Chapter I: Pennington.’ (3)

‘But here to obviate the objection some may make to my change,
because of the distress I lay under, and the discomposure I was
subject to at times, I would have it remarked, that I read the
said Apology beyond my expectation, with more sedateness than
usual, and a more quiet composure of mind: so that with the
influence of the Almighty, or Providence, or both, I had also
the benefit of that distinguishing faculty of man in the change
of my opinion. O that I may never forget the Lord’s mercy to
my soul, who had compassion on me when I wallowed in my blood,
and who said to the dry bones, Live. O that all such as are
visited by the chastising hand of their Maker would seriously
lay it to heart, and consider their own welfare and salvation;
I could wish with all my heart, that such who labour under this
anxiety of mind, would take encouragement to hope in the Lord’s
mercy through their blessed Redeemer, by his kindness and long
forbearance with me. I am a living monument of it now; and I hope
I shall be so, while he affords me a being here. If these lines
should come to the hands of any that are afflicted and distressed
as I was, I have an effectual remedy, through mercy, to prescribe
unto them. Turn your minds inward to the grace of God in your
own hearts, refrain from your own imaginations, be still, and
quietly resign yourselves to his holy will, so you shall find
health to your souls, refreshment to your spirits, and the sweet
consolation of the Lord in your own bosoms; you shall find your
mourning turned to gladness, and your heaviness to joy; this has
been my experience of the goodness of the Holy One of Israel, who
abhors sin and iniquity; therefore I recommend it to you, and I
think this is no mistrusting of the cause, for they are the sick
and wounded in spirit, not the whole, that need the physician.

‘As for renouncing the covenant, which I and every Christian
ought to be under, of forsaking the devil and all his works, I
am so far from entertaining one thought of neglecting that duty,
that I think myself wholly obliged to observe it: and if I should
affirm, that through the grace of God, and his assistance, (for
otherwise I am satisfied I cannot do it,) the observation of it
is possible, I can find no reason why it should be false doctrine
in a Quaker, more than in a churchman.

‘As for deserting that church and ministry which the Son of God
came down from heaven to establish, I am not conscious to myself
thereof; for I say, Christ himself, is the head of our church,
and, by his Spirit and grace, the ordainer of our ministry.

‘And as to the last query, my ingenious acquaintance is pleased
to propose, I do let him know, that my former despair and forlorn
condition has been, since my adhering to that reproached people,
changed into a sweet enjoyment of the goodness of God. I could
not conceal the Lord’s goodness, lest he should withdraw his
mercies from me.

‘I had no secular interest to corrupt me in this change. It is
apparent to many, I declined it; but as it was peace with God my
Maker, and mercy to my soul I wanted; so having found the pearl
of great price, among them, I parted with all to purchase it;
or rather, I was restored to all, I mean, the enjoyment of the
divine goodness, and of myself, by setting a due value upon it.’

From this account it appears, that the writer thereof aimed at nothing in his change of religion, but the quietness of his mind, and the salvation of his soul.

1710-1712.

Now I am to mention, that the queen, in the year 1710, in her speech to the parliament, having again declared that she would maintain the toleration and liberty of conscience, was addressed by many; wherefore the people called Quakers esteemed it their duty to show also their grateful acknowledgment of this favour, which they did by the following address.

TO QUEEN ANNE, OF GREAT BRITAIN, &C.

_The humble and thankful Address of the Queen’s Protestant
subjects, the people called Quakers, in and about the city
of London, on behalf of themselves, and the rest of their
persuasion._

‘When we consider the queen’s royal regard to protect our
religious liberty, and the fresh assurance from the throne,
of her Christian resolution to maintain the indulgence by law
allowed to scrupulous consciences, and her tender care that the
same may be transmitted to posterity in the Protestant succession
in the house of Hanover, we find ourselves concerned gratefully
to acknowledge her goodness therein, and the ready concurrence of
her great council therewith: taking this occasion to assure the
queen of our duty and affection, and peaceable behaviour under
her government, as is our principle, and hath always been our
practice.

‘And we heartily desire our fellow-subjects may lay aside all
animosities, and in a spirit of love and meekness, endeavour to
outdo each other in virtue and universal charity.

‘That it may graciously please Almighty God to defend and bless
thee, O queen, and guide thee by his counsel in a long and
prosperous reign here, and afterwards receive thee to glory, is
the hearty prayer of thy faithful subjects.’

_To this address the Queen was pleased to answer_:

‘I thank you for your address, and ye may depend upon my
protection.’

The animosities mentioned in this address, did regard the division, which having been a good while among the subjects, began to increase as many thought by the change of the ministry. But this being out of my province, I will not meddle with it.

In the year 1712, died Richard Cromwell, the son of Oliver the protector, about the age of ninety years. Great changes this man had seen, having himself been the supreme ruler of England, as hath been mentioned in due place.

1713.

