That the wonderful Work of Reformation was small and of very little account in its beginning, and yet hath been advanced with remarkable progress, will, I believe be denied by none, that have with attention and due consideration read the history of its first rise; since God the beginner and author of this glorious work, proceeding by steps and degrees, used therein such singular wisdom and prudence, that every circumstance duly considered, instead of censuring any part thereof, we shall be obliged to cry out, Thou, O Lord, alone knowest the right times and seasons to open the eyes of the people, and to make them capable of thy truth!
If we look to the first beginnings, to go back no further than John Huss, we shall find, that though in many things he was considerably enlightened, yet he remained still in several gross errors; for although he had a clear sight of the vain doctrines of purgatory, praying to, and worshipping of images, &c. nevertheless it is reported of him that he favoured the invocation of saints, the seven sacraments, auricular confession, and other tenets of the church of Rome; and yet Christian charity constrains us to believe, (though we find Protestant writers who deny him the name of a martyr,) that by his death, which he suffered in the flames at Constance in Germany, on the 6th of the month called July, in the year 1415, he was an acceptable sacrifice unto God: and with what a sedate and well composed mind he suffered death, may be concluded from this, that seeing a country fellow very zealously carrying wood to burn him, he said, with a smiling countenance, O holy simplicity! And after the fire was kindled, he sang with joy in the flames, his mind being firmly established on God; for he had been faithful according to his knowledge, and had not hid his talent in the earth, but improved it, having shown himself a zealous promoter of that small illumination which God was pleased to grant him; it being without question great enough in that grievous night of darkness, when idolatry had so universally blinded mankind, that, morally speaking, it would have been impossible for them to have understood the declaration of an entirely reformed religion; whereas it is evident that the most sober and discreet people of that age were capable to understand the doctrine and sermons of that honest man.
To give a clearer prospect into this matter, let it be considered, that if a man had been kept shut up a long time in a dark prison, where he could neither behold the light of the sun nor moon, and should have been let out on a sudden at clear noon day, he would not only not be able to endure the bright day light, but would also, if he strove to open his eyes by force, be endangered of losing his sight, and falling into a worse condition than he was in before; whereas if he had been brought into the open air at the time of twilight, he would by degrees, have learned to discern the objects, and come to an ability of beholding every thing in a clear day aright.
Agreeably to this, in the reigns of Kings Henry the VIIIth, and the bloody Queen Mary, the principal test in England was, whether a man owned the corporal presence of Christ in the sacrament; and he who denied this, was to be burnt as an heretic. Also in the Netherlands, it was enough to bring a man to the stake, if he confessed he had been re-baptized. In so much that it seems the Lord did raise in those days zealous men chiefly to testify against the idolatry of the host, and the error of infant baptism, and that so gradually he might break down the great structure of human inventions.
Now, how small soever the beginnings of this great work of Reformation were, yet it increased from time to time; and oftentimes singular instances were seen of the workings of the power and Spirit of God.
In the year 1513, I find that one John Le Clerc, of Meaux in France, being at Metz in Lorrain, was filled with such zeal against idolatry, that he broke to pieces the images in a chapel, which the next day were to have been worshipped in a very solemn manner. And being taken prisoner for this fact, and cruelly tortured to death, he was so eminently strengthened, even to the amazement of the beholders, that in the height of the torments, being torn with red hot pincers, he said, from Ps. cxv. “Their idols are silver and gold, the work of men’s hands.”
Not less was the zeal of one Aymond à Vie, imprisoned in France about the year 1541, because he had preached the gospel undauntedly; and though he had been advised to fly, yet he would not be persuaded thereto, but said with an heroic mind, ‘I would rather never have been born, than commit such a base act; for it is the duty of a good pastor not to fly from danger, but to stay in it, lest the sheep be scattered.’ He was tortured cruelly to betray his fellow believers; but no torment how great soever, could extort the name of any from him; and he suffered death valiantly for the testimony of Jesus, feeling himself very powerfully strengthened by the Spirit of God, which worked so gloriously in the martyrs of those times, that those of Merindol in Provence said, ‘The Holy Ghost is an infallible teacher, by whose inspiration all Christians receive the knowledge of truth: this spirit dwells in them, he regenerates them to a new life, he slayeth the old man in them, and he makes them alive to every good work, consoling them in tribulations, and strengthening them in adversities,’ &c.
And the pious professors at Meaux, I find mentioned in the year 1546, that though a great number of men and women were led prisoners by but a few, they yet made no resistance, but showed themselves harmless, not sad with grief, but singing with joy.
Nay, so powerfully did God work in Gabriel Beraudin, who was executed at Chambery in Savoy, in the year 1550, that after his tongue was cut off by the hangman, he spoke intelligibly to the people, and celebrated God’s praise in a miraculous manner.
Claude Morier being burnt very cruelly at Lyons in France, wrote whilst in his prison, ‘Let us pray our heavenly Father continually, that he create in us a clean heart, that he give us a new heart, that he guide our will by the leadings of his Spirit.’
Very remarkable it is also, that Godfried de Hammelle, a year after that, being imprisoned at Tournay in the Netherlands, and being told that the Apostle in his Epistle to the Ephesians, had called marriage a sacrament, said in a letter, ‘That though at first this had puzzled him, yet the Lord had not long left him in this difficulty, but put him in mind by his Spirit, that the word there was not sacrament, but mystery.’ For the martyrs of those times did not stick to profess, with the primitive Christians, that the children of God must be led by his Spirit.
