Faith and utterly overturning the Foundations of it Altho these same men differed in their Opinions mightily amongst themselves and some as much from others as all of them differed from Keith's sentimeuts So as to that Article of the Human Nature of Christ some affirm'd that Christ never arose and ascended into Heaven as he was born of Mary and suffered on the Cross Others That Christ took that Body indeed out of the Sepulchre but in his Assention into Heaven laid it aside Others doubted of the whole business and could not tell what to pitch upon Some thought that all Controversy about such a thing as was not only controvertible or not worth the while and by reason of the slightness of the concern made nothing to the purpose of Faith however 't was decided These thought it the best way to lay down the Controversy and keep Peace As to the state of Souls after Death there was soâ—â— that held That all Faithful and Religious Persons immediately entered into the Compleatness of Joy and happiness but that the unbelievers and wicked instantly upon their Death underwent all that punishment that attends them and that herein consisted all the Resurrection Which was as much as to say That properly there will be no further Resurrection of the Body and that the Body after it is resolv'd into Dust shall be no where or nothing at all nor any future Day of Reckoning or of the last and general Judgment Others there were that said that the Resurrection and all the glorious Condition spoken of should at last be consummated and perfect in this Life for this Reason because Christ Arose and liv'd such a happy and blessed Life which in other words is all one as to say that there is no Heaven or Hell but what is within Men. These Opinions Keith took notice of and reprehended in these men's Discourses and Sermons as being contrary to the Articles of the Catholick Faith especially as they are propounded and declared to us in the Scriptures of the Old and New-Testament and told those of his Party That these men taught and dellvered such Doctrines as when they came throughly to understand they ought not to give any the least Entertainment to ' em At last in the year 91 there was an Experiment made to put an End to these Controversies in a Meeting of the Friends and Brethren Time and place was appointed by Common consent The two principal Adversaries Keith and Stocker dispute together with great heat and vehemence but such was the end of it that the difference instead of being compos'd was but so much the more increas'd Whereupon the cause was deferr'd to the General yearly assembly which that year was held at Philadelphia in September In which assembly the Doctrine of Keith was brought on the Stage For whereas Keith did not so much define as suppose or leave to be examined as truth what was attributed to him of the Transmigration of Souls and their state after their departure out of the Body therefore that was not call'd into question but this Whether to Preach faith in Christ within a Man and Christ without a Man is not to Preach two Christs There were six Sessions or Acts held about this in which notwithstanding there were so many Teachers indued with and taught and led by the Holy Spirit it self immediately as they call it and being of the highest form of Christianity yet they could not come to a Conclusion or Definitive sentence about this Controversy For the Disputants on both sides even in this Supreme and Sacred Council did so scold and rail one at another Keith's adversaries using all the Reproachful and Opprobrious Terms they could think of against his Doctrine inveighed bitterly against the Man himself and not onely so but also in a Contentious chiding way us'd a great many Scurrilous bitter words and that they might not seem to talk more than do they handled him very coursely and dragg'd and thrust him about very unhandsomly not that they were so furious by nature as Egg'd on by the cause they had in hand And on the other hand Keith and they that were of his side tho otherwise a Man of wit and sense enough yet at this time and on this occasion likewise not naturally or of his own accord but as he was forc'd to it and not able longer to contain his just resentments of their Injurious dealings with him at last broke out into invective Speeches against his Adversaries as being the Effects of his just Indignation against them not railing but giving them answers worthy of their heat and malice At last one urg'd another with the Terms of Dolts Fools Hereticks Infidels Heathens Profane wicked Wretches So they how far now these people in this case have forgot themselves both in Doctrine and Discipline and how far off they have been from that perfect Agreement and Absolute Modesty they pretend to as the more cautious and clear sighted have long and often suspected so now all both wise and unwise may easily see These wrangling Disputants being never a-weary those of the Brethren which were the presidents and moderators in this famous cause considering that by these endless Jarrs and Disputes of the contending partys the Fame and Glory of the Quakers Name was like to suffer made an end of this affair thus at last Reprehending both partys as indeed both were to blame they acquitted Keith and acknowledged his Doctrine concerning Jesus Christ to be true and right and order Stockade to confess himself to have dealt unfairly with Keith and give him satisfaction for the damage he has done him So for a while these Contentions ceas'd and all was quiet Now in this time of Peace and Quietness Tho. Fitzwater a Quaker Minister being puft up with the conceipt some people had entertain'd of his Wit and Learning in a certain Monthly Meeting accuses Keith of Hercsy for denying the light of Chirst to be sufficient for Men. Here again both sides were mightily heated and said many things of the suddain which was the more easily Excusable from the Trouble and Commotion of mind they were in Nor here could the whole Senate reconcile these two people or bring them to any Terms of Agreement Then the Case was reserv'd to another assembly to which were invited Tho. Lloyd the Governour and others of the Magiracy of the whole province that by their prudence and suffrages the matter might be brought to a Conclusion There Keith brought a great accusation against Stockade that he had not as yet given him satisfaction according to the decree of the former Council And here many quarrels 〈◊〉 out of one The Governour and Magistrates lay many things to Keith's charge At last the greatest part of Ministers and Elders incline on 〈…〉 Whereupon the Governours fall to him too And make an order of Council that Stockade himself shall Condemn himself of Ignorance and Infidelity Stockade denies to do any such thing and stands upon
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
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
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 't is 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
every Countrey of Europe desiring 'em to examine and return them an Answer The next year he wrote and publish'd his Apology a work greater and better known than that I need give account of it He sent two Copies of this book to every Princes Ambassadour at Niâ—iguen that met to treat of the Common peace that they might weigh and send it to their Prince for their Cognizance and Inquiry into the matter To each he added a double Letter of advice that as the burden of the Christian world was laid upon them so they might with all care and diligence endeavour according to their Incumbent duty to procure the rest and safety of Christians Nic. Arnold professor of the Theology in the College of Frizeland oppos'd a Theological Exercitation to these Theses wherein he bassles Barclay's opinion To this treatise Barclay answer'd by another piece shewing that Arnold did only repeat what has been often said by a changed expression A little after Tho. Brown a Scot Barclay's Country-Man one of the Preachers of the word of God who to the Number of 2000 were depriv'd of their Benefices for not submitting to the Regency of the Prelates wrote a thick and large Volume in English against the great treatise of Barclay in which Barclay taking him to mistake their meaning and therefore too much to expatiate and wander from the purpose answers him in the same Language putting neither more nor less in his book than what he thought necessary Afterward Joh. G. Bajerus Doctor and Professor of Theology at Jena a Lutheran publish'd the Doctrine concerning the beginning of the true and saving knowledge of God against Barclay's dissertation in his Theses and Apology who carping at some Expressions of Barclay as not proper but absurd and obscure from which no body could gather what Barclay did mean was answer'd by G. Keith Barclay being then taken up with other affairs a Man most skillful in Philosophy and Argument who against Bajer did plainly unfold the sence and meaning of his friend's words and in this reply so handled the whole Argument that afterward Bajer made never any return Lastly Joh. Chr. Holthusius a pastor addicted to the Ausburg Confession wrote a large treatise in the German Tongue worthy to be stil'd the Antibarclaian German since the Quakers has not hitherto answer'd it In this year 75 at Rome Mich. Molin a Spaniard a Priest and Doctor of Theology publish'd his book in the Italian Tongue to which he gave the Title of the Spiritual Captain In which book he reviv'd the Mystick Theology as they call it which for many years had lain Dormant in the Papacy who was Tutor and Pedagogue to a Number of Men for advancing that Doctrine of study and life The Sect was call'd Quietism and the followers Quietists from their singular Discipline which prescribes the laying aside External helps of coming to God meditation and reasoning by things outwardly Consider'd and Compar'd which are the first Elements that belong to these who begin to enter into Eternal Life and making only use of Divine Contemplation and the simplicity of faith Those who have made or desire to make great progress in the Celestial way must employ themselves intently with a ready will and ardent Love to receive and perceive God in themselves and suffer him to work in them by his Spirit while they wait for him with a quiet silence I shall add no more of this Man's Doctrine or its success as being known to the Learned Historians of our Age As ever since the Quakers name had its rise nothing among Christians in Religion Behaviour and Conversation scem'd to be hatch'd or invented with greater care or more resin'd and remov'd from the custom of the Vulgar but what was presently father'd on the Quakers Authority fellowship and patronage Thus in Italy and elsewhere many made the Quakers in England with their Creatures and Confederates the Sole cause and Original of this Sect and all the opinions thereupon following In like manner in England the Quakers were Reckon'd among the Religious crew which they call Mysticks and Branches of the Quietists drawing their common nature and temper from the same Root with one another This rumor and suspicion was the more increas'd that the Quakers especially Barclay in his Apology extraordinarily commended these ancient Mysticâ—s and not long after that Keith in his book call'd the way to the City of God which he publish'd in English did so teach confirm and advance that Theology that he seem'd to joyn with and strengthen the hands of the Quietists Because this opinion before was and as yet is so infix'd in the minds of many that the Quakers are of the flock of the Mysticks or that the Quietists and they don't much differ I shall pick out especially from Keith's book a short Summary of that Doctrine adding as little of my own as I can except where I 'm forc'd to put my own words for his without Impairing his meaning at all We ought says he to withdraw our selves from every vain thought earthly purely intellectual yea even Divine which are subjected to such words and propositions as fall under the force of Argumenting and Reasoning which draw their being from another original When God manifests himself in Man in the Seed of God which is in Man and hereby conveys himself into the mind of Man Man must betake and apply himself to God in the Seed of God 'twixt the influence and operation of God in him and only to give himself the leisure to wait for these feelings of the mind that proceed from God viz. The seeing hearing smelling touching tasting of the Spirit of the power the light and Life of God in Christ in that Seed And so it is agreeable to Man when he has thus converted himself unto God to persist and continue in that State with much patience tranquillity and silence before he fall to the use and exercise or daily business of his Lawful vocation When this happens In a little time the mind in some measure approaches to an holy and Divine life the beginnings of Spiritual Death Regeneration and Active operation It 's not then sit to do any thing without the certain Conscience and clear knowledge of faith but what the internal Guide and Spiritual Counseller and Instructor teacheth without that apparent assurance that the Spirit is arisen or raiseth himself in us and makes us inwardly to feel leave and liberty to do what the Spirit commands or suffers to be done And so it 's convenient at first to Act faith only by receiving and then exercising it as the Cion when first graffed into the stock first receives juice then grows and fructifies In these things that the rest of the Quakers both did and do agree it s scarce to be doubted Tho it sufficiently appears from what has been said that these Mysticks Molinists and Quakers do not so far differ in this Doctrine and Study as that one of 'em does either fear