Although I do not intend to relate much more of any occurrences, because I hasten towards a conclusion, yet I think it worth the while to add the following case:

In the year 1713, in the spring, there was a suit at law, on the act against Occasional Conformity. It happened that one John Penry, a justice of peace of Allborough, in the county of Suffolk, going to the parish church, understood by the way, that no service was to be done there at that time; but hearing that there was a Quakers’ meeting there, he went to it. One Wall, the bailiff of the place, being informed thereof, imagined that the said justice might not go there, because of the aforesaid act, and therefore thinking that something might be gained by it, got witnesses to declare that the said justice had been in the meeting; and said afterwards in a boasting way to him, ‘Now I have hooked you.’ To which the other replied, ‘I will stand to it’ The bailiff then entered his suit in the name of one that lived thereabouts by charity. When the case was pleaded at the sessions, the judge, who was baron Salathiel Lovel, declared the meaning of the forementioned act to be thus, viz. That it did not regard any who accidentally went into a meeting of dissenters; but that it was against those who conformed with the church, thereby to qualify themselves for an office, without changing their religion. But this was quite another case; for the priest of the parish himself gave a certificate that the said justice was a good member of the church. From hence it appeared that the suit was mere malice; and the informers, or witnesses, were brought to that pinch, that they durst not expect the verdict of the jury, for fear that they should have been condemned to pay the charges, and therefore they let the thing fall.

Being now entered into this year, I cannot omit to say, that a peace between England and France being concluded, and the subjects from all parts of the nation congratulating the queen with addresses, the Quakers did not omit also to present an address; being as follows:

TO ANNE, QUEEN OF GREAT BRITAIN, &C.

_The humble Address of her Protestant dissenting subjects, called
Quakers, met at our annual meeting in London, the 3d day of the
Fourth month, called June, 1713._

‘May it please the Queen,

‘We having been sorrowfully affected at the calamity which war
brought on Europe, cannot omit to express our satisfaction and
gladness for the queen’s great care, and Christian concern, for
establishing so long desired a peace.

‘We are also under a dutiful sense of the queen’s gracious
government and compassion manifested towards tender consciences
at home, as well as noble and Christian interposition, in favour
of persecuted Protestants abroad.

‘And further crave leave to assure the queen, that we shall,
as in duty bound, approve ourselves, in all humility and
faithfulness, the queen’s obedient subjects; and though but
a small part of those that enjoy, under thy mild government,
protection in religion and civil liberties, we cannot but
earnestly pray for, and desire the quiet and safety of our
country; which evidently appears to be the queen’s care to
establish, in having done so much for securing the protestant
interest, and maintaining perfect friendship with the house
of Hanover. That it may please Almighty God in his mercy and
goodness to assist with his wisdom the queen, in all her
councils, and give her long to enjoy the quiet fruit of lasting
peace in this life, and in that which is to come, joy and peace
everlasting, is our hearty and fervent prayer.’

This address, which chiefly contained an assurance of fidelity to the queen, was accepted favourably.

1714.

The next year, being that of 1714, the queen was often ill, and there was much division among the people: for a bill was brought into parliament called, An Act to prevent the growth of Schism; and the party that prevailed was very active to get this bill passed. And since it tended to deprive the dissenters from keeping schools, and to allow that liberty to none but members of the episcopal church, or at least to nobody but who had license from them, it met with great opposition, and many reasons against it were published; the people called Quakers offered also to the legislature the following reasons against it:

I. The church of England hath frequently declared, by several
of her members, in a clerical, as well as civil capacity,
by those who framed and espoused one or more of the bills
against occasional conformity, that she is in principle against
persecution, and for preserving the toleration.

II. The promoters of this bill may please to remember, that the
queen hath declared from the throne, that she will maintain the
toleration inviolable.

III. The Protestant subjects of this kingdom, who are parents
of children, are supposed to have preserved to them, by the
fundamental laws of this kingdom, the natural right of the care
and direction of the education of their own children; which
natural right this bill seems calculated to take away and destroy.

IV. If the governments, which are now either heathen or
Mahometan, should take into the same policy, the society which
the queen hath incorporated for the propagation of the gospel
in foreign parts, can have very little, if any, good effect or
success.

V. May it not seem an objection and contradiction to the many
princely and Christian solicitations which the queen by ministers
hath made at foreign courts, on the behalf of Protestants,
against the violent intrusions of Papists, into their rights and
just privileges?

VI. It may be a means to oblige the carrying out of large sums of
money for foreign education.

VII. It may probably do much hurt to charitable foundations.

VIII. It seems not to be agreeable to that great law of Christ,
Mat. vii. 12, “Therefore all things whatsoever ye would that men
should do to you, do ye even so to them; for this is the law and
the prophets.”

But whatever was objected, the said bill at length passed, and was confirmed with the royal assent, which gave occasion to the Quakers to add in the conclusion of the printed epistle of their annual assembly at London, the following caution and exhortation: ‘There seems at present to hang over us a cloud, threatening a storm. Let us all watch and pray, and retire to our munition and strong hold in our spiritual rock and foundation which standeth sure; that our God may defend, help, and bless us as his peculiar people, to the end of our days and time here, and the full fruition of the heavenly kingdom and glory hereafter.’