Peter Schryver, burnt at Lyons about the year 1552, wrote from prison, ‘That he having heard God’s pure word preached, believed it, because the Spirit of God gave him a testimony [or evidence] of it in his heart: and did so confirm it to him, and he could not question it in the least.’ He also says in his letter, ‘That once having prayed to God, he had been so refreshed by the virtue of his Spirit, and so strengthened, that though he sat in a dark nasty place, yet he felt such consolation and joy, that overcame all sorrow and anguish. Nay, said he, the least comfort and joy I feel now in my bonds, surpasseth all the joys that ever I had in my life; for now the Holy Ghost puts me in mind of those gracious promises that are made to those who suffer for his name’s sake.’ And being asked how he knew that which he asserted to be the pure word of God, he answered, ‘Because it did agree with the doctrine of the prophets and apostles, and that of Jesus Christ; and that the Holy Ghost gave him a certain evidence thereof.’ Concerning the indwelling of God’s Spirit in man, he also speaks very notably in his letter to John Chambon, (whose wonderful conversion in prison, was an eminent proof of the truth of his sayings,) telling him, ‘That his heavenly Father was near him, and by his Spirit dwelt in his heart.’
That this was also the doctrine of John Calvin, appears from his letters to the said man and his fellow-prisoners, where he saith, ‘Do not doubt but God will, in those things wherein he will use your service, give you that power, by which the work in you being begun will be perfected, for that he hath promised to do: and we have many examples and instances of that excellent faith, by which we clearly know, that God never in any thing hath failed those who have been led and guided by his Spirit. Trust firmly, brethren, that when it is needful, you will become so strong and steadfast, that you shall not faint under any burden of temptations, how great and heavy soever. The fight is now at hand, to which the Holy Ghost exhorts us, not only that we should go, but even that with all alacrity of mind, we should run.’ Many other excellent testimonies of eminent men of those times might be produced: and it also is very remarkable that Peter Bergier, being prisoner at Lyons, in the year 1553, and afterwards suffering death, cried in the midst of the flames, ‘I see the heavens opened.’
Now that the doctrine of being taught by the Spirit of God, was generally received by the martyrs of those times, we learn from many of their writings. Denis Peloquin, burnt in the said year at Vile Franche, said in his confession, That it was the Holy Ghost that gave him witness in his conscience, that the books of the Old and New Testament were the Holy Scripture. Lewis de Marsac being about the same time put to death by fire at Lyons, when he was asked how he knew the Holy Scriptures to be the gospel, said, ‘God hath taught me so by his Spirit:’ and being also asked whether it was his incumbent duty to read the Holy Scriptures, and who had instructed him concerning them; he answered, ‘That God by his Spirit had effected it, that he got some knowledge thereof; and that without his grace and the enlightening of his Spirit, he could not comprehend and understand any thing in the gospel.’ John Calvin did also write to the aforesaid Peloquin and Marsac; ‘God will cause that the confession which you will make according to the measure of the Spirit he has given you, will produce a greater fruit of edification, than all others that might be sent you.’ And to Matthew Dymonet, prisoner at Lyons, he wrote thus: ‘Submit modestly to the guidings of God’s Spirit; answer with all moderation and discretion, keeping to the rule of the Scriptures. I have believed, and therefore I will speak; but let not this hinder thee to speak freely and sincerely, being persuaded that he who promised to give us a mouth, and such wisdom as the gainsayers cannot withstand, will never forsake thee.’
More of the like instances of the operations of the Spirit of God in his witnesses I could allege, if I had so intended; but I give here only a slender draught of the sincerity and the principle of those that were come but to the dawnings of the Reformation; for higher I cannot esteem that time, because the eyes of the most zealous men of those days, were yet so much covered with the fogs which then were, and the prejudice of the old leaven, that they did not discern all things in a full clearness; for one saw the error of one thing, and others of another, but human affection did work too strong, and thereby they judged one another, as is abundantly mentioned in history.
If we rightly look into this, it seems very absurd to think that the Reformation, (which in former times had been pretty much advanced by some eminent men; as Luther, Melancthon, Œcolompadius, Calvin, Menno, and others,) then was brought to perfection: for we perceive that even those reformers themselves at first had not such a clear sight into many things, as afterwards they got, which to demonstrate at large, I count unnecessary. Since England being the chief stage on which the things I intend to describe have been transacted, I will turn my face thitherward, to take a view cursorily of the beginning and progress of the Reformation there.
Passing by Wickliff and others, I begin with Thomas Cranmer, who, because of his sincere and good life, being advanced by King Henry the VIIIth to the Archbishop’s see of Canterbury, did all that was in his power to reform the errors crept into the Church of Rome; and therefore in the year 1536, he exhorted the King, who much loved him, to proceed to a reformation, and that nothing in religion should be determined without clear proofs from Scripture; and therefore he proposed that these points, ‘Whether there was a purgatory? Whether deceased saints ought to be invocated? and how images were to be regarded?’ well needed to be inquired into; since it began to appear that several things were errors, for which some people not long before had suffered death.