to bring them over into their Society and the same belief with themselves And so John Stubs and Henry Fell took up a resolution and prepared themselves for a Voyage into China that farthermost bound of Asia and most Easterly Region of the Earth But when they understood how difficult or indeed almost impossible it was to gain access into those parts especially for such sort of Men as they who wherever they went were the laughing stock and hatred of all people and found matter of discourse and ridicule for all that saw them and Considering that the safest way for them to go would be if first they could get into the East-Indies and there travel about the places that were possess'd by the English and Dutch and under their Jurisdiction and Government they apply'd themselves to the Governour and Committee of the East-India Company in England for leave to make a Voyage thither in their Ships But they slighted these peoples requests So they intreat the same favour of the Governours of the Dutch East-India Company But they neither did not grant them their desire Wherefore both of them seeing all hopes and opportunity of this Voyage lost laid aside their intended design A like memorable instance there is of one Alexander Parker who not only proposed but made a Voyage into Africa to endeavour if there were any opportunity to bring those poor people to the knowledge of the Truth and Godliness But he came back again after he had been gone a year but gave no account as these people are us'd alwaies to know more than they say what he had done in those parts and why he had made so quick a return So these Men made a great bustle and stir to no purpose at all And when thereupon they became very Despicable and Ridiculous in the Eyes of their Adversaries who had not fail'd to pry into and to take exact notice of all that they did and thence raise objections against them they made use of this excuse to defend themselves with when they had not accomplished what they aimed at that it appear'd plainly that they were not frighted or deterred by any dangers or difficulties from Prosecuting what they desired and intended but only were compell'd by necessity to leave it off and that as the Deeds of all Men so theirs too ought not to be measured and approv'd of by the Event but from the goodness of intention and well meaning the design was begun with Now leaving these remote quarters of the world I will return again into Europe and first into our own Country For so it was that whilst these Men as we have seen travers'd the remotest Regions of the Earth others of them came over into our provinces and from hence went to other places to propagate and spread abroad their Doctrines these being of the most skillful and fit amongst them for these purposes and especially being indefatigably industrious in labours and patient under Adversities But nevertheless as none of these Men except one or two was so furnished by the Holy Spirit as to be able to speak the Language of the Nation they came to wherever it was without the help of an Interpreter who himself seldom knew how to translate their sayings into the same sense and words as they spake them and besides might either through mistake or on set purpose render them amiss So all of them with great vehemence Zeal and Industry set about this work but for all their care and pains could not do much good at it Besides that they also which follow'd those that had gone afore them altho they understood the Languages of the Countreys they went into well enough yet made but small progresses Wherefore in all those parts where these Preachers had travelled at this day you shall find very few or no Quakers Now these Emissaries came over I believe into our provinces first I believe because of the nearness of the Country and Liberty and toleration of Religion and the Multitude of Divers people following their own particular Sects of Religion wherefore there were several of them that did not much differ in Principles of Religion and very little in their way of living from the Quakers The first of these Emissaries and Missionaries that came over hither were William Ames John Stubs and William Caton This was in the year 55. Not long after these followed John Higgins Steven Crisp William Baily Josias Cole and others When Ames Stubbs and Caton were come over to Holland they mov'd some of their own Countrymen with their new Doctrines to such a Degree that they raised some little Disturbance in the Reformed English Church and brought a few of our Countrey Mennonites or Anabaptists over to their side And these made the Name of Quakers to be first known in these Provinces After these things Ames travels to other places but Stubs and Caton betake themselves to Rotterdam where at that time as well as now a great many English Merchants resided And here Caton held forth in an English Merchant's House to a great Number of English and Dutch there assembled in his own mother Tongue English but his words were rendered in Dutch by another Man for the sake of those Hollanders that did not understand English But this was labour in vain for which they gave this reason that their Interpreter had not rightly given the Auditors the true sense and meaning of what Caton had said and the due Emphasis of his words So Caton leaving Stubs at Rotterdam goes back again to Amsterdam in which City there was now a little small Church gathered and that principally of Dutch Anabaptists Where coming into the Assembly of these people and there making a long Discourse by an Interpreter for here also they did not understand English he met with the same success as before at Rotterdam For before the coming of these Men to Rotterdam there were certain Citizens of that City for their singular way of living and manners however suspected and hated by the others that met together in a certain house There was a rumour spread abroad that within that house there was a parcel of foolish triffling juggling fellows met together So there runs a great Concourse of People thither ready to set upon them in great fury But the Burgomaster of the City comes thither with the officers that usually attend him They knockt at the door and because no body opened it they break it open and there find out this unusual Meeting and see one Isaac Ferner a Preaching to them not out of a Pulpit but standing upon the stairs Him the Burgomaster commands to be apprehended and 3 of his hearers for the rest of them were fled away in a great fright These 4 Men were presently carried away to a Bethlem-house or place where Madmen and those that were distracted us'd to be kept as if they were such a kind of people There was one of these to whose feet they ty'd a Wooden Clog so
the Quakers was at this time very rife every where in Germany and that the same especially with the rude multitude and men of the most abject Condition who catch hold of all things without any distinction of Truth or Falshood was much envied and hated and not free from danger There was a certain Person of some note at Hamburg for the thing may be said without nameing his Name though of no great fame as to his Learning and of an immoderate and proud Disposition and full of words who was so transported with Rage against Muller that he accused him and laid to his charge That he was not only guilty of other Errors but more especially of Quakerism and thus by stirring up the People did as it were enforce the Laws with Menaces that he should desist and proceed no further which matters Muller though he was willing but not able to bring about to his designed purpose yet he was desirous to be freed from the scandal cast upon him and to remove the ignominy â—â—rging That he introduced no perverse or strange Doctrine and was not the man his Enemy represented him to be which he brought so about that having got the clear Testimonies of several Professors in the Universities of his Orthodoxy and of Doctors in Churches he Published the same in his Apology and set them in opposition to the Reflections and Scandals cast upon him by his Enemies Now Philip James Spener Minister at Francford upon the Mease of a Church Constituted according to the same Augustine Confession did within a few years prosecute the Foot-steps of these Men as also John Heariâ—k Harby Minister of a Church of the same Confession at Trarback on the Mosel both of them men of that Industry and Conversation as to be able easily to keep up the Fame of their great Learning and Probity and not be thought to seek after the Favour and Glory of Men herein these Men did in their Publick Sermons Discourses and Private Exercises bend all their Endeavours this way that they might extirpate and root up these Evil Weeds and Thistles from Mens minds Spener began his Work with those things which did more immediately incuâ— into the Senses of Men and which seemed to imitate and have relation to Popery that was so hateful to the Lutherans by reason of the dull foolish and profane Rites and Ceremonies that are therein and such as are not barely estranged from true Worship and Sanctity to wit in their Churches and Publick Assemblies and particularly in their Pompous Tables Organs Altars Priestly Garments c. And from hence he proceeds to other things which men do measure by use alone and meer handling so as that a pretty number of People in a short space of time did by his means not only Loath all that Pompousness in their Churches but also laying aside many other external Rites applyed themselves to Exercise the true Faith and Life of Christians But this was not all but they did often times meet together in their Houses and so did instruct and exhort one another every one as well as they were enabled out of the Holy Scripture to follow the same Sincere Life and Faith and to do all the Duties incumbent upon them towards Men Hereby also in the same manner by his Instructions did so stir up and affect the Minds and Consciences of his Hearers that very many of them in those places and adjacent to the Rhine did often times meet together in one place and this they did assume as a common Rule and constant Practice among them that laying aside those Discourses which concerned Questions and Disputes or idle and unnecessary Enquiries which were more fit for the Schools than for the Formation of Manners they only imployed themselves herein that having come to know and discern Christian Truths without which Faith and a Christian Life cannot be they insisted upon the ways and means how to attain to this Life and Faith and Instructed and Exhorted one another in shewing and exercising of the Same Spener is called from Francford to Drosden into the Elector's Court there to exercise the Office of Chief Preacher and seeing there were many things to be Corrected and Amended in the Court and that this could not be done by gentleness and pleasant Artifice but by a Tragick Gravity and severity and that there was not besides this such a number and choice of then for the purpose which withal required one endued with much Religion and Goodness in the mean time there were some Students in the University of Lipsick designed and appointed for the Ministerial Office they were only two at first that began to stir in this matter and this they made the chief exercise of their capacities this was the bent of their studies that being themselves stored with this knowledge and exercised in this sort of Life they might afterwards teach their Auditors committed to their care the like documents and stir them up to the same and therefore they daily instructed their people and held their Assemblies and did not only urge their Discourses from the Scripture-Authority but did draw out from the proper and Genuine Fountain of Divine writ 〈◊〉 excellent order the meaning of one or more places and the mind of the Holy Spirit and the Energy of Faith and true Piety and adopted them to the certain uses and cases of Men every one according to the Conscience and Experience he had in such a thing and setting this for a rule in these words to be observed by all That the sacred Books of the Old and New Testament are to be read expounded and converted to various uses to the glory of the sacred Trinity to the increase of the New Man of holy Instruction and exegetical Divinity as also to an example of an holy Couversation They were termed the Philobiblick Colledges These Students Endeavours and Studies were some time after imitated by others and even by such as were of greater years and Masters themselves so that some of them handled the same with the Professors Consent in the Publick Auditories in their Academical Lectures the Chief whereof were Augustus H. Francus the Disciple and Companion for a long time of Spener and John L' Schadeus Francus's Chamberber-Fellow both of them Masters of Art and Learned and Eloquent There was moreover a new Accession of Citizens and of women too to these Collegiates who also encouraged their Pastors and Guides in Divine Things to the same work but as for the most part it happens in such Assemblies there was in process of time so great a desire in some to frequent these Colledges that some Students declined to go to the Publick and Private Schools some of the People would not go to the Churches some despised them others went thither to partake only of the Lord's Supper sparingly and some disregarded all other ordinances and institutions in comparison of these Congregations and Meetings But these Students were for the most part persons
those impetuous Spirits For seeing that all the rest except those two Colleagues aforesaid stuck to Horbius's side there was at that time very great Dissention and Strife between those Pastors who stood in opposition to Horbius and those that were on his part and that by Sermons Pamphlets and Letters every one according to his Faculty in Speaking or Writing putting forth his utmost in defence of his side and in opposition to his Enemies and placing the victory in the last action untill at length the matter was brought to that pass by the Interposition and Authority of the Senate Magistrates and Supream Power of the City a special and principal Remedy for such sort of divided Men and Assemblies that all the quarrel and difference in Words and Writings was taken off by an Amnesty as they call it or General Act of Indemnity and each of them were to forgive what was past as much as all good Men hoped it would be so It 's sad to consider what a vast number of things have been written all this time through all Germany that is of the Lutheran Religion not in the Latin Tongue save a very few but in the German Language that so now the whole Dispute which so many Learned Men could not find an end to should be equally committed to the Judgment of the Learned and Unlearned and especially be the entertainment of the vulgar and abject sort of Mankind whose Judgment they who thus contended are so far from expecting that they even Despise and desire not to have them named with them In the mean time we must pretermit that the Quakers abiding elsewhere and very well knowing and retaining an account and the particulars of all their own Conveniences neglected nothing wherein they thought there was any thing to their Advantage that might be done in this Commotion and Division of these Men. They had certainly in those places at this time a certain Hope wrought in them and their Spirits were raised with some joy that it might come thereby to pass that there should be such Persons that would Judge more favourably of the Doctrine of the Quakers and that perhaps they would apply their Minds to them the Words of their Epistle in an Anniversary Meeting at London the preceeding year writ to all the Churches of the Quakers bear witness hereunto which were to this purpose That they had Thoughts and some Hopes that the falling out of the Lutherans in those places amongst themselves might tend to a farther Discovery and Promotion of the Truth in those Parts Moreover there was in Germany as it were three sorts of Pietists pardon the expression One which I have described consists of those who sought and pressed nothing else but sincere Religion and true Piety and the greatest part of those are among the Learned and better sort of men through Saxony and all Germany Another sort of them was that cryed That the Church was much Corrupted and loved Piety but such who themselves on the other hand stagger not a little in the Faith and True Religion and these same are commonly less moderate and more violent in Celebrating their Assemblies together These came near the Weiglian Sect and such sort of Fanatical People that sprung up about an hundred year ago and not dead in all that intermediate time in Misnia and other Countries about who imagined as if it had been an Opinion not yet received in the Church and yet necessarily to be delivered That there is one certain Divine Seed in all Men and that God and Christ do so infuse themselves into Men that they are one Moreover That man becomes God and Christ and that so he ought to Worship God and Christ in himself and a great deal more of such stuff Which Tenents seeing they were of themselves very obscure and incomprehensible or only an empty sound without any Sence they by their winding cants did yet further involve and make more intricate and these men dreamt of I know not what Millenary Kingdom and Golden Age and continued watching among all who should be no longer Mortal in