About Midsummer this year died Sophia, widow and electoral princess of Brunswick Lunenburg, on whom the succession of the crown of Great Britain was settled. Scarce two months after her demise, queen Anne deceased, who after having languished a long time, at length was taken away by death on the first of August, the self-same day that the act against the growth of schism was to have taken effect.

The same day George, prince elector of Brunswick Lunenburg, was proclaimed king of Great Britain; who some time after repairing to England, made his entry at London on the 20th of September. Not long after his arrival he declared in council, that he would maintain the toleration in favour of the Protestant dissenters. Hereupon many addresses of congratulation were presented to him, and on the third of October the people called Quakers also offered their address, which was delivered by George Whitehead, and about forty of his friends, introduced by the lord Townsend, one of the principal secretaries of state. The prince was not only present, but many of the nobles, and others also; and G. Whitehead presenting the address to the king, said, ‘We are come in behalf of the people called Quakers, to present to king George our address and acknowledgment: may it be favourably accepted.’ Being then presented, G. Whitehead said, ‘One of us may read it to the king.’ Whereupon he receiving it again, delivered it to Joseph Wyeth, who read it audibly, being as followeth:

TO GEORGE, KING OF GREAT BRITAIN, &C.

_The humble address of the people commonly called Quakers._

‘GREAT PRINCE,

‘It having pleased Almighty God to deprive these kingdoms of
our late gracious queen, we do in great humility approach thy
royal presence with hearts truly thankful to divine Providence
for thy safe arrival, with the prince thy son, and for thy happy
and uninterrupted accession to the crown of these realms; which,
to the universal joy of thy faithful subjects, hath secured to
thy people the Protestant succession, and dissipated the just
apprehensions we were under, of losing those religious and civil
liberties, which were granted us by law, in the reign of king
William III. whose memory we mention with great gratitude and
affection. We are also in duty obliged thankfully to acknowledge
thy early and gracious declaration in council, wherein thou hast,
in princely and Christian expressions, manifested thy just sense
of the state of thy people, and which we hope will make all
degrees of thy subjects easy.

‘And as it hath been our known principle to live peaceably under
government, so we hope it will always be our practice, through
God’s assistance, to approve ourselves of hearty affection, thy
faithful and dutiful subjects.

‘May the wonderful Counsellor and great Preserver of
men, guide the king by his divine wisdom; protect him
by his power; give him health and length of days here,
and eternal felicity hereafter. And so bless his royal
offspring, that they may never fail to adorn the throne
with a successor endowed with piety and virtue.’

_To this address the king was pleased to give this gracious
answer_:

‘I am well satisfied with the marks of duty you express in your
address, and you may be assured of my protection.’

The address being read, G. Whitehead spoke to this effect:

‘Thou art welcome to us, king George; we heartily wish thee
health and happiness, and thy son the prince also. King William
III. was a happy instrument in putting a stop to persecution, by
promoting toleration, which being intended for the uniting the
king’s Protestant subjects in interest and affection, it hath so
far that effect as to make them more kind to one another, even
among the differing persuasions, than they were when persecution
was on foot. We desire the king may have further knowledge of us
and our innocency; and that to live a peaceable and quiet life in
all godliness and honesty, under the king and his government, is
according to our principle and practice.’

G. Whitehead having thus spoken, his name was asked; whereupon he answered, ‘George Whitehead.’ And having it upon his mind to see the prince also, and intimating his desire to a lord who was gentleman to the prince’s bed-chamber, he made way to it; and thus G. Whitehead, with some of his friends, got access; and they were introduced by one of the prince’s gentlemen into a chamber, where the prince met them; and then G. Whitehead spoke to him, the substance of which was as followeth:

‘We take it as a favour that we are thus admitted to see the
prince of Wales, and truly we are very glad to see thee; having
delivered our address to the king, thy royal father, and being
desirous to give thyself a visit in true love, we very heartily
wish health and happiness to you both; and that if it should
please God thou shouldest survive thy father, and come to the
throne, thou mayest enjoy tranquillity and peace, &c.

‘I am persuaded, that if the king thy father, and thyself, do
stand for the toleration for liberty of conscience to be kept
inviolable, God will stand by you.

‘May king Solomon’s choice of wisdom be thy choice, with holy
Job’s integrity and compassion to the oppressed; and the state of
the righteous ruler commended by king David, viz. he that ruleth
over men must be just, ruling in the fear of God; and he shall be
as the light of the morning, when the sun riseth, even a morning
without clouds, as the tender grass springing out of the earth by
clear shining after rain.’ This speech was favourably heard by
the prince.

It was not long after the king’s coming over, that Dr. Gilbert Burnet, bishop of Salisbury, the renowned author of the History of the Reformation in England, died. He generally had showed himself moderate, and had written very plainly against persecution in matters of faith, especially in his ‘Apology for the Church of England,’ first printed in Holland in the year 1688, and afterwards also in England, wherein among other things, he said, ‘I will not deny, but many of the dissenters were put to great hardships in many parts of England; I cannot deny it, and I am sure I will never justify it. And I will boldly say this, that if the church of England, after she is got out of this storm, will return to hearken to the peevishness of some sour men, she will be abandoned both of God and man, and will set both heaven and earth against her.’

