mmmB THE GIFT OF 'A&aj^kAj<....!j}luJXfiA^ .k.^.'Ll.n _ „ Lt/j.64±%._ Cornell University Library BX7795.W59 A3 1832 Memoirs of George Whitehead a minister oiin 3 1924 029 466 111 The original of tiiis book is in tile Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029466111 MEMOIRS op GEORGE WHITEHEAD, A MINISTER OF THE GOSPEL IN THE SO CI.;^ T J P F, FRIENDS: BEING THE SUBSTANCE Of the ACCOUNT OF HIS LIFE, WBITTEN BY HrMSEir, And published after his decease, in the year 1725, UNDER THE TITLE OP "Hfs ©hrfstten airoguss;" WITH AN APPENDIX,' CONTAINING A SELECTION FEOM HIS OTHER WORKS. ALSO INTRODUCTORY OBSERVATIONS. By SAMUEL TQKE. IN TWO VOLS.— VOL. L " If ye had known what this meaneth, I will have mercy and not sacrifice, ye would not have condemned the guiltless." NATHAN KITE— 64 WALNUT STREET. 1832. C PREFACE. The historical account which George Whitehead has left of his own " Christian Progress," is so much in- terwoven with the early history of the Religious Society of Friends^ that, independently of the instructive exhi- hition which it aflfords of individual character, it has a strong claim on the attention of those who now profess the principles which he advocated so boldly, and for which he suffered with so much constancy. These Memoirs, indeed, contain more information relative to the early proceedings of the Society, than those of any other individual, except it be the life of George Fox. Convinced when underage of the doc- trines preached by that reformer, he became very soon an active and zealous minister of the truths whi^with an Inde- pendent minister at Pulham, on the Light of Christ. — Meets a minister in the steeple-house at Haddenham.-^A meeting at Pe- terborough's — Goes to Oakham — Coggeshall — Bristol. 133 SECTION VIII. Restoration of the monarchy. — King Charles's declaration for liberty of conscience. — Remarks, on his sincerity. — Fifth-monarchy men Proclamation against conventicles, and consequent renewal ofpersBcution.-^George Whitehead's imprisonment with others in Norwich castle ; released by the king's proclamation. — Henry Ket- tle formerly mayor of Thetford. — Act of parliament respecting Friends' refusal to take any oath. — The endeavours of Friends to prevent the bill passing the House of Commons. 144 SECTION IX. George Whitehead's own account of persecutions in London, in 1663 to 1664.— An act to prevent and suppress seditious conventi- cles. — Persecution in London, 1665. — He vists the northern coun- ties, &e. and returns to London. — ^Remains there during the plague. 170 SECTION X. The Oxford five mile act. — George Whitehead addresses two epistles , to Friends during their trials.~-The great fire in London, 1666. — Friends continue their meetings. — George Whitehead con- tinues principally in Londoii-^and marries in the year 1669. — In 1686 he lost his wife — and in 1688 married again. — The narrative reverts to the fire in London. — A further act to prevent seditious convenlicles in 1670. 197 SECTION XL Occurrences 1666 to 1670.— George Whitehead, in 1670, taken from a meeting in Grace-church street — The mayor orders a priest to read prayers and preach in Friends' meeting-house.^ — Other meetings disturbed. — An order of court to prevent Friends meeting at Horelydown. — Proceedings thereupon. 210 SECTION XIL Persecution continued with little abatement till the king's de- claration in 1673. — George Whitehead successfully applies to the king for the liberation of about four hundred of his Friends. — He travels with the king's Letters Patent under the Great ^eal, to ob- tain the discbarge of his Friends in Essex, Sufiblk, Huntingdon- shire, Cambridgshire, Norfolk, and Hertfordshire. He consults Judge Hale on the release of Friends in the distant counties — Pro- cures their release by means of the sheriffs' coming to London. 230 INTRODUCTION. It may not perhaps be wholly useless, especially to my young readers, to make a few introductory obser- vations, which have been suggested in the compilation of the present work, on the character and conduct of the early Friends, and on the important subject of liberty of conscience, the history of which, in this country, will be found considerably illustrated in this Memoir. The religious Society of Friends was originally an association of persons earnestly seeking to obtain that true knowledge of God and of Christ, which is life eter- nal. Many of them were men esteemed in the several religious professions to which they belonged, for their practical experience and piety; yet notwithstanding what they already knew, their consciences were not satisfied, and they were led to believe, that a further acquaintance with Divine teachings than they yet pos- sessed was to be obtained. They felt that they needed to know more of the work of regeneration, and of the power of Christ to renew them into his own Image, than they experienced under the various teachings and or- dinances on which they had been led, in part at least, to depend. They were men whose minds were richly imbued with Scripture truth, and not a few of them were very conversant with the theological controversies of their own and former days. Some of them, prior to the preaching of George Fox, had separated themselves from other communities and met together in a very simple way, earnestly looking and praying for the H i^^it^c anvK * wm plague. ' ' ' **' -•''■' 170 SECTION X. The Oxford five mile act. — George Whitehead addresses two epistles to Friends during their trials.' — The great fire in London, 1666. — Friends continue their nieetings.-^Ge6rge Whitehead con- tinues principally in London — and marries in the year 1669. — In 1686 he lost his wife — and in 1688 married again. — ^The narrative reverts to the fire in London. — A further act to prevent seditious conventicles in 1670. 197 SECTION XI. Occurrences 1666 to 1670.— ^George Whitehead, in 1670, taken from a meeting in Grace-church street. — The mayor orders a priest to read prayers and preach in Friends' meeting-bouse.^— Other meetings disturbed. — An order of court to prevent Friends meeting at Horslydown. — Proceedings thereupon. 210 SECTION XII. , Persecution continued with little abatement till the king's de- claration in 1673. — George Whitehead successfully applies to the king for the liberation of about four hundred of his Friends, — He travels with the king's Letters Patent under the Great Seal, to ob- tain . the discharge of his Friends in Essex, Sufiblk, Huntingdon- shire, Cambridgshire, Norfolk, and Hertfordshire. He consults Judge Hale on the release of Friends in the distant counties — Pro- cures their release by means of the sheriffs' coming to London. 230 1^ fM ('ss/M^ sessed was to be obtained. They felt that they needed to know more of the work of regeneration, and of the power of Christ to renew them into his own Image, than they experienced under the various teachings and or- dinances on which they had been led, in part at least, to depend. They were men whose minds were richly imbued with Scripture truth, and not a few of them were very conversant with the theological controversies of their own and former days. Some of them, prior to the preaching of George Fox, had separated themselves from other communities and met together in a very simple way, earnestly looking and praying for the B 14 INTRODUCTION. fuller knowledge of redemption from sin, and of that peace of mind which passethall understanding. Whilst thus seeking for Truth, already exposed to the reproach- es of their self-satisfied friends, they were led to believe that whilst they had dwelt much on the atonement of Christ, they had not sufficiently dwelt on the operations of that Holy Spirit and Comforter, who was to consum- mate the Gospel, to guide into all truth, and by whom, the apostle says, through Christ we have access to the Father. Of this Divine Communion they believed they were made sensible partakers, and in it they found that consolation which they had long sought after and prayed for. As it was by sin that man lost the Divine Image and excellence in which he was created, so they believed the restoration by Christ to be equal to the loss by Adam, and that he who fully embraced the Gospel would be so guided into all truth, that sin might be efiectually resisted and Christ followed. These views of the operations of the Holy Spirit and of the possibility of freedom from sin, 1 believe to have been the foundation of what is called Quakerism ; and they led to or were immediately connected with, a clear- er view of the nature and spirituality of the Gospel Dispensation — the extent of the apostacy from its sim- plicity and purity — and the inconsistency therewith of many practices which prevailed extensively in the reformed Churches. When George Fox travelled into various parts of England, calling men from all tradition- al knowledge, by which in the days of the apostacy Gospel truth had been overlaid, to the teachings of the Holy Spirit, and showed the conformity of his views with the Divine testimony of Scripture, he found many prepared to receive the Truth which he proclaimed, as the answer to their prayers and the direction of their search. Though the embracing of these truths was the occasion of obloquy and suffering, they were wel- come to them as the dawning of the morning to the mariner, after a long and stormy night. INTRODUCTION. 