THE TWELFTH BOOK. 1702-1717.

1702-1704.

Queen Anne having now ascended the throne, and taken in hand the reins of government, was congratulated from all quarters; and the people called Quakers thought themselves no less obliged than others to condole the king’s death, and testify their affection and fidelity to the Queen; and therefore they drew up an address; and when some of them, of whom G. Whitehead was one, went to present it, (which was on the 11th of the 2d month, April,) they were introduced by the then earl, but now duke, of Marlborough, and the duke of Ormond. The address was as followeth.

This address was very favourably received by the queen, and after it was read to her, she answered,

It was scarce a month after, when war was proclaimed in England against France, which had been proclaimed in Holland also against that crown some days before. Not long after followed the general yearly meeting of those called Quakers, held at London, in which it was thought fit to thank the queen for her declaration, that she would maintain the act of toleration in favour of the dissenters; and therefore an address was drawn up by the said assembly, which was as followeth:

Of those who presented this address, William Penn was the deliverer, and the queen was pleased to speak to him in a very kind manner, and not only received the said address favourably, but after it was read to her, she made the following most gracious answer:

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This year died Margaret, the widow of G. Fox, at about eighty-seven years of age, as appears to me from an account of her son-in-law, Dr. Thomas Lower, in which I find, that she was born at Marsh-Grange, in the parish of Dalton, in Lancashire. Her father was John Askew, a gentleman of an ancient family, a man of a good estate, and famous for his piety and charity. His daughter Margaret was religious even in her young years, and was married, before she attained the age of eighteen, to Thomas Fell of Swarthmore; who being bred a lawyer, became a justice of the peace, and having afterwards been a member in several parliaments, was made a vice-chancellor of the county of Lancaster, and in process of time a judge, being beloved because of his justice, wisdom, moderation, and mercy.

In the year 1652, George Fox coming the first time to his house, when he himself was from home, did by his exhortations so reach to the family, that a priest with some gentlemen went and told judge Fell, that a great disaster had befallen his wife and family, they being seduced and turned Quakers. This was so odiously represented to him, that it troubled him not a little: but being come home, and received very kindly by his wife, according to her usual manner, he soon perceived that it had been intended to make him believe untruths, and possess him with prejudice. Not long after George Fox got opportunity to speak to him, which gave him such satisfaction, that he owned that which was spoken to be truth; and his wife ordered a dinner to be made ready for her friend G. Fox, and those that were with him. And some time after he told his wife, when he heard that she and her friends were consulting where to have a meeting, that they might meet in his hall, which they did; and though he himself did not come there, yet when a meeting was kept, he used to sit in a chair so near to it, that though he could not be seen of every body, yet he could hear what was preached; which he liked so well, that it is not known that after he had heard George Fox, he ever frequented the public church: insomuch, that though he entered not into full society with the Quakers, yet he favoured them, and several times stopped the malice of their persecutors, when it was in his power so to do.

After he had been married six and twenty years to Margaret, and had nine children by her, he deceased in the year 1658, leaving behind him a son and seven daughters.

Margaret being thus become a widow, neglected no opportunity to serve her friends. In the year 1660, when king Charles II. was restored, scarce two weeks after he came in, she went to London, and spoke several times with that prince, that he would cause the sufferings of her friends to cease; and in order thereto she wrote, not only to him, but also to the dukes of York and Gloucester, the queen mother, the princess of Orange, and the queen of Bohemia. And after having been about fifteen months at London, she at length prevailed with the king, that her friends who were in prison, were released by proclamation. But persecution afterwards beginning again, she went to speak with the king and the duke of York, at Hampton Court. In the year 1664, for refusing to swear, she was confined in Lancaster Castle, and kept long in durance: for because of her great service in the church, she was much envied, as well as George Fox, to whom she was married about eleven years after the decease of her first husband judge Fell. But not long after, she was again imprisoned, and continued a year in jail, being most part of that time sickly; and afterwards was several times fined for preaching. In the seventieth year of her age, she spoke again with the king, which was the last time; but she was not received so favourably as formerly, for he seemed to be somewhat angry; and therefore she wrote to him, and staid at London in hopes of an answer; but he was suddenly taken away by death. Afterwards she spoke with king James, and wrote to him also. And at length after a laborious and godly life, she piously departed from hence in a great age, as hath been said already, having uttered in the time of her sickness, many excellent sayings, by which it appeared that she was prepared for death, and longed to be dissolved. She had been a zealous preacher, and also written much, and among the rest a book entitled, ‘The Call of the Jews out of Babylon,’ which she dedicated to the famous Manasseh Ben Israel, and charged him, as he would answer it before God, to cause it to be read among his brethren. This book being translated by William Ames into Dutch, was also printed in that language, whilst her first husband lived.