Some time after, Thomas Cromwel a chief minister of the kingdom, and a great friend of Cranmer, published some injunctions in the king’s name, wherein all churchmen were required, no more to recommend to people, images, relics, or pilgrimages, but to teach them the Lord’s Prayer, the Creed, and the Ten Commandments in English. This was a great step towards the translation of the Bible into English, which being also furthered by Cranmer, the next year came out in print; and by the king’s warrant, the clergy were required to set up Bibles in their churches; so that now all that could, might read the holy Scripture in their native tongue. Cranmer not content with this, obtained in the year 1539, a permission for all people to have the Bible in their houses; yet for all that, he still was an asserter of the corporal presence of Christ in the host, until in the year 1549, in the reign of King Edward VI. when the times were more free, he was induced by Nicholas Ridley, a zealous reformer, and afterwards a martyr under Queen Mary, to inquire better into the thing, and to discover the absurdity of it; from whence he did not only oppose and suppress that superstition, but also many others; and it is likely, that if opportunity had been given him, he would have reformed more. Nevertheless it cannot but be wondered at, that he who seems to have been a man of a meek temper, could give his vote to the burning of those whom he looked upon to be heretics; as John Nicholson alias Lambert, in the reign of Henry VIII. for denying the corporal presence of Christ in the sacrament; and Joan Bocher and George Parr, under Edward VI. the first for denying that Christ had taken flesh from the Virgin Mary, and the latter for not believing the deity of Christ: from whence we may see, what a strong zeal for religion is able to effect: but without question, he was come to be of another mind, when in the year 1556, under the bloody reign of Queen Mary, this was not only laid in his dish, but he was also forced to undergo the same lot of being burnt alive.
Now, though after his death, the bishops under Queen Elizabeth were content with the reformation made by Cranmer, yet it pleased God in the year 1568, to raise other persons that testified publicly against many of the remaining superstitions; and although Coleman, Burton, Hallingham and Benson were imprisoned by the Queen’s order, yet they got many followers, and also the name of Puritans. And notwithstanding the Archbishop, to prevent this, drew up some articles of faith, to be signed by all clergymen, yet he met with great opposition in the undertaking: for one Robert Brown, a young student of Cambridge, (from whom the name of Brownists was afterwards borrowed,) and Richard Harrison, a schoolmaster, published in the year 1583, some books, wherein they showed how much the Church of England was still infected with Romish errors; which was of such effect, that the eyes of many people came thereby to be opened, who so valiantly maintained that doctrine which they believed to be the truth, that some of the most zealous among them, viz. Henry Barrow, John Greenwood, and John Penry, about the year 1593, were put to death because of their testimony, more, (as may very well be believed,) by the instigation of the clergy, than by the desire of the Queen: for some time after it happened, that she asked Dr. Reynolds his opinion of those men, especially Barrow and Greenwood: To which he answered, ‘That it would not avail any thing to show his judgment concerning them, seeing they were put to death.’ But the Queen yet pressing him further, he said, ‘That he was persuaded if they had lived, they would have been two as worthy instruments for the Church of God, as had been raised up in that age.’ At which the Queen sighed, and said no more. But afterwards riding by the place where they were executed, and calling to mind their death, she demanded of the Earl of Cumberland, who was present when they suffered, what end they made; he answered, ‘A very godly end, and they prayed for your Majesty and the State.’ Moreover one Philips, a famous preacher, having seen Barrow’s preparation for death, said, ‘Barrow, Barrow, my soul be with thine.’
After the death of Queen Elizabeth, when James I. had ascended the throne, the followers of those men suffered much for their separation from the Church of England: but very remarkable it is, that even those of that persuasion, of which many in the reign of King Charles I. went to New England, to avoid the persecution of the bishops, afterwards themselves turned cruel persecutors of pious people, by inhuman whippings, &c. and lastly by putting some to death by the hands of a hangman: a clear proof indeed, that those in whom such a ground of bitterness was left still, though it had not always brought forth the like abominable fruits, were not come yet to a perfect reformation; for though the stem of human traditions and institutions sometimes had been shaken strongly, yet much of the root was left. Therefore it pleased God, who is used to enlighten men gradually, to make yet a clearer discovery of his truth, which in some places already darted forth its beams to mankind, in a time when many godly people were zealously seeking after a further manifestation of the will of God, from a sense that, notwithstanding all their outward observations of religious performances, there still stood a partition wall whereby the soul was hindered from living in perfect peace with its Creator.
For in that time there were in England many separate societies, and amongst the rest also, such as were called Seekers, who at first seemed to promise great matters; but the sequel showed that their foundation was not the Rock of Ages, and so divers of them soon lost their first integrity. Now those people who began to take heed to a divine conviction in the conscience, and accordingly preached to others the doctrine of an inward light, wherewith Christ had enlightened men, in the latter end of the time of King Charles I. began to increase in number, and they became a separate society among men, and in process of time the name of Quakers, was in scorn imposed on them; and in most countries in Europe, they have been accused of many exorbitant absurdities, both in life and doctrine. I have designed to describe impartially, and according to truth, the first beginnings and rise, and also the progress of that people, and to stretch out the relation of their increase and transactions, so far as my time of life and leisure will permit.