1715.

The year being come to an end, I go on to that of 1715. In the month called May, it was moved in parliament, that the term of the act for the Quakers’ solemn affirmation was almost expired; and thereupon it was resolved, that a bill should be brought in to prolong that said term; and on the 7th of the said month a bill was accordingly brought into the House of Commons, read the first time, and five days after the second time, and committed. And whereas the former act was limited to a term of years, this limitation was omitted now, and consequently the act was to be perpetual. The bill thus far advanced, was at length engrossed, and on the second of the month called June, after a third reading, passed in the House of Commons, and sent to the Lords, from whence it was sent back with this addition, that this favour should be extended also to the northern part of Great Britain, known by the name of Scotland, and to the plantations belonging to the crown of Great Britain for five years, for so far the former act had not reached, and to the end of next sessions of parliament.

This amendment was agreed to by the House of Commons on the 13th of the said month, and on the last of that month was confirmed by the royal assent. Thus the Quakers were protected anew against the heavy shock which otherwise they might have expected on the refusal of an oath. King George on all occasions having shown himself favourable to them, they did not omit thankfully to acknowledge his kindness, as appears from the general epistle of their annual assembly, where they expressed their gratitude in these words:

‘The Lord our God, who, for the sake of his heritage, hath often
heretofore rebuked and limited the raging waves of the sea, hath,
blessed be his name, mercifully dispersed the cloud threatening
a storm, which lately seemed to hang over us; which, together
with the favour God hath given us in the eyes of the king and the
government, for the free enjoyment of our religious and civil
liberties, call for true thankfulness to him. And humbly to pray
to Almighty God for the king and those in authority, for his and
their safety and defence, is certainly our Christian duty, as
well as to walk inoffensively as a grateful people.’

Thus they signified their thankfulness for the favour they enjoyed;[112] and as they did now enjoy liberty, and quiet, so the other subjects were also maintained in their rights under a gentle government, so that none had cause to fear, who behaved themselves like peaceable subjects. And yet in many places in England were great convulsions and tumults; and some hot-headed clergymen were not a little instrumental therein; whereupon an open rebellion ensued, but the rebels were defeated near Preston by the king’s forces.

[112] But seeing from the first grant of an affirmation instead
of an oath, the form then obtained was not entirely such as was
desired, and many were not easy therewith; they several times
applied to the parliament for a more easy form, which at length,
through the merciful providence of God, and the favour of king
George and the parliament, was obtained in the latter end of the
year 1721; the form now being, ‘I, A. B. do solemnly, sincerely,
and truly declare and affirm,’ &c.

Before I conclude this year, I am to say that the French king Lewis XIV. did not live to see the end of it, but on the first of September, N. S. after having long languished by a malignant distemper, died in the 77th year of his age; having before appointed his brother’s son, the duke of Orleans, regent of the kingdom of France.

1716.

This death seemed not a little to have altered the measures of the Pretender; nevertheless in the beginning of the year 1716, he came over from France to Scotland, in hopes to make an inroad from thence into England, but his attempt miscarried, and his forces were discomfited by those of the king. The common opinion was, that he chiefly relied on assistance from France; but that was denied him by that court, though he seemed to have reckoned upon it. He also lingered some time in Great Britain, after his forces were defeated; but seeing no way to invade the throne he aimed at, he returned at length to France, which kingdom he hath been fain to depart since, to the joy of many inhabitants of England; for it was thought that the rebels being deprived of their chief, the disturbance would be at an end.

This rebellion being thus happily quenched, induced the inhabitants of Great Britain to congratulate the king with addresses; and these congratulations being become so general, the people called Quakers were not wanting to prepare also an address, to testify their loyalty; and to express their joy for the quelling of the rebellion; and therefore in their yearly meeting they drew up an address, which they presented to the king on the last day of the month called May, being introduced by the earl of Manchester, one of the gentlemen of the king’s bed-chamber, when G. Whitehead said in substance:

That in their annual assembly held for the religious concerns
of their society, endeavouring to promote and put in practice
the duties of religion professed by them, the sense of the great
deliverance had such a weight upon their minds, that they were
willing to express it in an address to king George, whom God
by his providence had brought hither and preserved, so that he
could well say, he was George, by the grace of God, king of Great
Britain, &c. And that as men carried that saying stamped on
the money in their pockets, so it was to be wished it might be
imprinted in the hearts of the subjects.

Hereupon the address was presented, and read to the king, being as followeth:

TO GEORGE, KING OF GREAT BRITAIN, &C.

_The humble Address of the People called Quakers, from their
yearly meeting in London, the 26th day of the Third month,
called May, 1716._

‘May it please the King,

‘We thy faithful and peaceable subjects, being met in this our
annual assembly, do hold ourselves obliged, in point of principle
and gratitude, rather than by formal and frequent addresses,
humbly and openly to acknowledge the manifold blessings and kind
providences of God, which have attended these kingdoms ever since
thy happy accession to the throne.