The same year she died, George Keith, who now preached up and down where the bishops thought fit, went by their order to New England, New York, Pennsylvania, &c. for it seems he imagined that in those parts he should get many adherents among the Quakers: but he came much short of his aim; for even in Pennsylvania, where many of the Baptists formerly sided with him, he was by them looked upon with disdain, and rejected for wearing a clergyman’s gown; and now appearing to be a great apostate, there was no likelihood for him to get entrance, or to be esteemed there. After some time being returned into England, he got a living in the parish of Edburton, in Sussex, worth about 120l. a year. Now though the Episcopalians seemed to be in great expectation that Keith should suppress the doctrine of the Quakers, yet all his endeavours proved in vain; for whatever some may think, it is certain, and appears from this history, that they are become a great people after a very singular manner, and that all projects and attempts to root them out, have been quashed, and come to nought: and from this consideration it was, as I have reason to think, that many of the Quakers, so called, in their preaching did sound forth these words, being as it were extorted from Balaam: “There is no enchantment against Jacob, nor divination against Israel;” as I myself have often heard. And now the strength and power of their violent opposers was broken by the favour of king William the Third, and his successor, queen Anne, hath favourably confirmed the liberty of conscience and worship, granted by an act of parliament to the Quakers. So that now we may look upon them as a free people, and a society tolerated by supreme authority; and therefore I might now finish this history, as to the import of the title.

But before I conclude, I intend to say something concerning their doctrine, of which mention hath been often made in this work, viz. That their chief principle, in which they differ from the generality of modern Christian societies, is, That every man is enlightened with the Divine Light, according to the evangelist John, who in the first chapter, speaking of Christ, as he was from eternity with the Father, calls him the Word, and saith. “That the Word was God, that all things were made by him, that in him was life, and the life was the light of men.” And the evangelist speaking concerning John the Baptist, who was sent from God, saith, “He was not that light, but was sent to bear witness of that light. That was the true light, which lighteth every man that cometh into the world.” By this it appears, that the Quakers have not coined a new phrase, but only made use of the express words of the holy Scripture. I am not unacquainted that, during the great apostacy, people generally have not clearly understood this; yet it ought not to seem strange, because the evangelist saith, “The light shineth in darkness, and the darkness comprehended it not.” But to elucidate this doctrine a little more, it may serve for information, that the Quakers believe this light to be the same that the apostle Paul calls “The grace of God that bringeth salvation, and hath appeared to all men:” and concerning its operation, he saith, “teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righteously, and godly in this present world.”

Thus much briefly, concerning the above-mentioned denominations of this divine light; and to make it appear more plainly what this phrase means, “Take heed to the Light;” thereby we understand, that each one minding the counsel of the light in their souls, may learn to fear God, and hate pride, arrogancy, and every evil way; which will beget in us such a reverential awe towards God, that we dare not do any thing which we certainly know will displease him; and this is the first step to godliness: and therefore both David and Solomon have said, that the fear of God is the beginning of wisdom; viz. that fear which is filial, accompanied with circumspection and cautiousness; and as we persevere in this fear, we are enabled to serve the Lord with holiness and righteousness all the days of our life.