I enter upon a work, which consisting of many very singular instances, in its beginning appears hard and difficult, and in the process often sad and dreadful. For among manifold adversities, we shall not only meet with bitter revilings, scornful mockings, rude abuses, and bloody blows from the fool-hardy rabble; but also severe persecutions, hard imprisonments, grievous banishments, unmerciful spoil of goods, cruel whippings, cutting off of ears, smotherings in prisons, and also putting to death by the hands of the hangman, by order of the magistrates; afterwards some quiet and rest; then again severe persecution, until the furious promoters of it, at last wearied, desisted from their mischievous labour for a time, more by being at their wits end, than out of mercy. And among all these vicissitudes, notable instances have been seen of unfeigned godliness, sincere love, much true-heartedness, extraordinary meekness, singular patience, ardent zeal, undaunted courage, and unshaken steadfastness, even among the female sex, which though the weakest, yet in the hardest attacks, showed a more than manly spirit; insomuch, that seldom any age hath afforded matter where more powerful examples to virtue have been seen.
The first I find that was thus immediately reached in his mind, was a young man called George Fox, born at Drayton in Leicestershire, in the month called July, in the year 1624, from parents that were members of the public church, or church of England, as appeareth to me from a paper, in his life-time drawn up by his order, at my request, and sent me. His father was Christopher Fox, a weaver by trade, an honest man, and of such a virtuous life, that his neighbours were used to call him Righteous Christer. His mother was Mary Lago, an upright woman, and of the stock of the martyrs. This George Fox was even in his minority endued with a gravity and staidness of mind, that is seldom seen in children; so that he seeing how old people carried themselves lightly and wantonly, had such an aversion to it, that he would say within himself, ‘If ever I come to be a man, surely I will not be so wanton.’ His parents in the meanwhile endeavoured to train him up, as they did their other children, in the common way of worship, his mother especially contributing thereto, as being eminent for piety: but even from a child he was seen to be of another frame of mind than his brethren; for he was more religious, retired, still, and solid, and was also observing beyond his age, as appeared from the answers he gave, and the questions he asked, concerning religious matters, to the astonishment of those that heard him. His mother seeing this extraordinary temper and godliness, which so early did shine through him, so that he would not meddle with childish plays, did not think fit to trouble him about the way of worship, but carried herself indulgent towards him. Meanwhile he learned to read pretty well, and to write so much as would serve him afterwards to signify his meaning to others. When he was come to eleven years of age, he endeavoured to live a pure and righteous life, and to be faithful in all things, viz. inwardly to God, and outwardly to man; since the Lord by his good spirit had showed him, that he was to keep his word always, and that he ought not to commit excess in eating or drinking. Thus growing up in virtue, some of his relations were for having him trained up in the schools, to make a priest of him; but others persuaded to the contrary, and so he was put to a shoemaker, that dealt also in wool, and in cattle. In his master’s employment he took most delight in sheep, and was very skilful in what belonged thereto, for it was an employment that very well suited his mind; and his thus being a shepherd, was, as an eminent author saith, ‘A just emblem of his after ministry and service.’ He acquitted himself so diligently in his business, and minded it so well, that his master was successful in his trade whilst George was with him. He often used in his dealings the word Verily, and then he kept so strict to it, that people that knew him, would say, ‘If George says Verily, there is no altering him.’
Now, though my design is not to give a description of state affairs, yet I find it necessary to mention something of the chief temporal occurrences in England, in as much as they may have relation to the affairs of the church, lest my history might seem an incomplete work. Transiently therefore I will say, that in England about this time, appeared the beginnings of a civil war, in which religion had some share; for the bishops began to introduce several innovations, and caused not only rails to be made about the communion table, which now was called the high altar; but those that approached it, bowed thrice, and a bow was made at the pronouncing of the name of Jesus. Thus ceremonies increased from time to time; and those preachers that were really religious, and spoke most to edification, were slighted and set by; the bishops, in their visitations, minding chiefly to promote such rites as favoured popery: and this was not only done in England, but in Scotland also endeavours were made to bring in episcopacy. This caused a ferment among the people, which when it came to an insurrection, they generally believed that it was for religion’s sake, which made some cry in the open streets, where there was any confluence of people, ‘To your tents, O Israel.’ And because the Parliament was of opinion that King Charles I. encroached upon their privileges, which they would not suffer, this so exasperated that prince, that he brought together an army, and set up his standard, first on the castle of Nottingham, where it was blown down the same evening, on the 25th of the month called August, in the year 1642. But before that time the king had taken possession of some fortified places, and the Parliament on the other hand, had also got some in their power. Some time after, a battle was fought between the Royalists and the Parliament, near Edge Hill, in Warwickshire, where neither party prevailed much.
About this time George Fox, who more and more endeavoured to lead a godly life, being come to the nineteenth year of his age, it happened at a fair, that a cousin of his and another coming to him, asked whether he would drink a jug of beer with them; he being thirsty, said yes, and went with them to an inn; but after each had drank a glass, they began to drink healths, and said, that he that would not drink should pay for all. This grieved George much, seeing that people who professed to be religious, behaved themselves thus, and therefore he rose up to be gone, and putting his hand into his pocket, he took a groat, and laid it down upon the table, saying, ‘If it be so I’ll leave you;’ and so he went away; and when his business was done, he returned home; but did not go to bed that night, but prayed and cried earnestly to the Lord; and it seemed to him that his supplications were answered after this manner, ‘Thou seest how young people go together into vanity, and old people into the earth; therefore thou must forsake all, both young and old and be as a stranger to them.’ This, which he took to be a divine admonition, made such a powerful impression on his mind, that he resolved to break off all familiar fellowship and conversation with young and old, and even to leave his relations, and live a separate and retired life. On the 9th of September, in the year 1643, he departed to Lutterworth, where he staid some time, and from thence went to Northampton, where he also made some stay, and then passed to Newport-Pagnel, in Buckinghamshire; and after having staid a while there, he went to Barnet, whither he came in the month called June, in the year 1644.
