to the end we may be ſatisfied in this our deſire, and manifeſt our Love to our Friends, and remove the Judgment and Vengeance that hangs over our Enemies. The Parliament did indeed reject this Petition, but ſeeing theſe Men were affected with ſo much Pity and Concern for the Miſeries of their Friends, and that they themſelves were ſo nearly touched with a ſenſe of ſo many Evils and Miſeries, it had this further Effect, that other Men ſeeing ſuch great Affection of Heart between them, and ſo great Courage and Conſtancy in bearing any Miſeries, they began to judge more favourably of them, and many daily joyned themſelves to their Society and Community. Moreover, what theſe Petitioners and Deprecators of theſe Miſeries and Dangers complained of in this their Humble Petition to the Parliament, as alſo in that mentioned a little before concerning their Brethren, that there was ſo many of them ſhut up in Priſons, and that ſome of them were ſo ſeverely and hardly uſed, ſome periſhed under the weight and preſſure of their Afflictions, was ſo true, that there was ſcarce any Common Gaol, or ſuch like places, wherein Felons and Criminals were kept, which could not very manifeſtly bear Teſtimony to the Complaints of theſe Men. Now, for the remainder of the Year Sixty, until King Charles the Second his Coming in, theſe Men had no better Fortune; for during that time the Soldiers in many Countries, following the heels of their Commanders, break into the Houſes of theſe Men, whilſt they kept their Meetings, and drive them out with Muskets and Swords, in ſome places diſcharging their Muskets upon them, and wounding them, or ſtruck them with their Hands, and kicked them, or pulled them by the hair of the Head, and ſometimes after they had haled them out of their Houſes, drove them into the Water. Sometimes the Soldiers came alone, and being asked, by whoſe Command they came, and what Authority they had? And anſwering, That their Warrant was in their Pockets, they fell upon them, and did them violence, ranſacked all things, or took them away, and turned them to their own Uſe, though many times it was but little, that theſe Burglars and Sharers carryed away, though they did not only not ſpare the Houſhold Goods of the richer ſort, but alſo ſeized upon whatever they had in their Poſſeſſion of other things, ſeeing they had moſtly nothing of their own, but what was neceſſary for daily uſe for the ſupport of their Bodies. The Students in the Univerſity of Cambridge had not yet ſufficiently inſulted over, and exerciſed their Rage againſt the Quakers; they therefore at this time reaſſumed their former Licentiouſneſs, Wantonneſs, and Impudence, and did not alone, but accompanied with the Populacy and meaner ſort of People, that are ready for all audacious, facinorous and vile doings ſeveral times, but more eſpecially thrice break into the Quakers Meeting, and Aſſault them, after they had broke the Locks and Doors with great Hammers, and break all things with their Hands and Feet to pieces, frighten ſome of the Men away, uſe others baſely, and throw Dirt and ſuch like filth in their Faces, beat others with ſticks tear their Cloaths, prick and wound them with Knives, till the Blood guſhed out, others they haled cruelly by the hair of the Head, and having ſo done, let them down and ſoaked them in Ditches, and the Kennels of the Streets; neither did they ſpare any of them, had no regard to any Age, nor Sex, nor Degrees of Men, for when an Alderman came to them the ſecond time they were engaged in this Work, to hinder them to proceed, they thruſt him into the Water-courſe of the City, and abuſed not the Man only, but the Dignity alſo; and ſo the laſt time, when ſome of the Juſtices of the Peace diſſwaded them from ſuch Practices in the King's Name (becauſe the King ſome days before had been Proclaimed publickly) and that others alſo ſtood by, and urged them to deſiſt, they for all that go on. There were beſides at this time alſo many of theſe Men by the Magiſtrates Command haled from the Conventicles, and ſhut up in Priſons, whipped, and ſent into Baniſhment, as wicked Men and Vagabonds, from which People they thought their preſent Danger might ariſe. In the mean time the Soldiers, which were thus placed every where in Garriſon, or wandered up and down the Country, that the Quakers could reſide no where but as it were within their Camps, did ſo Ravage theſe Men at their pleaſure, that no Perſon, nor Houſe, nor Goods could be ſafe, nothing ſo well fortified and defended, that was not expoſed to their Fury, and became a Prey to their Rage. And the Quakers made no leſs Complaint of the Officers than they did of the Soldiers, becauſe they did not reſtrain their Inſolence, and puniſh them for their Wickedneſs; but they did more eſpecially complain of General Lambert, whom, they