But since we can do this only by the grace of God, it is absolutely necessary that we take heed thereto: and therefore we ought to pray to God continually for his assistance. But here starts up something, of which people generally have a strong notion: for all sorts of Christians agree, that we must often pray to God, but in the manner of it many err greatly. For some think they perform this duty of praying to God, when in the mornings and evenings, and at other certain times of the day they repeat or recite some forms of prayer, and do not seem to consider, that men ought always to pray, and not to faint. And the apostle Paul exhorts to pray without ceasing. And what this means he himself explains in these words, “Praying always with all prayer and supplication in the Spirit,” which plainly shows, that it consists not in a continual repeating of prayers, but in pious and devout breathings to God, raised in the soul by the spirit of Christ, that it may please him to keep us continually in his fear and counsel, since we are in want of daily support from him. And thus praying in faith, we receive an answer to our breathings in some measure, though not always so soon as we desire; but we must not faint; and our prayer must be from a sincere believing and breathing of the heart; otherwise we pray amiss, and do not receive: according to the saying of the apostle James, “Ye ask, and receive not, because ye ask amiss.” But what devices and wiles have not been invented by the enemy of man’s soul, to keep him off from this continual state of prayer! although Christ very expressly saith, “Watch and pray, that ye enter not into temptation. And, what I say unto you, I say unto all, watch;” which, in regard to the instruction we may reap thence, doth not imply a continual watching without sleeping, but a vigilancy of the mind, which Solomon recommends in these words, “Keep thy heart with all diligence.” Now though our constitution doth not seem to admit an incessant continuance in the deepest retiredness of mind; yet this is certain, that the more fervently we turn our minds to God, the more we are kept from evil. And man persevering in this godly exercise, is the less in danger of falling into spiritual pride; since he finds that his preservation is in true humility, and in a continual dependance upon God; for if he once departs from thence, and thinks himself safe enough, and that now he needs not to walk circumspectly in fear as he once did, then he is caught already, and somewhat gone astray from his spiritual guide: to wit, from that which showed unto him his transgressions, and troubled him whilst he was in the evil way. And this is the manifestation of the spirit, which the apostle saith, is given to every man to profit withal.

Now to call this principle, which reproves men for evil, and consequently discovers it, Light, doth not carry with it any absurdity, especially if we consider that this denomination is found in sacred writ. Evil deeds are called by the apostle the works of darkness; and saith he, “All things that are reproved, are made manifest by the light: for whatsoever doth make manifest, is light.” By which it appears plainly, that the Quakers have not coined a new phrase, but only followed the scripture language. And that they are not the only people that have declared of the light, might be proved from other authors of good esteem, if necessity required.

As to oaths, they judge the taking of an oath unlawful; and why, may abundantly be seen in this history from a multitude of instances.

The making of war they also believe to be inconsistent with pure Christianity, and esteem that its followers, being led by its precepts, will come to beat their swords into ploughshares, and their spears into pruning-hooks, and not to learn war any more, according to the prediction of the prophet, Isaiah ii. 4: and Christ, the author of our faith, unto whom we are commanded to look, saith expressly, “My kingdom is not of this world: if my kingdom were of this world, then would my servants fight.” And the apostle, James iv. giveth us to understand, that wars and fightings come of lusts. And we believe that by receiving the spirit of Christ in our souls, and being entirely guided by it, enmity and lusts, the root of wars and fightings, come to be destroyed, and his love remains, by which we not only love one another sincerely, but also can love our enemies, and pray for them; as also for those who hate and persecute us for his name, not rendering evil for evil, but good for evil; and this we believe to be that lamb-like spirit which will prevail, and must overcome, and therefore they judge it not lawful for them to make war, and for all that they think that they may very safely be tolerated by the civil government: not only because they are willing and ready to pay taxes to Cæsar, but also that since they cannot fight for the government, neither can they fight against it.

Concerning the sword of magistracy, they do in no wise assert, that it is unlawful for some Christians to be magistrates: for to say so, what doth it imply, but the unchristianing of magistrates, whom they truly honour; magistracy being the ordinance of God. But although they believe this office to be consistent with Christian religion, yet they think it more safe for themselves not to seek for it.

Tithes to the priests they do not look upon as a gospel maintenance; since our Saviour said in express terms to his disciples, “Freely ye have received, freely give;” yet they do not stretch this so far, as not to suffer that any who hath imparted of his spiritual gifts to others, might not receive temporal gifts of them, if he himself was in want thereof, provided the maintenance of a minister of the gospel be free, and not forced; and also that it consists not in a fixed stipend, which leads to turn the ministry of the gospel into a provision of a livelihood; which they look upon to be far beneath the dignity of the ministerial office, which ought to be performed purely out of love to God and our neighbour, and not with any regard to secular gain.