15 The office of the Holy Spirit or Divine Light as the Guide unto all Truth, became the great theme of their contemplation and their preaching, as that doctrine which being most fatal to satan's kingdom in men's hearts, he had been most busy in perverting ; and which, as it was most opposed to man's unholy nature, so it was that which by nature he was most willing to have concealed from his view. They did not, as was imputed to them, set up this doctrine in opposition to that of the atonement and mediation of Christ ; but they warned men against any dependence on Christ, without know- ing Him to be formed in them and their hearts to be brought into subjection to his Spirit. They did not, as they were aspersed, set aside the Holy Scriptures, to make way for any fancies of their own ; but they warn- ed men against resting satisfied with a Scripture know- ledge, without knowing the true faith in Christ through which alone they lead to salvation. They valued the Holy Scriptures as inspired records of the Divine will — they read and quoted them freely, and recommended to others the perusal of them ; but they believed that as the brazen serpent which had been the instrument of the Divine mercy to the Israelites, afterwards be- came the object of their idolatry, so were there many people who were ready to worship the hook, whilst they neglected or opposed the Spirit by which it was writ- ten. They had a deep sense of man's corruption and of the Divine purity. They taught that every motion of good in the heart of man, from the first conviction of sin to the full assurance of faith, was through the im- mediate influence of the Holy Spirit. That in man, as man, there was no good thing ; and that, as it was through the free Grace of God in Christ that any sin- ner was awakened to the error of his way, and not essentially through any outward means of instruction, however the Divine Influence might be usually connect- ed with such means ; so it was to that Divine Grace, as the means of still further enhghtening the conscience 16 INTRODUCTION. and of carrying on the work of sanctificatlon, that men were to be mainly directed to seek. This Divine Light in the conscience would, they be- lieved, lead to the perception that many things were contrary to the Divine will, which were not especially pointed out in Holy Scripture ; whilst the testimony of the Inspired Writings would in all respects be con- firmed, and the reader enabled to understand them to spiritual edification. The Holy Spirit would open the mystery of Christ truly, glorifying Him and receiving of his and shewing it unto us. Thus they believed the Christian was enabled to become truly wise — to die unto sin and to be made alive unto righteousness. To bring men to the knowledge of this great Teacher, was the labour of those faithful men who, like the sub- ject of this memoir, were singularly called and endued with power to preach with boldness, and to rejoice in being counted worthy to suffer for the Name of Christ. It appears that what these Christian worthies were engaged to do, was not to add another to the many names which divide Christendom ; — it was not merely to testify against priestly usurpation, the practice of war, oaths, and the indulgence in some particular evi- dences of the worldly spirit ; — these were the accom- paniments of their great and paramount engagement ; which was to declare God's controversy with sin, and the means by which it might be subdued ; not omitting to proclaim the alone ground of a sinner's pardon, through the propitiatory sacrifice of our Lord and Sa- viour Jesus Christ. So impressed were they with the terrors of the Lord for evil, and the unfathomable depth of his mercies, that they spoke of them with an awful reverence, the feeling of which induced m some a trembling of the body, from which they derived, from a persecuting magis- trate, the name of Quaker ; and though it be one of scorn and reproach, he who knows and has felt any thing of its meaning will not be ashamed to own it. For however conformable any may be in what are INTRODUCTION. 17 termed the " peculiarities" of our Society, if they have not been brought to see their lost estate by nature, and to tremble under the sense of the Divine displeasure as the prelude to the hope of God's mercy, they have yet to learn the very rudiments of their Quakerism. The experience of the true Quaker, though it may begin and be carried on in judgment, will be accompa- nied by and will end in mercy. Nowhere do I find in Christian records more striking instances of hope in Christ — efjoy in believing — and of the assurance of faith, than in the experience of those who were in- strumental in the planting of our Church. They had a strong abiding sense of the almighliness of God. The creatures, however powerful they might seem, sunk in- to insignificance in their view, whenever they attempt- ed to lift their puny arms in contravention of what they believed to be the Divine will.* I would by no means represent them as free from imperfection, which I believe attaches to all the exhi- bitions of Christian excellence in mere human form. I cannot myself approve of every act which I read of in their history ; I confess also that in the exaltations of the great doctrine of the Light of Christ in the heart, they do appear to me not always' to have given quite the due proportion of importance to the outward reve- lation of Christ, in the Holy Scriptures; but whilst making this concession to their opponents, which truth constrains me to make, 1 can see they were sincere and devout seekers of Divine truth, and that they drank largely at the Fountain of Divine knowledge ; and when I look at the important testimonies which they main- tained — at their unwearied labours — their unfeigned love — their steadfast faith — their constancy and meek- ness in suffering, I cannot but venerate their charac- *Dr. Owen iti his v/ork on spiritual mindedness has well obser- ved : "To believe the almighty^ power of God with referenee to ourselves and all our concerns, temporal and eternal, is one of the highest and most noble acts of faith, which includes all others in it." B 2 18 INTRODUCTION. ter for their works' sake ; I believe that they were emi- nently raised up, to recall the Church of Christ from its wanderings, and to set before it the simplicity and purity of its primitive faith and worship : — that faith which worketh by love, to the pvirifying of the heart ; and that worship which, through the Holy Spirit, is to be performed in the temple of the soul. Had the opinions we have described been the mere result of a course of reasoning, even from the Holy Scripture ; and had they not been accompanied by a lively faith, which brought them so into action as to op- pose the interests and prejudices of many of their fel- low professors, they might have been permitted to share the fate of the party to which they happened to belong : but when their views not only led them to re- frain from, as superstitious, many things which were highly esteemed in the religious world ; but also to go forth zealously to proclaim to others what they believed to be truth, and many were thereby convinced and led to desert their former professions; the various sects and parties of that day were stirred up as with one ac- cord, against this people, and succeeded in persuading many even devout persons, that the Quakers were the enemies of religion and of Christ. No imputations were too foul to charge upon this people — no indignity too great to offer — no sufferings too severe to inflict. They became at once the laughing stock and the whipping stock of all parties. Many however were led by this very treatment, to look more inquisitively into their doctrines and man- ners ; — they remembered that the way of Truth had been heretofore every where spoken against, and when they found that these objects of general reproach were industrious in their callings and exemplary in all the duties of social life, and that nevertheless they were ready to forsake houses and lands, parents and children, rather than disobey what they believed to be 'the law of Christ — the inquirers were often led to conclude, that these much despised people, were indeed true followers INTRODUCTION. 