Whilst he thus led a solitary life, he fasted often, and read the holy Scriptures diligently, so that some professors took notice of him, and sought to be acquainted with him. But he soon perceiving they did not possess what they professed, grew afraid of them, and shunned their company. In this time he fell into a strong temptation, almost to despair, and was in mighty trouble, sometimes keeping himself retired in his chamber, and often walking solitary to wait upon the Lord. In this state he saw how Christ had been tempted; but when he looked to his own condition, he wondered, and said, ‘Was I ever so before?’ He began to think also that he had done amiss against his relations, because he had forsaken them; and he called to mind all his former time, to consider whether he had wronged any. Thus temptations grew more and more; and when Satan could not effect his design upon him that way, he laid snares for him to draw him to commit some sin, thereby to bring him to despair. He was then about twenty years of age, and continued a long while in this condition, and would fain have put it from him; which made him go to many a priest to look for comfort, but he did not find it from them. In this miserable state he went to London, in hopes of finding some relief among the great professors of that city; but being come there, he saw them much darkened in their understandings. He had an uncle there, one Pickering, a baptist, and those of that persuasion were tender then; yet he could not resolve to impart his mind to them, or join with them, because he saw all, young and old, where they were. And though some of the best would have had him staid there, yet he was fearful, and so returned homewards; for having understood that his parents and relations were troubled at his absence, he would rather go to them again lest he should grieve them. Now when he was come into Leicestershire, his relations would have had him married; but he prudently told them he was but a lad, and must get wisdom. Others would have had him in the auxiliary band among the forces of the Parliament, which being entered now into an intestine war with the king, had, with their forces this year, beaten not only the king’s army under Prince Rupert, but also had conquered the city of York. But to persuade George to list himself a soldier, was so against his mind, that he refused it, and went to Coventry, where he took a chamber for a while at a professor’s house, where he staid some time, there being many people in that town who endeavoured to live religiously. After some time he went into his own country again, and was there about a year, in great sorrows and troubles, walking many nights by himself.
Nathaniel Stevens, the priest of Drayton, (the town of George’s birth,) would often come to him, and George to the priest; and when Stevens visited him, he would sometimes bring another priest along with him, and then George would ask them questions, and reason with them. Once Stevens asked him why Christ cried out upon the cross, ‘My God, my God, why hast thou forsaken me:’—and why he said, ‘If it be possible, let this cup pass from me; yet not my will but thine be done.’ To this George answered thus: ‘At that time the sins of all mankind were upon Christ, and their iniquities and transgressions with which he was wounded, which he was to bear, and to be an offering for them, as he was man; but died not, as he was God: and so, in that he died for all men, and tasted death for every man, he was an offering for the sins of the whole world.’ When George Fox spoke this, he was in some measure sensible of Christ’s sufferings, and what he went through. And his saying did so please the priest, that he said it was a very good full answer, and such a one as he had not heard. He would also applaud and speak highly of George Fox to others, and what George said in discourse to him, that he would preach of on the First-days of the week: for which George did not like him.
After some time he went to an ancient priest at Mansetter, in Warwickshire, and reasoned with him about the ground of despair and temptations; but he being altogether ignorant of George’s condition, bid him take tobacco, and sing psalms. But George signified that he was no lover of tobacco, and as for psalms, he was not in a state to sing. Then the priest bid him come again, and that then he would tell him many things. But when George came, the priest was angry and pettish, for George’s former words had displeased him; and he was so indiscreet, that what George had told him of his sorrows and griefs, he told again to his servants, so that it got among the milklasses; and grieved him to have opened his mind to such an one; and he saw they were all miserable comforters. Then he heard of a priest living about Tamworth, who was accounted an experienced man, and therefore he went to him, but found him like an empty hollow cask.
Hearing afterwards of one Dr. Cradock of Coventry, he went to him also, and asked him whence temptations and despair did arise, and how troubles came to be wrought in man. The priest, instead of answering, asked him who was Christ’s father and mother. George told him Mary was his mother; and he was supposed to be the son of Joseph; but he was the Son of God. Now as they were walking together in Dr. Cradock’s garden, it happened that George, in turning, set his foot on the side of a bed, which so disturbed that teacher, as if his house had been on fire, and thus all their discourse was lost; and George went away in sorrow, worse than he was when he came, seeing he found none that could reach his condition, after this he went to one Macham, a priest of high account; and he, no more skilful than the others, was for giving George some physic, and for bleeding him; but they could not get one drop of blood from him, either in the arms or the head; his body being, as it were, dried up with sorrows, grief, and trouble, which were so great upon him, that he could have wished never to have been born, to behold the vanity and wickedness of men; or that he had been born blind, and so he might never have seen it; and deaf, that he had never heard vain and wicked words, or the Lord’s name blasphemed. And when the time called Christmas came, while others were feasting and sporting themselves, he went from house to house, looking for poor widows, and giving them some money. And when he was invited to marriages, (as sometimes he was,) he would go to none at all; but the next day, or soon after, he went and visited those that were newly married; and if they were poor, he gave them some money; for he had wherewith both to keep himself from being chargeable to others, and to administer something to the needful.