‘And as our religion effectually enjoins us obedience to the
supreme authority, so it is with great satisfaction that we pay
it to a prince, whose justice, clemency, and moderation, cannot
but endear, and firmly unite the hearts and affections of all his
true Protestant subjects.

‘We are therefore sorrowfully affected with the unhappiness of
those our countrymen, who have so little gratitude or goodness,
as to be uneasy under so just and mild an administration; nor can
we reflect on the late unjust and unnatural rebellion, without
concluding the promoters thereof, and actors therein, were men
infatuated, and hurried by such an evil spirit, as would lay
waste and destroy both the civil and religious liberties of these
Protestant nations.

‘And as God, the Lord of Hosts, hath most signally appeared
to the confounding that Black Conspiracy, so we pray his
good Providence may always attend the king’s councils and
undertakings, to the establishing his throne in righteousness and
peace, and making his house a sure house.

‘Permit us therefore, great prince, to lay hold of this
opportunity to approach thy royal presence with our hearty
thanks to the king and his great council, for all the privileges
and liberties we enjoy. To behold a prince upon the throne,
solicitous for the ease and happiness of his people, beyond any
other views, so heightens our satisfaction and joy, that we want
words to express our full sense thereof. And therefore we can do
no less than assure the king, that as it is our duty to demean
ourselves towards the king’s person and government with all
faithful obedience, so we are determined by divine assistance,
devoutly and heartily to pray the God and father of all our
mercies to vouchsafe unto the king, a long, peaceable, and
prosperous reign; and that when it shall please the Almighty to
remove from us so precious a life, by taking it to himself, there
may not want a branch of the royal family endowed with wisdom and
virtue to fill the throne, till time shall be no more.’

To this address the king was pleased to give this gracious answer.

‘I thank you for the assurance of duty and affection to my person
and government, contained in this address; and you may always
depend upon my protection.’

Thus we again see a prince on the throne, who solemnly assureth the Quakers, so called, of his protection; so that now they enjoy the due liberty of subjects that behave themselves peaceably and dutifully under the government set over them, in like manner as other inhabitants of Great Britain: and therefore they have not neglected to exhort one another to show their thankfulness to Almighty God, and to pray for the king, as it hath been intimated already, that this was recommended in one of the epistles of their yearly meeting. Now since mention hath several times been made in this history of those epistles of the annual assembly to the particular churches, I have thought fit to insert here one of them, viz. that of the year 1717, which is as followeth:

1717.

_The Epistle from the Yearly Meeting in London, held by
adjournment, from the 10th day of the Fourth month, to the
14th of the same inclusive, 1717. To the quarterly and monthly
meetings of Friends in Great Britain, and elsewhere._

‘Our salutation, in the love of Christ Jesus our blessed Lord,
is freely extended unto you, whose tender care over, and mercy
to, this our annual assembly, we do humbly and thankfully
acknowledge, in the love, amity, tender condescension, and
peaceable procedure thereof, with respect to the divine power and
goodness of the Lord our God, and the service of his church and
people; sincerely desiring the prosperity of his whole heritage,
even in all the churches of Christ among us, in his dear love,
unity and peace, to his eternal glory, and our universal comfort
and perpetual joy in the kingdom of the dear Son of God.

‘We are truly comforted, in that we understand there is such a
general concurrence and union among Friends, with our former
earnest desires and counsel, for true and universal love, unity,
peace, and good order to be earnestly endeavoured and maintained
among us, as a peculiar people, chosen of the Lord out of the
world, to bear a faithful testimony to his holy name and truth,
in all respects; and that all that is contrary be watched against
and avoided; as strife, discord, contention, and disputes tending
to divisions, may be utterly suppressed and laid aside, as the
light and righteous judgment of truth require.

‘Oh! that all the churches and congregations of the faithful,
would be excited by the Spirit of the dear Son of God, fervently
to pray for the prosperity of his church and people throughout
the world, that Sion may more and more shine in the beauty of
holiness, to the glory and praise of the King of glory.

‘The friends and brethren, come up from the several quarterly
meetings in this nation, have given a good account to this
meeting of truth’s prosperity, and that friends are generally
in love and unity one with another; and by several epistles,
from friends of North Carolina, Jersey, Pennsylvania, Maryland,
Barbadoes, Holland, Scotland, Ireland, and Wales, which have
been read in this meeting; as also by verbal accounts given by
several friends that have lately travelled in divers parts of
America, and elsewhere, we have received comfortable accounts of
the state of truth and friends in those parts; by which we are
encouraged to hope truth prevails in many places, and a concern
grows upon friends for the prosperity thereof; and that there is
an inclination in people to hear the truth declared.

‘By the accounts brought up this year, we find that friends’
sufferings in England and Wales, amount to five thousand
two hundred and ninety pounds, and upwards, chiefly for
tithes, priests’ wages, and steeple-house rates; and that,
notwithstanding there have been four friends discharged the last
year, there yet remain twenty friends prisoners on these accounts.