19 of Him who and whose disciples were not of the world, and therefore the world hated them. And it is worthy of remark, how much this kind of conviction, not founded on a minute, inductive process, but resting chiefly on what may be termed internal evi- dence, has been the course through which the Head of the Church has, in all periods, thought fit to gather his people out of the world. In the opening of the Gos- pel day, though accompanied by extraordinary mira- cles, there was much of this process to be observed ; and in the subsequent revivals of Divine truth, whether in Germany, Switzerland, or England, it will, [ believe, be found, that a large majority of converts were led by a sense of Truth in the main — by finding a con- formity of the doctrines preached, with the Witness for God in themselves, rather than by a course of minute investigation. Indeed,' if the knowledge of the Gospel required this, it could no more be said to be preached to the poor, nor plain to the wayfaring man. Many among the early converts to Quakerism, who had been wise and great in this world, were made to rejoice in the laying down of their outward wisdom, and in sitting down in deep humility to learn of Jesus by the teaching of the Holy Spirit in the heart, who as He is waited for, will so bring into remembrance what Christ has said, as to make his words Spirit and Life unto them. They could say with the apostle : "I glory in nothing save in the cross of Christ, whereby 1 am crucified unto the world and the world unto me." It was by the zealous preaching of this foolishness — and by the illustration of it in lives of singular piety and self-denial, that our fathers were gathered to be a people ; and it is only by a similar course, that we can become or be preserved such a people as they were. The conduct of the Society of Friends, as detailed in the following pages, derives an increased interest 20 INTRODUCTION. from its intimate connexion with the history of our present religious liberty. Some persons doubt the propriety of reviving the records of ancient persecutions ; I can truly say, they are not brought forward in the present work to excite unpleasant feeling towards any sect or party whose name may have been in those times unhappily connect- ed with persecuting proceedings. But the fidelity of history, and the important lessons which are. to be de- rived from experience, require that such events should not be concealed or even allowed to be forgotten. On no subject are the lessons of past experience of more importance, than in what regards liberty of conscience. We enjoy this privilege in an eminent degree in England ; it behoves us that we watch over it with a vigilant care, and cherish the recollection of the means by which it has been obtained, as intimately connected with the knowledge of those by which this invaluable blessing is to be preserved and extended.' I cannot agree with those who think that religious privileges can neveragain be invaded, and that the diflu- sion of general knowledge in England is an ample secu- rity against the recurrence of persecution. The spirit of persecution is one of the featuresof man's depravity, intimately connected with his pride, his selfishness, and his lust of power ; and unless these roots are extirpa- ted from the human soil, I see no security for their not bearing similar fruit, though varied by the circumstan- ces of climate and culture. Superstition has generally been intimately con- nected with persecution, but they are by no means in- seperable. Irreligion is no less opposed to the' claims of tender conscience, than superstition. It unites at present with Christian charity, in the opposition to Christians persecuting one another for their various opinions; bnt this is quite a dilferent thing from there- cognition of those inalienable rights of conscience, for which our early Friends so earnestly contended and so patiently suffered. The mere worldly philosopher, INTRODUCTION. 21 though looking with deserved contempt on the violent animosities of con tending religionists, and thus acting as a sulutary check upon their violence, has an equal con- tempt for what appear to him to be the needless scru- ples and the annoying zeal of the man who religiously exercises himself to keep a conscience void of offence towards God and men ; and when the avoidance or per- formance of those things which the Christian engaged in this service finds to be required of him, is opposed to the views of the philosopher, no one is more ready to use his authority to enforce his will and pleasure. Amongst the bitterest persecutors and revilers of primitive Chris- tianity, history records the names of some of the wisest and mildest of the Cesars, and the most liberal and en- lightened of Roman and Grecian philosophers. The history of the French revolution has shown that perse- cution may exist under a government which has re- nounced the signs and substance of all religion except the homage of an unknown Deity in the pretended temple of reason. Recent events have also shown, that in protestant states professing liberal opinions, direct persecution can rear its head ; and in our own parliament, the claims offender conscience have lately been treated with very little respect. Thus the idol of uniformity has been set up, alike by the infidel illuminati of France, the pope of Rome, the Episcopalian, Presbyterian, and Independent pro- testants of England and Scotland, and lastly, but not less strikingly, by several of the once Calvinistic but now it is said Socinian churches of the Swiss cantons. Persecution under all its forms is one in root. It is the mystery of iniquity setting itself in the place of God, and attempting to rule over the consciences of men. It has worked and will continue to work, wherever the humbling and restraining influences of Gospel truth are practically unknown. It is the opposition of satan's kingdom to the kingdom of Christ ; the former of which stands in pride, tyranny, and violence, the latter in righteousness, peace and joy in the Holy Ghost. 22 INTRODUCTION. The difference between satan and Christ's kingdom, has been too much considered an affair of words rath- er than of things. How often, under the mask of re- Ugious zeal, has evil been as busily at work as in its most obvious manifestations. Satan has hardly more effectually established his cruel kingdom amongst men by the worship of Moloch in heathen countries, than in wjiat is called Christendom by setting up the idol of uniformity. Views similar to these appear to have been taken by our early Friends, and to have led them to raise, at a period when the various parties were each contending for power, the pure standard of universal liberty of conscience ; and to press upon men to look more to the genuine fruits of the Spirit, as the tests of their Christianity, than to any form of words or any explana- tions of Divine truth which human wisdom had been able to propose ; and it is no mean collateral evidence to the general correctness of their theological views, that they were led by them whilst seeking liberty for all, earnestly to contend and patiently to suffer for what they believed to be the great precepts of the Gospel of Christ — the simplicity of his worship and the purity of his faith. It is worthy of notice, that in almost all cases, as churches have declined in purity, they have increased in zeal for circumstantials — for words and systems rather than for the immutable principles of Truth, evi- denced by holiness of life and the humble forgiving spirit of the Saviour. Then, to borrow the words of Calvin : " So soon as any word is spoken of the abro- gating of the ordinances of men, by and by great trou- bles are raised up, partly by seditious men, partly by slanderers, as though the whole obedience of men were at once taken away and overthrown." Nor is it less observable that " the most virulent enemies of vital godliness are often extremely tenacious of their own inventions in religion, by which they dress up a vain pageant to amuse their consciences and to impose on the ignorant." Scott on Matt. xv. 1. INTRODUCTION. 