The ordinary way of showing respect or honour in common conversation is also what they scruple; for to give the same outward sign of respect to men, which is given to God, viz. the uncovering of the head, they think, not without good reason, to be unfit; and so they esteem also the giving flattering titles of honour; since Christ so sharply reproves the greetings in the markets, and the being called of men Rabbi, Rabbi, saying, “Be not ye called Rabbi;” which title of that time may be equalled with the modern master or sir. Thus Christ saith also, “How can ye believe, who receive honour of one another?” Yet they limit this only to common conversation with one’s equals: for a servant may call his master by that title, and subjects their magistrates by the title of their office, and this may be spoken not contrary to truth; whereas the other is nothing but mere flattery, invented to gratify and cherish pride: and therefore they think it inconsistent with the true gravity of a Christian to call one’s self a servant of one who has not any mastership over us; and they believe we cannot be too cautious in speaking, since our Saviour saith, “That every idle word that men shall speak, they shall give account thereof in the day of judgment.” The common fashion of greeting they also decline, thinking it more safe not to imitate the ordinary custom therein. But that it is more agreeable with Christian simplicity to greet one another by giving their hand, or by other innocent and harmless notice in passing by, which are signs of friendship and respect, that may be showed, without giving to man that which appertains to God, as the uncovering of the head is among Christians: for the uncovering of the head is an outward sign of the worship and honour that is paid to God: and if we give the same token also to men, it may be queried, wherein the difference consists? If it be answered that it consisteth in the meaning and intention, then use is made of the same argument, whereby Papists endeavour to excuse their adoration of images and relics.

As the Quakers testify against the common vain way of salutation, so likewise against gaming, interludes, jesting, and all sinful and unprofitable recreations, and drinking of healths, all which they believe to be contrary to the exhortation of the apostle, “Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.”

In their method of marriage, they also depart from the common way: for in the Old Testament they find not that the joining of a couple in marriage ever was the office of a priest, nor in the gospel, any preacher among Christians appointed thereto. Therefore it is their custom, that when any intend to enter into marriage, they first having the consent of parents or guardians, acquaint the respective men’s and women’s meetings of their intention, and after due inquiry, all things appearing clear, they in a public meeting solemnly take each other in marriage, with a promise of love and fidelity, and not to leave one another before death separates them. Of this a certificate is drawn, mentioning the names and distinctions of the persons thus joined, which being first signed by themselves, those then that are present sign as witnesses.

In the burying of their dead they mind decency, and endeavour to avoid all pomp; and the wearing of mourning is not approved among them; for they think that the mourning which is lawful, may be showed sufficiently to the world by a modest and grave deportment.

As to water-baptism, and the outward supper, though they do not use the external signs, witnessing Christ the substance to be come, yet they are not for judging others who do use them conscientiously and devoutly. They do not deny that water-baptism was used by some in the primitive church; but let it be considered unto whom it was administered, viz. to such that came over either from the Jews or the Gentiles, to the Christian society: and baptism was as well a judaical ceremony as circumcision: for, according to the account of Maimonides,[107] a Gentile, who would be received into the covenant of the Jews, must be baptized as well as circumcised, whereby he became a proselyte. Whence it evidently appears that baptism did not come in the place of circumcision, as it hath been often urged to persuade the ignorant. But as a Jewess proselyte needed not to get the child she brought forth baptized, since the Jews did not baptize their children, but administered baptism only to such of the Gentiles that came over to them; so we do not find the least evidence that the primitive Christians in the time of the apostles, did baptize their issue, that so they might claim to be members of the church; but the contrary seems rather to appear from what the apostle saith, “The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean, but now they are holy:” which implieth no more, but that such children, whose father or mother alone was a believer, were not excluded from, but comprehended in, the outward membership: for this cannot have any relation to that sanctification, whereby the mind comes to be cleansed: but in regard of being partaker of the outward fellowship, this reached so far, that if but one of the parents, either father or mother, was a believer, the child thereby became entitled to the outward society: for to make one a true and real member of the church of God, the baptism of the spirit was required, as the main thing; which made John the baptist, speaking of Christ, say, “He shall baptize you with the Holy Ghost.” And the apostle Peter signifieth, that baptism, which now saves us, is not the putting away of the filth of the flesh, but the answer of a good conscience towards God. This was that baptism of which God by the prophet Ezekiel said concerning Israel, “I will take you from among the heathen, and gather you out of all countries. Then will I sprinkle clean water upon you; and ye shall be clean from all your filthiness,” &c.

