WITH A SUMMARY RELATION OF THE FORMER DISPENSATIONS OF GOD IN THE WORLD; BY WAY OF INTRODUCTION.
BY WILLIAM PENN.
AS UNKNOWN, AND YET WELL KNOWN. 2 COR. VI. 9.
TWELFTH EDITION.
MANCHESTER:
Printed by Harrison and Crosfield, Market Street.
sold by
HARVEY & DARTON, GRACECHURCH STREET, LONDON.
1834.
Reader, this following account of the people called Quakers, &c. was
written in the fear and love of God: first, as a standing testimony to that
ever blessed truth in the inward parts, with which God, in my youthful
time, visited my soul, and for the sense and love of which I was made
willing, in no ordinary way, to relinquish the honours and interests of the
world. Secondly, as a testimony for that despised people, that God
has in his great mercy gathered and united by his own blessed Spirit in the
holy profession of it; whose fellowship I value above all worldly
greatness. Thirdly, in love and honour to the memory of that worthy
servant of God, George Fox, the first instrument thereof, and therefore
styled by me—The great and
WILLIAM PENN.
Containing a brief account of divers dispensations of God in the world, to the time he was pleased to raise this despised people, called Quakers.
Divers have been the dispensations of God since the creation of the world, unto the sons of men; but the great end of all of them, has been the renown of his own excellent name in the creation and restoration of man: man, the emblem of himself, as a God on earth, and the glory of all his works. The world began with innocency; all was then good that the good God had made: and as he blessed the works of his hands, so their natures and harmony magnified him their Creator. Then the morning stars sang together for joy, and all parts of his work said Amen to his law. Not a jar in the whole frame; but man in paradise, the beasts in the field, the fowl in the air, the fish in the sea, the lights in the heavens, the fruits of the earth; yea, the air, the earth, the water, and fire, worshipped, praised, and exalted his power, wisdom, and goodness. O holy sabbath! O holy day to the Lord!
Yet God that made him had pity on him; for he, seeing man was deceived, and that it was not of malice, or an original presumption in him, but through the subtilty of the serpent, who had first fallen from his own state, and by the mediation of the woman, man’s own nature and companion, whom the serpent had first deluded, in his infinite goodness and wisdom provided a way to repair the breach, recover the loss, and restore fallen man again by a nobler and more excellent Adam, promised to be born of a woman; that as by means of a woman the evil one had prevailed upon man, by a woman also he should come into the world, who would prevail against him, and bruise his head, and deliver man from his power: and which, in a signal manner, by the dispensation of the Son of God in the flesh, in the fulness of time was personally and fully accomplished by him, and in him, as man’s Saviour and Redeemer.
But his power was not limited, in the manifestation of it to that time;
for both before and since his blessed manifestation in the flesh, he has
been the light and life, the rock and strength of all that ever feared God;
was present with them in their temptations, followed them in their travels
and afflictions, and supported
But the outward dispensation that followed the benighted state of man, after his fall, especially among the patriarchs, was generally that of angels; as the scriptures of the Old Testament do in many places express, as to Abraham, Jacob, &c. The next was that of the law by Moses, which was also delivered by angels, as the apostle tells us. This dispensation was much outward, and suited to a low and servile state; called therefore, by the apostle Paul, that of a schoolmaster, which was to point out and prepare that people to look and long for the Messiah, who would deliver them from the servitude of a ceremonious and imperfect dispensation, by knowing the realities of those mysterious representations in themselves. In this time the law was written on stone, the temple built with hands, attended with an outward priesthood, and external rites and ceremonies, that were shadows of the good things that were to come, and were only to serve till the seed came, or the more excellent and general manifestation of Christ, to whom was the promise, and to all men only in him, in whom it was yea and amen, even life from death, immortality and eternal life.
This the prophets foresaw, and comforted the believing Jews in the
certainty of it; which was the top of the Mosaical dispensation, which
ended in John’s ministry, the forerunner of the Messiah, as
John’s was finished in him, the fulness of all. And then God,
Now the spirit, that was more sparingly communicated in former dispensations, began to be poured forth upon all flesh, according to the prophet Joel; and the light that shined in darkness, or but dimly before, the most gracious God caused to shine out of darkness, and the day-star began to rise in the hearts of believers, giving unto them the knowledge of God in the face, or appearance, of his Son Christ Jesus.
Now the poor in spirit, the meek, the true mourners, the hungry and
thirsty after righteousness, the peacemakers, the pure in heart, the
merciful and persecuted, came more especially in remembrance before the
Lord, and were sought out and blessed by Israel’s true
Shepherd. Old Jerusalem with her children grew out of date, and the
new Jerusalem into request, the mother of the sons of the gospel-day.
Wherefore, no more at old Jerusalem, nor at the mountain of Samaria, will
God be worshipped above other places; for, behold, he is, by his own Son,
declared and preached a Spirit, and that he will be known as such, and
worshipped in the spirit and in the truth. He will now come nearer
than of old time, and he will write his law in the heart, and put his fear
and spirit in the inward parts, according to his promise. Then signs,
types, and shadows flew away, the day having discovered their insufficiency
in not reaching to the
And to this great and blessed end of the dispensation of the Son of God, did the apostles testify, whom he had chosen and anointed by his spirit, to turn the Jews from their prejudice and superstition, and the Gentiles from their vanity and idolatry, to Christ’s light and spirit that shined in them; that they might be quickened from the sins and trespasses in which they were dead, to serve the living God, in the newness of the spirit of life, and walk as children of the light, and of the day, even the day of holiness: for such put on Christ, the light of the world, and make no more provision for the flesh, to fulfil the lusts thereof. So that the light, spirit, and grace, that come by Christ, and appear in man, were that divine principle the apostles ministered from, and turned people’s minds unto, and in which they gathered and built up the church of Christ in their day. For which cause they advise them not to quench the spirit, but to wait for the spirit, and speak by the spirit, and pray by the spirit, and walk in the spirit too, as that which approved them the truly begotten children of God, born not of flesh and blood, or of the will of man, but of the will of God; by doing his will, and denying their own; by drinking of Christ’s cup, and being baptized with his baptism of self-denial; the way and path that all the heirs of life have ever trod to blessedness.
But alas! even in the apostles’ days, those bright stars of the
first magnitude of the gospel light, some clouds, foretelling an eclipse of
this primitive glory, began to appear; and several of them gave early
caution of it to the Christians of their time, that even
Thus the false church sprang up, and mounted the chair; but, though she lost her nature, she would needs keep her good name of the Lamb’s bride, the true church, and mother of the faithful: constraining all to receive her mark, either in their forehead, or right-hand; that is, publicly, or privately. But, in deed and in truth, she was mystery Babylon, the mother of harlots, mother of those that, with all their show and outside of religion, were adulterated and gone from the spirit, nature, and life of Christ, and grown vain, worldly, ambitious, covetous, cruel, &c. which are the fruits of the flesh, and not of the spirit.
Now it was, that the true church fled into the wilderness, that is, from
superstition and violence, to a retired, solitary, and lonely state:
hidden, and as it were, out of sight of men, though not out of the
world. Which shows, that her wonted visibility was not essential to
the being of a true church in the judgment of the Holy Ghost; she being as
true a church in the wilderness, though not as visible and lustrous, as
when
The last age did set some steps towards it, both as to doctrine, worship, and practice. But practice quickly failed: for wickedness flowed, in a little time, as well among the professors of the reformation, as those they reformed from; so that by the fruits of conversation they were not to be distinguished. And the children of the reformers, if not the reformers themselves, betook themselves, very early, to earthly policy and power, to uphold and carry on their reformation that had been begun with spiritual weapons; which I have often thought has been one of the greatest reasons the reformation made no better progress, as to the life and soul of religion. For whilst the reformers were lowly and spiritually minded, and trusted in God, and looked to him, and lived in his fear, and consulted not with flesh and blood, nor sought deliverance in their own way, there were daily added to the church such as, one might reasonably say, should be saved: for they were not so careful to be safe from persecution, as to be faithful and inoffensive under it: being more concerned to spread the truth by their faith and patience in tribulation, than to get the worldly power out of their hands that inflicted those sufferings upon them: and it will be well if the Lord suffer them not to fall, by the very same way they took to stand.