23 Then you may see the Christian pharisee, negligent of the weightier matters of 4he law — mercy and truth — ^earnestly contending for the tithe of his anise and cummin, and uniting with the licentious sadducee in the opposition to the true servants of Christ, and in defence of their common kingdom, which is that of the god of this world. So it has ever been found in cor- rupt churches, that men may be formalists or licentious-; whilst they, who in a tender conscience towards God, are led to refuse compliance with their institutions, or who are constrained by the love of Christ to proclaim aloud to sinners the mercy and the judgments of God by Christ, and to rend away their false covering and their false hopes, have ever been the objects of cruel persecutions or contumely. There is a striking passage in Lord Cobham's trial, in illustration of this view : "For the most flagrant trangressions of God's moral law," said he, "was I never once called in question by them. I have expressed some dislike to their arbitrary appoint- ments and traditions, and I am treated with unparallel- ed severity. But let them remember the denunciations of Christ against the pharisees : all shall be fulfilled." Many illustrations of a similai' kind will be found in the following memoirs. Men professing to be the holy bishops and ministers of Christ's Church, whilst they tolerated amongst them- selves covetousness, extortion, and profligacy, perse- cuted to death the conscientious and self-denying dis- senter from their ordinances ; and even they who had those vices written upon their front, could avow them- selves as the champions of Christ's Church and the de- fenders of his faith. Such are the wolves in sheep's clothing, who, though their creed may be cut to the exactest orthodoxy, have ever sought the destruction of the lambs of Christ. There is still great reason to unite in that passage of the prayer attributed to Charles 1. during his aflflictions : " Make them at length serious- ly to consider, that nothing violent and injurious can he religious." 24 INTRODUCTION. Whilst however we believe the root of persecution will be found in the corrupt affections of the human heart, and that our utmost vigilance is required to re- press its growth ; it must be admitted that its history affords many instances of a more anomalous character than those which we have just pourtrayed. The light of the reformation, glorious as it was, did but partially dispel the mists of the long night of apostacy which had preceded it. What Judaism was to Peter, educa- tional prejudices and opinions were to many good men in former days, when they were first awakened to see the corruption of the Romish church. Like him they were led to take far too exclusive views of the nature of Christ's Church, and hence to sanction practices which would be altogether incompatible with the same degree of piety under the clearer views of the present day. It is a subject of more than mere curiosity to inquire, how those clearer views have been obtained ; and it will particularly accord with the position of the present essay to inquire, whether our religious Society has had any and what share in the production of them. It may I think be fairly said, that at the time of the rise of our Society, there was no class or body of men, who admitted that every man had an unalienable right to worship God in such manner as to his individual conscience appeared right; doctrines the early Friends boldly maintained. The spirit of popish exclusiveness hung about all churches. In spite of the noble decla- ration of Chillingworth, that the Bible and the Bible alone is the religion of prolestants; each church party was ambitious of an impure alliance with the state, that they might enforce, as far as they were able, their own interpretation of Scripture doctrine and church government: and whilst the more active spirits in these political arrangements were rarely those who had much claim to Christian character, it can hardly be doubted that many, to whom we cannot deny in other respects this honour, concurred in the domineering in- INTEODtJCTION. 25 fluence of their own party, and would not grant to others that right of private judgment, the refusal of which to theKiselves had been the subject of their heavy complaint. Few things are more difficult to re- concile with the character of a disciple of Christ, than this apparent want of its distinguishing badge ; and the long continuance of such discrepancies in what is termed the reformed Church, ought to make us in- creasingly sedulous to seek and maintain the Truth in its primitive purity and loveliness. Among the causes which contributed to prepare the people of England for mutual toleration, the variety of its religious parties, and that fluctuation in their cir- cumstances by which they were all by turns subjected to suffering and raised to power, within the few years from the death of Charles the First to the restoration of his son to the English throne, may fairly be enumer- ated. It afforded a practical lesson on the folly of in- tolerance, and the wisdom of mutual charity and for- bearance. Men who were suffering under the ecclesi- astical domination of others, could hardly avoid using arguments for their relief which applied toothers as well as themselves ; and those who had used such arguments could not altogether deny their force, when, themselves advanced to authority, they were urged by those whom they oppressed. It is only surprizing, that the obsti-^ nacy of men's pride and prejudices made them resist so long as they did thes^ powerful lessons. They had however, doubtless a great though silent influence, and prepared the way for the writings of such men as John Locke, and Jeremy Taylor, and William Penn, who nobly advocated the cause of religious liberty, and no doubt produced a powerful impression on the public mind. But though the writings of several members of the Society of Friends, bear ample testimony to their views in regard to religious liberty ; it was by their conduct — by arguments of a practical kind — that they mainly promoted this great cause. The conduct of the Society, as detailed in the following pages, appears to vol.. 1. c 26 INTRODUCTION. me to be intimately connected with the history of our present degree of religious liberty. They held many things to be contrary to the direct injunctions of Christ or the spirit of the Gospel, which others held to be ne- cessary or lawful. They refused actively to comply with any command which their consciences did not ap- prove ; and maintained, that the civil magistrate had no right to interfere in matters of religious observance, or to enforce any act which was contrary to a man's conviction of right, unless it were absolutely required by the welfare of the state. How bold they were on every occasion in contending for truth and justice, and patient in suffering for their testimony to them, the following pages abundantly show ; and it is remarkable, that under the persecu- tions which more or less attached to all the nonconfor- mists of those days, the most peaceable class was de- cidedly the most courageous. Whilst practically main- taining the doctrine of nonresistance, and therefore ap- pearing to support the principle of passive obedience, there was not any people who made such large and persisting demands for full liberty of conscience, or who did more to influence the government not merely to sanction one or two sects, but to extend the princi- ple itself. It was evident that they could be subdued by nothing short of extirpation ; for whilst no violence or cruelty could drive them to resistance, so neither could it deter them from the steady discharge of what they esteemed their duty to God and men, when actual force did not prevent them. The account of these un- conipromising proceedings and their results, though the former were esteemed /oo/wAness by the world, is full of instruction, and affords a practical comment on the words of our Lord, that " Wisdom is justifiied of all her children." INTKODUCTION. 