It is a common objection, that Christ himself was baptized with water, and that we are required to follow his footsteps: but let it be considered that he was circumcised also, though the one as well as the other needed not to his melioration, but was done for our sake, to show us by the latter, that our hearts must be circumcised, that is, separated from all evil inclinations and lusts. And by the baptism which he suffered to be administered to him, is signified to us that we must be baptized by his spiritual baptism. And if it be objected, that Christ said to Nicodemus, “Except a man be born of water and of the spirit, he cannot enter into the kingdom of God;” it may be answered, that if this must be understood of outward water, the consequence will be, that water-baptism is of such an absolute necessity, that if any be deprived of it, he is to be shut out of heaven, which, though believed by Papists, yet I think Protestants will hardly say so; neither was John Calvin[108] of that opinion. It is also worth taking notice, that John the Baptist, said, “That Christ should baptize with fire;” by which it appears, that both water and fire in this sense, are metaphorical expressions; for they both serve for cleansing and purifying, though in a different way. Now although some did baptize with water, yet it ought to be considered, that if the command of Christ to his disciples, “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,” related absolutely to water-baptism, it would indeed have been very strange, that Paul, that eminent apostle of the Gentiles, did not think himself commissionated for the administration of that baptism. Whereas, if the apostles had really received a commission from the Lord to that purpose, he by no means would have been singled out; since speaking of himself he saith, That he supposed he was not a whit behind the very chiefest apostles; and yet he also saith in express terms, “Christ sent me not to baptize, but to preach the gospel. And I thank God that I baptized none of you but Crispus and Gaius. And I baptized also the household of Stephanus: besides, I know not whether I baptized any other.” And yet he saith, “There is one Lord, one faith, one baptism,” which was the baptism of the Spirit. And the same apostle saith also, “As many as have been baptized into Christ, have put on Christ:” and this cannot have relation to water-baptism, because many receive that, who never put on Christ, and become conformable to his image, which however is required of all Christians. To this may be added, that if the command to baptize, Matt. xxviii. 19, were literally restricted to water-baptism, then why not our Saviour’s words be as well understood literally concerning the washing his disciples’ feet, when he said to Peter, “If I wash thee not, thou hast no part with me;” and to his disciples, “If I then your Lord and Master have washed your feet, ye also ought to wash one another’s feet.” More might be said on this subject; but since R. Barclay hath treated of this matter at large long ago, the reader may apply to his Apology for the true Christian divinity.

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Concerning the outward supper, it may be truly said, that it was the passover that was kept by Christ at the eating of the paschal lamb; which likewise was a judaical ceremony, that Christians generally take to be a figure or shadow. But is not the modern use of the outward supper in remembrance of Christ’s sufferings, also a figure, viz. of his spiritual supper with the soul; and doth it not seem absurd, that one figure should be the antitype of the other. The passover was not a memorial of another sign that was to follow; but it was a memorial of the slaying of all the first-born in Egypt, and of the preservation of Israel and their first-born. Moreover it may be said, that the paschal lamb was eaten in their families, whereas the outward supper now is celebrated in public places for worship. We find, that the apostles, “Breaking bread from house to house, did eat their meat with gladness and singleness of heart;” which implies an usual meal or eating. And certainly they do well, who daily at meals remember Christ and his sufferings: for the spiritual supper, which is the thing required, ought to be partaken of by every true Christian; and this cannot be, unless, we, being attentive, open the door of our hearts to Christ, and let him come in. Let it also be considered, that the soul wants daily food as well as the body; and being destitute of that, will faint and languish, and so become unable to do good; and therefore our Lord recommended his disciples to pray for[109] daily bread: for that this chiefly had relation to the spiritual manna, the bread that comes down from heaven, appears from this saying of Christ, “Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life.” Besides, the apostle tells us, “That the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost.” And the author to the Hebrews saith, “It is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein.”

All this then being duly considered by those called Quakers, it hath restrained them from the use of those ceremonies. For the man who through grace is become truly spiritual, hath no need of ceremonies or outward means to depend upon, but finds himself excited to rely on the inward divine grace, and to depend upon God alone, walking continually in reverential watchfulness before him, and so keeping to the immediate teachings of Christ in his heart, he approaches with boldness to the throne of grace, and with a full assurance of faith, becomes a partaker of salvation.

But I leave this matter, to say something also concerning the Quakers’ way of worship. It is usual among them when they meet together in their religious assemblies, to spend some time in a devout silence and retiredness of mind, inwardly praying with pure breathings to God, which they generally call, waiting upon the Lord: and if under this spiritual exercise any one feels himself stirred up of God to speak something by way of doctrine or exhortation, he doth so, and sometimes more than one, but orderly, one after another. And that this was usual in the primitive apostolical church, appears from what Paul saith, “If any thing be revealed to another that sitteth by, let the first hold his peace: for ye may all prophesy one by one.” And what prophesying signifieth under the new covenant, the apostle himself explains with these words, “He that prophesieth, edifieth the church.” Yet let none think this liberty of speaking to be so unlimited, that every body that can say something, may freely do so in the congregation: for he that will speak there, must also by all means be of a good, and honest, and holy life, and sound in doctrine; and if in process of time he finds in himself a concern from the Lord to travel in the ministry, and desires a certificate of his soundness in doctrine and orderly life, he may have it from the congregation where he resides. And certainly a preacher himself ought to have experience of the work of sanctification, before he is qualified to instruct others in the way thereto: for mere brain-knowledge cannot do that effectually. Sometimes in their meetings there is a public prayer before preaching; and preaching is generally concluded with a prayer.