which Kingdom all things should be restored to their former state and condition and the Blessed abound with all Spiritual and Corporal Pleasures and Delights and should be satisfied at a Thought in what they desired or Wished from the Divine and Celestial Affluence of the Holy Spirit wherefore seeing that they now thought the same time was at hand They so settled their Rules that laying aside all Controversies among Christians they now with one mind by mutual instructions and exhortations looked to that Kingdom prepared themselves for it and invited other men unto it and made it their business so to do The Third sort of them was that which may be called Behmists or Teutonists these called back as it were Jacob Behman the Shoemaker of Garlingen in Silesia from the Dead who was called Tutonick and did both Broach those Opinions which had been really delivered by him as also those Errors that had been falsly laid upon him and ascribed to him yea and horrid and hellish Blasphemy and cried them up as worthy of all Esteem and Glory But before I give the particulars hereof I do not think it absur'd to say somewhat concerning the Doctrine and Writings of this Behman and the rather because of the great variety of Opinions and Observations of Learned and famous Men concerning them He had wrote and published in the German Tongue some Books or rather Pamphlets wherein as he would perswade himself he discovered many things necessary to be known or the Foundations of true Religion and Piety in dark words disjoyned from the usual and known names and such as he that would could not perceive and apprehend producing some of his own and adding as his own invention some other things which he had heard or road else where But when it came to pass as it often happens that those Germans especially the Lutherans who Assumed to themselves the Appellation of Learned Men and who were eager in a search after Knowledg Science and Truth and durst attempt any thing and were already puffed up with their own and other mens Opinions concerning the Excellency of their Learning alight upon these Notions these as coming nigh unto Behman's Principles but looking upon them yet to be ruder and as it were but rough drawn as being what he had only begun they go on to compleat them and from the Store-house of their own Wisdom build up and heap together many Opinions but such as were Monstrous and Horrid and digest them into books and Publish them and render the Behman Name well known in Germany Holland and England by their writing in those several Languages Some things also they Publish'd in Latin and they prove and extol the whole with a wondrous Character as if they were Golden Books and to be got all by Heart by those who followed the Christian Religion and loved their own Everlasting Salvation In the
THE General History OF THE QUAKERS CONTAINING The Lives Tenents Sufferings Tryals Speeches and Letters Of all the most Eminent Quakers Both Men and Women From the first Rise of that SECT down to this present Time Collected from Manuscripts c. A Work never attempted before in English Being Written Originally in Latin By GERARD CROESE To which is added A LETTER writ by George Keith and sent by him to the Author of this Book Containing a Vindication of himself and several Remarks on this History LONDON Printed for Iohn Dunton at the Raven in Jewen-street 1696. TO THE Truly Noble and Honourable NICHOLAS WITSEN Burgomaster and Senator of Amsterdam c. THOSE two very things Right Noble and Honourable Sir to wit the greatness of your Name and the smallness of this Work which might disswade me from such an Application do both of them invite and in some sort engage me to adventure not only to make a Present of this Book but also a particular Dedication thereof unto you And seeing that it is a thing most certain and that the very sight of the Book doth immediately shew it that what I here offer is a Piece that is altogether new but yet neither over bulky nor prolix I was perswaded that this my Undertaking would not prove unpleasing to you because that as the Great are very much taken with the Novelty of other things even so they are of Books and as a conciseness in speaking is very agreeable to them a short and compendious way of Writing is found to be no less so which has given occasion to that old Proverbial Adage Little things are pretty To this I may add that this Book briefly treats of things transacted up and down and for some time in that Nation where in the Name of the Renowned States you have been first Envoy to the Most Potent and most Serene Princes King William and Queen Mary to that great and glorious Queen alas lately ravished from Earth by inexorable Fate of whose Vertues there are at this time so many Testimonies in the funebrous Orations of great and most Eloquent Men who for all that had they never so much exhausted their brains and been profuse of their Abilities in declaring and magnifying the Excellencies of this Queen had yet nee'r been able to form a true Idea of them in their Thoughts much less represent them as they ought to be to their Auditors than which nothing more can be said of Man and after that for some time Resident there where you were to Congratulate Their Royal Majesties Accession to the Throne and the Deliverance of so many Countries and People as also to confirm that Ancient League and Amity that was between both Nations In which Time and Place seeing that perhaps some but not all these things came within the Verge of your Knowledge this new and small Treatise but Pardon the Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may gratifie that desire which your Honour and even most Men have who have lived or come from abroad of having a perfect Knowledge of such Transactions as have happened in those places during their time or near unto it by exhibiting as in a little Table-Book the first Rise Progress and End of all these doings But yet this is not all the Reason I had for such an Undertaking I must confess Illustrious Sir that as to the matter of this Work it is such as may seem to them that are not very curious needless and unnecessary and that it is such a way or method as may easily induce some who are not over-skilful but given to scoff and chatter to look upon it as very mean and contemptible because that having regard only to the single Relation of Things and to Truth I treat thereof in a Style and Language that is plain and ordinary free from all manner of Affectation and do not which is a thing very common and much approved of and prevalent among the Vulgar either ridicule or proudly scoff at and prosecute in Writing those things which 〈…〉 the Religion and Manners of those Men who are treated of herâ—en Neither do I though there may be some among those very Persons who look with an evil Eye upon and bear ill will unto us for that Reason retribute the same and make the like return unto them as some are pleased to do who think such reciprocal doings ought always to be But seeing that it many times so happens that they who write with such Moderation are liable to fall under I know not what Suspicion of crack'd Credit from these Men so as that I found my self under a necessity of seeking out for some Patronage and Refuge-place upon this Account I was fully satisfied I could meet with that principally in you Great Sir who know as well as any Man alive what amongst such a multitude of Writers and itch of Writing is most fit to be writ what an Historian's scope ought to be in such a Work as this is and over and above that what on the one hand Religion and what in the mean time also Nature and the Power of Humanity require and call for And because I have fallen upon this Head I earnestly wish the Temper of the present Times was not such that this were not the sad distinguishing mark of the Age we live in as that there should be so many Men such strangers to and devoid of Charity and Modesty and hurried with that unruliness and outrageousness of Mind that as soon as they discern any Heterodox Opinion in matters of Religion and especially if any Heresie be smelt in the case they immediately suppose that it is the Property of Religion to scoff at persecute and afflict such Men some going so far as to urge there ought to be a precision or a cutting off of the same by violent Methods Fire and Sword Imprisonment and Bonds Racks and Torments and even by the most dreadful and cruel Deaths For the Good and Peace of the Church and State for so they Argue cannot otherwise be preserved nor the Christian Faith and Humane Obligations subsist Were it not for this we should not see against so many Reformed Churches so many Hundred Thousand Christians such and so great and nefandous Violences contrived and offered such lamentable yea unheard-of Calamities and Slaughters and even if they could make entire Extirpation Rulne and Destruction by those who go by the Names of Christians and Catholicks but are in truth the most bitter and implacable Enemies of the True Religion I 'll go yet further I heartily wish there were not sometimes amongst others and even among them who have withdrawn themselves from the Papacy that immoderation of Spirit that even where there is no manner of Heresie no Fundamental Error yea not the least difference but in words and way of Expression only mens Minds become forthwith divided thereupon an Interruption of Fellowship and at last a sâ—â—â—ssion into Parties doth ensue And that those who lay
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 't was 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 Englâ—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 't is 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 crushâ—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 betterâ—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
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 blame-worthy 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 where-ever 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
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
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 Play-houses 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
coming of the Spirit till at length they be mov'd or stir'd up to hold forth and then they pray preach or sing according to the Spirit 's sudden impulse In like manner the rest sits still to hear For while they stay in the place where they worship bending their thoughts inwardly with regard to the Spirit they look what he does or Dictates within and where they perceive the speaker to be thither they direct their minds and attentions searching themselves they bring all home to their own Conscience And thus while the Spirit delays his coming each of 'em prays inwardly unto God for himself sighing and groaning now and then deeply for great striving and contrary affections They sometimes move themselves or are moved so far as issues in a great trembling of the body not only of some but of most or all of ' em This 't is said does often fall out by the resistance of 〈◊〉 secret insinuations I was told by one worthy to be believ'd at a certain time they fell all so a trembling he himself being one that the place was shaken as 't were with an Earth-quake If it happen that none of 'em obtain the presence of the Spirit when he is not pleas'd to move 'em to speak they sometimes all go away as they came without uttering a word among ' em But even then they say they lose not their labour for every one carries away some advantage for himself and while one prays for another thence also some profit does result to the rest yea while they pray for them who come only to look on laugh sport or scoff they say such receive a wonderful virtue to better their Life and hasten their Conversion Thus they do in their common and publick exercises They worship God by praying praising or preaching according to the various Agitation of the Spirit Sometimes they worship in all three kinds not promiscuously but one by one unless it happen they sing all together But their chief and solemn exercise is the preaching of the word This principally consists in proposing a certain theme for Edification or exhortation to some duty And because they think the power of the preacher is not placed in words or bodily motions unless the composure of his Voice and Countenance be suitably managed with simplicity and gravity but only in the worth or weight of things they affect not form or Method taken from Rules of Art but make use of plain and obvious words not intending to gratify the itching of the Ear but to express the interior feeling of the Soul and make an Impression upon the hearer's mind with an active Air not of gesture but of face and utterance They sharply censure Theologues for becoming Ethologues or Mimicks whose Eloquence does wholly consist in Gesticulation Their prayers are mostly doleful Lamentations the lower they be they esteem 'em more dutiful They sing and praise not by a regular pronunciation of words or musical Melody far less by the Numbers of metre or verse which sort of singing is never lawful with them but when one of 'em has an extemporary faculty to compose but in the collision sound and stretching of the voice almost as the Spaniards or Moors in Afric if you have ever heard 'em as I have 'em both frequently singing in their own Countreys And thus not only one or two but all that are present do sing with a sweet and pleasant voice In such exercises the Ministers are the most frequent and chief Actors tho none of the rest are excluded but those that are foolish troublesome or strangers They don't only take heed what any of 'em says but also what forms or words he uses As many if not all things among 'em are singular so they agree to no other Communion but their ownâ— hence if a Cunning or Insnaring mocker come in and begin to ape their discourse or carriage with their words and looks they mark him as a scoffer and then forbids him or else thrusts him out And this is their publick worship In private they spend much time and pains in meditating praying reading especially the word of God in teaching their Servants and Children both in those Arts and Manners that concern civil Society and also in the worship of God and Christian Conversation with a lively instruction which they call Catechizing to which use they have books very properly adapted Moreover it 's also their custom in their houses never to express a Religious duty with an outward voice as praying to God craving his blessing e're they take meat or go to bed till they feel the excitation or impulsion of the Spirit while they want this they 're content to think with themselves what they esteem convenient and agreeable and talk silently with their own mind without External or vocal expression From whence arises the mistake of some and malicious calumny of others that the Quakers never pray unto God but like beasts rush upon every thing inconsiderately Which they wou'd bear more patiently came it only from the Rabble that 's ready to swallow up the belief of any thing and not from a seeming better sort of Men that pretend to digest speak or write nothing but what they 've put to the touch-stone for Confirmation Tho they 're greatly devoted to the Publick Worship of God yet they 're very averse to all Superstition which none but the unfortunate unwise or irreligious do ordinarily pursue Thus they often meet for the service of God For that they 've their Houses in some places very fair and large Out of these now you 'll seldom hear 'em disputing or discoursing with others of those things they 're willing to teach concerning their Religion or Duties of Christians though formerly in the Streets Markets and other's Churches they forbore not to declaim their petty preachings When I ask'd the Cause of their discontinuing that practice the same Necessity and Occasion remaining they gave no other Answer than That it is not now the Holy Ghost's Will They agree with some Protestants in owning no Holy-Days but they disagree in this a little wherein some Protestants also herd with 'em being displeas'd that the First Day of the Week is observ'd which from our Lord Jesus Christ we call the Lord's Day and that by the Force of the Fourth Command They indeed acknowledge it very necessary that a time be set a part for assembling to worship God in publick and that then Christians shou'd refrain from working and that the Lord's day is very proper for that purpose wherein the Apostles and Primitive Christians met in one place Therefore on this and other days they have publick Meetings as occasion offers In great and Populous Cities as London they often assemble almost every other day and that with such a confluence of people that when there can't so many be crowded together so as one may have way for another to get out some of 'em in the throng are taken with a â—unting