27 Briep notice of George Whitehead ; taken chief- ly FROM the Testimony respecting him, given by the Monthly Meeting of Devonshire-house, in London, OF which he was a member. He was born at Sun Bigs, in the parish of Orton, in Westmoreland, about the year 1636. He was educa- ted at a grammar school in the neighbourhood, and ap- pears to have made such progress in his literary pur- suits as to have been employed for some time as a tutor. His parents had a view to educating him for the office of a minister in the Established Church, and his reli- gious disposition and inquiring mind no doubt raised their sanguine' hopes of his fitness for the office. In his seventeenth year, however, he embraced the opinions of the then universally despised Quakers ; and in the following year he went forth, travelling on foot, to preach the Truth in several of the midland counties, and on one occasion nearly all the persons composing a meeting which he was addressing were convinced through his lively testimony and prayer. "He was one," says the document referred to, " whom the Lord had fitly qualified and prepared by his Divine Power and Holy Spirit, for that work whereunto he was called, and whereby he was made one of the most able ministers of the Gospel in our day. He was a large experiencer of the work of God and deep myste- ries of the heavenly kingdom, and was frequently open- ed in meetings to declare of and unfold the same, in the clear demonstration of the Spirit and Power ; dividing the word aright, to the opening and convincing the un- derstandings of many who were unacquainted with the way and work of Truth, and to the comforting, confirm- ing, and establishing of the people and children of the Lord, in their journey and travel Zion-ward. 28 INTRODUCTION. " He was not only a zealous contender for and as- sertor of the true faith and doctrine of our Lord and Sa- viour Jesus Christ, in a sound an intelligible testimony, but also was valiant and skilful in the defence thereof against adversaries and opposers of the same ; and one who through a long course of many days, was care- ful to adorn the doctrine of our holy profession by a circumspect life and godly conversation, wherein the fruits of the Spirit, viz. love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance, did eminently shine forth through him to the praise and glory of God. " Being thus qualified and of a meek and peaceable disposition, he was had in good esteem amongst moist sorts of people that were acquainted with him ; which tended much to the opening his way in his public service for Truth, and frequent solicitations unto several kings and parliaments, bishops and great men of this our land, for the relief and release of his suffering friends and brethren under sore persecutions and hard impri- sionments, and for liberty of conscience, and also for relief in the case of oaths: in which labour of love and eminent services among other brethren, this our dear Friend was principally exercised ; and the Lord was with him and made way for him in the hearts of the rulers of the land, so that his faithful labour was often crowned with success, to the comforting and rejoicing of the hearts of many suffering brethren. " He was a good example to the tlock, in his diligent frequenting of first and week-day meetings for public worship, and other meetings for the service of Truth, so long as this ability of body remained ; willing to take all opportunities for publishing and promoting the Truth; zealous tosupportgood order and discipline in the Church of Christ: and as he was not for taking hold suddenly of any, so he was exemplary in not being forward to cast any off, in whom there appeared any thing that was good ; being always desirous to encourage the good in all, condescending to the weak, but admonishing the INTRODUCTION. 29 faulty in the spirit of meekness and wisdonn, that they might be preserved in love to Truth, and come into the unity of the one Spirit which is the bond of peace. " We may truly say, he was a tender father in the Church, and as such was of great compassion, sympa- thizing with Friends under affliction whether in body or mind ; a diligent visitor of the sick, and labour- ing to comfort the mourning soul : careful to prevent and diligent in composing differences. "Dear Friends, much more we might say on the be- half of this our dear deceased Friend, an elder worthy of double honour ; but it is not with us to give large encomiums of the dead ; we have rather chosen to give but short hints of some of the Christian virtues and qualifications he was endued withal, believing there is a Witness in the hearts of many yet remaining, that doth testify for him and his faithful labours and service in his day ; desiring the Lord may raise up many in the room of this and other worthy elders, some of whom are late- ly removed from us, and, we believe, taken into man- sions of glory in the kingdom of God. " It pleased the Lord to visit this our dear Friend with some severe pains and weakness of body, so that he was disabled for some weeks from getting to meet- ings ; but he often expressed his desires for the welfare of the Church of Christ, and that Friends might Uve in love and unity. " He continued in a patient resigned frame of mind to the will of God, waiting for his great change; rather desiring to be dissolved and be with Christ," saying : ' The sting of death was taken away.' He expressed a little before his departure, that he had a renewed sight or remembrance of his labours and travels, that he had gone through from his first con vincement ; he looked upon them with abundance of comfort and satisfaction, and admired how the Presence of the Lord had attended and carried him through them all. " He departed this life in great peace and quiet, the 8th day of the 1st month, 1782-3, about the eighty- c 2 30 INTEODDCTION. seventh year of his age ; and we firmly believe he died in the Lord, and is at rest from his labours, and his works follow him. " He was a minister of the Gospel about sixty-eight years; and was buried the 13th of the 1st month, in Friends' burying ground near Bunhill Fields, amongst many of his ancient brethren : being attended by a very large number of Friends and others. " Signed in and on behalf of the Monthly Meeting of Devonshire-House, the 15th day of the 3rd month, 1723, by forty Friends." A short testimony to the excellence of George Whitehead's character was given by his intimate friend Richard Claridge, wha was an eminent minister of the Society. MEMOIRS, &c. SECTION I. George Whitehead's reasons for preparing his own Memoirs His account of his early life — and of liis convincement of th« doctrines of Friends. Remembering the Lord our Gracious God in his ways, and merciful dealings with me from my youth ; how He found me among his lost and strayed sheep, on the barren mountains of fruitless professions, and how He drew me to an inward experience of his Power and sanctifying work in my heart, and to know his teach- ing and spiritual ministry ; thereby to enable me by degrees, experimentally to minister to others, and oblige me to live accordingly ; as also to suffer patiently, with resignation of liberty and life for Christ's sake, when called thereunto, and being supported by his Power, and cheerfully carried through many great trials and deep sufferings for his Name's sake, and having had many eminent»deliverances and preservations, even from my young years ; I say, considering these things, I have been the more concerned for my friends and brethren, who for conscience' sake have deeply suffered by imprisonments, and spoil of goods ; and in the ten- der bowels of Christ Jesus have truly sympathized with the