In doctrine they were in some things short; in other things, to avoid
one extreme, they ran into
They would not communicate at large, or in common with others; but
formed churches among themselves of such as could give some account of
their conversion, at least of very promising experiences of the work of
God’s grace upon their hearts, and under mutual agreements and
covenants of fellowship, they kept together. These people were
somewhat of a softer temper, and seemed to recommend religion by the charms
of its love, mercy, and goodness, rather than by the
They also allowed greater liberty to prophesy than those before them; for they admitted any member to speak or pray, as well as their pastor, whom they always chose, and not the civil magistrate. If such found anything pressing upon them to either duty, even without the distinction of clergy or laity, persons of any trade had their liberty, be it never so low and mechanical. But alas! even these people suffered great loss: for tasting of worldly empire, and the favour of princes, and the gain that ensued, they degenerated but too much. For though they had cried down national churches and ministry, and maintenance too, some of them, when it was their own turn to be tried, fell under the weight of worldly honour and advantage, got into profitable parsonages too much, and outlived and contradicted their own principles; and, which was yet worse, turned, some of them, absolute persecutors of other men for God’s sake, that but so lately came themselves out of the furnace; which drove many a step further, and that was into the water: another baptism, as believing they were not scripturally baptized: and hoping to find that presence and power of God, in submitting to this watery ordinance, which they desired and wanted.
These people also made profession of neglecting, if not renouncing and censuring not only the necessity, but use, of all human learning, as to the ministry; and all other qualifications to it, besides the helps and gifts of the spirit of God, and those natural and common to men. And for a time they seemed, like John of old, a burning and a shining light to other societies.
They were very diligent, plain, and serious; strong
These people were called Seekers by some, and the Family of Love by
others; because, as they came to the knowledge of one another, they
sometimes met together, not formally to pray or preach at appointed times
or places, in their own wills, as in times past they were accustomed to do,
but waited together in silence; and as anything rose in any one of their
minds, that they thought savoured of a divine spring, they sometimes
spoke. But so it was, that some of them not keeping in humility, and
in the fear of God, after the abundance of revelation, were exalted above
measure; and for want of staying their minds in an humble dependance upon
him that opened their understandings, to see great things in his law, they
ran out in their
This people obtained the name of Ranters, from their extravagant discourses and practices. For they interpreted Christ’s fulfilling of the law for us, to be a discharging of us from any obligation and duty the law required of us, instead of the condemnation of the law for sins past, upon faith and repentance: and that now it was no sin to do that which before it was a sin to commit; the slavish fear of the law being taken off by Christ, and all things good that man did, if he did but do them with the mind and persuasion that it was so. Insomuch that divers fell into gross and enormous practices; pretending in excuse thereof, that they could, without evil, commit the same act which was sin in another to do: thereby distinguishing between the action and the evil of it, by the direction of the mind, and intention in the doing of it. Which was to make sin super-abound by the aboundings of grace, and to turn from the grace of God into wantonness; a securer way of sinning than before: as if Christ came not to save us from our sins, but in our sins; not to take away sin, but that we might sin more freely at his cost, and with less danger to ourselves. I say, this ensnared divers, and brought them to an utter and lamentable loss as to their eternal state; and they grew very troublesome to the better sort of people, and furnished the looser with an occasion to profane.
Of the rise of this People, their fundamental principle, and doctrine, and practice, in twelve points resulting from it: their progress and sufferings: an expostulation with England thereupon.
At was about that very time, as you may see in George Fox’s annals, that the eternal, wise, and good God, was pleased, in his infinite love, to honour and visit this benighted and bewildered nation, with his glorious day-spring from on high; yea, with a more sure and certain sound of the word of light and life, through the testimony of a chosen vessel, to an effectual and blessed purpose, can many thousands say, glory be to the name of the Lord for ever!
For as it reached the conscience, and broke the heart, and brought many
to a sense and search, so that which people had been vainly seeking
without, with much pains and cost, they, by this ministry, found within,
where it was they wanted what they sought for, viz. the right way to peace
with God. For they were directed to the light of Jesus Christ within
them, as the seed and leaven of the kingdom of God; near all, because in
all, and God’s talent to all: a faithful and true witness, and just
monitor in every bosom.
This brought forth many abusive books, which filled the greater sort
with envy, and lesser with rage; and made the way and progress of this
blessed testimony strait and narrow, indeed, to those that received
it. However, God owned his own work, and this testimony did
effectually reach, gather, comfort, and establish the weary and
heavy-laden, the hungry and thirsty, the poor and needy, the mournful and
sick of many maladies, that had spent all upon physicians of no value, and
waited for relief from heaven, help only from above; seeing, upon a serious
trial of all things, nothing else would do but Christ himself; the light of
his countenance, a touch of his garment, and help from his hand, who cured
the poor woman’s issue, raised the centurion’s servant, the
widow’s son, the ruler’s daughter, and Peter’s mother:
and like her they no sooner felt his power and efficacy upon their souls,
but they gave up to obey him in a testimony to his power: and that with
resigned wills and faithful
And, truly, they were very many, and very great; so that in all human probability they must have been swallowed up quick of the proud and boisterous waves that swelled and beat against them, but that the God of all their tender mercies was with them in his glorious authority; so that the hills often fled, and the mountains melted before the power that filled them; working mightily for them, as well as in them; one ever following the other. By which they saw plainly, to their exceeding great confirmation and comfort, that all things were possible with him with whom they had to do. And that the more that which God required seemed to cross man’s wisdom, and expose them to man’s wrath, the more God appeared to help and carry them through all to his glory.
Insomuch, that if ever any people could say in truth, Thou art our sun
and our shield, our rock and sanctuary; and by thee we have leaped over a
wall, and by thee we have run through a troop, and by thee we have put the
armies of the aliens to flight; these people had a right to say it.
And as God had delivered their souls of the wearisome burdens of sin and
vanity, and enriched their poverty of spirit, and satisfied their great
hunger and thirst after eternal righteousness, and filled them with the
good things of his own house, and made them stewards of his manifold gifts;
so they went forth to all quarters of these nations, to declare to the
inhabitants thereof, what God had done for them; what they had found, and
where and how they had found it, viz.—The way to peace with God:
inviting all to come and see, and
And as their testimony was to the principle of God in man, the precious pearl and leaven of the kingdom, as the only blessed means appointed of God to quicken, convince, and sanctify man; so they opened to them what it was in itself, and what it was given to them for; how they might know it from their own spirit, and that of the subtle appearance of the evil one: and what it would do for all those whose minds should be turned off from the vanity of the world, and its lifeless ways and teachers, and adhere to his blessed light in themselves, which discovers and condemns sin in all its appearances, and shows how to overcome it, if minded and obeyed in its holy manifestations and convictions: giving power to such, to avoid and resist those things that do not please God, and to grow strong in love, faith, and good works. That so man, whom sin hath made as a wilderness, over-run with briers and thorns, might become as the garden of God, cultivated by his divine power, and replenished with the most virtuous and beautiful plants of God’s own right-hand planting, to his eternal praise.
But these experimental preachers of glad tidings of God’s truth
and kingdom could not run when they list, or pray or preach when they
pleased, but as Christ their Redeemer prepared and moved them by his own
blessed Spirit, for which they waited in their services and meetings, and
spoke as that gave them utterance; and which was as those having authority,
and not like the dry, and formal Pharisees. And so it plainly
appeared to the serious-minded, whose spiritual eye the Lord Jesus had in
any measure opened: so that to one was given the word of exhortation,
And, truly, they waxed strong and bold through faithfulness; and by the power and Spirit of the Lord Jesus became very fruitful; thousands, in a short time, being turned to the truth in the inward parts, through their testimony in ministry and sufferings: insomuch as, in most counties, and many of the considerable towns of England, meetings were settled; and daily there were added such as should be saved. For they were diligent to plant and to water, and the Lord blessed their labours with an exceeding great increase; notwithstanding all the opposition made to their blessed progress, by false rumours, calumnies, and bitter persecutions; not only from the powers of the earth, but from every one that listed to injure and abuse them: so that they seemed, indeed, to be as poor sheep appointed to the slaughter, and as a people killed all the day long.
It were fitter for a volume than a preface, but so much as to repeat the
contents of their cruel sufferings; from professors as well as from
profane, and from magistrates as well as the rabble: that it may be said of
this abused and despised people, they went forth weeping, and sowed in
tears, bearing testimony to the precious seed, even the seed of the
kingdom, which stands not in words, the finest, the highest that
man’s wit can use; but in power, the power of Christ Jesus, to whom
God the Father hath given all power in heaven and in earth, that he might
rule angels above, and men below. Who empowered them, as their work
witnesseth, by the many that were turned through
And as without this secret divine power, there is no quickening and regenerating of dead souls, so the want of this generating and begetting power and life, is the cause of the little fruit that the many ministries, that have been and are in the world, bring forth. O that both ministers and people were sensible of this! My soul is often troubled for them, and sorrow and mourning compass me about for their sakes. O that they were wise! O that they would consider, and lay to heart the things that truly and substantially make for their lasting peace!