ſaid, was a great Enemy to their Sect. Which Perſon however ſome Years after, when we went to viſit in the Company of an Honourable Perſon, being then kept a Priſoner in a certain Caſtle in the County of Devon, we found he was not ſo averſe to the Sect of the Quakers, and ſuch ſort of Men. All ſorts of Men, both learned and unlearned, had to this time written and publiſhed Books and Pamphlets againſt the Quakers; all theſe, which were an Hundred and Fifteen in all, Fox in the Year Fifty Nine gathered together, and digeſted in Order into one Book, and did partly refute them, and ſcoffed at the reſt, as being ſome of them not written in any ſerious manner: At the ſame time the Quakers put out a Pamphlet, wherein they recounted, what every Miniſter of the Publick Church throughout England had done againſt every one of their Society, how they had handled them, with the Name and Sirname of every one of them, at what time George Monk, General of all the Armies of Britain, put an end to this Evil by a Proclamation, that none ſhould injure the Quakers, provided they demeaned themſelves dutifully towards the Common-wealth; I have given an Account of the Afflictions and Perſecutions of theſe Men in England, and have produced various Inſtances of every kind concerning their Troubles; and now theſe Quakers ſhew themſelves in Scotland, behaving themſelves here as in all other places where they came, being often-times very vexatious and troubleſom in the Publick Meetings and Converſations of Men, in the Markets, in the Churches, and that either before, or after, or while they were at their Solemn Prayers and Preaching, neither did they only confound Speakers and Hearers, and made them diſſatisfied with their Meeting together, or exerciſe of their Religion, but as often as they were taken, and did not beg Pardon for the fault committed, they were handled in the ſame manner as they had been in England, many of them being Impriſoned, ſome whipped, and others baniſhed: This was a thing very ſingular and ſtrange in this Country, and among this Nation; there was a Law made at Glaſcow in the General Aſſembly, that no Quaker ſhould be cheriſhed and relieved by any Member of the Reformed Church, and that no Perſon ſhould have any Commerce with them, or make uſe of their Labour, and Employ them, under the Penalty of being Excommunicated; and by this means theſe wretched People were forced to ſeek for other, though uncertain, Abodes, or elſe to periſh through extream want. Notwithſtanding which Law, which the Quakers cryed, was by no means made with a Chriſtian Temper, but was a barbarous Rite, and the Effects of Cruelty, when their Affairs ſeemed to have been brought to the utmoſt danger, they did ſo ſtruggle with theſe Difficulties, that they even increaſed in Number day by day. Neither muſt we paſs over in ſilence, that thoſe two Men, John Swinton and David Barclay, did at this time go off to the Quakers, who, becauſe both of them were very Famous and Renowned, firſt, among all the Scots, and afterwards among the Quakers, I cannot paſs it over, but muſt here inſiſt a little upon it. John Swinton was of a good Family, and at firſt well deſerving of the Common-wealth, having his Name from the Place whereof he was Lord; when King Charles the Second fled from England, and was received and crowned by the Scots, this Swinton was a Member of the General Aſſembly then, as alſo of the Parliament, and then it was that the ſaid King Solemnly ſwore, he would preſerve the Church of Scotland as then eſtabliſhed inviolable; but when the King afterward changed his Faith, and endeavoured to promote the Function and Rule of Biſhops, and that now both Nations were at deadly and Inteſtine Wars one with another, and that the Members in Parliament took into Deliberation what they ſhould do with the King, Swinton ſaid, it was his Opinion, that they ſhould reject the King's Intereſt, and be at Peace and Amity with the Engliſh, by which Speech when Swinton found that he had much exaſperated the Minds of all of them, and being afraid of the Danger, withdraws from the Parliament, and with all Expedition flies to his Eſtate in the Country, which was not far from the Frontiers of England, and cunningly contrives it, that he had fallen into the hands of the Engliſh Soldiers; theſe carry him to London: when the Engliſh had overcome the Scots, the Engliſh Parliament appoint this Man, that was ſo Faithful to their Church and Country, together with others, to Govern the Affairs of Scotland. But while Swinton tarryed at London he contracted Acquaintance and Familiarity with the Quakers, and afterward became of their Society: When the King was reſtored and come over, Swinton, who was then at London, though he was not ignorant how angry the King was with him, yet he ſtaid there, truſting to