faithful in their sufferings and afHlctions ; and in His love been many times moved and stirred up to plead their innocent cause before authority, as well as to so- licit with great industry on their behalf; wherein the hand of the Lord has been often with me, and his Pre- 32 MEMOIRS OF sence and counsel have strengthened and helped me, in answer to my prayers and supplications ; and his Pow- er by degrees prevailed to molify the hearts of many in the several governments towards us. Glory to the Name of the Lord our God, who pleaded the cause of the in- nocent ! For these reasons, a concern hath long been upon my spirit, to leave some remarks and footsteps, by an his- torical account, of my progress under the Lord's help and conduct, in his work and service : and in order thereto, to collect from divers papers, notes, and me- morials I had reserved, some of those exercises and transactions wherein I have been both actively and passively concerned on Truth's account ; and to digest the same into such a plain method as briefly as 1 v?ell could, and as 1 thought might be most intelligible, both in point of fact and doctrine, with such observations as might- conduce to the good end intended, namely, the Glory of God, the honour of his excellent Name, and the advantage of the serious reader, the more to con- sider of his Divine Grace and goodness, which endure for ever, to them that love and fear Him. From early inclinations and desires which the Lord was graciously pleased to stir up in my heart towards his^ blessed Truth, as it is in Christ Jesus, I was drawn to be inquisitive after the knowledge thereof, and how to become truly penitent, and witness a true amend- ment of life from such a vain conversation as, in my childhood, I had been prone to ; bein^ partly educa- ted under a Presbyterian ministry, which the Lord showed me in divers things, came short of what they professed and pretended in their worships, preachings, and prayings ; insomuch that I could not cordially join with them, before I heard of the people called Qua- kers ; and being at a loss in my spirit, for what I some- limes secretly desired and wanted, I was as one be- wildered ; and wandered farther, seeking among other people who had some higher and more refined hotions G. WHITEHEAD. 33 concerning Spiritual Gifts, &c. I was then about fourteen years of age. After a short time, I heard of some people called Quakers, who trembled at the word of God ; "and ob- serving how they were reviled and reproached by loose and wicked people, occasioned my further inquiry, and thereupon the Lord gave me to believe they were his people : and I did contend for them and their principles, so far as they were represented favourable to me, before I was at a meeting of theirs, or heard any of them minister. And though the Lord had raised good desires in me towards Himself, that I might know true repentance unto life, yet those desires were often quenched, and my mind led away through an airy, light disposition, after music, vain mirth, and other vanities. Howbeit, the Lord was graciously pleased secretly to follow me with judgment and reproof in my very young years, and renewed desires in me after the right way ; but I wanted to know a stay to my mind, while a hearer of the priests and other professors, not knowing, nor fol- lowing that Light of Christ in me, which convinced and reproved me for the sins of my youth. The light shone in darkness, as in a dark place, before it shone out of darkness : the Spirit of the Lord moved upon the waters, even when darkness was upon the face of the great deep, before his works of old were wrought ; and now, in order to bring forth his works in the new creation, and to make us new creatures in Christ Jesus, his Spirit moves upon people's hearts, even when unstable as waters ; and his Light shines in them before they know God or Jesus Christ, in order to give them the knowledge of the glory and power of God, and of his dear Son Jesus Christ. After some religious discourses with some young men soberly inclinedj and when we had newly heard of a few - people called Quakers, at Sedbergh, in Yorkshire, and in Kehdal Barony in Westmoreland, I became desirous to go 34 MEMOIRS OF to a meeting of theirs, which was at one Captain Ward's, at a place called Sunny -Bank, near Gray rig-Cbapel. At my first going, when I came into the said meeting and sat down seriously among them, after a little space of silence, a friend, one Thomas Arey, spake a little while of the spiritual deliverances, travels, and progress of the Lerd's people in his way and work ; alluding to Israel's deliverence out of Egypt, from under Pharaoh and his task-masters, &c. All this 1 thought I easily understood allegorically, as spiritualized; but what was most observable to me was, there appeared to me a great work of the Power of the Lord in the meeting, - breaking the hearts of divers into great sorrow, weeping and contrition of spirit ; which I believed was a godly sorrow for sin, in order to unfeigned repentance. I was the more confirmed herein, on seeing a young maid go mourning out of the meeting, whom I serious- ly followed to observe her sorrowful condition ; and on beholding her seated on the ground, with her face to- ward the earth as if she regarded nobody present, as she, mourning bitterly, cried out : Lord make me clean ; O Lord ! make me clean. This did far more tenderly and deeply affect my heart than what I. had heard spoken, and more than all the preaching that ever I had heard from man ; and was a certain testimony to me, the Spirit of the Lord evidencing to my spirit, that it was a real work of his Power upon her heart ; which also operated upon the hearts of others, causing tremb- ling, sorrow, and contrition, in order to bring them to true repentance and amendment of life, and so truly to experience the work of regeneration, and sanctifica- tion from sin and uncleanness; and accordingly such it proved unto many.: glory to our God forever ! These things having made deep impression upon my mind, 1 was the more confirmed in the belief I had before, that the Lord was at work among that small despised people, and that He was about to gather and raise up a people unto Himself, to worship Him in spirit and in truth ; for such He seeks to worship Him S. WHITEHEAD. 35 acceptably : and this worship is not in the dead and empty forms set up in the will of man. Under these considerations I was induced soon to leave the parish-priests, or ministers made by the will of man, having no Divine authority from God, nor com- mission from Christ to teach others ; themselves not be- ing good examples to the flock, their pride and covet- ousness being contrary to Christ's command and his ministers' example ; insomuch that I knew I ought to turn away from them, after the Lord by his Light opened my eyes, to see the blindness of those guides whom 1 had followed by education and tradition. And though I met with opposition and hard speeches from some near relations and others, for confessing and vindicating Truth according to that little measure of understanding I then had, being as yet but weak and young in years, and beset with divers temptations and discouragements ; yet the Lord my God helped and per- suaded me to take up a resolution, not only wholly to leave the said priests, but also constantly to resort to the meetings of this despised people called Quakers, and to sit down among them ; though then but few in number, in comparison of what they have been since. The meetings which I frequented, were for some time in Sedbergh parish in Yorkshire, and sometimes at Grayrig, near Kendal, in Westmoreland, the county where I was born. Some time after [ was fully convinced and mj mind turned to the Light, I was persuaded and resolved to persevere among Friends; before I heard our dear Friend G. Fox. The first time I heard him minister, was at an evening meeting at Sunny-Bank, at Captain Henry Ward's house. I was then very low, serious, and intent in my mind ; willing to see and taste for my- self, for my own inward satisfaction ; and I saw and felt his testimony was weighty and deep, and that it pro- ceeded from life and experience, and did bespeak Di- vine Revelation, and tended to bring to an inward feel- ing and sense of the Life and Power of Christ, and