Two things are to be considered; the doctrine they taught, and the example they led among all people. I have already touched upon their fundamental principle, which is as the corner-stone of their fabric: and, indeed, to speak eminently and properly, their characteristic, or main distinguishing point or principle, viz. the light of Christ within, as God’s gift for man’s salvation. This, I say, is as the root of the goodly tree of doctrines that grew and branched out from it, which I shall now mention in their natural and experimental order.
First, repentance from dead works to serve the living God. Which
comprehends three operations. First, a sight of sin. Secondly,
a sense and godly sorrow for sin. Thirdly, an amendment for the time
to come. This was the repentance they preached and pressed, and a
natural result from the principle they turned all people unto. For of
light came sight; and of sight came sense and sorrow; and of sense and
sorrow came amendment of life. Which doctrine of repentance
From hence sprang a second doctrine they were led to declare, as the mark of the prize of the high calling to all true Christians, viz. Perfection from sin, according to the scriptures of truth; which testify it to be the end of Christ’s coming, and the nature of his kingdom, and for which his Spirit was and is given, viz. to be perfect as our Heavenly Father is perfect, and holy, because God is holy. And this the apostles laboured for, that the Christians should be sanctified throughout in body, soul, and spirit; but they never held a perfection in wisdom and glory in this life, or from natural infirmities, or death, as some have, with a weak or ill mind, imagined and insinuated against them.
This they called a redeemed state, regeneration, or the new birth: teaching everywhere, according to their foundation, that unless this work was known, there was no inheriting of the kingdom of God.
This was the purport of their doctrine and ministry; which for the most part, is what other professors of Christianity pretend to hold in words and forms, but not in the power of godliness; which, generally speaking, has been long lost by men’s departing from that principle and seed of life that is in man, and which man has not regarded, but lost the sense of; and in and by which he can only be quickened in his mind to serve the living God in newness of life. For as the life of religion was lost, and the generality lived and worshipped God after their own wills, and not after the will of God, nor the mind of Christ, which stood in the works and fruits of the Holy Spirit; so that which these pressed, was not notion, but experience; not formality, but godliness; as being sensible in themselves, through the work of God’s righteous judgments, that without holiness no man shall ever see the Lord with comfort.
Besides these general doctrines, as the larger branches, there sprang forth several particular doctrines, that did exemplify and farther explain the truth and efficacy of the general doctrine before observed, in their lives and examples. As,
I. Communion and loving one another. This is a noted mark in
the mouths of all sorts of people concerning them: they will meet, they
will help and stick one to another: whence it is common to hear some
II. To love enemies. This they both taught and practised. For they did not only refuse to be revenged for injuries done them, and condemned it as of an unchristian spirit; but they did freely forgive, yea, help and relieve those that had been cruel to them, when it was in their power to have been even with them: of which many and singular instances might be given: endeavouring, through faith and patience, to overcome all injustice and oppression, and preaching this doctrine as Christian, for others to follow.
III. Another was, the sufficiency of truth-speaking, according to
Christ’s own form of sound words, of yea, yea, and nay, nay, among
Christians, without swearing, both from Christ’s express prohibition
to swear at all; (
V. Another part of the character of this people was, and is, they refuse to pay tithes or maintenance to a national ministry; and that for two reasons: the one is, they believe all compelled maintenance, even to gospel-ministers, to be unlawful, because expressly contrary to Christ’s command, who said, “Freely you have received, freely give:” at least, that the maintenance of gospel-ministers should be free, and not forced. The other reason of their refusal is, because these ministers are not gospel ones, in that the Holy Ghost is not their foundation, but human arts and parts. So that it is not matter of humour or sullenness, but pure conscience towards God, that they cannot help to support national ministries where they dwell, which are but too much and too visibly become ways of worldly advantage and preferment.
VI. Not to respect persons, was, and is, another of their
doctrines and practices, for which they were often buffeted and
abused. They affirmed it to be sinful to give flattering titles, or
to use vain gestures and compliments of respect. Though to virtue and
authority they ever made a deference; but after their plain and homely
manner, yet sincere and substantial way: well remembering the examples of
Mordecai and Elihu; but more especially the command of their Lord and
Master Jesus Christ, who forbade his followers to call men Rabbi, which
implies Lord or Master; also the fashionable greetings and salutations of
those times; that so self-love and honour, to which the proud mind of man
is incident, in his fallen state, might not be indulged, but rebuked.
And though this rendered their conversation disagreeable, yet they that
will remember
VII. They also used the plain language of Thee and Thou, to a single person, whatever was his degree among men. And, indeed, the wisdom of God was much seen in bringing forth this people in so plain an appearance. For it was a close and distinguishing test upon the spirits of those they came among; showing their insides, and what predominated, notwithstanding their high and great profession of religion. This among the rest sounded harsh to many of them, and they took it ill, forgetting the language they use to God in their own prayers, and the common style of the scriptures, and that it is an absolute and essential propriety of speech. And what good, alas! had their religion done them, who were so sensibly touched with indignation for the use of this plain, honest, and true speech?
VIII. They recommended silence by their example, having very few
words upon all occasions. They were at a word in dealing: nor could
their customers, with many words, tempt them from it, having more regard to
truth than custom, to example than gain. They sought solitude: but
when in company, they would neither use, nor willingly hear unnecessary or
unlawful discourses: whereby they preserved their minds pure and
undisturbed from unprofitable thoughts, and diversions. Nor could
they humour the custom of Good Night, Good Morrow, God Speed; for they knew
the night was good, and the day was good, without wishing of either; and
that in the other expression, the holy name of God was too lightly and
unthankfully used, and therefore taken in vain. Besides,
IX. For the same reason they forbore drinking to people, or pledging of them, as the manner of the world is: a practice that is not only unnecessary, but they thought evil in the tendencies of it, being a provocation to drink more than did people good, as well as that it was in itself vain and heathenish.
X. Their way of marriage is peculiar to them; and shows a
distinguishing care above other societies professing Christianity.
They say, that marriage is an ordinance of God, and that God only can
rightly join man and woman in marriage. Therefore, they use neither
priest nor magistrate; but the man and woman concerned take each other as
husband and wife, in the presence of divers credible witnesses, promising
to each other, with God’s assistance, to be loving and faithful in
that relation, till death shall separate them. But antecedent to
this, they first present themselves to the monthly meeting for the affairs
of the church where they reside; there declaring their intentions to take
one another as husband and wife, if the said meeting have nothing material
to object against it. They are constantly asked the necessary
questions,
XI. It may not be unfit to say something here of their births and burials, which make up so much of the pomp of too many called Christians. For births, the parents name their own children; which is usually some days after they are born, in the presence of the midwife, if she can be there, and those that were at the birth, who afterwards sign a certificate for that purpose prepared, of the birth and name of the child or children; which is recorded in a proper book, in the monthly-meeting to which the parents belong; avoiding the accustomed ceremonies and festivals.
XII. Their burials are performed with the same simplicity.
If the body of the deceased be near any public meeting-place, it is usually
carried thither, for the more convenient reception of those that accompany
it to the burying-ground. And it so falls out sometimes, that while
the meeting is gathering for the burial,
These things gave them a rough and disagreeable appearance with the
generality; who thought them turners of the world upside down, as, indeed,
in some sense they were: but in no other than that wherein Paul was so
charged, viz. To bring things back into their primitive and right order
again. For these and such like practices of theirs were not the
result of humour, or for civil distinction, as some have fancied; but a
fruit of inward sense, which God through his holy fear, had begotten in
them. They did not consider how to contradict the world, or
distinguish themselves as a party from others; it being none of their
business, as it was not their interest; no, it was not the result of
consultation, or a framed design, by which to declare or recommend schism
or novelty. But God having given them a sight of themselves, they saw
the whole world in the same glass of truth; and sensibly discerned the
affections and passions of men, and the rise and tendency of things; what
it was that gratified the lust of the flesh, the lust of the eye, and the
pride of life, which are not of the Father, but of the world. And
from thence sprang, in the night of darkness and apostacy, which hath been
over people through their degeneration from the light and Spirit of God,
these and many other vain customs, which are seen, by the heavenly day of
Christ that dawns in the soul, to be either wrong in their original, or, by
time and abuse, hurtful in their practice. And though these things
seemed trivial to some, and rendered these people stingy and conceited in
such persons’ opinion; there
It was not very easy to our primitive friends to make themselves sights and spectacles, and the scorn and derision of the world; which they easily foresaw must be the consequence of so unfashionable a conversation in it: but here was the wisdom of God seen in the foolishness of these things; first, that they discovered the satisfaction and concern that people had in and for the fashions of this world, notwithstanding their high pretences to another: in that any disappointment about them came so very near them, as that the greatest honesty, virtue, wisdom, and ability, were unwelcome without them. Secondly, it seasonably and profitably divided conversation; for this making their society uneasy to their relations and acquaintance, it gave them the opportunity of more retirement and solitude; wherein they met with better company, even the Lord God their Redeemer; and grew strong in his love, power, and wisdom; and were thereby better qualified for his service. And the success abundantly showed it, blessed be the name of the Lord.