this theme as if he had aim'd at no other design then to bring in some and play upon others with a few frothy flowrishes of words This is the matter of fact The Parliament made it their purpose and endeavour to give Liberty of Conscience to such as I have Nam'd A Committee of a select number of the house was order'd to treat of this affair They when doubting of the Quakers Doctrine and saith concerning the sacred Scripture and mystery of the holy Trinity because they use not to call the Scripture the word of God thinking that name to be proper only to Christ or to the internal word of God under which sense external Letters can never fall nor to term the Father Son and Spirit three persons that being a word not used in Scripture ordered their Articles and opinion to be presently inquired into Two famous Quakers at that time Geo. Withad and John Virughton treated of these matters with Sir Tho. Clargy a member of the house He advis'd 〈◊〉 with Kindness and Candour to publish their mind fully and fairly concerning these two Articles that were doubted of They without delay write and subscribe their Thoughts and willingly presented 'em to that honourable Man from whom as they had received a wholsom Advice they now also expect a seasonable assistance The form of each of 'em for himself was to this purpose I believe with my heart and confess with my mouth the sacred Scriptures to be Divine left us by Men Inspir'd of God as an exact rule of our faith and behaviour and I profess to believe in one only God who is the father and in Jesus Christ his Eternal Son very God and very Man and in the Holy Spirit one and the same God with the Father and Son blessed for evermore This confession having pleas'd Clargy was given to be read to the rest of the Members who thought fit to call in some nine or ten Quakers that were ready at hand for such a design to question 'em if that were their faith and perswasion Upon their owning it the day following the matter was presented by the Committee to the whole house and thus it was agreed that the Quakers shou'd have liberty and order'd it shou'd be recorded and drawn out into an Act. While publick affairs were thus changed W. Penn was not so regarded and respected by King and Court as he was formerly by King James partly because of his intimacy with King James and partly for adhering to his old opinion concerning the Oath of fidelity which was now mitigated but not abrogated Besides this it was suspected that Penn Corresponded with the late King now Lurking in France under the umbrage and protection of the French King an enemy justly and equally odious to the Brittish King and united Provinces 'twixt whom there was now an inveterate War This suspicion was follow'd and also encreas'd by a Letter intercepted from King James to Penn desiring Penn to come to his assistance in the present State and Condition he was in and express the Resentments of his favour and benevolence Upon this Penn being cited to appear was ask'd why King James wrote unto him he answer'd he cou'd not hinder such a thing being further question'd what Resentments these were which the late King seem'd to desire of him he answer'd he knew not but said he supposed King James wou'd have him to endeavour his Restitution and that tho he cou'd not decline the suspicion yet he cou'd avoid the guilt and since he had loved King James in his prosperity he shou'd not hate him in his adversity yea he lov'd him as yet for many favours he had conferr'd on him tho he wou'd not joyn with him in what concern'd the State of the Kingdom He own'd he had been much oblig'd to King James and that he wou'd reward his kindness by any private office as far as he cou'd observing inviolably and intirely that duty to the publick and Government which was equally Incumbent upon all Subjects and therefore that he had never the vanity to think of endeavouring to restore him that Crown which was fallen from his head so that nothing in that Letter cou'd at all seem to fix guilt upon him From that time Penn withdrew himself more and more from business and at length at London in his own house confin'd himself as it were to a voluntary exile from the converse fellowship and conference of others employing himself only in his Domestick affairs that he might be devoted more to Meditation and Spiritual exercises In the year Ninety three two books of his came out in English the one of a Solitary life the other a Key to understand the Articles of the Quakers faith This year Penn went out of his voluntary Prison compensing the leisure of his lonely life by the comfort of Marriage which he now entred into and the greater toil he took on himself in managing all his business and affairs Geo. Fox also after many changes and viciâ—â—itudes having seen various chances and dangers after he had often been Anxious concerning the progress and continuance of his life now not doubting to Consummate and end his Labours in the beginning of Ninety one resign'd up his Life After his Death his Widdow Margaret an old woman of about 76 years who had shar'd with him in the office of preaching wrote thus to a General Meeting of women held at London that same year Most Dear Friends and Sisters in the Lord I Did not scruple to write unto you from the Sense of that which was from the beginning which now is and for ever shall be and that for your great Love and care of me and the half of my self my Husband as long as he labour'd among you for the Lord. Since he 's now entred into Rest and heavenly Glory if we 'll regard what he said while he was alive let 's fix our constant Dependance upon God Neither doubt I if we walk with that Spirit of Life and Strength he had but we shall be preserv'd even unto the end In the mean time growing up and bearing fruit unto the Lord we shall become Trees Justice to the praise and Glory of God Wherefore I do earnestly warn and exhort you to abide constantly in the service of God for ye shall certainly reap the reward of much Consolation in this World and of an eternal Recompence in that which is to come Farewell and joyn with me in praising of God Fox not long before he died by the Interposal of certain Friends and Amanuenses's wrote a large book in English only with reference to what concern'd himself during the time he labour'd among his friends in the Ministry and provided by his latter will it shou'd be carefully Printed and a Coppy of it sent to all the yearly and Quarterly Meetings of his Friends wherever gather'd together throughout the whole World in Remembrance of him and for their particular Advantage The book was publish'd being strengthen'd
of her Glory turn'd aside to this By-Way and having run through part of her life in that very House on which she had with those prodigious Endowments of Mind bestow'd so much Cost she was forsaken of all those that gap'd after her Estate and all her Family and left all alone but only not forsaken of God or abandoned to Desperation and so in her mournful Seat she breath'd out her Soul when she had first recommended it to God in Christ Of this excellent Maid to add this by the by What was mortal and perishing was repos'd not in the Sepulchral Monument or Tomb belonging to the Family of the Waltars erected in the Church as it might have been but without in the Church-yard or Ground lying about it in the common Earth amongst the rest of her Brothers and Sisters according to her own desire leaving that Monument out of Modesty that Familiarizer and Governess of all other Virtues of which this Lady in her life-time was always the perfect Pattern But since what the Doctrine of these People was what their Religion and how their way of Living what their Intention and what their aims and enterprises about the Church and other Men were may be fully known by their Writings which several Men among them yea and some Women too have published concerning themselues and many of our Learned Men of them I shall not now stay to Recapitulate But because all this Relation tends to this end to shew what Agreement there was between the Quakers of whom alone in this Work we treat and these Labadists I call them so because I know no better name to call them by in Doctrine and what Institution to one and the same purpose and lastly what intentions they had to joyn in Friendships and contract Acquaintances I will shortly and in few words relate it As to their Doctrine although these Men at first introduced little or nothing which was different from our Faith yet in process of time they brought in divers Innovations about the use of the Holy Scriptures and the guidance and operations of the Holy Spirit and Prayers and the remaining parts of Worship and the Sacraments and Discipline of the Church so that they came nearer to the Opinions of the Quakers in these things than to our Doctrine Now it appears that these Men no less than the Quakers reprehended and found fault with many things in our Churches and those of all Protestants that they were all so corrupt and deprav'd that no effect no fruit of the Spirit of God appeared amongst them nor no Worship of God but only a carnal and external One no mutual attention no conjunction of Minds no love no will no endeavours for the good one of another or the common good that was to be seen Lastly That no one's Life and Manners answered what they all profess'd or the Example and Precepts of Christ And as this was the complaint and quarrel of the Quakers so in like manner was it of these People too that with these vices above others were infected those that were the Prelates and Preachers of the Word and Stewards of the Mysteries of God Lastly these People thought thus that they were the Men from whom the beginning and first Examples of the Restitution of the Church was to be expected who also were wholly intent upon the famous work of this Reformation Just as the Quakers thought that this was chiefly reserv'd for them and that they were in a special manner obliged to go on with this Work of Reformation So great was the Fame of this Society that there was scarce any place in these Countries where there was not a great talk talk about these Teachers and Workers so that in Foreign Countries there was scarce any where unless it were among such People who have no regard to what is done abroad who had not heard something of them Therefore when these Reports were gone over into England and Scotland at first indeed there were some of these Men who being averse from the State of the Church as under the Bishops contained themselves within their own Churches which were more remote from external rites and splendor and a worldly and delicate polite as they call it and elegant Life and Conversation who also undertook the Ministerial Function At last also the Quakers who as soon as ever they heard of this sort of Men and their plain Religion and way of Life that they followed they began to think in good earnest of this Society of People and to be better acquainted with them and to consider ways and means amongst themselves how they should come to enter into Consultation with them I know that there was one of those Ministers of the Gospel so averse from the Episcopal way and addicted to Presbyterial Churches who not only himself writes to this Society but also communicates his thoughts upon this subject to an eminent Quaker which Man when after that time he foresaw many things from the face of the Kingdom which tho not altogether true indeed yet seeming very probable and likely to come to pass at that time he was not such a fearer of Episcopacy but that one might read in his Countenance and since he was a Man that one time or another it would come to pass as afterwards it happen'd that he was made a Bishop The first of the Quakers that came from Scotland to the Labadists to Amsterdam was George Keith a Man both very skillful in and much us'd to Controversie and Disputes After him comes out of England R. Barclay a Man likewise of great Experience and well seen in the Defence of his Religion These Men one after another treat about this matter with Labadee and the rest of them on whom the Government of the Society lay But when the Quakers opened their Mind briefly and in a common Style but they on the other hand us'd such deep and far fetch'd Speeches and those so round about the bush and turning and winding and so much Eloquence or endless Talkativeness that the Quakers knew not what these Men would say or how to know or find out and discern their Opinions Institutions and Intentions or where to have them which also had often happen'd to our People enquiring of these Men about these things and now began to suspect that they were not such a pure sort of People and were either bordering upon some Errors or privately entertain'd and bred some monstrous Opinion And when the Quakers tried again at another time to see further if by any means they could bring things to a Consent and Agreement and a conjunction together that they might act in common Concert the Labadists not only drew back but also resented it ill and were so angry that they thought it would be to no purpose to try any farther Conclusions with them And either upon the occasion of these Meetings together or from the designs of some of their Adversaries to reproach them it came to pass