the 36 MEMOIRS OP sanctifying operation thereof in the heart. His speech was not with affected eloquence or oratory, or human wisdom, but in the simplicity of the Gospel, to turn the mind to the Light and Life of Christ ; and the Lord abundantly blessed his ministry to many. Our meetings in Sedbergh were often at Thomas Blaykling's house, whose family was honest and of good reputation ; and at Gervas Benson's bouse, who had been a justice of the peace ; at Richard Robinson's at Brigflats, who was an innocent faithful man ; and at other places near in those parts. Being joined to the said people in derision termed Quakers, and being by the Grace of God, resolved to continue and persevere in their communion, and to wait upon God in his Light, wherewith He had enlightened my understanding in a good measure, I had great satis- faction therein ; being sensible that our society and converse with one another, as we had received the love of the Truth, was helpful and encouraging to us, and tended to our edification and comfort: I greatly loved and delighted in the free conversation and fellowship of sober, faithful Friends. When I was a school-boy, at the free school at Blen- coe in Cumberland, I had loved retirement with sober, studious scholars, though but mean and poor in the world, rather than the company of loose, extravagant boys, though of the gentry or richer sort, who were given to much play and gaming ; for in that company which 1 most affected, we were the most profitable one to another in our learning, and communicating the ef- fects of our studies to each other : much more, in a spirit- ual and higher sense, when we were in some degree come to know the blessed Truth, in the Light of our Lord Jesus Christ, our Christian society and communi- cations therein of our inward experiences did all re- dound to our mutual help and edification in the love of the Truth, as it is in Christ the Light and Life, and our great Apostle and minister ; who teaches his true followers to profit, in that love and life which flows from G. WHITEHEAD. 37 Him, the Fountain and Foundation of all our niercies ; to whom alone be the praise and glory thereof for ever- more ! As to the progress which, by Divine assistanee, I came to experience in the work of the Lord Jesus Christ in me, after I came to be settled in my mind and conscience to join in communion with the said people, and to frequent their assemblies as aforesaid ; the Lord by his Light and Grace of his Holy Spirit, fully per- suaded me that without b^ing converted as well as con- vinced, and without being regenerated, sanctified, and born again, 1 could not enter into his kingdom nor be an heir thereof; and that the godly sorrow unto repent- ance, and a real amendment of life, must be wrought by his Grace and good Spirit in me; and that without holiness none can see God. Upon these and such serious Christian considerations, I was persuaded by the Grace of God to give up in obedience to follow Christ Jesus ; to believe in and obey his Light given me ; and to wait therein diligently, to receive power from Him to become a true child of Goi ; for to_as many as truly receive Christ the Son of God, He gives power to become sons of God. - 1 saw it was my place to retire inward to the Light, to the Grace of God, the immortal incorruptible Seed, the ingrafted Word, which is our Divine Principle, and frequently testified of among the said people, according to Holy Scripture : and my mind being turned to this Light, I came plainly tp see my inward and outward stat« ; how much fallen into a state of degeneration, and how much depraved, corrupted, and alienated from the Life of Christ and of God. The very vanity of mind and thoughts, wherein [ had been wandering and es- tranged from the Light and Life of Christj became my great burden and exercise to be delivered from, that I might be truly renewed in the spirit of my mind, and therein joined to the Lord. Being persuaded to wait in the Light, in the wayof his judgments, and to bear and submit to his fatherly chastisements and reproofs' VOL, I. D 38 UEUOIRS &c. of instruction — believing, that Sion must be redeemed through judgment, and her converts with righteousness — vain thoughts, imaginations, and wanderings of the mind, became a suffering and burden to me, and I earn- estly sought the Lord for power to suppress them, and that He would give me victory over them all, and stay my mind upon Himself, that I might enjoy inward peace with Him. In waiting upon God, and sincerely seeking after Him with my mind inwardly retired, and my soul desiring and breathing after his Name and Power, He was gra- ciously pleased often to renew his merciful visitations to iriy poor soul, and in the midst of judgment and chastisements to remember mercy, that He might be feared ; and the sense hereof did soften, break, and ten- der my heart, and cause me to be the more mindful of the work of the Lord our God, and the more to con- sider the operation of his Divine Hand, whose dealing with me was in judgment and mercy ; his Eternal Word by judgment, caused fear and trembling in his presence ; and by showing mercy, brokenness and true tender- ness of heart. And in the lively remembrance there- of, I find still great cause to ascribe the" praise and glory to his excellent Name, power, and Divine good- ness, manifest through his dear Son, even the Son of his Love, bur blessed Lord and Saviour Jesus Christ. (39) SECTION 11. General prejudice against the principle of the New Society — His parents' views — His own progress and experience, and a state- ment of his principles and sentiments in regard to Christ as our sacrifice — As the Light of the world Necessity of repentance — Value of the Holy Scriptures — The New Covenant — Gospel Ministry. Many of the Presbyterian priests, in those early days, iu Westmoreland and other northern parts of England, appeared very envious against us, in the years 1653, 1653,1654, &c. ; and, in their lectures and sermons, much bestirred themselves to revile and reproach the Quakers and their ministers, terming them deceivers and antichrists, come in the last times ; gathering what evil and false reports they could against us, and all to incense their credulous hearers ; thereby setting both neighbors and families at variance and discord, like in- vidious sowers thereof I have known some of their hearers, even of my own relations and others, when they have come from their public worship, and from hearing a preachment against the Quakers, who have come full fraught therewith, to talk and prate against them, oftentimes nonsense: some- times I have returned them a Christian answer, which when rejected, I have many times found it my place to be silent, and let them clamour and scoff on ; the lead- ers of the people, even those priests,' caused them to err, and with their sour leaven, soured the spirits of many into enmity. My parents were hurt by them, and the more in- fluenced against me for a time; until the Lord turned their hearts and opened their understandings, to see be tter than they could by follovving their blind guides, whose work was to make divisions among relations; yet their trouble and grief came more from their priest's 40 MEMOIRS OP influencing them against us, and fear of my misfortune or or losing preferment in the world, than from any preju- dice against me or my religious persuasion ; for they re- tained a real aifection to me : and in the time of my be- ing about three years absent from them in the ministry and service of the Truth, and in that time suffering several hard imprisonments and otherwise for the same, in Norfolk and "Suffolk, were much reconciled ; . and ■ when I returned to visit them they were loving, and their understandings and hearts were opened toward me and my Friends, who came to visit me at their house. My moth«r, some years before her decease, was real- ly convinced of the Truth, and became a Friend in her-heart. And my father seeing the corruption, pridb; and avarice of the priests, retained a love toward Friends till the end of his days. Likewise my sister Anne, before the death of her tnother, became a friend to truth and Friends, and continued an honest, loving, and serviceable woman, until death. It is observable, when the Priests could not.prevail to stop the progress and spreading. of the blessed Truth, and Power of Christ, nor prevent the increase of our Friends by all their reviling sermons and preaching against us, their work was to endeavour to incense the magistrates, justices, and the government, against the the People called Quakers ; whereupon divers justices and officers were instigated to persecution, and imprison- ed many of our friends in Kendal and Appleby Goals in Westmoreland, for bearing testimony against them. And I was moved in the dread and fear of the Lord, to bear public testimony against their wickedness in several of their places of worship in Westmoreland, be- fore I travelled into the south parts of England, yet the Lord was pleased to preserve me then, from any harm or imprisonment. Some time after 1 was conversant among our friends, and frequented the meetings to which I belonged in Westmoreland and Yorkshire, chiefly between the years O. WHITEHEAD. 