‘We advise that a tender care remain upon friends in all places,
to be faithful in keeping up our Christian testimony against
tithes, as being fully persuaded, it is that whereunto God hath
called his people in this our day; we seeing by daily experience,
that such as are not faithful therein, do thereby add to the
sufferings of honest friends, and hinder their own growth and
prosperity in the most blessed truth.

‘As touching the education of Friends’ children, for which this
meeting hath often found a concern; we think it our duty to
recommend unto you, the necessity that there is of a care in
preserving of them in plainness of speech and habit, suitable to
our holy profession: and also that no opportunity be omitted,
nor any endeavour wanting, to instruct them in the principle of
truth which we profess; that thereby they, being sensible of
the operation thereof in themselves, may find, not only their
spirits softened and tendered, fit to receive the impressions
of the divine image, but may also from thence find themselves
under a necessity to appear clear in the several branches of
our Christian testimony. And as this will be most beneficial to
them, being the fruits of conviction, so it is the most effectual
way of propagating the same throughout the churches of Christ.
And there being times and seasons wherein their spirits are,
more than at others, disposed to have those things impressed
upon them; so we desire that all parents, and others concerned
in the oversight of youth, might wait in the fear of God, to
know themselves divinely qualified for that service, that in his
wisdom they may make use of every such opportunity, which the
Lord shall put into their hands. And we do hereby warn and advise
friends in all places to flee every appearance of evil, and keep
out of pride, and following the vain fashions and customs of this
world, as recommended in the Epistle, 1715.

‘And as we always found it our concern to recommend love,
concord, and unity in the churches of Christ every where,
so as a means to effect the same, we earnestly desire that
Friends, but more especially such as are concerned in meetings
of business, do labour to know their own spirits subjected
by the Spirit of Truth; that thereby being baptized into one
body, they may be truly one in the foundation of their love
and unity, and that therein they may all labour to find a
nearness to each other in spirit; this being the true way to a
thorough reconciliation, wherever there is, or may have been any
difference of apprehension: thereby Friends will be preserved in
that sweetness of spirit, that is, and will be the bond of true
peace, throughout all the churches of Christ.

‘And, dear friends, the Friends of this meeting, to whom the
inspection of the accounts was referred, made report, that having
perused the same, they found the stock to be near expended;
whereupon this meeting thinks it necessary to recommend unto you,
that a general and free contribution be made in every county,
and that what shall be thereupon collected, be sent up to the
respective correspondents.

‘Finally, dear Friends and brethren, be careful to walk
unblameable in love and peace among yourselves, and towards all
men in Christian charity, and be humbly thankful to the Lord our
most gracious God, for the favour he hath given us in the eyes
of the king and civil government, in the peaceable enjoyment of
our religious and Christian liberties under them; and the God of
peace, we trust, will be with you to the end.

‘The grace of our Lord Jesus Christ be with your spirits. Amen.

‘Signed in, and on the behalf, and by the order of this meeting,
By BENJAMIN BEALING.’

From this epistle may be judged in some degree of the others, which are sent from the yearly meeting of the people called Quakers, to the particular meetings of their society every where. We see by it, that they give notice of the state of their particular churches, and that they earnestly recommend love and unity among their brethren, with other Christian virtues, and especially a good education of their children, besides other matters which they judge to be meet and necessary. With this epistle here inserted, I will finish this work, as having performed my design and intention, viz. the giving of a plain and circumstantial account and relation of the rise of this religious society, which, as we have seen, sprung from mean beginnings, to a great increase and progress, and extended itself far, notwithstanding the violent opposition, and most grievous severity, for suppressing and rooting them out, so often put in practice, and committed by their enemies, but all in vain. And they now enjoy an undisturbed liberty to perform the public exercise of their worship to God, since their religion is permitted by law; which liberty they in no wise have obtained by making resistance, but by a long-suffering patience, a peaceable deportment, and a dutiful fidelity to the government set over them: so that now they see clearly, that God doth not forsake those that do not forsake him, according to what the prophet Azariah formerly said to king Asa, and all Judah and Benjamin, 2 Chron. xv. 2, “The Lord is with you, while ye be with him; and if ye seek him, he will be found of you: but if ye forsake him, he will forsake you.” Having thus performed what I intended with this historical relation, I concluded it, to the praise and glory of the Most High, who hath afforded me lifetime and ability, after a long and difficult labour, to bring this history to a suitable end.

ADDENDA

The Author towards the conclusion of this history, having given some
account of the principles of the people called Quakers, thought fit,
in the Dutch Appendix, among other things, to add the following
treatise in Latin, concerning the Light, written about the year 1662.
And since in this English translation the subject matters contained
in the said Appendix are inserted in the body of the history, in
those places to which they properly belong, and no reference being
made to this, but as mentioned in the preface, it is thought fit to
subjoin it here, with the following words of the Author prefixed to
the same.

In the preface to this history, mention is made of a certain book,
intitled ‘The Light upon the Candlestick,’ published in the name, as
many supposed, of William Ames, yet no ways written by him, though it
contains his doctrine, but by a certain learned man, unwilling to be
known publicly, and as it seems to me, written originally in Latin;
which, though printed, being but in few hands, I have thought fit to
reprint.