that from that time the Labadists came to be call'd Quakers which name followed them from Amsterdam to Hereford and there accompanied them so that Men all abroad not only call'd them by the Name of Quakers which to them appeared as a horrible Title but also oftentimes us'd to throw Stones at them To avoid which reproach and withal to shew how much they hated both Name and Thing they out of their Printing-Office which they carried about with 'em publish'd a Writing by the Title shewing what the Argument of the Book was An Examination and Confutation of the Quakers Nevertheless after this there went to these Labadists in Friesland William Penn that most famous Man amongst the Quakers A Man of such Spirit and Wit as was both willing and able to encounter with all their Adversaries But the end of all was the same To which I will add this Relation That William Penn at this time being so near the Wood the Summer Residence of that Illustrious Lady the Princess of of whom as indeed she was and is a Princess who has a peculiar Talent of Wisdom and Piety and Greatness of Soul in asserting and promoting the Interest of Religion he had heard much talk and this Princess being now there present it comes in his mind and he intreats it as an extraordinary Favour that he may have the Liberty of Access to wait upon her Highness And she her self too having heard much of Penn admits him but so as what she had heard many say runs in her highness's mind that Penn was not the Man that he desired to be taken for but was either a Jesuit or else an Emissary of his King 's sent to sound the minds of the People and Grandees of this Country and therefore she fore-armes her self against him But when this Princess had admitted Penn to her Speech and he composes his Speech not with those Artificial Elegancies and Courtly Niceties which his former Inclination Education and Customs had enabled him to but with the highest gravity and as far as Religion would permit in the most exquisite terms he could devise and thinking this discourse might not be displeasing to the Princess at the end of it he begs leave to make a Sermon before her Highness To which the Princess to make short with him Answers that she had very good Preachers of her own whom he might hear and she had not far off David Fluda Giffen a Preacher worthy of such a Princess as who besides his natural parts Learning and sweetness of Conversation 〈◊〉 with Probity of Life and endued with a singular gift in Preaching was now the worthy pastor of the Church at Dort a Man to us well known and our very great friend Which Answer Penn taking in the stead of a civil Refusal with a chearful Countenance and in kind terms asks her Highness if in any other respect he might be serviceable to her and so takes his leave of her Highness Now from Friesland a province of our Belgium which is simply called Friesland I go on to that they call East-Friesland In that Countrey in the chief City call'd Embden in the 74th year of this Century there were a few Quakers that appear'd there of whom the Principal or chief Men were John William Haasbaard a Doctor of Physick John Borsome and Cornelius Andrews These Men began first to hold their Meetings privately afterwards more openly then to publish books of their Tenets to allure and invite the more to their Communion Which being known and growing publick to the Magistrates convened most of the Quakers before them into their Courts They appear there By the Magistrates order there came thither two of their Ministers one the Presidents of the Meeting of East-Friesland and another next to him Frederic Vlderic and John Alardin The Senate has under Deliberation that whereas as yet they did not rightly understand other than by Relations from other hands what the sentiments of these Men was what they did or what they aim'd at and pretended to that therefore it would be their best way to hear and understand these things from themselves least they should seem to pass a sentence upon people before they had heard or known what their Cause was and on the other hand if they were indeed found to be such as fame reported them that they might in due time obviate and prevent their attempts and mix them as it were in the bud before they grew to greater strength But when these Quakers appeared before the Magistrates they stood with their hats on and would not pull them off altho they were ordered so to do not out of Pride or from Innation or Contempt of them but because it was the Custom and Fashion of those of their opinion and they thought that such sort of honours were not due to Men. A great deal of Dispute there was about this business between the Quakers and those Ecclesiastical persons Which Discourse being drawn out to a great length and nothing brought to the purpose that was intended the Magistrate Haasbaard as being the principal and most skillful mannager of this affair that 2 days afterwards he should appear before a Convention of the Pastors and Synod of the Church and there before them state the Case of his Religion under the penalty of 10 Imperials Haasbaard refus'd this Meeting and appears not at the Stated day But the Quakers however go on and in the mean while and afterwards meet in Haasbaard's house Wherefore the Magistrate lays a fine upon them of 100 Imperials a time as often as they met together after that manner They take no notice of that neither So the Magistrate taking this as an affront to his Authority and Dispising of his gentle Government and Clemency concluded to take another course with this People Which yet before he would do he thought fit once again to try if he could pick out of 〈◊〉 Men what their Intentions desires and aimes were therefore the next day he causes them to be call'd into Court before him and together with them the two Ministers before mentioned were order'd to be present that they might Examine them about these things and maturely deliberate upon them For they thus thought that it was absolutely belonging to the Duty and Business of the Political and Ecclesiastical Order to look after and enquire what was done in the City and in the Church and with all Care and Diligence to provide and take Order that no Disturbance Faction Tumult or any pernicious Error Deceit or Seduction should arise and spread about among the People and that the Quakers themselves in this case ought not only to pay their Obedience to the Magistrates but also themselves of their own accord and free will by the impulse of their Religion and monitions of our Lord Christ and the Motions of the Holy Spirit not to decline the Exposition of what it was they insisted on and the Principles they so much Gloried in but with all
and unlearned Man and who besides the common English Books had ne're looked into any other nor could he Read them would by no means have it thought or doubted that this weighty Epistle â—o full of Learning and compos'd and written in so Elaborate a manner and with so much Pains and Study was not Written by him and his own Production and that he was not the Man who had daily perused all those Books and made them his own or that it was thus Written by a Multitude or whole Society of Men yet so as that they should leave it to the Judgment of one Fox an ignorant Fellow and upon his Approbation look upon it to be firm and good and he to approve of the same by the greatness and Authority of his Name affixed to it And hence it 's apparent that there is no mind so Humble but is apt to be carried away with the Air of Glory yea many times Glory and Applause is mostly coveted by those who most contemn it and endeavour to introduce a Contempt thereof glorying and taking Pride herein in that they despised all manner of Glory so much But however it were the Letter pleased the King and the Matter of it was very grateful to him insomuch that the King either by his own Authority or other Engagements brought it so about that they ceased to persecute them But the same Persecution was in a short time after revived and introduced upon them When Fox writes a new Epistle to the King and deprecates the Injuries and Dangers brought upon those People his Friends interceding with the King thereby on their behalf discovering now in this his Letter himself entirely as he was and not as before hand over head without all manner of shame and blushing Arrogating to himself the Work of other Men and a false praise But this Letter did not please the King so well so as either to purge them from what was laid to their Charge or to free them from their Sufferings These Quakers are even to the present time a prey and a laughing-stock to almost all the Inhabitants and they had long since been utterly ruined and destroyed all of them had it not been for a few among them that had some small Substance who out of their own Necessities have sustained them under their oppressive Poverty And had it not been also for those Quakers in Holland who are superiour to these in Fortunes and Estates And now that I may pass over nothing that may appertain to the State and Concerns of the Quakers before I depart from these Men in Germany It will not be impertinent to insert the short History of those Men lately sprung up in Germany and who still coverse and are scattered up and down in divers parts of the same Country which are called by the name of Pretists and whom many look upon as the Brood and Offspring of the Quakers or Enthusiasts sprung up again in these times and being as it were lopped off grow again and bud out from the old Stock concerning which Men there are many who have taken upon them to write who have discovered themselves to have heard and imagined more things concerning them than they really know but I shall not take in all herein but will leave out the larger passages and only take notice of the Principal Heads For seeing that in so great a multitude of Christians as well else where as in Germany who declare themselves to be the Disciples of blessed Luther and to follow his Doctrine and way of Living most of them all were indeed affected with a great desire of and love to their Religion but yet retained through great Ignorance and intollerable superstition the observance of some Rites and Ceremonies and which in very deed had little or nothing in common with some Religion Piety and Holiness and this was not so abstruse but that it was apparent to all so as that they might behold it with their Eyes and handle it with their Hands yea and the same was now consined and as it were â—ealed by examples and manners some Godly Men zealous towards God and for the good of Men and such as were also both Learned and Experienced bethought themselves that it was every ones duty with the utmost care and Diligence to heal or cut off this Malady or Pestilence in the Church which crept dayly more and more into Men's Lives and Conversations Among these in the Year sixty one one Theophilus Brosgeband a Deacon of the Lutheran Church in the City of Rostock in the Duchy ef Mâ—chelenburg sets up in Opposition to these Practices and so in a book written by him in the German Tongue sets forth and notes the various Errors that the Lutherans were conscious of and at the same time speaks moderately and gently concerning the Controversies that were between the Lutherans and other Reformed concerning the Lord's Supper and sets down his own Opinion in the matter with his Reasons for the same He was indeed a man that studied and was a lover of Concord and Peace between Friends who held the same Faith which is very good and the very name delectable but he got little Praise and Thanks for his Pains nay this his labour and endeavour went scarce unpunished for there were many Persons that forthwith fell at variance with him hereupon reviled him were very bitter against and troublesome to him which he by his long-suffering and patience wore out and diverted After this Henry Muller became one of this number who in the same City was Teacher and Professor of Divinity in the Church and University and a Person of exquisite Learning and Piety and who about five or six years after Brosgeband did in like manner reprove those of his own Religion concerning their Errors and Lives and Conversations that were unsuitable to Religion and especially in a book written also in the German Tongue that it might come into the hands of all those to whom it did more peculiarly belong handling that Passage of the Apostle Paul which is in his First Epistle to the Corinthians 12. c. 2. v. in which place the Holy Apostle that he might make way for to shew to those Men how much they were now Honoured and Enrich'd by the Spirit of God puts them in mind how in times past they were carried away to dumb Idols led and driven thereunto by unclean Spirits he wrote that Christians now a-days had not left their dumb Idols whereunto they cleaved to whom they attributed all things neglecting true Religion and setting true Godliness at naught to wit The Pulpit from whence they Preach to the People The Baptismal Font The Confessor's Tribunal and the Altar By which words many that were of the same Function with him took themselves to be much Inspired and so lookt upon him to be their Enemy and did not only content themselves with injuring of him in his fame and the esteem had of him and seeing that the Name of
of a mean condition and of no fortune and but of very indifferent Parts and Learning or only of such a plebean stamp or late initiation into the republick of literature and that their â—â—udition as a natural Consequence and Principal vice attending of it was tumultuary but Masters over Boys and for that reason seeming themselves to be capable to do any thing yea as the saying is to hit the Crow in the Eye whereof there is good store in that City and Country and the people especially the women were very rude and mean who every where followed the Crows through dirt and mire and lived from hand to mouth and were in the mean time puffed up with the ostentation of being honoured and esteemed and with some ensigns of a triffling glory And tho some of those Masters and Rulers of whom I have just spoken would not seem to be of the like Sentiments and Act in the same manner as these Men yet they did not gain-say when it was not expedient they should be silent wherefore that silence of theirs did at length bring them under no small suspicion and they were adjudged to be not much remote and distant from those extreams Whence they became at first envied and hated by the other Students Citizens Teachers Professors and Pastors then they put an ill Construction upon all their doings and spoke evilly concerning them and last of all became to be interdicted and prohibited But those Counsels were found to be of no effect for the more the one was enraged and bent to suppress and utterly to extinguish the Sect the more did the other hold to it stiffly and obstinately But least too great a disturbance might be wrought and troubles ensue thereon for the further avoiding of danger some of the Colledges were dissolved or diminished While these things were in Agitation H. Francus and some other Students came according to the Citation of the Senate and order of the Professors of Lipsick into that City where each of them were by some delegated for that purpose Interrogated and wearied with innumerable captious and fallacious questions in reference to their sentiments concerning every Article of their Religion and what it was they did reject who having therein abundantly satisfied their inquisitors they were dismist upon condition that they carried themselves so as to have a regard both to their Dignity and Advantage and neither publickly nor privately to teach the people any otherwise Next year there were Letters sent from the great Consistory or Ecclesiastical Senate from Dresden of which Consistory the Elector is Principal to the Academical Senate of Lipsick wherein they were Commanded to Abolish all such Colledges and that he should commit all that made resistance to Prison as a just punishment of their Contumacy and for a check upon their further opposition which thing struck such a fear into some of them that they lost all their courage and withdrew from the whole assembly and their former purposes But others on the other hand with great constancy and contumacy proceeding from the greatness and hardiness of their minds persisted and went on in their design and purpose And others of these thought it their duty to proceed unweariedly in the reformation and to apply themselves to that work with all their might but to Act with Moderation not by Popular Tumults but that so necessary a thing was not to be omitted for all the many enviers