And though they were not great and learned in the esteem of this world, (for then they had not wanted followers upon their own credit and authority,) yet they were generally of the most sober of the several persuasions they were in, and of the most repute for religion; and many of them of good capacity, substance, and account among men.
And also some among them wanted not for parts, learning, or estate;
though then as of old, not many wise, or noble, &c, were called; or, at
least, received the heavenly call, because of the cross that attended
O that they that read me could but feel me! for my heart is affected
with this merciful visitation of the Father of lights and spirits to this
poor nation, and the whole world through the same testimony. Why
should the inhabitants thereof reject it? Why should they lose the
blessed benefit of it? Why should they not turn to the Lord with all
their hearts, and say from the heart, Speak Lord, for now thy poor servants
hear: O that thy will may be done, thy great, thy good, and holy will, in
earth as it is in heaven! do it in us, do it upon us, do what thou wilt
with us; for we are thine, and desire to glorify thee our Creator, both for
that, and because thou art our Redeemer; for thou art redeeming us from the
earth, from the
She withstood the Son of God in the flesh, and thou resistest the Son of
God in the Spirit. He would have gathered her, as a hen gathereth her
chickens under her wings, and she would not; so would he have gathered thee
out of thy lifeless profession, and have brought thee to inherit substance;
to have known his power and kingdom: for which he often knocked within, by
his grace and Spirit; and without, by his servants and witnesses: but, on
the contrary, as Jerusalem of old persecuted the manifestation of the Son
of God in the flesh, and crucified him, and whipped and imprisoned his
servants; so hast thou, O land! crucified to thyself afresh the Lord of
life and glory, and done despite to his Spirit of grace; slighting the
fatherly visitation, and persecuting the blessed dispensers of it by thy
laws and magistrates: though they
But thou hast evilly entreated and requited them, thou hast set at
nought all their counsel, and wouldst have none of their reproof, as thou
shouldst have had. Their appearance was too straight, and their
qualifications were too mean for thee to receive them; like the Jews of
old, that cried, Is not this the Carpenter’s Son, and are not his
brethren among us; which of the scribes, of the learned (the orthodox)
believe in him? Prophesying their fall in a year or two, and making
and executing of severe laws to bring it to pass: endeavouring to terrify
them out of their holy way, or destroy them for abiding faithful to
it. But thou hast seen how many governments that rose against them,
and determined their downfall, have been overturned and extinguished, and
that they are still preserved, and become a great and a considerable
people, among the middle sort of thy numerous inhabitants. And
notwithstanding the many difficulties without and within, which they have
laboured under, since the Lord God eternal first gathered them, they are an
increasing people; the Lord still adding unto them, in divers parts, such
as shall be saved, if they persevere to the end. And to thee, O
England! were they, and are they lifted up as a standard, and as a city set
upon a hill, and to the nations round about thee, that in their light thou
mayst come to see light, even in Christ Jesus the light of the world, and,
therefore, thy light and life too, if thou wouldst but turn from thy many
evil ways, and receive and obey it. “For in the light of the
Lamb must the nations
Remember, O nation of great profession! how the Lord has waited upon thee since the dawning reformation, and the many mercies and judgments by which he has pleaded with thee; and awake and arise out of thy deep sleep, and yet hear his word in thy heart, that thou mayst live.
Let not this thy day of visitation pass over thy head, nor neglect thou so great salvation as is this which is come to thy house, O England! for why shouldst thou die? O land that God desires to bless, be assured it is he that has been in the midst of this people, in the midst of thee, and not a delusion, as thy mistaken teachers have made thee believe. And this thou shalt find by their marks and fruits, if thou wilt consider them in the spirit of moderation.
Of the Qualifications of their Ministry. Eleven marks that it is Christian.
I. They were changed men themselves, before they went about to change others. Their hearts were rent, as well as their garments; and they knew the power and work of God upon them. And this was seen by the great alteration it made, and their stricter course of life, and more godly conversation that immediately followed upon it.
II. They went not forth, or preached, in their own time or will, but in the will of God; and spoke not their own studied matters, but as they were opened and moved of his Spirit, with which they were well acquainted in their own conversion: which cannot be expressed to carnal men, so as to give them any intelligible account; for to such it is, as Christ said, like the blowing of the wind, which no man knows whence it cometh, or whither it goeth. Yet this proof and seal went along with their ministry, that many were turned from their lifeless professions, and the evil of their ways, to an inward and experimental knowledge of God, and a holy life, as thousands can witness. And as they freely received what they had to say from the Lord, so they freely administered it to others.
IV. They directed people to a principle in themselves, though not of themselves, by which all that they asserted, preached, and exhorted others to, might be wrought in them, and known to them, through experience, to be true; which is a high and distinguishing mark of the truth of their ministry, both that they knew what they said, and were not afraid of coming to the test. For as they were bold from certainty, so they required conformity upon no human authority, but upon conviction, and the conviction of this principle, which they asserted was in them that they preached unto: and unto that they directed them, that they might examine and prove the reality of those things which they had affirmed of it, as to its manifestation and work in man. And this is more than the many ministers in the world pretended to. They declare of religion, say many things true, in words, of God, Christ, and the Spirit; of holiness and heaven; that all men should repent and amend their lives, or they will go to hell, &c. But which of them all pretend to speak of their own knowledge and experience; or ever directed to a divine principle, or agent, placed of God in man, to help him; and how to know it, and wait to feel its power to work that good and acceptable will of God in them?
Some of them, indeed, have spoken of the spirit, and
V. They reached to the inward state and condition of people; which
is an evidence of the virtue of their principle, and of their ministering
from it, and not from their own imaginations, glosses, or comments upon
scripture. For nothing reaches the heart, but what is from the heart;
or pierces the conscience, but what comes from a living conscience;
insomuch as it hath often happened, where people have under secrecy
revealed their state or condition to some choice friends, for advice or
ease, they have been so particularly directed in the ministry of this
people, that they have challenged their friends with discovering their
secrets, and telling their preachers their cases, to whom a word hath not
been spoken. Yea, the very thoughts and purposes of the hearts of
many have been so plainly detected, that they have, like Nathaniel, cried
out, of this inward appearance of Christ, “Thou art the Son of God,
thou art the King of Israel.” And those that have embraced this
divine principle, have found this
VI. The accomplishments, with which this principle fitted even some of the meanest of this people for their work and service, furnishing some of them with an extraordinary understanding in divine things, and an admirable, fluency, and taking-way of expression, gave occasion to some to wonder, saying of them, as of their Master, “Is not this such a mechanic’s son, how came he by this learning?” As from thence others took occasion to suspect and insinuate they were Jesuits in disguise, who had the reputation of learned men for an age past; though there was not the least ground of truth for any such reflection; in that their ministers are known, the places of their abode, their kindred and education.
VII. That they came forth low, and despised, and hated, as the primitive Christians did; and not by the help of worldly wisdom or power, as former reformations in part have done: but in all things it may be said, this people were brought forth in the cross; in a contradiction to the ways, worships, fashions, and customs of this world; yea, against wind and tide, that so no flesh might glory before God.
That God is light, and in him is no darkness at all; and that he has
sent his Son a light into the world, to enlighten all men in order to
salvation; and that they that say they have fellowship with God, and are
his children and people, and yet walk in darkness, viz. in disobedience to
the light in their consciences, and after the vanity of this world, lie and
do not the truth. But that all such as love the light, and bring
their deeds to it, and walk in the light, as God is light, the blood of
Jesus Christ his Son should cleanse them from all sin. Thus
IX. Their known great constancy and patience in suffering for their testimony in all the branches of it; and that sometimes unto death, by beatings, bruisings, long and crowded imprisonments, and noisome dungeons: four of them in New England dying by the hands of the executioner, purely for preaching amongst that people: besides banishments, and excessive plunders and sequestrations of their goods and estates, almost in all parts, not easily to be expressed, and less to have been endured, but by those that have the support of a good and glorious cause; refusing deliverance by any indirect ways or means, as often as it was offered unto them.