Whilst the mind of George Fox was thus in trouble, the state of England was also in a great stir; for the Parliament was for turning out of bishops, and introducing the Presbyterian Directory; which, however, as yet could not be well affected, although William Laud, Archbishop of Canterbury, had been made to stoop to the block; and the power of the king by this time was much weakened; for his army was this summer near Naseby, not far from Leicester, overcome by an army of untrained bands, and about six thousand men, among whom many great officers were taken prisoners, and his cabinet, with abundance of letters of great moment, was seized; insomuch, that though they had some skirmishes, yet no decisive battle was fought afterwards.
But since a circumstantial description of these state affairs is not within my design, I will return again to George Fox, who in the beginning of the year 1646, as he was going to Coventry, and entering towards the gate, a consideration arose in him how it was said that all Christians are believers, both Protestants and Papists: and it was opened to him, that if all were believers, then they were all born of God, and passed from death to life; and that none were true believers but such: and though others said they were believers, yet they were not. At another time as he was walking in a field on a First-day morning, it was discovered unto his understanding, that to be bred at Oxford or Cambridge was not enough to make a man to be a minister of Christ. At this he wondered, because it was the common belief of people; but for all that, he took this to be a divine revelation, and he admired the goodness of the Lord, believing now the ordinary ministers not to be such as they pretended to be. This made him unwilling to go any more to church, as it was called, to hear the priest Stevens, believing that he could not profit thereby: and therefore instead of going thither, he would get into the orchard, or the fields, by himself, with his Bible, which he esteemed above all books, seeking thus to be edified in solitariness. At this his relations were much troubled; but he told them, did not John the Apostle say to the believers, “that they needed no man to teach them, but as the anointing teacheth them;” and though they knew this to be Scripture, and that it was true, yet it grieved them, because he would not go to hear the priest with them, but separated himself from their way of worship: for he saw now that a true believer was another thing than they looked upon it to be; and that being bred at the universities did not qualify a man to be a minister of Christ. Thus he lived by himself, not joining with any, nay, not of the dissenting people, but became a stranger to all, relying wholly upon the Lord Jesus Christ.
Some time after, it was opened in him, that God, who made the world, did not dwell in temples made with hands. And though this seemed at first strange to him, because both priests and people used to call their churches dreadful places, holy ground, and temples of God; yet it was immediately showed him, that the Lord did not dwell in these temples which man had erected, but in people’s hearts, and that his people were the temple he dwelt in. This was discovered to him when he was walking in the fields to the house of one of his relations. And when he came there, it was told him, that Nathaniel Stevens the priest had been there, and told them he was afraid of Fox, for going after new lights. This made him smile, because now he saw the true state of the priests. But he said nothing of this to his relations, who, though they saw that something more was required than the vulgar way of worship, yet they continued therein, being grieved because he would not also go to hear the priests. Only he told them there was an anointing in man, to teach him; and that the Lord would teach his people himself. He had great openings now concerning the things written in the Revelations; and when he spake of them, the priests and professors would say, that was ‘a sealed up book.’ But to this he said, ‘Christ could open the seals, and that the things contained in that book, very nearly concerned us; since the Epistles of the Apostles were written to the saints of those times, but the Revelations point at things to come.’
In England, in those days, were people of very odd notions, and among the rest such as held, ‘that women have no souls.’ He lighting on some of these, could not forbear reproving them, since the Scripture, as he told them plainly, held forth the contrary; for the blessed Virgin Mary said, “My soul doth magnify the Lord; and my spirit hath rejoiced in God my Saviour.” He also came among a people that relied much on dreams; but he told them, ‘Except they could distinguish between dream and dream, their observations would be nothing but confusion, since there were three sorts of dreams; for multiplicity of business sometimes caused dreams; and there were whisperings of Satan in the night seasons; and there were also speakings of God to man in dreams.’ But because these people were more in want of a clear discerning, than of good will, they at length came out of those imaginations, and at last became fellow-believers with him; who, though he had great openings in his understanding, yet great trouble and temptations many times came upon him; so that when it was day, he wished for night, and when it was night, he wished for day. Nevertheless among all those troubles, his understanding was so opened, that he could say with David, “Day unto day uttereth speech, and night unto night showeth knowledge;” for even in these troubles he had great openings of many places in scripture.
As to state affairs, things continued in a distracted condition; for the King, who after his army had been beaten, was gone to the Scots, was by them delivered up to the English; to whom now he could no more prescribe laws, but was fain to receive them. And the Churchmen were also at variance; for the Independents, (several of which sat also in Parliament,) began to say, that between Episcopacy, (against which they had fought conjunctly,) and Presbytery, the difference was only in the name, and some few outward circumstances; since people of a tender conscience might apprehend no less oppression from the Presbyterians, than from the Episcopalians: and that this fear was not vain or idle, time afterwards hath shown abundantly.