adversaries and enemies they had and what injuries Inconveniences and Dangers soever befell them Others moreover would have it be looked upon as a firm and stable way and method to meet together and instruct privately among any sorts of men whether Citizens Men or Women neither did they think they ought to depart thence tho they were ne're so much hated and suffered never so many afflictions so those who stood in opposition to them thought fit before that they had gathered greater strength to deal with them another way I shall in the first place speak of the more maddest sort of them for thus it was That those who were more moderate of them and they were all of them followers of Sener or most part of them did prove their design and enterprise and refelled the wrath persecution of their Adversaries against 'em together with the calumnies and furious outrages of some towards 'em by saying and writing That they fully Embraced the Doctrin and Confession of Luther as he was always in the mouths of the Adversaries and the only heavenly and Divine Man in his Doctrine and of the Lutherans and that their Desire was only this That in reference to the Modes and Propositions some Chapters might be more clearly and explicitly taught such as these are The Knowledge of God and ones self in his own mind the Knowledge of Justification and Sanctification and the Connection and Cohserenâ—y of both as also of Regeneration Then Self-Denial the Life of Faith the Power of Christ in such as are his Christian Prayers Christian Perfection the Vnion of the Soul with Christ and the Operation of Christ in it And this was their Censure concerning the Life and Conversation of Men That Men are â—â—â—â—â—rably slothful languid and cold in all Christian 〈◊〉 and if they do any thing they are wonderfully taken up and pleased with their own enterâ—â—â—â— Works and trust in their own performances and 〈…〉 those things that are of a solid Faith and trâ—e Piety and bewailed besides the intermission and neglect of Ecclesiastical Discipline Lastly They added That the Ministers and Pastors of Churches did not as they ought to have done discharge their Functions in instructing and stirring up their Hearers to these more necessary Duties neither in their Sermons nor Catechisings and that the Professors and Doctors in the Schools did not instruct encourage form and prepare their Students for these things and the Students did not take care to apply their Minds thereunto yea that they rather thought the same to be almost a Disgrace unto them and so contenting themselves in this manner with the instruction they receive and sticking fast to their former youthful Ways and Practices the same evil Disposition being still ripe in them and the remembrance of their preceeding Life not obliterated and only filled with a vain noise of Philosophy but void of the Spirit and any inward Experience they apply themselves to the Ministry And when by these Arts they come as it were to their own Possessions then they deliver from the Pulpit what they have learnt of Men and strenuously apply themselves to be skillful at Words only to handle the Tongue c. and if they attain to the knack of it they discourse copiously of some Word or Sentence but with no Argument no subject Matter that tends to Ingenerate Piety as Declaimers do in the Schools or Petty-Foggers in Courts of Judicature and Places all their Duty herein and so finish it but otherwise take little care of their Auditors but
mean as every Man has his Freedom to Judg there were various Judgments made concerning the Writings of Jacob Behman himself some thinking moderately concerning them and tho there were some Light things and mistakes in them yet they adjudged there was no Heresy contained in them but others again determined otherwise that they were very Heretical Writings to which some added also that they had been all written by a Man who if he was not stark Mad was yet highly disturbed in his Mind and Understanding and that he himself had afterwards confest the same thing when he came to his right Mind and so at length by confessing and bewailing his own Temerity and unconsiderateness as indeed it was highly to be Rejected as being foolish and unfruitful as to any good yet his Offence pardoned by his Country-men the Silesians wherein because the Fame of the Man has certainly been injured I do not think it impertinent to declare in a few words what his case was and how terminated as to the Event thereof therefore seeing there were such various Opinions concerning this Man made by the World the Elector of Saxeny caused him to come to Drâ—sâ—â—â—â— and there to present himself and be Examined and stand to the Judgment of certain Divines who after they had seriously and attentively Examined him and tryed his Sentiments also as to every Article of faith and what he meant in his Books which he had Published they not only Absolved him of Heresy but did moreover acknowledg he had in him some singular gift from God and dismist him in Peace which Examination and Matter of Fact when Anthony Wock who kept the Princess Archicus about 15 years ago took â—otice of in his History of Dresden and that he transmitted the same Work to Noremburg to be printed and Published there the Censors of Books who were better pleased that this passage concerning Behman should not be known and that the Work of Dishonour already put upon him might remain quite struck out this Part of the History that related to Behman's Examination and the event thereof But 〈◊〉 that in the great Dissention and Contention between the Ministers of Hamburg those Men would not also leave Behman alone but condemned him as an Heretick Ph. J. Spener who judged more favourably concerning him consulting the Man's Credit and fearing least an Error once seising upon the Minds of Men should by continuance attain to a suspicion of Truth and utterly take away the Man 's good Name which was hitherto in suspence did in a certain Writing of his in opposition to the Hamburgers shew the whole matter as it was transacted at Dresden according to what Wâ—ck had wrote and affirm the same as having seen and read the Original Writing himself taken out of the Elector's Archives and who indeed is a Person worthy of Commendation and Credit But Behman returning into his own Native City when after an hard Sickness he drew near unto his last end he had the Lord's Supper Administred to him by the Minister of the place according to the manner of the Lutheran Church and when he had there paid his last Debt to Nature he was by the Magistrates command honourably Buried and a Funeral Sermon Preach'd for him And now to return to the matter I was upon the Results of these mens Inventions and Toyl some of them interpreting Behman's Writings one way some another way and while in the mean time they endeavoured to increase and also to amend them basely depraving of them was this as to the Substance thereof for there is no need to relate the singular Distinctions therein as there is no occasion to seâ— down this stuff it self but for these mens sakes who cease not to blab it out and to breath it into and infect the unwary with their stinking breath and for them who are not aware of it but when once they discern it will hate and shun the same for ever that God is one Essence but a Threefold Principle in a Successive Order That he is the Spring of and doth influence all things to wit a fire wherein there is the Light Understanding and Wisdom of God which is the Son of God and Oyl wherein that Light of God burns which is the holy Spirit And that in this manner all and singular things are for God of his own proper Nature and that of Three Principles which Three Principles are in Nature called by the Name of Sulphur Salt and Water Moreover That God created all Things in Number Weight and Measure which so again consist in various Divine Delicacies especially in the Rational Creatures as being those in whom God hath as it were created himself so as to divide a Particle of his own certain Quality into New Creatures Lastly That Man restored shall enjoy the Element of Gracious Light which Element is Christ himself and that the holy Spirit shall rest upon him for his further Vivification It 's needless to add the rest These same Sentiments of these Men which I believe they acquired by revealing upon but not understanding the Platonick Writings by polishing and mixing of them they heaped up together into a Book And this which is not Christian Theology but is uttered by men that think themselves in their Right Wits rather a War of the Giants against Heaven and in reference to the matter thereof not only unconceivable and horrible but so as to the words also was esteemed by these men among whom tho there were some who tho their Noddles were not souud altogether yet there were certainly others of sound Understanding and in their right Wits yea active learned and industrious laying aside these Sentiments and Speeches as some very subâ—il and sublime Contemplation and Knowledge of God if any such could be in the World This they called Mystical Theology they made so much account thereof that unless any one had attain'd to it held it and profest it he knew nothing of Divine Matters If any denied it they adjudged him by no means capable of Salvation On the other hand their Adversaries looked upon this their Theology to be so gastly and even terrible to be uttered and upon all the Writings which these Teutonicks put forth with so hard 〈◊〉 Censure as if written not with Ink but with a Peâ— dipped in the bitterest Gall and guided by the Devil and so as if they contained nothing else but a Collection of the most vile foolish and base things with idle words and dotages and they adjudged him that agreed thereunto and approved of them worthy to be expelled and far enough removed from all Christian Community seeing they forbad their people to read or as much as to look upon those Writings and so there was not so much as place allowed these men in these provinces The Principal Leaders and Ensign-bearers of these new Pietists were certain Doctors of Wirtemburg whose Doctrine was scattered not only among their Scholars who constantly heard them and followed them and
of the rending asunder or laceration of Christ's Body in Men for laceration implyeth division or separation of the parts asunder which cannot happen to the life of Christ in men Nor did or do I understand Christ to have Flesh or a Body in the Saints but only in an Allegorical and Figurative sence as when that of Christ which the Faithful perceive in them which they tast and which is to their Souls Meat and Drink whereby they are Spiritually refreshed and nourished is called in Scripture Milk Honey Bread Wine Oyl Fatness and the like all which are Names of a Bodily substance and therefore cannot be applyed to this Mystery but by way of Allegory and that for the defect of proper words P. The same Such a Dogma as this of Keith was entertained by Hereticks and published by Gul. Postellus a Frenchman of which Keith was not ignorant The Annot. Altho in some words and phrases I may seem to agree to these in this Author's esteem or others yet I no-wise agree in sense with them nor have I followed their words but the words and phrases of Scripture which the Hereticks used but wrested to a forraign and contrary sense to the Truth as if by the presence and inhabitation of God and Christ in Men these Men were deifyed and made God and Christ and the same honour were due to them as to God and Christ which never came into my mind yea I always abhorred such sort of Doctrine as not only Heretical but Mad and only proper to Men demented And as concerning Gulielmus Postellus I saw but little of his Writings at any time and what I saw I did not well understand for the obscurity of his stile and diverse things in him did not please me But what I have Writ concerning the Birth or Begetting and Formation of Christ in the Faithful I would not be understood to mean it in the sense of Hereticks but in the sense of Scripture Gal. 4. 19. which speaketh after this manner And in the sence of Augustine and Erasmus who both have Writ If Mary had not conceived Christ in her heart or Soul although she did bear him according to the Flesh she could not have been Saved by him Nor did I ever dream there was such an Union betwixt Christ and the Faithful as to make up one Person as the Soul and Body of Man make up one Man But such an Union I did and do understand betwixt Christ and the Faithful and betwixt God and the Faithful by Christ as is by the sincere Faith and Love of the Faithful begot and wrought in them by the Spirit of God Moreover that I have Writ some things of the Incarnate Word in the Faithful in my Book called The Way Cast Vp. I meant it no otherwise than Allegorically for I never thought that our corruptible flesh which we carry about is the Flesh of the Word but in an Allegorical sence I understand it as Origâ—n and other Ancient Writers by the Flesh of the Word of God Mystically speaking they understood the inward Life and Virtue of Christ which feedeth the Souls of the Faithful as the flesh of a Lamb or Calf feedeth the Bodies and by the like Allegory the same Life of Christ in the Faithful is called Bread but there is a shortness and disparity and that great in all these Similitudes which Life of Christ in the Saints is a certain influence or efflux from the Man Christ or from that fullness of life and Grace in him as he is without the Saints Glorified with the Father in Heaven But this efflux or influence flowing from the Person of Christ without the Saints into the hearts of the Saints too few Christian Teachers do acknowledge They confess indeed that Grace is given us of God for Christ's Merits and so they affirm that the Man Christ is the Moral Cause of the Grace which we have of God which is true But that the Man Christ sendeth down from Heaven the Influences of Grace the Divine Rain and Dew of Grace out of his fullness to few acknowledge for they understand the Grace of Christ to be nothing else than a certain quality after the manner of an accident inherent in the Soul And because it is the very being of an accident to be inherent in its subject therefore they will not own that it comes down from Christ out of Heaven In which I acknowledge I much differ from them in my Perswasion P. 280. Towards the end And these Books he took care to get Printed not in England but in Holland not consulting the Society of his Profâ—ssion nor letting them know it that they might not refuse their Consent The Annot. In this also he doth not well relate the matter of Fact I procured indeed two Books of mine to be Printed in Holland the one called The Way Cast up the other called The Way to the City of God not consulting the English Quakers I not being an Englishman nor living then in England nor the 2d days Weekly Meeting at London but I consulted the Scots Friends where I lived And notwithstanding that some London-Quakers of the Ministry accused both these Books to contain False Doctrine in some Articles yet George Whitehead recommended the first in Print and both George Whitehead and William Pen at a Solemn Meeting of the Ministry held at London about the year 1678. defended it against the gainsaying of Three Ministers of Note among the Quakers diverse beside the Ministry and my self being present tho of late the same two men have risen up against me after a most offensive manner for my standing up to defend the same Heads of Christian Religion contained in these Books and generally confessed by all True Christians against these most ignorant men who opposed them in Pensilvania The which doth plainly demonstrate the great Hypocrise of these two men The Heads of Doctrine were chiefly Three on which these three Ministers above-mentioned accused my Book and me being the Author of it The first was that in my Book I had affirm'd That the same Body of Christ which was Nailed to the Cross and was Crucified and Buried Rose again and afterwards was taken up into Heaven The Second was That it is the Duty of all Christians to Pray to the same Jesus Christ who was then Crucified and to Worship and Adore him and by him our alone Mediator to Worship Adore and Pray unto God the Father The Third was That the most Holy Men in their highest Attainments of Holiness are to approach unto God with Prayer and Thanksgiving by the Mediation of the Man Christ Jesus But these three men above-mention'd who had divers others even of the Ministry who favoured their Errors did openly and boldly in that Solemn Meeting deny these Three Heads of Doctrine above specified and my other Book called The Way to the City of God cited by the Author in this History some of the People called Quakers when I was absent in