a good Conſcience, that he had diſcharged his Duty to the Publick without any private Enmity againſt the King. There the King Commands him to be ſeized and carryed into Scotland, to the end that he might be put to Death; when he was brought before the Parliament, and being allowed the freedom to defend himſelf, he did ſo Plead his own Caſe, and by his Eloquence allay the Anger and Fury of all the Members, that they did acquit him from his Capital Crime, and only confined him Priſoner to the Caſtle of Edenburgh, where he continued for ſome Years. David Barclay was a Gentleman of Scotland, and deſcended from the Ancient and Illuſtrious Family of the Barclays, of which theſe Men have not only reported of themſelves, but it has alſo been aſſerted by others, that they have not only proceeded from ſo Noble, Great, and Ancient a Stock, but alſo that they were a-kin to the Royal Family; this ſame Gentleman uſing his Nobleneſs not for a Veil to Sloath and Idleneſs, but as fewel and an incitative to Induſtry and Vertue, after he had from his Childhood given himſelf up to the Exerciſe of the Liberal Arts and Sciences, and finding that in the doubtful Affairs of his Country he could not find room for his Studies, he betook himſelf to the German Wars, and was firſt a Captain in the Swediſh Army, and in ſome time came to be a Colonel; but after that the Engliſh had enforced their Government in Scotland, he returns to his own Country, and he is together with Swinton and other Nobles appointed for the Governance of it; and is ſent for to London, that he might be preſent at the making and eſtabliſhing of the League between both Kingdoms; but in proceſs of time, when King Charles was reſtored, he is committed Priſoner to the Caſtle of Edenburgh to his old Friend Swinton, and not long after gave himſelf over in Company with Swinton to the Sect of the Quakers; this David Barclay was the Father of Robert Barclay, who if not the only, yet was the moſt memorable of the Latin Writers amongſt all the Quakers. In Ireland, Howgil and Burroughs, the fore-runners of this Sect, were ſent back from Cork into England by the Command of Henry Cromwel, who then governed that Kingdom by the Title of Lord-Deputy; and when after they were gone, Ames took upon him to propagate Quakeriſm in that City, he was alſo thrown into Priſon, from whence being afterwards ſet at Liberty, and ſeeing he could not forbear, but muſt ſpeak openly in the Church againſt the Preacher, he was again clap'd up in the ſame place; from which place, when he wrote a Letter to Colonel Henry Ingoldsby, who was Governour of that ſame City, and under whom he was a Soldier, and endeavoured to make his Defence, and procure his Liberty, he was indeed brought before him; but he was forthwith, and without any delay, in the preſence of all that were there, according to the Military Practice of ſome Men, ſo beaten and kick'd by the Colonel himſelf, becauſe he ought above any other to have deſiſted from ſuch doings and practices, as he had then taken upon him, that he made him bleed, and then was ſent back to his old Priſon, and tyed Neck and Heels there. But as there were many of Ames's fellow Soldiers, and alſo other Soldiers, who by little and little became of the Quakers Sect; ſeveral of them having taken Counſel together, and allotted their Work, did either uſe their babling Interruptions in the Publick Aſſemblies, while they were at Prayer or Preaching, or fell a Trembling there, or ſhewed ſome ſuch idle and fooliſh Prank; this Example was followed by many others, both of the one and of the other Sex, wherefore they were ever and anon, one after another, fined, driven to Priſons, and in ſome places miſerably harraſſed, ſome of them were ſeverely laſhed, but the Soldiers more than any; until the Year Fifty Six, when Colonel Ingoldsby the Governour, commanded all, upon a very ſevere Penalty, to give no manner of Entertainment to any Quaker whatſoever, and not ſuffer them to come within their Doors, and that whoever did to the contrary, ſhould be expelled out of the City. But it was to no purpoſe; ſome indeed were driven away, but their Number did even then and by that means increaſe; and ſo by degrees came to hold their Aſſemblies. Officers were ſent to break open their Doors, and to interrupt and diſturb them; ſome they fined, others were baniſhed, but yet for all this they increaſed and multiplyed more and more; this happened at Limerick, Cork, Waterford, Kingſale, and other places: And thus did this Sect of the Quakers about the time of their riſe and firſt Progreſs, ſtruggle in the time of the Common-wealth, under the two Cromwels, Father and Son, Protectors, under the many Afflictions they were put to by their Enemies, and to the great hazzard both of their Religion and People.

The End of the Firſt Book.