Now preaching among them is not confined to the male sex as among others: for they believe that women whom the Lord hath gifted for gospel-ministry, may exercise their gifts among them to edification: for who will presume to say to him, What dost thou? To him namely, who, by his apostle, hath said, “Quench not the Spirit.” They are not ignorant that the same apostle said to the Corinthians, “Let your women keep silence in the churches.” Now not to insist on the word your, which seems to carry an emphasis along with it, as being chiefly applicable to those Corinthian women, yet by what follows it appears plainly, that it regards ignorant women, since it is said there, “If they will learn any thing,” that is, if they will be further instructed concerning some points of doctrine, “Let them ask their husbands at home.” Whereby it appears that this saying hath relation to such women, who either from indiscretion or curiosity, or out of a desire to be looked upon as such that know also to say something, proposed questions to the church, and thereby caused more confusion than edification: “For it is indeed a shame for [such] women to speak in the church;” and the apostle’s precept is, “Let all things be done decently and in order.” Moreover, it ought to be considered also, that these words, “Let your women keep silence,” have a tendency also to the subjection which women owe to their husbands, because it is said there also, that women are commanded “To be under obedience,” This the apostle explains further in one of his epistles to Timothy, where he saith, “Let the women learn in silence with all subjection: but I suffer not a woman to teach nor usurp authority over the man.” Now that the apostle doth not absolutely forbid women speaking to edification in the church, appears from his own words, when he saith, “Every woman that prayeth, or prophesieth, with her head uncovered, dishonoureth her head:” for here he gives to women a prescript how to behave themselves when they prophesy; and what he means by prophesying, he himself declareth in the same epistle, as hath been hinted already, where he saith, “He that prophesieth speaketh unto men to edification, and exhortation, and comfort; and he that prophesieth edifieth the church.” And pray what is this but that which we now a-days call preaching? For though prophesying under the old covenant seemeth chiefly to signify a prediction of what is to come, yet it is credible that the ancient prophets were also preachers; and according to the New Testament language, it is evident that prophesying is chiefly preaching. Hence we may easily understand what kind of virgins the four daughters of Philip were, which did prophesy, and what kind of servant of the church Phœbe was, and Tryphena, and Tryphosa, who laboured in the Lord, and Persis, who laboured much in the Lord, which is considerably more than what is said of that Mary, who bestowed much labour on the apostles. How significantly doth the apostle call Priscilla and Aquila, his helpers in Christ Jesus. And what he means by his helpers in that sense, we may see Philip, iv. 3. where he speaks of women which laboured with him in the gospel. All this then being duly considered, the Quakers, so called, think it unlawful to forbid such women to preach whom the Lord hath gifted, and who are of a godly life and conversation; since it appears sufficiently that in the primitive church they were not debarred from that service. And as in those days, so in ours, it hath evidently appeared, that some pious women have had a very excellent gift to the edification of the church. All which tends to the glory of God, who is no respecter of persons, and is pleased to make use of weak instruments to show forth his praise.

As to singing the words of David, since they do not suit the state and condition of mixed assemblies, they disuse the customary formal way of singing in the churches, which has neither precept nor precedent in the New Testament.

Concerning the resurrection, their belief is orthodox, and agreeable with the testimonies of the holy Scriptures: but because they judge it to be very improper to say that we shall rise again with the same numerical bodies we now have, their opposers have falsely accused them, as such who deny the resurrection; though they fully believe this saying of the apostle, “If in this life only we have hope in Christ, we are of all men most miserable.” And as to the qualities of the bodies wherewith we shall arise, he saith, “It is sown a natural body, it is raised a spiritual body:” “For,” saith the same apostle, “our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself,” And therefore they have counted it more safe, not to determine with what kind of bodies we shall be raised, provided we have a firm belief that there is to be a resurrection of the dead: for from such a determination many difficulties may arise, which otherwise are avoided; and therefore they have also said to their antagonists, ‘Christ’s resurrection is indeed an argument for our resurrection; but would it be valid from thence thus to argue: because Christ’s body, which was without sin, and was not corrupted in the grave, was raised the same it was buried; therefore our bodies, which admit of corruption, must also be raised the same they are buried?’ Nay, by insisting stiffly on this point, we fall into many difficulties: who will venture to say, that when people die, and are buried about the age of ninety years, their bodies in the resurrection shall be the same decrepid bodies they were when buried; and that unborn children dying, shall be raised with such small bodies as they had then? To shun therefore such kind of absurdities, they think it better not to suffer human wit to expatiate too far, since the apostle saith, “Mind not high things;” and adviseth every man, “not to think of himself more highly than he ought to think.”