well Bnt that in some of my Writings I had said somewhat of the Existence of Christ the Heavenly Man before he assumed Flesh in the Womb of the Virgin I see not by what just manner he would fix it on me that I held a Two-fold Humanity of Christ as if there were Two Men Christs the one Heavenly the other Earthly and Corporeal unless by such a method of Arguing he would infer from the Scripture it self that every Man is Two Men as consisting of a two-fold Humanity Because Paul after a Mystical-way familiar to the Jews Writeth of an inward and outward Man And perhaps by such manner of Arguing one given to quibbles of arguing might study to prove out of Scripture that many men have four Humanities for beside that the Scripture speaketh of our inward and outward Man which are Soul and Body it speaketh also of the Old Man which we are bid put off and the New Man which we are to put on But if this Author or any other charge me with an Error in this point that I hold that the Mediatory Soul or Spirit of Christ did exist before he assumed Flesh it is not enough with bare words to blame me for Error without solid Argument but let them produce solid Arguments if they have any to convince me and solidly answer my Arguments I have brought from Scripture by which I judge I have proved my Assertion Nor am I singular in that case that I believe that Christ the Mediator did exist before he took flesh although not in whole yet in some part and respect even from the Beginning of the World to wit in respect of his Mediatory Celestial Soul and Spirit for diverse Pious men even among Protestants have affirmed the same no less than some Jewish Doctors and also some Gentile Philosophers had the same perswasion for because they did observe that the highest and lowest beings in the Universal Creation were joyned by certain middle Beings hence they concluded very agreeably to Reason that there was some mediatory Being i. e. a Mediator betwixt God that infinite and infinitely high Being and Mortal Men who being compared with God are justly to be esteem'd but as dust and ashes before him as indeed the Saints did express the same and especially that excellent and most humble Man Abrham called in Scripture the Friend of God the Father of the Faithful and Heir of the World did so humble himself before God that he called himself dust and Ashes P. 446. Then according to that Dogma to inculcate this unto all that Christ as he was Born of Mary is united with the Divine Nature and so is present with his Light and with his Life in all the Children of God The Annot. And here also he doth not rightly declare my Faith for by the Presence of Christ in all the Children of God I do not understand that the External Person of Christ or the Body which was Born of Mary is in them nor yet the Soul of Christ in respect of its center or of the fullness of virtue which only and alone dwelleth in the External Person and Body of Christ that was Born of the Virgin But this I say as the like I have said many years ago and have Writ in diverse of my Books published in Print that a certain ray or substantial influence is derived from out of the Man Christ in Heaven and floweth into the hearts of the Faithful after such manner as the Beams of the Sun that are truely substantial come out form the Center of the Sun and pass into the Earth and the Fruits of the Earth to make them grow and come to maturity the which similitude and diverse others the Scripture frequently useth as that of the Vine and Branches the Head and Members of Man's Body P. 455. They publish a Book which they call The Plea of the Innocent against the false Judgment of a Guilty Man The Annot. For a guilty Man read guilty Men for the word guilty is as well Plural as singular and in the Title of our Book we understand the word guilty in the Plural for there were Twenty eight Men guilty in giving forth that false Judgment P. 459. That Keith called another Man of the Magistracy by such a Name that Englishmen doubt of its signification The Annot. Every Englishman almost knoweth what is intended by that Name or Word answering to the Latine word Nebulo or Nequam which word Nebulo is derived from the Hebrew word Neâ—al as those who are skilfull in the Hebrew and Latine affirm which is of the same signification and is given in Scripture to False Teachers and to other bad Men. And let the Impartial Judge whether that Person was not worthy of such an Appellation who though professing himself a Christian did affirme boldly to me before diverse Witnesses that he did not expect to be saved by that which died at Jerusalem to wit the Man Christ that was Crucified at Jerusalem Surely if a Jew had said this it had been more tolerable but that one called a Christian and reckoned of the First Rank among Christians should spue out his Filth so Blasphemously against the Saviour of the World and so wickedly might have moved any Christian having the least grain of true Faith not only to call him so but somewhat more hard And the same Person did vehemently urge me at that same very time I so Named him that I would submit my Self and my Faith to that Meeting wherein I so called him in that Question Whether God was present in all his Creatures Some in that Meeting and these even Ministers openly denying it for so he spoke to me because I refused to submit my Faith and Conscience in that Question to the Determination of that Meeting Will thou not submit to the Church Doth not the Spirit of God speak in the Church Doth the Spirit speak in Trees because I had affirmed that the Spirit was in Trees What more I pray doth the Church of Rome presume yea I know not If she doth presume so much that if she determineth that there is no God or which is the equivalent that God is not every where present her Members must stand to her Determination And because I refused to submit my Faith to the Determination of that Meeting in that Question Whether God be present in all his Creatures that Meeting would not give any Judgment in the case And as I heard afterwards that man was of the Magistracy but obscurely put in and known to few and not at all to me as such nor was he any Magistrate in that place when I spoke that Word And I observe that this very Author in this History P. 376. hath called a certain Frenchman a Papist who had sometime ago writ some false things against the People called Quakers by the like name to wit Nequam impurum hominem A Knave and filthy Man And I doubt not but he doth remember how frequently
his much esteemed John Calvin in his Writings hath called the Papists filthy Dogs and yet many of them were in an eminent degree of the Magistracy But I speak not this to justifie my self or any other when by human Infirmity we may be carried with too great heat of Mind in reproving the Errors and Faults of others But it was most loathsome Hypocrisie in my Adversaries to blame my heat with so great a noise and to make nothing of their own Iniquity and Impiety yea Blasphemy against both God and Christ and who in the heat of Mind and in hard Words did far exceed me P. 440. So that to them to wit the People called Quakers all are Christians to wit Jews Mahometans Painims in whom any good Seed of Religion appeareth and which they say is from Christ yea is Christ himself The Annot. He may well indeed affirm this of many of them and especially of George Whitehead who earnestly contendeth in that late Book called The Christian Doctrine c. cited by the Author Pag 467. that these Heathens or Gentiles who are obedient to the Light within who are without all Knowledg and Faith of Christ without are Christians wherein I have much differed from them and do at present differ For although I contend with all good Christians That Christ as he is that essential Word is in all Men yet it doth not suffice to our Eternal Salvation to know only and believe that Christ is the Word but that we both know him and believe in him as he took Flesh Died for our Sins and Rose again c. and how in that respect he is our Saviour as he is the intire Christ God-Man P. 452. Neither could this whole Deified Senate reconcile these two men The Annot. Whither the Author calleth that Senate Deified by way of scorn or otherwise I do not determine But if by the word Entheatus he meaneth Deified or Godded as to say made God or equal to God certainly some of the Quakers have so affirmed that who have the Spirit of God are equal to God but I never had any such madness nor have P. 474. Pen and Whitehead could so little rule their Minds and Tongues and Keith also could so little contain himself c. The Annot. I was indeed pressed with such grief of Soul and warmed with such heat of Mind against their Injustice and Hypocrisie that I confess I could not contain but sharply reprove their Faults and however I might have exceeded with respect to the inward frame of my mind yet I said nothing that was false when on the other side they did cast out many false and unjust things against me And William Penn in that very Meeting did justifie his false Accusation against me when in the publick Meeting at Ratcliff he called me Apostate saying He did it not in any Passion but he was so transported out of himself by the glorious Power of God that he did not at all know whether he was Standing Sitting or Kneeling which many who heard him so falsely accuse me knew well enough was a most shameful Falshood Pag. 113. For neither is the Scripture to them viz. the Quakers as we understand that word the perpetual and absolutely necessary Mean and the only and intire Form and Rule of Faith and Manners The Annot. I deny not but that it is true what this Author saith of the most and especially of many Ministers and Preachers among them But as to me when I was enough in favour with that People and to use their Phrase when I was in Unity with the Body of Friends I did affirm both by Word and Writ that the Holy Scripture to wit not the bare Letter but the Doctrine of the Scripture whether delivered by Voice or VVriting in God's ordinary way was the perpetual and necessary Mean and continueth so to be of our obtaining the Faith of Christ Crucified the Holy Spirit working together with the Doctrine in Men's Hearts which doth plainly appear out of my Answer to W. Bayer Professor of Theology at Jeninge in Germany first published in Latin and sent to him and then in English for Robert Barclay which Answer I suppose this Author has read for he maketh mention of it in this his History and doth relate the general Contents of it fairly enough And let the Author read again if he pleaseth that Answer or let any other read it and they will find especially if they read the Chap. 5th and 3d if they well weigh what I there delivered in that matter that either the difference is none or but small betwixt my Faith and the Faith of the more sound Protestants any where in that particular P. 114. Hence that God hath given to all men a new Birth c. The Annot. The Author I judge doth not well ascribe this to the People called Quakers viz. That God hath given to all Men a new Birth But this they say That God hath given to every Man an inward Light or a certain Seed of the New Birth which yet in many Men cometh not to a New Birth And although in this I aggree with them That God hath given to every Man an inward Light as a certain Seed yet in this I greatly differ from many of them that many yea the most or rather indeed almost all the Ministers among them very few excepted do affirm that this inward Light is sufficient to bring forth the New Birth and to give Eternal Salvation without any thing without us that is without the Man-Christ that was outwardly Born and Crucified and Rose again whom some of their Ministers in my hearing have called an outside thing a shell a husk that doth little or nothing profit us and the Faith of which doth nothing profit us And William Penn in that Meeting at Ratcliff where he falsely called me an Apostate did publickly proclaim after this manner Friends said he see no great need of Preaching the Faith of Christs Death and Suffenings for all England and all Christendom have that Faith and it doth not profit them But the Faith which profitteth Men is the Faith of Christ within and this Friends Preach Let now the Author judge or any other intelligent Person professing Christianity whither William Penn hath not sufficiently by these words proved himself an Apostate from the Christian Faith And mark the necessary consequence of these words All England and all Christendom have the Faith of Christ's Death and Suffering and it doth not profit them therefore there is no necessity of Preaching it but it were best that that Faith were wholly forgot and buried in Oblivion Is not this manner of Preaching enough not only to prove him that so Preacheth an Apostate but that it is the way with open face to bring in Anti-Christianism into the VVorld But although it must be granted that too many in Christendom have no other but a dead and hypocritical Faith concerning Christ and his Death and Sufferings for which