X. That they did not only not show any disposition
XI. Their plainness with those in authority, like the ancient prophets, not fearing to tell them to their faces, of their private and public sins; and their prophesies to them of their afflictions and downfal, when in the top of their glory: also of some national judgments, as of the plague, and fire of London, in express terms; and likewise particular ones to divers persecutors, which accordingly overtook them; and were very remarkable in the places where they dwelt, which in time may be made public for the glory of God.
Thus, reader, thou seest this people in their rise, principles, ministry, and progress, both their general and particular testimony; by which thou mayst be informed how, and upon what foot, they sprang, and became so considerable a people. It remains next, that I show also their care, conduct, and discipline as a Christian and reformed society, that they might be found living up to their own principles and profession. And this the rather, because they have hardly suffered more in their character from the unjust charge of error, than by the false imputation of disorder: which calumny, indeed, has not failed to follow all the true steps that were ever made to reformation, and under which reproach none suffered more than the primitive Christians themselves, that were the honour of Christianity, and the great lights and examples of their own and succeeding ages.
Of the discipline and practice of this people, as a religious society. The church power they own and exercise, and that which they reject and condemn: with the method of their proceedings against erring and disorderly persons.
This people increasing daily both in town and country, a holy care fell upon some of the elders among them, for the benefit and service of the church. And the first business in their view, after the example of the primitive saints, was the exercise of charity; to supply the necessities of the poor, and answer the like occasions. Wherefore collections were early and liberally made for that and divers other services in the church, and intrusted with faithful men, fearing God, and of good report, who were not weary in well doing; adding often of their own in large proportions, which they never brought to account, or desired should be known, much less restored to them, that none might want, nor any service be retarded or disappointed.
They were also very careful, that every one that belonged to them,
answered their profession in their behaviour among men, upon all occasions;
that they lived peaceably, and were in all things good examples. They
found themselves engaged to record their sufferings and services: and in
the case of marriage, which
Now the care, conduct, and discipline, I have been speaking of, and which are now practised among this people, is as followeth.
This godly elder, in every county where he travelled, exhorted them that
some, out of every meeting of worship, should meet together once in the
month, to confer about the wants and occasions of the church. And, as
the case required, so those monthly meetings were fewer or more in number
in every respective
Also that these several quarterly meetings should digest the reports of
their monthly meetings, and prepare one for each respective county, against
the yearly meeting, in which all quarterly meetings resolve; which is held
in London: where the churches in this nation, and other nations
During their yearly meeting, to which their other meetings refer in
their order, and naturally resolve themselves, care is taken by a select
number, for that service chosen by the general assembly, to draw up the
minutes
It is further to be noted, that in these solemn assemblies for the
churches’ service, there is no one presides among them after the
manner of the assemblies of other people; Christ only being their
President, as he is pleased to appear in life and wisdom in any one or more
of them, to whom, whatever be their capacity or degree, the rest adhere
with a firm unity, not of
Now it may be expected, I should here set down what sort of authority is exercised by this people, upon such members of their society as correspond not in their lives with their profession, and that are refractory to this good and wholesome order settled among them: and the rather, because they have not wanted their reproach and sufferings from some tongues and pens, upon this occasion, in a plentiful manner.
The power they exercise, is such as Christ has given to his own people,
to the end of the world, in the persons of his disciples, viz. To oversee,
exhort, reprove, and, after long suffering and waiting upon the disobedient
and refractory, to disown them, as any longer of their communion, or that
they will stand charged with the behaviour of such transgressors, or their
conversation, until they repent. The subject matter about which this
authority, in any of the foregoing branches of it, is exercised, is, first,
in relation to common and general practice. And, secondly, about
those things that more strictly refer to their own character and
profession, and which distinguish them from all other professors of
Christianity; avoiding two extremes upon which many split, viz. persecution
and libertinism, that is, a coercive power to whip people into the temple;
that such as will not conform, though against faith and conscience, shall
be punished in their persons or estates; or leaving all loose and at large,
as to practice; and so unaccountable to all but God and the magistrate.
On the other hand, they equally dislike an independency in society:—an unaccountableness, in practice and conversation, to the rules and terms of their own communion, and to those that are the members of it. They distinguish between imposing any practice that immediately regards faith or worship, which is never to be done or suffered, or submitted unto; and requiring Christian compliance with those methods that only respect church-business in its more civil part and concern; and that regard the discreet and orderly maintenance of the character of the society as a sober and religious community. In short, what is for the promotion of holiness and charity, that men may practise what they profess, live up to their own principles, and not be at liberty to give the lie to their own profession without rebuke, is their use and limit of church power. They compel none to them, but oblige those that are of them to walk suitably, or they are denied by them: that is all the mark they set upon them, and the power they exercise, or judge a Christian society can exercise, upon those that are members of it.
The way of their proceeding against such as have lapsed or transgressed,
is this. He is visited by some of them, and the matter of fact laid
home to him, be it any evil practice against known and general virtue, or
any branch of their particular testimony, which he,
And if he or she shall clear their profession and themselves, by sincere acknowledgment of their fault, and godly sorrow for so doing, they are received and looked upon again as members of their communion. For as God, so his true people, upbraid no man after repentance.
This is the account I had to give of the people of God called Quakers, as to their rise, appearance, principles, and practices, in this age of the world, both with respect to their faith and worship, discipline and conversation. And I judge it very proper in this place, because it is to preface the journal of the first, blessed, and glorious instrument of this work, and for a testimony to him in his singular qualifications and services, in which he abundantly excelled in this day, and which are worthy to be set forth as an example to all succeeding times, to the glory of the most high God, and for a just memorial to that worthy and excellent man, his faithful servant and apostle to this generation of the world.
Of the first instrument or person by whom God was pleased to gather this people into the way they profess. His name George Fox: his many excellent qualifications; showing a divine, and not a human power to have been their original in him. His troubles and sufferings both from without and within. His end and triumph.
I am now come to the third head or branch of my preface, viz. the instrumental author. For it is natural for some to say, Well, here is the people and work, but where and who was the man, the instrument? He that in this age was sent to begin this work and people? I shall, as God shall enable me, declare who and what he was; not only by report of others, but from my own long and most inward converse, and intimate knowledge of him; for which my soul blesseth God, as it hath often done: and I doubt not, but by that time I have discharged myself of this part of my preface, my serious readers will believe I had good cause so to do.
The blessed instrument of, and in this day of God, and of whom I am now
about to write, was George Fox, distinguished from another of that name, by
that other’s addition of younger to his name, in all his writings;
not that he was so in years, but that he was
But this George Fox was born in Leicestershire, about the year 1624. He descended of honest and sufficient parents, who endeavoured to bring him up, as they did the rest of their children, in the way and worship of the nation: especially his mother, who was a woman accomplished above most of her degree in the place where she lived. But from a child he appeared of another frame of mind than the rest of his brethren; being more religious, inward, still, solid, and observing beyond his years, as the answers he would give, and the questions he would put, upon occasion, manifested, to the astonishment of those that heard him, especially in divine things.
His mother, taking notice of his singular temper, and the gravity, wisdom, and piety, that very early shined through him, refusing childish and vain sports, and company, when very young, was tender and indulgent over him, so that from her he met with little difficulty. As to his employment, he was brought up in country business, and as he took most delight in sheep, so he was very skilful in them; an employment that very well suited his mind in several respects, both for its innocency and solitude; and was a just emblem of his after ministry and service.
I shall not break in upon his own account, which is by much the best
that can be given, and therefore desire what I can, to avoid saying
anything of what is said already, as to the particular passages of his
coming forth: but, in general, when he was somewhat above twenty, he left
his friends, and visited the most retired and religious people in those
parts; and some there were in this nation, who waited for the consolation
of
In 1652, he being in his usual retirement, his mind exercised towards
the Lord, upon a very high mountain in some of the higher parts of
Yorkshire, as I take it, he had a vision of the great work of God in the
earth, and of the way that he was to go forth in a public ministry, to
begin it. He saw people as thick as motes in the sun, that should in
time be brought home to the Lord, that there might be but one shepherd and
And through the tender and singular indulgence of judge Bradshaw, and
judge Fell, and colonel West, in the infancy of things, the priests were
never able to gain the point they laboured for, which was to have proceeded
to blood; and, if possible, Herod-like, by a cruel exercise of the civil
power, to have cut them off, and rooted them out of the country. But
especially judge Fell, who was not only a check to their rage in the course
of legal proceedings, but otherwise upon occasion; and finally countenanced
this people. For, his wife receiving the truth with the first, it had
that influence upon his spirit, being a just and wise man, and seeing in
his own wife and family a full confutation of all the popular clamours
against the way of truth, that he covered them what he could, and freely
opened his doors, and gave up his house to his wife and her friends; not
valuing the reproach of ignorant
That house was for some years, at first especially, until the truth had opened its way into the southern parts of this island, an eminent receptacle of this people. Others, of good note and substance in those northern countries, had also opened their houses, together with their hearts, to the many publishers, that, in a short time, the Lord had raised to declare his salvation to the people; and where meetings of the Lord’s messengers were frequently held, to communicate their services and exercises, and comfort and edify one another in their blessed ministry.
