Chapter I: Pennington.’ (1)

_Aylesbury, 15th of 3d month, 1667._

From this conclusion, we see the humility of the mind of this friend, who, when he wrote this, was already much advanced in the way of godliness, and had lived several years in the communion of those called Quakers. Now, though it be the duty of every one, not to be conceited of himself, yet certain it is, that men of refined wits, above all others, have need to continue truly humble, and not to rely thereon, since the trusting to acuteness of wit, hath rather drawn off many from the way of truth, than led them to it; nay, it hath occasioned the fall of some. But that I. Pennington endeavoured to continue in true humility, appears plainly from the relation above. He was a man of a very compassionate temper, and yet valiant in adversities: he also suffered not a little on the account of his religion, but endured many tedious and long imprisonments; which were the more hard to him, because he being of a weakly constitution, the suffering of cold and hardship, did him the more hurt. And yet he never fainted, but continued steadfast to the end of his life, which was in the latter part of the year 1679, when he departed in a pious frame of mind.

By the foregoing relation, it appears evidently that he was very earnestly seeking after the true way to salvation, before he attained to a perfect quietness of mind; yet in that time there wanted not such as were helpful to him with good and wholesome advice; and among these John Crook, whose occurrences make up no small part of this history, was none of the least. And since there is yet extant a letter of his to him, wherein he not only spoke very effectually to the inward state of I. Pennington; but for his instruction and encouragement, gave also an account of the great difficulties and temptations he himself had met with, I cannot well omit to insert the same here; because from the ingenuous and open-hearted letters of familiar friends to one another, we generally may discover very plainly their inward state, and also their outward qualities. This letter was as followeth:

‘_Dear Friend_,

‘My dear and tender love salutes thee, in that love from whence
I had my being, from whence sprang all my Father’s children, who
are born from above, heirs of an everlasting inheritance. Oh!
how sweet and pleasant are the pastures which my Father causeth
all his sheep to feed in: there is a variety of plenty in his
pastures, milk for babes, and strong meat for them of riper age,
and wine to refresh those that are ready to faint; even the wine
of the kingdom, that makes glad the heart when it is ready to
faint, by reason of the infirmities: sure I am, none can be so
weary, but he takes care of them; nor none so nigh fainting,
but he puts his arm under their heads; nor none can be so beset
with enemies on every side, but he will arise and scatter; nor
none so heavy laden and big with young, but he takes notice of
them, and gently leads them, and will not leave them behind unto
the merciless wolf; because they are his own, and his life is
the price of their redemption, and his blood of their ransom;
and if they be so young that they cannot go, he carries them in
his arms; and when they can feel nothing stirring after him,
his bowels yearn after them; so tender is this good Shepherd
after all his flock. I can tell, for I was as one that once went
astray, and wandered upon the barren mountains: and when I had
wearied myself with wandering, I went into the wilderness, and
there I was torn as with briers, and pricked as with thorns;
sometimes thinking this was the way, and sometimes concluding
that was the way, and by and by concluding all were out of the
way. And then bitter mourning came upon me, and weeping for
want of the interpreter; for when I sought to know what was the
matter, and where I was, it was too hard for me; then I thought
I would venture on some way where it was most likely to find a
lost God; and I would pray with them that prayed, and fast with
them that fasted, and mourn with them that mourned, if by any
means I might come to rest, but found it not, until I came to
see the candle lighted in my own house, and my heart swept from
those thoughts and imaginations, and willings, and runnings; and
to die unto them all, not heeding of them; but watching against
them, lest I should let my mind go a whoring after them; and here
I dwelt for a time, as in a desolate land uninhabited; where I
sat alone as a sparrow upon the house top, and was hunted up
and down like a partridge upon the mountains; and could rest
no where, but some lust or thought or other followed me at the
heels, and disquieted me night and day, until I came to know
him in whom was rest, and no occasion of stumbling, in whom the
devil hath no part; and he became unto me as a hiding-place from
the storms, and from the tempests; then came my eyes to see my
Saviour, and my sorrow to fly away, and he became made unto me
all in all, my wisdom, my righteousness, my sanctification,
in whom I was and am complete, to the praise of the riches of
his grace and goodness that endures forever. Therefore be not
discouraged, O thou tossed as with tempests, nor dismayed in
thyself, because thou seest such mighty hosts of enemies rising
up against thee, and besetting thee on every side; for none was
so beset, and tried, and tempted as the true seed was, who was
a man of sorrows, and acquainted with grief: but be thou still
in thy mind, and let the billows pass over, and wave upon wave,
and fret not thyself because of them, neither be cast down as if
it should never be otherwise with thee: sorrow comes at night,
but joy in the morning, and the days of thy mourning shall be
over, and the accuser will God cast out forever; for therefore
was I afflicted, and not comforted, and tempted and tried for
this end, that I might know how to speak a word in due season
unto those who are tempted and afflicted as I once was: as it was
said unto me in that day when sorrow lay heavy upon me. Therefore
be not disconsolated, neither give heed unto the reasonings and
disputings of thy own heart, nor the fears that rise therefrom;
but be strong in the faith, believing in the light which lets
thee see them; and his grace thou wilt know to be sufficient for
thee, and his strength to be made perfect in thy weakness; and
so wilt thou rather glory in thy infirmities, that his power may
rest upon thee, than in thy earnest desires to be rid of them;
for by these things thou wilt come to live in the life of God,
and joy in God, and glory in tribulation; when thou hast learned
in all conditions to be contented; and through trials and deep
exercises is the way to learn this lesson. These things, in
dear love to thee, I have written, being somewhat sensible of
thy condition, and the many snares thou art daily liable unto;
therefore watch, that thou fall not into temptation, and my God
and Father keep thee in the arms of eternal love, over all, unto
the end, unto his praise. Amen.