dead and hypocritical Faith I never did contend with any nor do I at present Yet this doth not hinder but that many both in England and throughout Christendom consisting of divers Professions under the common name of Christians have a sincere and living Faith of Christs Death and Sufferings c. which doth greatly profit them to Eternal Salvation P. 115. Which when it is brought to pass viz. the New Birth Christ who is altogether Holy and Righteous doth exist live and work in that Man and by that the same Man becometh just by the righteousness of Christ existing in that Man The Annot. He doth truly enough here relate what is the judgment of many yea the greatest part of the Ministers of that People who do not distinguish betwixt the Righteousness of Justification whereof a great part is Forgiveness of Sins by and for Christs Sake and for his Merits Sake apprehended by a sincere and effectual Faith and the Righteousness of Sanctification whereby the Faithful are made inwardly Holy and Righteous by the inward Virtue and Life of Christ and of the Holy Spirit inwardly working in the Hearts of the Saints which sanctifying Virtue and Power only true Believers in Christ Crucified do feel and experience and in this I differ from them and in many other things as I have heretofore done P. 116. And so indeed they did admit and receive a Ministry of the Gospel but such as every Christian ought to undergo although in a distinct degree by the alone impulse of the Holy Spirit without the Call of Men. The Annot. Yea not only without the Call of Men but without all Examination or Trial whether they who profess they are moved by the impulse of the Holy Spirit to the Ministry are able and qualified to undergo that Office being instructed and endued with Spiritual Gifts of Knowledge and Doctrine Whereby it comes to pass that very many both Males and Females among that People are suffered to exercise the Office of Preaching in their publick Meetings who are very sottish and miserably ignorant in the first Elements and Rudiments of the Christian Doctrine And this most vile Error and Practice hath brought in so great Ignorance and Blindness among them which men but meanly instructed in the matters of Christian Doctrine and Faith can scarce enough admire George Keith Some other short Annotations correcting some mistakes in the Author of this History with respect to some other particulars and one or two Observations Pag. 273. That the Quaker that foretold the burning of the City of London lived at Hereford The Annot. This I think is a mistake he belonged I suppose to Huntingtonshire P. 321. Afterwards Solomon Eccles went into New England where in a certain Speech with a vehement contention of Wrath he pronounced a certain judgment to come upon a particular Person as if he had been commanded of God to do it which Oracle when it failed c. The Annot. This is a great mistake as to the place which was not New England for he was then in old England somewhere in the West towards Bristol the sentence or false Prophecy being by him pronounced against John Story an ancient Preacher among that People who never was in New England The great and only offence that Solomon Eccles and his Party had against him being that he did not agree in all Points to some Orders and Methods of Church Discipline given out by G. Fox especially about Womens Government in the Church which John Story and many others did think the other party did extend too far and did too severely and rigidly impose upon their Brethren But after the time of this false Prophecy was expired John Story lived some years against whom nothing was ever justly objected either as to his Doctrine or manner of Conversation And though what the Author writes in true that Solomon Eccles aferwards when he had the experience that his Prophecy was vain and false did by a publick Writing confess his Error yet too many of his party greatly sought to extenuate his Crime by alledging that it was true as to substance though it failed as to the circumstance of time and I did not hear that for any time Solomon Eccles was put to Silence and a stop put to his Ministry for that trespass though it was very great for if Men but flatter their Ministry great Trespasses will be connived at but if any deal plainly and roundly with them and tell them their Faults it shall be esteemed next degree to impardonable Sin P. 438. The Propriety and Government of Pensilvania being void by the Death of William Penn the Elder from whom also the possessive name of that Country together with the Propriety and Government of it passed to his Son William Penn. The Annot. This is also a mistake for though William Penn had a considerable Estate that came to him by his Father yet his Father was never in the possession of either the Propriety or Government of Pensilvania but it came to him wholly after his Fathers Death as is known to many and the name of Pensilvania took its Rise from the Son and not from the Father which name as was commonly reported was given to the Country by King Charles II. who gave him the Country and its Government P. 570. That Esther Biddel said She was by the Instigation of God moved to pray the French King that he would make Peace with God and with the Nations c. The Annot. How is it probable that God would send a Message to the French King by such an ignorant Person and so great an Unbeliever in Christ Crucified unless we could suppose that such a Miracle was wrought as when God opened the Mouth of the Ass to reprove the madness of Balaam the said Esther Biddel being heard by many in a publick Meeting of the Quakers on a first day at the Savoy a little before her pretended Message to the French King so to Preach Friends Keep in your minds to Christ the Light in you and let not your minds go forth to a Christ without you for in the beginning Friends did not direct us to Christ without us but to the glorious Light of Christ within us in which Anti-Christian Doctrine another in that same Meeting did oppose her Note Some very small Additions are put in by the Author of the Letter betwixt by way of Explanation to make some things in the Letter more plain Something Added in Behalf of the People called Quakers both with respect to the Historian and also G. Keith ANd therefore after the perusal of this History and George Keith's Letter added it 's desired this may seriously be considered it being mostly taken out of a Book of George Keith's printed by him Anno 1692 Intituled A Serious Appeal Wherein he takes notice of Directions for weak and disâ—empered Christians and saith may be of some service to that Injured People called in Scorn Quakers p. 1. From my own
Jesus Christ the Son of the Living God to whom the Prophets and Apostles give witness and who in the fullness of Time took Flesh of the Seed of Abraham and of the Stock of David We confess to his Miraculous Conception by the Power of the Holy Spirit overshadowing of the Virgin Mary and to his being Born of her according to the Flesh and that he took upon him a Real Body and that he was a Real Man and that in the Days of his Flesh he Preached Righteousness wrought Miracles was Crucified being put to Death by Wicked Hands and that he was Buried and Rose again the Third Day according to the Scriptures and after he Rose he really appeared to many Brethren and afterwards he ascended into Glory according to the Wisdom and Power of the Heavenly Father and is Glorified with the same Glory which he had with the Father before the World began being ascended far above all Heavens that he might fill all things whose Glory is Incomprehensible And we also believe That he is that one Mediator between God and Man viz. that Intire Perfect Heavenly and most Glorious Man Christ Jesus who ever lives and endures in his Soul or Spirit and Glorious Body We further believe That according to his Promise to his Disciples before he left them viz. That he would come unto them again and that he that was with them should be in them and they in Christ and Christ in them John 14. 20. and that accordingly he came and that he who appeared in that Body which was prepared for him was full of Grace and Truth and received the Spirit not by measure appeared by a measure of his Grace and Spirit in his Apostles and Disciples and doth since in all his Faithful Followers And that he is their King Prophet and High-priest and Interceeds and Mediates in their behalf bringing in Everlasting Righteousness Peace and Assurance for ever into their Hearts and Consciences to whom be everlasting Honour and Dominion Amen Concerning the Soul's Immortality and the Resurrection WE believe our Souls are Immortal and shall be preserved in their distinct and proper Beings and shall have Spiritual Glorious Bodies such as shall be proper for them as it shall please God to give them in the Resurrection that we may be capable of our particular Rewards and different Degrees of Glory after this Life in the World to come Griffith Owen John Wilsford George Maris John Adams Nicholas Walln William Biles Robert Owen John Lynam John Humphreys Caleb Pusey Alex. Beardsley Samuel Richardson Ralph Jackson Richard Gove Richard Ormo William â—outhby David Lloyd Samuel Jennings Thomas Duckett Thomas Janney Arthur Cooke John Symcock Robert Ewer Samuel Carpenter Phin. Pemberton John Bevan Cadder Morgan Richard Walter Lewis David Edward Jones Reece John William Griffith â—ohn John Roberts Robert Jones Robert David William Edward Edward Rees Thomas Jones James Fox FINIS Jo. 1. 1 2 3. Mic. 5. 2. Eph. 3. 9. Col. 1. 15. Heb. 1. 3. Joh. 2. 14. Heb. 2. 16 17. Heb. 4. 15. 1 Cor. 15. 3 4. Jo. 8. 3. 1 Jo. 3 8. Eph. 5. 2. Heb. 9. 12. Heb. 9. 14. Rev. 13. 8. 1 Cor. 10. 4. Heb. 13. 8. 1 Pet. 2. 21. 2 Cor. 4. 11. Phil. 3. 10. Isa 57. 17. 2 Cor. 6. 16. Rev. 3. 20. 2 Cor. 13. 5. Col. 1. 27. i Tim. 2. 5 6. 1 Jo. 2. 1 2. Heb. 7. 25. Heb. 2. 11. 2 Pet. 1. 4. Jo. 17. 21 22 23. 2 Cor. 5 10 11. 1 Cor. 15. 37 38 44. 50. Rom. 15. 4. 2 Tim. 3. 15 16 17 2 Pet. 1. 20 21.
those who conceal and are asham'd to own their poverty of the Orphans widdows old people the afflicted and miserable and the sick unto whom they are to afford what is necessary for their sustenance and relief for which end the Quakers say they make Contributions of Money putting it into chests and distributing it as they have occasion These Men are also to allot every one their particular offices and functions which they are severally and distinctly to perform Stephen Crisp wrote a monitory Epistle to all Churches concerning these offices which is very well worth any Man's reading All the Quakers when ask'd about these matters do mightily extoll and magnify the diligence liberality and bounty of their Associates one to another However these Elders and the Ministers do frequently convâ—â—n among themselves for deliberating about the affairs of their Sect and the necessities of their Church which Conventions are somewhat like to what the English and Dutch call Presbyteries and Synods and the French Consistories There were of them in Holland who because no Society could be laudable and permanent without Government and Laws propos'd to have an Ecclesiastical senate constituted in every Church consisting of the ancient Elderly Men and such as were married excluding Batchellours who should have the Government lodg'd in their hands and order every thing according to certain Rules and Laws laid down by them But others oppos'd it pretending that it would introduce a new Hierarchy and interrupt their Community and restrain and suppress the gifts of the Spirit They have likewise Meetings like to those we call Classes and provincial and national Synods or Councils These conventions are Celebrated oftner or Seldomer as the number and variety of their Churches is but so as to Allot each Sex Men and Women their distinct and particular Meetings Wherefore if the Churches be more numerous or large the Seniors or Elders with the Ministers meet frequently chiefly on the first days of the weeks and also on other days at which time after having Communicated their thoughts one to another they confer and consult together what is to be every Man's task what part of the charge he is to undertake and what is incumbent upon him to do Other Meetings are appointed every fourth week in which they deliberate of the affairs common to the Church Others every three months in which they consider of their provincial affairs and such as are remitted to them by appeal In these they inspect into and Recognize all Books that are Printed after they have been perus'd and approv'd by the Censors appointed for that purpose The Acts of these assemblies are put into Registers of which some are very curiously and Elegantly done They have Anniversary Synods in every considerable Kingdom to whom belongs the care and administration of all the affairs of that Kingdom In England they have a fix'd Anniversary Synod on the 3d. day of Pentecost according to the English calculation which they pitch'd upon not out of any superstition for they are as averse and estranged from Religious observation of days as any people in the World but that the time might be determin'd and every one have sufficient information of the same This Synod continues sitting for three or four days only unless some extraordinary business be tabled before them which requires much debate and is hard to be decided as it happen'd in the year ninety four in the case of Keith when it fate whole twelve days together Delegates also come to this Synod from the Churches in all other Countries or places where the Quakers obtain any footing but these must be such as are in the Ministry At their first Meeting together liberty is given for all manner of people to come in and be present which time is spent in Preaching Praying and Thanksgiving After which the Delegates retire all into one room They have no president to their Meeting which place they say is supplied by the Holy Ghost but they have a Clerk who marks down every thing that is mov'd before the Assembly It would be tedious and needless here to insert any further account of their Councils for there be stories enough flying about of them only I shall here remark what are the subjects mostly treated of by them when thus solemnly conveen'd They take into consideration all that may pertain to the general good of all the Churches They lay before the whole assembly the State of every particular Church especially if there be any thing memorable or worthy their consideration They make a Catalogue of the sufferers for Religion describing what their sufferings were or for what causes they were inflicted They examine all singular or rare events and accidents They decide all Controversies and Differences They enquire into the Lives and Conversations of their Ministers and check those who perform their tasks negligently or remissly or who through officiousness and impertinency affect to be Ministers of the word forsaking the offices that become them better and are more indispensably requir'd at their hands than this which they usurp to themselves without invitation or call running up and down as invested with this pretended function and turning it to their private lucre and gain They admonish and exhort one another to be careful and diligent in the tasks alloted them and to conform themselves to the dignity and gravity of their respective offices They settle a standard for these things which relate to Domestick cares of Christians in their Families especially to the education of Children endeavouring and exhorting by all means to be aware of these two destructive Evils which are more Consequential than all others viz. Indulging their Children too great liberty and decking and adorning their bodies too gaudily lest by so doing they occasion sin and contract infamy to themselves They take care also for the redemption of Captives and relief of the poor such of them as are known to be well and virtuously dispos'd and consult of many other things for giving mutual assistance to one another When the Synod is dismiss'd all their Acts and Decisions are enregistred by the publick Authority of the Synod which are afterwards copy'd from the Records and Printed in order to be sent to all the Synods of their Associates throughout the World or to any particular Country Associated with them of which Prints I have several Examples by me As not a few before in England so the Quakers did always invey against the Liturgy which was laid aside in Cromwell's a directory being substituted in its place and again restor'd in K. Charles's Reign as stuffed with the fopperies of Popish Darkness superstitious and ill placed Lessons and Prayers Ornaments Dresses bodily Actions and Gestures and many rites of observing holy days These the Quakers did vigorously oppose preferring the simple Exercises in their Meetings When they meet after a long silence and quiet Recollecting of their thoughts they make it their whole care and business earnestly to wait for the