And the original in Latin, soon after the first publication, being
translated into English by B. F. was printed in the year 1663, from
which translation take it as follows, viz.

THE LIGHT UPON THE CANDLESTICK.

Things are not for words, but words for things; if therefore we understand things aright, and as they ought, by words, it must be by such as are fit to imprint the things themselves in those to whom they should occur, and then it were enough, (to make known our thoughts to others as we conceive them,) only to make use of such words.

But forasmuch as we find the matter in this case far otherwise, and that two men speaking or writing the same words, may nevertheless have different, yea, contrary thoughts, the disability of performing this fitly by words or discourse, is clearly inferred. Nor may we at all wonder at it, seeing we know to what a perpetual change languages are subject, even such, that the very words may be changed from their pristine signification. And the imperfection is so great, that whosoever should have invented them, such as now they are in use, we should certainly believe that he had little or no knowledge of those things that are thereby intended to be signified. So that if we would better express things unto another, by words and speeches, we had need find new words, and consequently a whole new language: but that would be a toil and labour indeed.

In the meanwhile we see what a sea of confusion flows from hence upon all mankind: for although there should be none, who sometimes through ignorance, and sometimes by subtilty or wickedness, might wrest or pervert words contrary to the mind of the speaker or writer, in such manner as themselves, that so do, should think best for their own ends, from whence consequently all this deceit, slandering, contention, and the like proceeds; yet, so it is, that how uprightly or prudently soever a man goes to work in this matter, he nevertheless finds himself liable to mislead, or to be misled.

But although the case be thus with words and discourses at present in use; yet for all that, they are the most ready, and so far as I know, the fittest means to make known all our thoughts unto others by; and for this reason therefore, though so much confusion and deceit happen to arise from hence, that no man that hath any experience can be ignorant thereof; yet may we not therefore be too much afraid of them neither, as many yet do manifest themselves to be, who, because they have some experience hereof, are apt to believe we are about to deceive them, especially if they be forewarned thereof.

This, as in many things, so it hath chiefly taken place in that which is commonly esteemed for religion; in which it is so with most men, that they will scarce give audience to, much less take into consideration, any thing held forth unto them, by any whom they judge not to be of their own opinion; to avoid as they imagine, being thereby deluded.

Yet if they were to act thus towards their own party, we might think it was an act of prudence, and that they would see with their own eyes; but no, in nowise, this is too hard a task; whatsoever cometh on that side is received with such partiality for good and current coin, as if there were no danger nor possibility of erring: whereas nevertheless, it is all alike with the one as with the other opinion. It all depends but upon a possibility of being nearest to the truth; and for the upholding every one his own opinion, and defending it against others, there is so much ado, so much pains taken, so much scholastic learning, study, and disputing, that one would rather believe that there were no true religion at all, than that this should needs be it.

Seeing then it is thus at present, can we much blame the common people, that they despair of ever being able to solve this difficulty, and are glad when they can but find any that are greedy of the work, upon whom they may cast the whole burden? surely no: for he that sees but a little clearly, sees that there is always contention behind, and no end till a man grows weary of it: nor is the conquest his that hath truth, but his that can best handle his tongue. A miserable thing if it were thus to be sought and found: but it is not so with the true religion.

Go to, then, O man, whoever thou art, we will not draw thee off from one society of men, to carry thee over to another; it is somewhat else we invite thee to. Lend us but a little audience; surely thou knowest thus much, that as it is an absurdity to receive all things without distinction that present themselves to us, so it is no less so to reject all things without judgment. We invite thee to something which may be a means whereby to attain to thy own salvation and well-being. Be as distrustful, or rather prudent, or foresighted as thou wilt, thou canst not in reason refuse us thy ear in this thing. All the damage thou canst possibly have by doing that which we exhort thee to, is only to have taken a little pains in vain, if that which is promised should not succeed; whereas, on the contrary, if it should succeed, thou mayest come to the enjoyment of a matter of so great worth, that should not be exchanged for all that is esteemed great in the earth. Moreover it is not far to seek, but at hand; it is nigh thee, yea, and in thyself. And there thou mayest experience the trial of that which we declare, which is the most certain and sure that can be desired.

We direct thee then to look within thyself; that is, that thou oughtest to turn into, to mind, and have a regard unto, that which is within thee, viz. the light of truth, the true light, which enlighteneth every man that cometh into the world. Here it is that thou must be, and not without thee. Here thou shalt find a principle certain and infallible, and whereby increasing and going on therein, thou mayest at length arrive unto a happy condition: of this thou mayest safely adventure the trial. But if thou darest not do so much, it is hard to help thee. And if thou happenest to be one of those that would know all things, before thou dost begin, yea, even those things which are experienced in a condition to which thou art so much a stranger, that there is nothing in thee hath so much agreement therewith, as to comprehend it according to truth; know this, thou dost therein, just as those that would learn to read, without knowing the letters.