But lest this may be thought a digression, having touched upon this before, I return to this excellent man; and for his personal qualities, both natural, moral, and divine, as they appeared in his converse with the brethren, and in the church of God, take as follows:
I. He was a man that God endued with a clear and wonderful depth: a discerner of others’ spirits, and very much a master of his own. And though that side of his understanding which lay next to the world, and especially the expression of it, might sound uncouth and unfashionable to nice ears, his matter was nevertheless very profound; and would not only bear to be often considered, but the more it was so, the more weighty and instructing it appeared. And as abruptly and brokenly as sometimes his sentences would seem to fall from him, about divine things, it is well known they were often as texts to many fairer declarations.
II. In his testimony or ministry, he much laboured to open truth to the people’s understandings, and to bottom them upon the principle and principal, Christ Jesus the light of the world; that by bringing them to something that was from God in themselves, they might the better know and judge of him and themselves.
III. He had an extraordinary gift in opening the scriptures. He would go to the marrow of things, and show the mind, harmony, and fulfilling of them, with much plainness, and to great comfort and edification.
IV. The mystery of the first and second Adam, of the fall and restoration, of the law and gospel, of shadows and substance, of the servant’s and Son’s state, and the fulfilling of the scriptures in Christ and by Christ the true light, in all that are his, through the obedience of faith, were much of the substance and drift of his testimonies: in all which he was witnessed to be of God: being sensibly felt to speak that which he had received of Christ, and was his own experience, in that which never errs nor fails.
V. But, above all, he excelled in prayer. The inwardness and
weight of his spirit, the reverence and solemnity of his address and
behaviour, and the fewness and fulness of his words, have often struck even
strangers with admiration, as they used to reach others with
consolation. The most awful, living, reverent
VI. He was of an innocent life, no busy-body, nor self-seeker: neither touchy nor critical: what fell from him was very inoffensive, if not very edifying. So meek, contented, modest, easy, steady, tender, it was a pleasure to be in his company. He exercised no authority but over evil, and that everywhere, and in all; but with love, compassion, and long-suffering. A most merciful man, as ready to forgive, as unapt to take or give an offence. Thousands can truly say, he was of an excellent spirit and savour among them, and because thereof, the most excellent spirits loved him with an unfeigned and unfading love.
VII. He was an incessant labourer: for in his younger time, before his many, great, and deep sufferings and travels had enfeebled his body for itinerant services, he laboured much in the word and doctrine, and discipline, in England, Scotland, and Ireland, turning many to God, and confirming those that were convinced of the truth, and settling good order, as to church affairs, among them. And towards the conclusion of his travelling service, between the years 1671, and 1677, he visited the churches of Christ in the plantations of America, and in the United Provinces, and Germany, as his journal relates; to the convincement and consolation of many. After that time he chiefly resided in and about the city of London; and, besides his labour in the ministry, which was frequent and serviceable, he wrote much, both to them that are within, and those that are without, the communion.
VIII. He was often where the records of the business of the church
are kept, and where the letters from the many meetings of God’s
people over all the world use to come: which letters he had read to him,
and communicated them to the meeting, that is weekly
IX. As he was unwearied, so he was undaunted in his services for God and his people; he was no more to be moved to fear than to wrath. His behaviour at Derby, Lichfield, Appleby, before Oliver Cromwell, at Launceston, Scarborough, Worcester, and Westminster Hall, with many other places and exercises, did abundantly evidence it, to his enemies as well as his friends.
But as, in the primitive times, some rose up against the blessed
apostles of our Lord Jesus Christ, even from among those that they had
turned to the hope of the gospel, and became their greatest trouble; so
this man of God had his share of suffering from some that were convinced by
him; who, through prejudice or mistake, ran against him, as one that sought
dominion over conscience, because he pressed, by his presence
They would have had every man independent, that as he had the principle in himself, he should only stand and fall to that, and nobody else: not considering that the principle is one in all; and though the measure of light or grace might differ, yet the nature of it was the same; and being so, they struck at the spiritual unity which a people, guided by the same principle, are naturally led into: so that what is an evil to one, is so to all; and what is virtuous, honest, and of good repute to one, is so to all, from the sense and savour of the one universal principle which is common to all, and which the disaffected also profess to be the root of all true Christian fellowship, and that spirit into which the people of God drink, and come to be spiritually-minded, and of one heart and one soul.
Some weakly mistook good order in the government of church affairs, for
discipline in worship, and that it was so pressed or recommended by him and
other brethren. And thereupon they were ready to reflect the same
things that dissenters had very reasonably objected upon the national
churches, that have coercively pressed conformity to their respective
creeds and worships. Whereas these things related wholly to
conversation, and the outward, and, as I may say, civil
In all these occasions, though there was no person the discontented struck so sharply at, as this good man, he bore all their weakness and prejudice, and returned not reflection for reflection; but forgave them their weak and bitter speeches, praying for them, that they might have a sense of their hurt, and see the subtilty of the enemy to rend and divide, and return into their first love that thought no ill.
And truly, I must say, that though God had visibly clothed him with a
divine preference and authority, yet he never abused it; but held his place
in the church of God with great meekness, and a most engaging humility and
moderation. For upon all occasions, like his blessed Master, he was a
servant to all; holding and exercising his eldership in the invisible power
that had gathered them, with reverence to the Head, and care over the body:
and was received, only in that Spirit and power of Christ, as the first and
chief elder in this age: who, as he was therefore worthy of double honour,
so for the same reason it was given by the faithful of this day; because
his authority was inward and not outward, and that he got
Thus he lived and sojourned among us: and, as he lived, so he died; feeling the same eternal power, that had raised and preserved him, in his last moments. So full of assurance was he, that he triumphed over death; and so even in his spirit to the last, as if death were hardly worth notice, or a mention: recommending to some of us with him, the despatch and dispersion of an epistle just before given forth by him to the churches of Christ throughout the world, and his own books: but, above all, Friends; and of all Friends, those in Ireland and America, twice over, saying, “Mind poor Friends in Ireland and America.”
And to some that came in and inquired how he found himself, he answered,
“Never heed, the Lord’s power is over all weakness and death;
the seed reigns, blessed be the Lord:” which was about four or five
hours before
Containing five several exhortations: first, general, reminding this people of their primitive integrity and simplicity. Secondly, in particular, to the ministry. Thirdly, to the young convinced. Fourthly, to the children of Friends. Fifthly, to those that are yet strangers to this people and way, to whom this book, and that which it was preface to, in its former edition, may come. All the several exhortations accommodated to their several states and conditions: that all may answer the end of God’s glory, and their own salvation.
And now, Friends, you that profess to walk in the way that this blessed
man was sent of God to turn us into, suffer, I beseech you, the word of
exhortation, as well fathers as children, and elders as young men.
The glory of this day, and foundation of the hope that has not made us
ashamed since we were a people, you know, is that blessed principle of
light and life of Christ which we profess, and direct all people to, as the
great and divine instrument and agent of man’s conversion to
God. It was by this that we were first touched, and effectually
enlightened, as to our inward state; which put us upon the consideration of
our latter end, causing us to set the Lord before our eyes, and to number
our days, that we might apply our hearts to wisdom. In that day we
judged not after
In feeling of the stirrings and motions of this principle in our hearts, we drew near to the Lord, and waited to be prepared by it, that we might feel drawings and movings before we approached the Lord in prayer, or opened our mouths in ministry. And in our beginning and ending with this, stood our comfort, service, and edification. And as we ran faster, or fell short in our services, we made burdens for ourselves to bear; finding in ourselves a rebuke instead of an acceptance; and, in lieu of “Well-done,” “Who has required this at your hands?” In that day we were an exercised people, our very countenances and deportment declared it.