Now as to church government, both for looking to the orderly conversation of the members, and for taking care of the poor, and of indigent widows and orphans, and also for making inquiry into marriages solemnized among them, they have particular meetings, either weekly, or every two weeks, or monthly, according to the greatness of the churches. They have also quarterly meetings in every county, where matters are brought that cannot well be adjusted in the particular meetings. To these meetings come not only the ministers and elders, but also other members, that are known to be of sober conversation; and what is agreed upon there, is entered into a book belonging to the meeting. Besides these meetings a general annual assembly is kept at London in the Whitsun week,[110] so called; not for any superstitious observation the Quakers have for that more than at any other time, but because that season of year best suits the general accommodation.

To this yearly meeting, which sometimes lasteth four, or five, or more days, are admitted such as are sent from all churches of that society in the world, to give an account of the state of the particular churches; which from some places is done only by writing; and from that meeting is sent a general epistle to all the churches, which commonly is printed; and sometimes particular epistles are sent also to the respective churches. By which it may be known every year, in what condition the churches are: and in the said epistle generally is recommended a godly life and conversation, and due care about the education of children. If it happens that the poor any where are in want, then that is supplied by others who have in store, or sometimes by an extraordinary collection.

As to the denomination by which they are distinguished from other religious societies, it is, as is well known, Quakers; but since that name was given them in scorn, as hath been said in due place, they do not assume it any further than for distinction-sake from others; but the name whereby they call one another is that of friends. And herein they have the example of primitive Christians, as may be seen Acts xxvii. 3. where it is said, that Julius the centurion courteously intreated Paul, and gave him liberty to go unto[111] the friends, (for so the Greek hath it,) to refresh himself, and 3 Epist. John 14. we read, ‘The friends salute thee; and greet the friends by name.’ Now this name of Friends is so common among the Quakers in England, that others also know them, and sometimes call them by that name.

1705-1707.

It was, as I find, in the year 1705, that Anna, the late wife of Thomas Camm, deceased in a great age; and having already made mention of her by the name of Anne Audland, I will say something more of her before I describe her exit. She was daughter of Richard Newby, in the parish of Kendal in Westmoreland, being born in the year 1627, and well educated; and being come to maturity, she conversed much with the most religious people of that time. About the year 1650, she was married to John Audland, and in the beginning of 1652, they both were by the ministry of G. Fox, convinced of that truth he preached; and in the next year they began to preach that doctrine to others; for which in the following year she was committed to prison in the town of Aukland in the county of Durham, where she had opportunity to speak to the people through the window; which she did so pathetically, that several were affected with her testimony; and after being released, she travelled up and down the country, and had good service; but not long after, she was again committed to prison on an accusation of having spoken blasphemy, for which she was tried at Banbury in Oxfordshire; the indictment drawn up against her containing that she had said, God did not live: whereas that which she said was, that true words might be a lie in the mouth of some that spoke them, alleging for truth the saying of the prophet Jeremiah v. 2. “Though they say the Lord liveth, surely they swear falsely.” The judge before whom she appeared, behaved himself moderately, and observing how wisely she answered to his questions with a modest boldness, proposed the matter to the jury thus; ‘That she acknowledged the Lord her God and Redeemer to live, and that there were gods of the heathen that were dead gods.’ Some of the justices upon the bench, who sought her destruction, perceiving they should not obtain their end, for it had been divulged that she should be burnt, went off to influence the jury, and bias them; which had this effect, that they brought her in guilty of misdemeanor: which made one present say, it was illegal to indict her for one fact, and to bring her in guilty of another; since they ought to have found her either guilty or not guilty upon the matter of fact charged in the indictment. The judge, though he had carried himself discreetly, had a mind however somewhat to please the justices that were her enemies; and therefore at her refusal to give bond for her good behaviour, she was sent to prison again; though he was heard to say, that she ought to have been discharged. And the prison whither she was sent was a nasty place, several steps under ground; on the side whereof was a common sewer, which sometimes stunk very much, and frogs and toads crawled in the room. Here she was kept about eight months, but showed herself content, being persuaded that it was for the Lord’s sake she thus suffered.