But let us return to George Fox, who in the beginning of the year 1647, feeling some drawings to go into Derbyshire, went thither, and meeting there with some friendly people, had many discourses with them. Then passing further into the Peak-Country, he met with more such people, and also some that were swayed by empty and high notions. And travelling into Nottinghamshire, there he met with a tender people, and among these one Elizabeth Hooton, of which woman more will be said in the sequel: with these he had some meetings and discourses. But his troubles and temptations still continued; and he fasted much, and walked often abroad in solitary places, taking his Bible with him; and then sat in hollow trees, and lonesome places till night came on; and frequently in the night he walked mournfully about, being surrounded with many sorrows in the times of these first workings of the Lord in him.
During all this time, he never joined in profession of religion with any, but gave up himself to the disposing of the Lord; having forsaken not only all evil company, but also taken leave of father and mother, and all other relations; and so he travelled up and down as a stranger on the earth, which way he felt his heart inclined: and when he came into a town, he took a chamber to himself there, and tarried sometimes a month, sometimes more, sometimes less, in a place; for he was afraid of staying long in any place, lest, being a tender young man, he should be hurt by too familiar a conversation with men.
Now, though it might seem not very agreeable with the gravity of my work, to mention what kind of clothes he wore in these first years of his peregrination; yet I do not count it absurd to say here, that it is indeed true what a certain author, viz. Gerard Croes, relates of him, that he was clothed with leather; but not, as the said author adds, because he could not, nor would not, forget his former leather work; but it was partly for the simplicity of that dress, and also because such a cloathing was strong, and needed but little mending or repairing; which was commodious for him who had no steady dwelling place, and every where in his travelling about sought to live in a lonely state: for keeping himself thus as a stranger, he sought heavenly wisdom, and endeavoured to get knowledge of the Lord, and to be weaned from outward things, to rely wholly on the Lord alone. Although his troubles were great, yet they were not so continual, but that he had some intermissions, and was sometimes brought into such a heavenly joy, that admiring the love of God to his soul, he would say with the Psalmist, “Thou, Lord, makest a fruitful field a barren wilderness, and a barren wilderness a fruitful field.” Now he regarded the priests but little, because he clearly saw that to be trained up in the universities, and to be instructed in languages, liberal arts, and the like sciences, was not sufficient to make any one a minister of the gospel; but he looked more after the dissenting people; yet as he had forsaken the priests, so he left the separate preachers also, because he saw there was none among them all that could speak to his condition. And when all his hopes in them, and in all men were gone, then he heard, according to what he relates himself, a voice which said, ‘There is one, even Christ Jesus, that can speak to thy condition.’ Having heard this, his heart leapt for joy, and it was showed him why there was none upon the earth that could speak to his condition; namely, that he might give the Lord alone all the glory, and that Jesus Christ might have the pre-eminence.
He then experimentally knowing that Christ enlightens man, and gives him grace, faith, and power, his desires after the Lord, and his zeal in the pure knowledge of God grew stronger; so that he wished to increase therein without the help of any man, book, or writing. Yet he was a diligent reader of the holy Scriptures, that speak at large of God and Christ, though he knew him not but by revelation, as he, who had the key, did open. Thus he entered into no fellowship with any society of people, because he saw nothing but corruptions every where; which made him endeavour to keep fellowship only with Christ: since in the greatest temptations, when he almost despaired, it was showed him, that Christ had been tempted by the same devil; but that he had overcome him, and bruised his head, and that therefore through the power, light, grace, and Spirit of God, he himself might also overcome. Thus the Lord assisted him in the deepest miseries and sorrows, and he found his grace to be sufficient: insomuch, that though he had yet some desires after the help of men, his thirst was chiefly after the Lord, the Creator of all, and his Son Jesus Christ; because nothing could give him any comfort but the Lord by his power; and he clearly saw that all the world, though he had possessed a king’s state, would not have profited him.
In this condition his understanding came more and more to be opened, so that he saw how death in Adam had passed upon all men; but that by Christ, who tasted death for all men, a deliverance from it, and an entrance into God’s kingdom, might be obtained. Nevertheless his temptations continued, so that he began to question whether he might have sinned against the Holy Ghost. This brought great perplexity and trouble over him for many days; yet he still gave up himself to the Lord: and one day, when he had been walking solitarily abroad, and was come home, he became exceeding sensible of the love of God to him, so that he could not but admire it. Here it was showed him, that all was to be done in and by Christ; that he conquers and destroys the tempter, the devil, and all his works; and that all these troubles and temptations were good for him, for the trial of his faith. The effect of this was, that though at times his mind was much exercised, yet he was stayed by a secret belief; and his soul, by a firm hope, which was to him as an anchor, was kept unhurt in the dissolute world, swimming above the raging waves of temptations. After this, (as he relates himself,) there did a pure fire appear in him; and he saw that the appearance of Christ in the heart was as a refiner’s fire, and as the fuller’s soap; and that a spiritual discerning was given to him, by which he saw what it was that veiled his mind, and what it was that did open it: and that which could not abide in patience, he found to be of the flesh, that could not give up to the will of God, nor yield up itself to die by the cross, to wit, the power of God. On the other hand, he perceived it was the groans of the Spirit which did open his understanding, and that in that Spirit there must be a waiting upon God to obtain redemption.