To desire to know all things that we are capable of, is good and laudable: but to go further is folly. There will be always something else to ask, and our knowledge will ever be too short. He that will not adventure till he be fully satisfied, will never begin, much less finish to his own salvation.

But we judge it needful, as much as in us lies, to open unto you that unto which we do exhort you, that people may understand what it properly is.

We say then, that we exhort every one to turn unto the light that is in him. We give it rather the appellation of light, than any thing else, otherwise it is all one to us whether ye call it, Christ, the Spirit, the Word, &c. seeing these all denote but one and the same thing: yet the word Light being in its natural signification somewhat else than that which we intend thereby, we shall therefore in brief endeavour clearly to express what we intend under this denomination.

The Light, then we say, is a clear and distinct knowledge of truth in the understanding of every man, by which he is so convinced of the being and quality of things, that he cannot possibly doubt thereof.

From this definition which is here given of the light, it is clear, that it must needs comprehend in it the principal effect of showing us, and giving us the knowledge of what is truth and falsehood, what is good and evil: which verily is a matter of so great concernment, that without it men must needs wander up and down in continual darkness, uncertainty of opinion, and in sin, neither knowing truth at all, nor doing any good, but, as it were, by hap-hazard, and without certainty.

This light then, Christ the truth, &c. is that which makes manifest and reproves sin in man, showeth him how he is strayed from God, accuseth him of the evil which he doth, and hath committed; yea, this is it which judgeth and condemneth him. Again,

This is the preaching to every creature under heaven, though they have never read or heard of the scripture. This is it which leads man in truth, into the way to God, which excuseth him in well-doing, giving him peace in his conscience, yea, brings him to union with God, wherein all happiness and salvation do consist.

Moreover, seeing it is properly the nature of this light infallibly to discover sin and evil, to reprove and convince thereof; it can never possibly consent thereunto. And although it be true indeed, that the operations of the light are not in all men alike powerful, in whom nevertheless it is; yea, though in some men it seems to have no operation at all; yet this is occasioned only by those impediments that do hinder it; for as the natural light by the interposition of other bodies or covers, may be hindered from having its operation there, where else it would, were those things which impede removed, the light, (itself,) still abiding in itself unchanged; even so it is also with this light whereof we speak. The hindrances in this are manifold. All that we meet with in this world, seems to proclaim war in this case. What is there that hath not a powerful operation upon one or other of the senses of man, through which, passing over into the soul, the memory is so filled, that nothing else can enter? The eyes and ears stand so perpetually open to all things, that they never want an object to bring to mind the experience of that which pleased the body so well; and this stirs up the desire to enjoy it, yet all without satiety: the acts are multifarious, the enjoyment can be but single and transient, and the incitements incessant.

Now, where this operateth in us after this manner, by education and example in manners and customs which are regulated by opinion, and not by the true light, that men live altogether therein; is it any wonder that here, (in these men,) there is so little, or no operation of the light? Not at all.

We are so involved in the idea of that which is high in the world, so overwhelmed in pleasures, that it is almost impossible for the light to cause one desire after good to spring or bubble up.

Where then those so contrary operations to the light are, there it can never break through.

According to the nature and kind of every thing, is the operation thereof: where they are opposite, the one must give way unto the other, and that which is most powerful prevails; from whence also the effects thereof become most visible. The light, notwithstanding, abides always the same; and therefore although man by sin, through his love and union to corruptible things, comes to perish, be damned, and miss of his everlasting happiness, the light nevertheless, which is in every man that comes into the world, abides for ever unchangeable.

The light is also the first principle of religion. For, seeing there can be no true religion without the knowledge of God, and no knowledge of God without this light, religion must necessarily have this light for its principle.

God being then known by this light, according to the measure of knowledge which the finite and circumscribed creature can have of the infinite and uncircumscriptible Creator, man hath obtained a firm foundation, upon which he may build all firm and lasting things: a principle whereby he may, without ever erring, guide the whole course of his life, how he is to carry himself towards God, his neighbour, and himself, and all things else, whereby he may happily attain unto his soul’s salvation, which consisteth only in union with God. And thus this light is therefore the first principle of religion.

Without this light, there is no power or ability at all in man to do any good.

This must first raise him and quicken him out of the death of sin. It is folly to expect any thing, where nothing is; there is no effect without a cause; there must be something then which must cause a man to act, if he does any thing.

And this cause must have in it whatsoever the effect produced hath in it: as for example, if the effects of light be produced, light must do it, and nothing else.

And therefore, is it not a silly thing, that all men would have people to do this or that as good, and leave this or that as evil, because they tell them so, without any more ado, or at best assigning only the accustomary motives thereto, and think they have reason too, just as if this were enough? Who can see such effects as are hereby required, included in this cause? Not I, for my part.

Experience also teacheth us the same; else how could it all pass away in a train and custom, without any fruit: these are therefore not the right means; but such we must endeavour to furnish people with; means from whence power may issue forth to do that which they are exhorted to. Such is the nature of man, that he is moved to choose that which he judgeth to be best, before the worst, and is always willing to change for the best.