JOHN CROOK.’

This John Crook had been a man of note in the world, not only because he had been a justice of peace, as hath been said in due place, but also because he was a man of good intellects; and yet his zeal for what he believed to be truth, was such, that he became willing to bear the reproach of the world, that so he might enjoy peace with God. But though he was a man of learning, yet most of the first preachers of the doctrine held forth by those called Quakers, were people of small account in the world; but yet they were so powerful in their preaching, that many thereby were turned to true godliness.

Some have been reached by the sayings of dying penitents; for there have been remarkable instances of young people sprung from honest parents, who having walked in the broad way, did very earnestly bewail their outgoings on a dying bed, and then declared, that if it pleased God, to raise them up again, they would not, as before, be ashamed of the despised way of the Quakers, nor fear any mockings or persecution, but that they would serve the Lord, in uprightness, and with all their heart. These thus repenting with tears for their transgressions, have experienced after great agonies, that God wills not the death of sinners, but that they should repent, and so live in everlasting happiness.

Of several such like cases, I will only mention one, viz. that of a young maid at London, called Susanna Whitrow, whose mother was of the society of the Quakers, but not her father. On her dying bed she complained exceedingly of her rebellion and vain behaviour: ‘Ah,’ said she to her mother, ‘how often hast thou said, the Lord would plead with us: now the day is come. Pride and disobedience were my cursed fruits, which I brought forth when I was a hearer in the public church. How often have I adorned myself as fine in their fashion as I could make me; yet they despised my dress, and said, ‘How like a tawdry have you dressed yourself; you are not at all in the mode.’ Then coming home on the Sabbath-day, I went immediately up into my chamber, and locking the door, I altered all my laces, and so went to their worship in the afternoon, dressed in their mode, and then I pleased them.’ At another time she said, ‘O that I might have a little time longer to go into the country, and walk in the woods to seek the Lord. O what matter for fine houses and silk apparel: O remember him that sat on the ground, and wore a garment without a seam, our blessed holy Lord, who went up to the mountains to pray, and withdrew himself into gardens and desolate places. I have done nothing for the Lord, but he hath done all for me: therefore I desire to live, that I might live an holy and righteous life, that my conversation might be in heaven, though my body be here on earth. How would I then invite and warn others, not to spend their precious time in adorning themselves like Jezebel, patching and painting, and curling their hair. O the Christian life is quite another thing: we must not give ourselves the liberty to think our own thoughts, much less to act such abominations.’ Several days she was in a strong wrestling and conflict of spirit, and in fervent prayer to God, so that when somebody was for removing her head a little, she refusing it, said, ‘I would not suffer a thought to wander; if I move, I shall be drawn off my watch, and then the temper will prevail.’ Continuing in this conflict, she conceived at length hopes of forgiveness; and being thus strengthened by mercy, she said to the Lord, ‘O what can my soul say of thy power: when I sought thee, but could not find thee; I knocked hard, but none did open: for my sins stood like mountains, that I could not come near thee: I would fain have prayed to thee, but could not. Thus I lay several days and nights struggling for life, but could find none: and I said, “There is no mercy for me:” then I said, “I will never leave thee; if I perish, I will perish here; I will never cease crying unto thee.” And then I heard a voice say, “Jacob wrestled all night before he obtained the blessing.” Oh then thy word, O Lord, was strong to my soul: then my stony heart was broken to pieces, and the spirit of prayer and supplication was poured upon me. And now I can sing as David did, of mercy, and of judgment: “Unto thee, O Lord, will I sing, with a rent heart, and with my mouth in the dust will I sing praises to thee, my blessed Saviour.”’ In this frame she endeavoured to continue, and once she prayed for her father, called Robert Whitrow, part of which prayer was as followeth: ‘O Lord, remember not his offences, let me bear them; let it be easy to him; make his friends to be enemies to him, that thou mayest have mercy upon him. His temptations are great; Lord, carry him through; O let him not perish with the world; do thou support him over this world. Shall a little dirt of this world draw away his mind: O Lord, let his mind be set on things above; fix his mind upon thee.’ Thus fervently this young maid prayed for her father, herself now having attained a full assurance of her salvation, so that she once said to the Lord, ‘O thou beloved of my soul, what shall I say of thee, for thou art too wonderful for me: O praises be unto thee.’ And afterward perceiving that her end was approaching, she said to her mother, ‘I must lay down this body, the Lord will not trust me longer in this present wicked world: happy am I: my Saviour, my soul loves thee dearly; thy love is better than wine: my Saviour, my holy One, how glorious art thou: I have seen thy glory; I am overcome with thy sweet countenance; O how lovely art thou! My heart is ravished with the sweet smiles of thy glorious countenance. O, come away, come away, why dost thou stay? I am ready, I am ready.’ Then she lay some time very still, and so departed this life without sigh or groan: which was about the year 1677.

Such like dying persons have been the means sometimes to stir up others to true godliness, whereby they came to be joined with the people called Quakers; and though these in time came to be very numerous, yet at first there were but few labourers in the ministry of the word. But these recommending one another to give diligent heed to the word of God in the heart, and to mind that as their teacher, did often meet together and keep assemblies, sitting down with such a deep retiredness of mind, being turned inward to God, that tears trickled down their cheeks, to the astonishment of many that looked upon them, some of which, only by beholding this retiredness, came to be so effectually reached, that they also joined with them, and frequented their meetings. In the mean while many of these became more and more confirmed in their minds by this silent exercise, and their understandings came to be so opened, that in process of time they became apt and fit instruments to exhort others to godliness: and among these several women also found it their duty to preach the gospel.

There have been many who were very averse to the Quakers, and yet came to join with them in the faith; as among others, Christopher Bacon, in Somersetshire, who, about the year 1656, coming into a meeting, not with intention to be edified there, but rather to scoff, and to fetch his wife from thence, who went thither against his mind, was so reached by the lively exhortation he heard, that he was not only convinced of the truth preached there, but in time became a zealous preacher of it himself, and was valiant in sufferings. Once being taken up at a meeting in Glastonbury, and brought before bishop Mew, at Wells, who called him a rebel, for meeting contrary to the king’s laws, Christopher having formerly been a soldier for the king, said to him, ‘Dost thou call me rebel: I would have thee to know, that I have ventured my life for the king in the field, when such as thou lay behind hedges.’ By this he stopped the bishop’s mouth, who did not expect such an answer, and therefore was willing to be rid of him.