About this time he heard of a woman in Lancashire that had fasted twenty-two days, and he went to see her: but coming there he saw that she was under a temptation: and after he had spoken to her what he felt on his mind, he left her, and went to Duckenfield and Manchester, where he staid awhile among the professors he found there, and declared to them that doctrine which now he firmly believed to be truth; and some were convinced, so as to receive the inward divine teaching of the Lord, and take that for their rule. This, by what I can find, was the first beginning of George Fox’s preaching; which as I have been credibly informed, in those early years, chiefly consisted of some few, but powerful and piercing words, to those whose hearts were already in some measure prepared to be capable of receiving this doctrine. And it seems to me that these people, and also Elizabeth Hooton, (already mentioned,) have been the first who by such a mean or weak preaching came to be his fellow believers: though there were also some others who, by the like immediate way, as George Fox himself, were convinced in their minds, and came to see that they ought diligently to take heed to the teachings of the grace of God, that had appeared to them. And thus it happened that these unexpectedly and unawares came to meet with fellow-believers, which they were not acquainted with before, as will be more circumstantially related hereafter.
But to return again to George Fox; it set the professors of those times in a rage, that some of their adherents hearkened to his preaching; for they could not endure to hear perfection spoken of, and a holy and sinless life, as a state that could be obtained here. Not long after he travelled to Broughton in Leicestershire, and there went into a meeting of the Baptists, where some people of other nations also came. This gave him occasion to preach the doctrine of truth among them, and that not in vain; for since he had great openings in the scriptures, and that a special power of the Lord’s workings began to spring in those parts, several were so reached in their minds, that they came to be convinced, and were turning from darkness to light, partly by his preaching, and partly by reasoning with some. Yet he himself was still sometimes under great temptations, without finding any to open his condition to, but the Lord alone, unto whom he cried night and day for help.
Some time after he went back into Nottinghamshire, and there it pleased the Lord to show him, that the natures of those things which were hurtful without, were also within, in the minds of wicked men; and that the natures of dogs, swine, vipers, and those of Cain, Ishmael, Esau, Pharoah, &c. were in the hearts of many people. But since this did grieve him, he cried to the Lord, saying, ‘Why should I be thus, seeing I was never addicted to commit those evils?’ And inwardly it was answered him, ‘That it was needful he should have a sense of all conditions; how else should he speak to all conditions?’ He also saw there was an ocean of darkness and death; but withal an infinite ocean of light and love, which flowed over the ocean of darkness; in all which he perceived the infinite love of God. About that time it happened that walking in the town of Mansfield, by the steeple-house side, it was inwardly told him, ‘That which people trample upon must be thy food;’ and at the saying of this, it was opened to him, that it was the life of Christ people did trample upon; and that they fed one another with words, without minding that thereby the blood of the Son of God was trampled under foot. And though it seemed at first strange to him, that he should feed on that which the high professors trample upon, yet it was clearly opened to him how this could be.
Then many people came far and near to see him; and though he spoke sometimes to open religious matters to them, yet he was fearful of being drawn out by them. Now the reason of people thus flocking to him might proceed partly from this: there was one Brown, who upon his death-bed spoke by way of prophecy many notable things concerning George Fox, and among the rest, ‘that he should be made instrumental by the Lord to the conversion of people.’ And of others that then were something in show, he said, ‘That they should come to nothing; which was fulfilled in time, though this man did not live to see it, for he was not raised from his sickness. But after he was buried, George Fox fell into such a condition, that he not only looked like a dead body, but unto many that came to see him he seemed as if he had been really dead; and many visited him for about fourteen days time, who wondered to see him so much altered in countenance.
At length his sorrows and troubles began to wear off, and tears of joy dropped from him, so that he could have wept night and day with tears of joy, in brokenness of heart. And to give an account of his condition to those that are able to comprehend it, I will use his own words: ’I saw,‘ saith he, ‘into that which was without end, and things which cannot be uttered; and of the greatness and infiniteness of the love of God, which cannot be expressed by words: for I had been brought through the very ocean of darkness and death, and through and over the power of Satan, by the eternal glorious power of Christ: even through that darkness was I brought which covered all the world, and which chained down all, and shut up all in the death. And the same eternal power of God, which brought me through those things, was that which afterwards shook the nation, priests, professors, and people. Then could I say, I had been in spiritual Babylon, Sodom, Egypt, and the grave; but by the Eternal power of God I was come out of it, and was brought over it, and the power of it, into the power of Christ. And I saw the harvest white, and the seed of God lying thick in the ground, as ever did wheat, that was sown outwardly, and none to gather it; and for this I mourned with tears.’ Thus far George Fox’s own words, of whom now a report went abroad, that he was a young man that had a discerning spirit: whereupon many professors, priests, and people came to him, and his ministry increased; for he having received great openings, spoke to them of the things of God, and was heard with attention by many, who going away, spread the fame thereof. Then came the tempter, and set upon him again, charging him that he had sinned against the Holy Ghost; but he could not tell in what; and then Paul’s condition came before him, how after he had been taken up into the third heavens, and seen things not lawful to be uttered, a messenger of Satan was sent to buffet him, that he might not exalt himself. Thus George Fox, by the assistance of the Lord, got also over that temptation.
Now the 47th year of that century drew to an end, and state affairs in England grew more and more clouded and intricate; for the King not thinking himself any longer safe at Hampton Court, whither he had been brought from the army; he withdrew to the Isle of Wight, whilst the Parliament still insisted on the abrogation of Episcopacy, and would be master of the military forces: which the King not being willing to yield to, was now kept in closer custody, and no more regarded as a Sovereign, to whom obedience was due from the Parliament.