Care for others was then much upon us, as well as for ourselves;
especially of the young convinced. Often had we the burden of the
word of the Lord to our neighbours, relations, and acquaintance; and
sometimes strangers also. We were in travail likewise for one
another’s preservation; not seeking, but shunning, occasions of any
coldness or misunderstanding; treating one another as those that believed
and felt God
We were bowed and brought into subjection, insomuch that it was visible to them that knew us. We did not think ourselves at our own disposal, to go where we list, or say or do what we list, or when we list. Our liberty stood in the liberty of the Spirit of truth; and no pleasure, no profit, no fear, no favour, could draw us from this retired, strict, and watchful frame. We were so far from seeking occasions of company, that we avoided them what we could; pursuing our own business with moderation, instead of meddling with other people’s unnecessarily.
Our words were few and savoury, our looks composed and weighty, and our whole deportment very observable. True it is, that this retired and strict sort of life, from the liberty of the conversation of the world, exposed us to the censures of many, as humourists, conceited and self-righteous persons, &c.; but it was our preservation from many snares, to which others were continually exposed, by the prevalency of the lust of the eye, the lust of the flesh, and the pride of life, that wanted no occasions or temptations to excite them abroad in the converse of the world.
I cannot forget the humility and chaste zeal of that day. O! how constant at meetings, how retired in them; how firm to truth’s life, as well as truth’s principles; and how entire and united in our communion, as, indeed, became those that profess one head, even Christ Jesus the Lord.
This being the testimony and example the man of
I fervently bow my knees to the God and Father of our Lord Jesus Christ,
that you may always be like-minded;
For it is the Spirit of the Lord immediately, or through the ministry of his servants, that teacheth his people to profit; and to be sure, so far as we take him along with us in our services, so far we are profitable, and no further. For if it be the Lord that must work all things in us for our salvation, much more is it the Lord that must work in us for the conversion of others. If therefore it was once a cross to us to speak, though the Lord required it at our hands, let it never be so to be silent, when he does not.
It is one of the most dreadful sayings in the book of God, “That he that adds to the words of the prophecy of this book, God will add to him the plagues written in this book.” To keep back the counsel of God, is as terrible; “For he that takes away from the words of the book of this prophecy, God shall take away his part out of the book of life.” And truly, it has great caution in it, to those that use the name of the Lord, to be well assured the Lord speaks; that they may not be found of the number of those that add to the words of the testimony of prophecy, which the Lord giveth them to bear; nor yet to mince or diminish the same, both being so very offensive to God.
Wherefore, Brethren, let us be careful, neither to out-go our guide, nor
yet loiter behind him; since he that makes haste may miss his way, and he
that stays
I am earnest in this, above all other considerations, as to brethren in the ministry, (well knowing how much it concerns the present and future state and preservation of the church of Christ Jesus, that has been gathered and built up by a living and powerful ministry,) that the ministry be held, preserved, and continued in the manifestations, motions, and supplies of the same life and power, from time to time.
And wherever it is observed, that any do minister more from gifts and parts, than life and power, though they have an enlightened and doctrinal understanding, let them in time be advised and admonished for their preservation, because insensibly such will come to depend upon a self-sufficiency; to forsake Christ the living Fountain, and hew out unto themselves cisterns, that will hold no living waters: and, by degrees, such will come to draw others from waiting upon the gift of God in themselves, and to feel it in others, in order to their strength and refreshment, to wait upon them, and to turn from God to man again, and so make shipwreck of the faith once delivered to the saints, and of a good conscience towards God: which are only kept by that divine gift of life that begat the one, and awakened and sanctified the other in the beginning.
Nor is it enough, that we have known the divine
O that we may have no other fountain, treasure, or dependence! That none may presume at any rate to act of themselves for God, because they have long acted from God; that we may not supply want of waiting, with our own wisdom, or think that we may take less care and more liberty in speaking than formerly; and that where we do not feel the Lord by his power, to open us and enlarge us, whatever be the expectation of the people, or has been our customary supply and character, we may not exceed or fill up the time with our own.
I hope we shall ever remember, who it was that said, “Of yourselves you can do nothing;” our sufficiency is in him. And if we are not to speak our own words, or take thought what we should say to men in our defence, when exposed for our testimony; surely, we ought to speak none of our own words, or take thought what we shall say in our testimony and ministry, in the name of the Lord, to the souls of the people: for then, of all times, and of all other occasions, should it be fulfilled in us, “For it is not you that speak, but the Spirit of my Father that speaketh in you.”
And, indeed, the ministry of the Spirit must and does keep its analogy
and agreement with the birth of the Spirit: that as no man can inherit the
kingdom of God, unless he be born of the Spirit; so no ministry
And Brethren, as to you is committed the dispensation of the oracles of
God, which give you frequent opportunities, and great place with the people
among whom you travel, I beseech you, that you would not think it
sufficient to declare the word of life in their assemblies, however
edifying and comfortable such opportunities may be to you and them: but, as
was the practice of the man of God before mentioned, in great measure, when
among us, inquire the state of the several churches you visit; who among
them are afflicted or sick, who are tempted, and if any are unfaithful or
obstinate; and endeavour to issue those things in the wisdom and power of
God, which will be a glorious crown upon your ministry. As that
prepares your way in the hearts of the people, to receive you as men of
God, so it gives you credit with them to do them good
For though good and wise men, and elders too, may reside in such places, who are of worth and importance in the general, and in other places; yet it does not always follow, that they may have the room they deserve in the hearts of the people they live among; or some particular occasion may make it unfit for him or them to use that authority. But you that travel as God’s messengers, if they receive you in the greater, shall they refuse you in the less? And if they own the general testimony, can they withstand the particular application of it in their own cases? Thus ye will show yourselves workmen indeed, and carry your business before you, to the praise of his name that hath called you from darkness to light, that you might turn others from satan’s power unto God and his kingdom, which is within. And O that there were more of such faithful labourers in the vineyard of the Lord!—Never more need since the day of God.
Wherefore I cannot but cry and call aloud to you, that have been long
professors of the truth, and know the truth in the convincing power of it,
and have had a sober conversation among men; yet content yourselves only to
know truth for yourselves, to go to meetings, and exercise an ordinary
charity in the church, and an honest behaviour in the world, and limit
yourselves within those bounds; feeling little or no concern
I do not judge you; there is one that judgeth all men, and his judgment is true. You have mightily increased in your outward substance, may you equally increase in your inward riches, and do good with both, while you have a day to do good. Your enemies would once have taken what you had, from you, for his name’s sake in whom you have believed; wherefore he has given you much of the world, in the face of your enemies. But O, let it be your servant, and not your master! your diversion rather than your business! let the Lord be chiefly in your eye, and ponder your ways, and see if God has nothing more for you to do: and if you find yourselves short in your account with him, then wait for his preparation, and be ready to receive the word of command, and be not weary of well-doing, when you have put your hand to the plough; and, assuredly, you shall reap, if you faint not, the fruit of your heavenly labour in God’s everlasting kingdom.
And you, young convinced ones, be you entreated and exhorted to a
diligent and chaste waiting upon God, in the way of his blessed
manifestation and appearance of himself to you. Look not out, but
within:
And now, as for you that are the children of God’s people, a great
concern is upon my spirit for your good and often are my knees bowed to the
God of your fathers for you, that you may come to be partakers of the same
divine life and power, that have been the
Wherefore, O ye young men and women! look to the rock of your fathers:
there is no other God but him, no other light but his, no other grace but
his, nor spirit but his, to convince you, quicken, and comfort you; to
lead, guide, and preserve you to God’s everlasting kingdom. So
will you be possessors as well as professors of the truth, embracing it,
not only by education, but judgment and conviction; from a sense begotten
in your souls, through the operation of the eternal Spirit and power of
God; by which you may come to be the seed of Abraham, through faith, and
the circumcision not made with hands; and so heirs of the promise made to
the fathers, of an incorruptible crown. That, as I said before, a
generation you may be to God, holding up the profession of the blessed
truth in the life and
Wherefore, dear children, let me entreat you to shut your eyes at the
temptations and allurements of this low and perishing world, and not suffer
your affections to be captivated by those lusts and vanities that your
fathers, for the truth’s sake, long since turned their backs upon:
but as you believe it to be the truth, receive it into your hearts, that
you may become the children of God: so that it may never be said of you, as
the evangelist writes of the Jews in his time, that Christ, the true light,
“came to his own, but his own received him not; but to as many as
received him, to them he gave power to become the children of God; which
were born, not of blood, nor of the will of the flesh, nor of the will of
man, but of God;” a most close and comprehensive passage to this
occasion. You exactly and peculiarly answer to those professing
* * * * *
I shall conclude this account with a few words to those who are not of our communion, into whose hands this may come; especially those of our own nation.