The like instance of an unexpected conversion, was seen also in William Gibson, whom I knew well, and who at the time of the civil wars, being a soldier at Carlisle, he and three others having heard that a Quakers’ meeting was appointed in that city, they agreed to go thither and abuse the preacher, whose name was Thomas Holmes; but Gibson hearing him powerfully declare the truth, was so affected by his testimony, that he stepped in near him, to defend him, if any should have offered to abuse him: and he himself afterwards came to be a zealous preacher of that truth he had been at unawares convinced of.

To these instances I may add that of a certain trumpeter, who coming into a Quakers’ meeting, began in an insolent manner to sound his trumpet, thereby to drown the voice of him that preached: but this had a contrary effect, and stirred up the zeal of the preacher the more, so that he went on as if none disturbed him. The trumpeter at length, to recover his breath, was fain to cease blowing; but being still governed by an evil spirit, after some intermission began to sound again; but whatever he did, he was not able to divert the preacher from his discourse, though he hindered the auditory from hearing what was spoken. Thus he wearied himself so much that he was forced to rest again for respiration: whereby in spite of his evil will, he came to hear what the preacher spoke, which was so piercing, that the trumpeter came to be deeply affected with it, and bursting into tears, confessed his crime, and came to be a true penitent: a remarkable evidence of the truth of that saying of the apostle, “So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.”

Among these, who contrary to their intent entered into communion with the Quakers, so called, may be reckoned also Anthony Pearson, the justice, of whom in this history it hath been mentioned, that he was so reached by G. Fox, at Swarthmore, that he came to be one of his followers; which though true, yet it was before that time that he was in some respect convinced of the doctrine maintained by the people called Quakers: which happened to be by James Nayler, who upon an indictment of blasphemy, appearing at the sessions at Appleby, in the month called January, 1652, found the said justice Pearson sitting there on the bench as one of his persecutors: who asking him several questions received such pertinent answers from J. Nayler, that in a great degree he was convinced of the truth held by J. Nayler and his friends.

By what hath been related here may be seen how unexpectedly some entered into society with the Quakers, so called; more instances of which might be produced if needful; since I have known such, who being naturally of a boisterous temper, yet were so struck with the terror of the Lord, that they came to be of such a quiet spirit, and harmless behaviour, that as formerly they could not suffer the least provocation, so now they bore all revilings and mockings with an even and undisturbed mind; because the fear of God had made such deep impression upon them, that they were careful lest by an angry or impetuous deportment they should sin against him. And thus continuing to live in fear, and a reverential awe, they improved in true godliness; insomuch that by their pious lives they preached as well as others with words. After this manner the number of their society increased; but then grievous sufferings ensued; for the priests could not endure to see that their hearers left them; the furious mob was spurred on, and among the magistrates there were many, who, being of a fierce temper, used all their strength to root out the professors of the light, (as they were called at first,) and to suppress and stifle their doctrine; but all proved in vain, as appears abundantly from this history; although there were hardly any prisons in England, where some of these people were not shut up; besides the spoil of goods, and cruel whippings that befel some of them. Yet all this they bore with a more than ordinary courage, without making resistance, how great soever their number was; and notwithstanding many of them had been valiant soldiers, who often had slain their enemies in the field, without regarding danger.