Her husband, John Audland, died, as hath been said before, about the beginning of the year 1664, and two years after she was married to Thomas Camm, a minister also of the gospel. She lived very retiredly, and spent much time in solitariness, and was almost daily exercised in reading the holy Scriptures, and other edifying books. Her husband suffered imprisonment three years, at Kendal, and about six years, at Appleby; insomuch that she came to be well acquainted with adversities: but by all these she was the more spurred on to advance in true piety; and was a very remarkable teacher in the church, having an extraordinary gift to declare the truth. And yet she was very modest and humble, insomuch that how full soever she was of matter, she rarely appeared to preach in large meetings, where she knew there were men qualified for that service; and she was grieved when she perceived any of her sex to be too forward on such occasions; and therefore she advised them to be cautious, though she did not omit to encourage the good in all, and endeavoured not to quench the Spirit in any. Thus she continued in a virtuous life to the end of her days. At Bristol she once fell so sick, that it was thought she was nigh death; and then she exhorted those that stood by, to prize their time, and to prepare for their latter end, as God said she, hath inclined me to do, so that I enjoy unspeakable peace here, with full assurance of eternal rest and felicity in the world to come.

But she recovered from this sickness; and when her dying hour came, which was in her dwelling place near Kendal, she was not less prepared, but said, ‘I bless the Lord I am prepared for my change. I am full of assurance of eternal salvation, and a crown of glory, through my dear Lord and Saviour Jesus Christ.’ Many other excellent sayings she uttered during the time of her sickness; and when she drew near her end, some of her friends asking her, whether she knew them, ‘Yes,’ said she, ‘I know you every one. I have my understanding as clear as ever: for how should it be otherwise, since my peace is made with God through the Lord Jesus Christ. I have no disturbance in mind, therefore is my understanding and judgment so good and clear; but to lie under affliction of body and mind, to feel pinching pangs of body even to death, and to want peace with God; O that would be intolerable to bear!‘ She advised her husband to quit himself of the cumber of the things of this world, after her death, that he might with the more freedom attend the ministry of the gospel, and, said she, ‘Warn all, but especially the rich, to keep low, and not to be high-minded: for humility and holiness is the badge of our profession.’ A little before her departure, some fainting fits taking her, she revived again, and said, ‘I was glad, thinking I was going to my eternal rest, without disturbance. I have both a sight and earnest of eternal rest with God in the world to come.’ A little after she said, ‘Methinks I grow weak and cold. My hands and feet are grown very cold, yet my heart is very strong. I must meet with sharper pangs than I have yet felt—This pain is hard to flesh and blood, but must be endured a little time; ease and eternal rest is at hand; I am glad I see death so near me.’ A little after, seeing her friends weep, she said, ‘Be not concerned, for all is well: I have only death to encounter, and the sting of it is wholly taken away: the grave hath no victory, and my soul is ascending above all sorrow and pains. So let me go freely to my heavenly mansion, disturb me not in my passage. My friends, go to the meeting; let me not hinder the Lord’s business, but let it be the chief, and by you all done faithfully, that at the end ye may receive your reward; for mine is sure. I have not been negligent, my day’s work is done.’ Feeling afterwards her pains increasing, she prayed the Lord to help her through the agony of death; and a little after she said, ‘O my God, O my God, thou hast not forsaken me, blessed be thy name for ever. O my blessed Saviour, that suffered for me and all mankind, great pains in thy holy body upon the cross, remember me thy poor handmaid in this my great bodily affliction. My trust is in thee, my hope is only in thee, my dear Lord. O come, come dear Lord Jesus, come quickly, receive my soul, to thee I yield it up, help me now in my bitter pangs.’ Then her husband prayed to God, that he would be pleased to make her passage easy. And she had no more such pangs, but drew her breath shorter by degrees, and said little more, but that it was good to leave all to the Lord. And so she slept in the Lord the 30th of November, 1705, in the 79th year of her age. Thus Anne Camm departed this life, and her husband said afterwards that he counted it a great blessing to have had her to wife: for she was indeed a very excellent woman, and therefore I have described her latter end thus circumstantially.

Having now related what hath come to my knowledge, that I thought remarkable, and of singular moment in respect of the rise and progress of the people called Quakers, I think what I have written may suffice, and answer the contents of the title of this history; and therefore I will add only a few occurrences, and then come to a conclusion.