* * * * *
Friends, as you are the sons and daughters of Adam, and my brethren
after the flesh, often and earnest have been my desires and prayers to God
on your behalf, that you may come to know your Creator to be your Redeemer,
and Restorer to the holy image that through sin you have lost, by the power
and Spirit of his Son
I beseech you ponder with yourselves your eternal condition, and see what title, what ground and foundation you have for your Christianity: if more than a profession, and an historical belief of the gospel. Have you known the baptism of fire, and the Holy Ghost, and the fan of Christ that winnows away the chaff in your minds, the carnal lusts, and affections; that divine leaven of the kingdom, that, being received, leavens the whole lump of man, sanctifying him throughout in body, soul, and spirit? If this be not the ground of your confidence, you are in a miserable state.
You will say, perhaps, that though you are sinners, and live in daily commission of sin, and are not sanctified, as I have been speaking, yet you have faith in Christ, who has borne the curse for you, and in him you are complete by faith, his righteousness being imputed to you.
But, my friends, let me entreat you not to deceive yourselves, in so
important a point, as is that of your immortal souls. If you have
true faith in Christ, your
Therefore have a care how you presume to rely upon such a notion, as
that you are in Christ, whilst in your old fallen nature. For what
communion hath light with darkness, or Christ with Belial? Hear what
the beloved disciple tells you: “If we say we have fellowship with
God, and walk in darkness, we lie, and do not the truth.” That
is, if we go on in a sinful way, are captivated by our carnal affections,
and are not converted to God, we walk in darkness, and cannot possibly in
that state have any fellowship with God. Christ clothes them with his
righteousness, that receive his grace in their hearts, and deny themselves,
and take up his cross daily, and follow him. Christ’s
righteousness makes men inwardly holy; of holy minds, wills, and
practices. It is not the less Christ’s, because we have it; for
it is ours, not by nature, but by faith and adoption: it is the gift of
God. But,
Now, my friends, by what you have read, you may perceive that God has
visited a poor people among you, with this saving knowledge and testimony,
whom he has upheld and increased to this day, notwithstanding the fierce
opposition they have met withal. Despise not the meanness of this
appearance: it was, and yet is, we know, a day of small things and of small
account with too many; and many hard and ill names are given to it; but it
is of God, it came from him, because it leads to him. This we know,
but we cannot make another to know it, unless he will take the same way to
know it that we took. The world talks of God, but what do they
do? They pray for power, but reject the principle in which it
is. If you would know God, and worship and serve God as you should
do, you must come to the means he has ordained and given for that
purpose. Some seek it in books, some in learned men; but what they
look for is in themselves, (though not of themselves,) but they overlook
it. The voice is too still, the seed too small, and the light shineth
in darkness; they are abroad, and so cannot divide the spoil: but the woman
that lost her silver, found it at home, after she had lighted her candle,
and swept her house. Do you so too, and you shall find
The light of Christ within, who is the light of the world, and so a light to you, that tells you the truth of your condition, leads all, that take heed unto it, out of darkness into God’s marvellous light. For light grows upon the obedient; it is sown for the righteous, and their way is a shining light, that shines forth more and more to the perfect day.
Wherefore, O friends, turn in, turn in, I beseech you: where is the poison, there is the antidote. There you want Christ, and there you must find him; and blessed be God, there you may find him. Seek and you shall find, I testify for God. But then you must seek aright, with your whole heart, as men that seek for their lives, yea for their eternal lives: diligently, humbly, patiently, as those that can taste no pleasure, comfort, or satisfaction in any thing else, unless you find him whom your souls want to know and love above all. O it is a travail, a spiritual travail! let the carnal, profane world, think and say as it will. And through this path you must walk to the city of God, that has eternal foundations, if ever you will come there.
Well! and what doth this blessed light do for you? Why, first, it
sets all your sins in order before you: it detects the spirit of this world
in all its baits and allurements, and shows how man came to fall from God,
and the fallen state he is in. Secondly, it begets a sense and
sorrow, in such as believe in it, for this fearful lapse. You will
then see him distinctly whom you have pierced, and all the blows and wounds
you have given him by your disobedience, and how you have made him to serve
with your sins; and you
* * * * *
To conclude; behold the testimony and doctrine of the people called
Quakers; behold their practice and discipline; and behold the blessed man
and men, at least many of them, that were sent of God in this excellent
work and service; all which is more particularly expressed in the annals of
that man of God, which I do heartily recommend to my reader’s most
serious perusal; and beseech Almighty God, that his blessing may go along
with both, to the convincement of many, as yet strangers to this holy
dispensation, and also to the edification of God’s church in general:
who for his manifold and repeated mercies and blessings to his people, in
this day of his great love, is worthy ever to
Says one that God has long since mercifully favoured with his fatherly visitation, and who was not disobedient to the heavenly vision and call; to whom the way of truth is more lovely and precious than ever, and that knowing the beauty and benefit of it above all worldly treasures, has chosen it for his chiefest joy, and therefore recommends it to thy love and choice, because he is with great sincerity and affection,
Thy soul’s friend,
WILLIAM PENN.
FINIS.
PRINTED BY HARRISON AND CROSFIELD, MANCHESTER.
On sale, at reduced prices; the property of the Society: to be had of William Manley, 86, Houndsditch, London; and at the Manchester and Stockport Tract Depository, (for particulars of which see its annexed List.)
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Robert Barclay’s Apology for the True Christian Divinity, octavo |
4 6 |
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Universal Love |
3 |
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Discipline |
6 |
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Theses |
2 |
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E. Bates on the Doctrines of Friends |
4 |
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Elizabeth Bathurst’s Truth Vindicated |
1 6 |
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W. Shewen’s True Christian’s Faith briefly stated |
1 3 |
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Counsel to the Christian Traveller |
3 |
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E. Pugh’s Salutation or Call, from the Many Things to the One Thing Needful. 12mo. bound |
1 6 |
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H. Turford’s Grounds of a Holy Life. 19th edit. |
1 |
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William Penn’s Fruits of a Father’s Love |
4 |
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Key to distinguish the Religion professed by Friends from perversion & misrepresentation |
3 |
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B. Holme’s Serious Call, in Christian Love to all People. 17th edition |
6 |
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C. Marshall’s Way of Life revealed |
3 |
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M. Brook on Silent Waiting |
3 |
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J. Crook’s Truth’s Principles on Doctrine, &c. |
2 |
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G. Whitehead’s Epistle on True Christian Love |
1 |
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J. Griffith’s Remarks on Important Subjects |
6 |
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M. Leadbeater’s Biographical Notices of Friends who were resident in Ireland |
3 |
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G. Fox’s Journal of Travels, Sufferings, and Labours of Love, in the Work of the Ministry. 2 vols. 8vo. boards |
12 |
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William Edmundson’s Journal of his Life, Travels, &c. |
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I. Pennington’s Memoirs, and Review of his Writings, by J. G. Bevan, 12mo. boards |
2 6 |
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T. Chalkley’s Journal and Works |
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Serious Considerations |
1 |
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J. Churchman’s Journal, 12mo. cloth |
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S. Crisp, Memoirs of, by S. Tuke |
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James Gough’s Memoirs, Religious Experience, &c. |
1 6 |
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D. Hall’s Life and Epistles |
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R. Jordan’s Life |
1 6 |
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G. Latey’s Life |
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Jane Pearson, Memoirs of |
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C. Story’s Life |
6 |
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John Alderson, Memoirs of |
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Abiah Darby’s Catechism |
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T. Carrington’s Exhortation |
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Selection of G. Fox’s Epistles, by S. Tuke |
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Yearly Epistles to 1817, calf |
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Selection of Advices |
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Sewel’s History of Friends, (new edition.) |
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Rules and Advices of the Yearly Meeting, just published. |
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Penn’s Rise and Progress of the People called Quakers, in which their Fundamental Principle, Doctrines, Worship, Ministry, and Discipline, are plainly declared. Stiff cover |
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There is an Association of Friends in London, for the printing and distribution of Tracts on Moral and Religious Subjects, chiefly such as have a tendency to elucidate and support the Principles of Christianity as held by the Society of Friends; in which there are sixty two different Tracts, price from 3d. to 2s. 6d. per doz. Sold by Edmund Fry, 73, Houndsditch; and by Harvey and Darton, 55, Gracechurch Street, London: also at the Manchester and Stockport Tract Depository.