In the consideration of this undaunted steadfastness, it hath seemed to me, that there have been some such among this people, whose talent was valiantly to endure persecution for a good cause; and who perhaps in ease would not have been such good Christians as they proved to be under these sufferings; resembling the camomile in this, which the more it is depressed or rubbed, the better it grows, and yields the stronger scent. Being then thus oppressed, they found themselves under a necessity of continuing vigilant and watchful; and, according to king Solomon’s advice, to keep their hearts with all diligence. This made them love what they judged to be truth, more than their lives, and it caused them to be careful, lest that should come over them which the church of Ephesus was threatened with, because she had left her first love, viz. the removing of her candlestick out of its place. Thus their mutual love increased, and their own lives they valued not, when the grieving of their consciences stood in competition with it.

Having thus passed through many adversities, with an unwearied and lasting patience, and being become a great people, known by the name of Quakers, they were at length, by the generous clemency of king William III. and the favour of the Parliament, declared to be a society, who should henceforth be tolerated in the kingdom as Protestant dissenters, with liberty to perform their religious worship in public without disturbance.

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.

TO QUEEN ANNE, OVER ENGLAND, &C.

‘_May it please the Queen_,

‘We, thy peaceable subjects, cannot but be sorrowfully affected
with a deep sense of the loss sustained by the death of our late
king William the Third, whom God made the instrument of much good
to these nations; a prince who indeed desired to be the common
father of his people, and as such did by his great example,
as well as precept, endeavour to unite them in interest and
affection, and promoted and confirmed a legal liberty to tender
consciences, by all which his reign was adorned, to the renown of
his memory.

‘And it having pleased the all-wise God, the disposer of
kingdoms, to preserve thee to succeed to the government of these
nations; and thereby to the maintaining and consummating those
great works so happily begun; we humbly beg leave to congratulate
thy free and peaceable accession to the throne, from whence we
observe the queen’s excellent declaration, manifesting her care
for the good of all her people, and therefore doubt not but we,
her Protestant dissenting subjects, shall partake of her royal
favour and protection.

‘We sincerely declare, that with the assistance of the grace of
God, we will always, according to our Christian duty, demonstrate
our good affection, truth, and fidelity to the queen and her
government; and heartily pray that his wisdom may direct, and
his blessing be upon the queen and her great council, to the
suppressing of vice and immorality, and the promoting of piety,
peace, and charity, to the glory of God, and the benefit of these
nations.

‘May the King of kings make thy reign long and glorious, to which
temporal blessing we shall pray for thy eternal happiness.

‘Signed on behalf and by appointment of the
aforesaid people, at a meeting in London, the
10th of the second month, 1702.’

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

‘I thank you for your address, and I assure you of my protection.’

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:

TO QUEEN ANNE, OVER ENGLAND, &C.

_The humble and thankful acknowledgment of the people commonly
called Quakers, from their yearly meeting in London, the 30th
day of the 3d month, called May, 1702._

‘May it please the Queen,

‘We, thy peaceable and dutiful subjects, met from most parts of
thy dominions at our usual yearly meeting, (for the promotion
of piety and charity,) being deeply affected with thy free and
noble resolution in thy late speech at the prorogation of the
parliament, to preserve and maintain the act of toleration for
the ease and quiet of all thy people, could not but in gratitude
esteem ourselves engaged both to thank Almighty God for that
favourable influence, and to renew and render our humble and
hearty acknowledgments to the queen for the same, assuring her,
on behalf of all our friends, of our sincere affection and
Christian obedience.

‘And we beseech God, the fountain of wisdom and goodness, so to
direct all thy counsels and undertakings, that righteousness,
which exalts a nation, and mercy and justice, that establish a
throne, may be the character of thy reign, and the blessings of
these kingdoms under it.

‘Signed by the appointment and on the
behalf of the said meeting.’

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:

‘Mr. Penn, I am so well pleased that what I have said is to your
satisfaction, that you and your friends may be assured of my
protection.’[106]

[106] This, from the Record, appears to be rather the
substance than the exact words of the answer.

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 120_l._ 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.

[107] Vid. John Leusden Philog. Hebræo-mixt, Dissertat. xxi. de
Proselyt. Sect. 1. pag. mihi 144.

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.

[108] Vid. Calvin, Epist. 184. and 229.