41 1652 and 1654, 1 was much inwardly exercised in wait- ing upon the Lord in Ihem. We had but little preach- ing, our meetings being kept much and often in si- lence ; yet the Lord was pleased sometimes by his Power and Word of Life, both to tender and open nay heart and understanding, so that He gave me now and then a few words livingly to utter in some meetings to my friends, and to our mutual comfort, in Him who opened our hearts in greatlove one to another. Blessed be the Lord our God for ever ! It was out of these, and such our frequently silent meetings, the Lord was pleased to raise up, and bring forth living witnesses, faithful ministers, and true pro- phets, in early days in Westmoreland, and other nor- thern parts, in the years 1654, 1655, &c. The Lord our God having in these latter days and times, been pleased to visit this island with his Gospel-day and Power, according to his promise unto the Gentiles, and the isles that should wait for his Law ; and that his Elect, his Christ, (in whom his soul delighleth) should bring forth judgment to the Gentiles, ha. xlii. We also waiting in true silence upon Him, and eyeing his inward appearance in spirit, and the work of his Power in us, came truly to feel our strength renewed, in living faith, true love, and holy zeal for his Name ; insomuch that the Lord gradually brought us to experience what he said of old by his holy prophet: "Keep silence before Me, O islands! and let the people renew their strength; let them come near, then let them speak ; let us come near together to judgment." ha. xli. 1. O ! thus keeping silence before the Lord, and thus drawing near to Him in a true silent frame of spirit, to hear first what the Lord speaks to us, before we speak to others, whether it be of judgment or mercy, is the way for renewing our strength, and to be his ministers to speak to others only what He first speaks to us : Oh I that the people (ruly minded this : Oh I that they would seriously consider hereof, then would they not run after, or follow such of their ministers or priests as run and D 8 42 MEMOIRS OP God never sent them; who say: "Thus saith the Lord," when God hath not spoken to them ; and "who shall not profit the people at all." Jtr. xxiii. The Lord was graciously pleased to lead me through the law, judgment, and condemnation against sin in ihe flesh, in order to bring me to the more glorious minis- tration and law of the Spirit of Life in Christ Jesus, the Foundation _of the prophets, and to experience the mys- tery of John's ministry of repentance, the washing of regeneration, the axe being laid to the root of the tree, as well as to the cutting off the superfluous branches, that a thorough work of regeneration might be wrought. These things were spiritually, and by degrees experi- enced through the obedience of faith, waiting and per- severing in the Grace, Light and Truth received from Christ, in order to obtain victory over sin and satan; that his work and the body thereof, might be destroyed root and branch. And whatever Divine openings the Lord was pleas- ed at any time to give me by his Holy Spirit, for my encouragement, by the increase of faith and hope, I saw 1 must still be mindfulof his inward work, of grace, sanc- tification, and holiness, that it might go on and prosper, though many weaknesses and temptations attended, his Grace was sufficient for me, and oftentimes gave me strength and victory over the enemy of my soul, and frustrated his evil designs ; and when he would have come in like a flood, with manifold temptations and devices, the spiritof the Lord liftedup a standard against him, and repelled him ; Glory to our God, and to the Lamb, in whom is our salvation and strength for ever and ever ; whose Kingdom is an everlasting Kingdom, and his dominion from generation to generation ! As our blessed Lord Jesus Christ declared, If any man will do My will, he shall know of the doctrine. It was in the day of his power as the Light thereof did appear, that a willingness was wrought in my heart to do his will, and to follow Him in self-denial and taking up the daily cross, which every man must do, that will G. WHITEHEAD. 43 be his disciple : by whose Light and teaching I came Uvingly to believe, understand, and receive those doc- trines and principles essential to a Chri|tian life and salvation, especially these following, viz. 1. God's free love in his dear Son Jesus Christ, and his universal Grace in him : and that Christ died for all men, who were dead in their sins ; that He gave Him- self a ransom for all, for a testimony in due time, of his free love to mankind ; for it was by the grace of God that " Christ tasted death for every man ;" so that the free Grace and love of God to mankind, are testified and evident both in Christ's dying for all men, and by his being the " Light of the World which enlightens every man coming into the world." John i. 4. 9. 2. The necessity of men's repenting, and truly believ- ing the Gospel, and of being so converted to Christ, as to receive Christ, and to experience a living and stead- fast faith in Him, in his Light, Name, and Power, in order to become the children and sons of God, it being by his Power, through faith therein, that men become the sons of God ; and not by traditional belief, without spiritually receiving Christ into their hearts, to know his work of faith and power in them, unto conversion, and a real change of their hearts and minds, by the washing of regeneration, which issancti&cation, the one baptism of the Spirit, for the washing us from our sins, and re- storing us to newness of life in Christ Jesus. All which every true believer in Christ, our Light and Life, un- derstands, and knows the necessity of, even of those things, which are agreeable to Holy Scripture testi- mony. I always had a love to the Bible, and to reading therein, from my childhood, yet did not truly understand, nor experience those doctrines essential to salvation, nor the new Covenant Dispensation, until my mind was turned to the Light of Christ, the Living Eternal Word, the entrance whereof giveth light and understanding to the simple. Yet I do confess, it was some advantage to me to 44 MEMOIRS OP have frequently read the Holy Scriptures when I was ignorant, and did not understand the great and excel- lent things or matters therein testified of; for when the Lord had livingly in some measure opened my under- standing in the floly Scripture, by rtiy often reading the same before, having the better remembrance there- of, it was a help and advantage to my secret medita- tions, when a lively sense and conifort of the. Scrip- tures' was in measure given me by the spirit. It is through faith which is in Christ, that the Holy Scriptures are said to make the man of God wise unto salvation, and are profitable to him, for doctrine, reproof, and instruction in righteousness, that he may be perfect and thoroughly furnished to every good word and work. Doubtless Paul esteemed Timothy's knowing the Holy Scriptures from a child, to be some advantage and help to him, but it was principally through faith, which is in Christ Jesus. These things considered, I would not have Christian parents remiss in educating, and causing their children to read .the Holy Scriptures, bat to induce them both to learn and frequently to read therein. I have sometimes observed pretty innocent children in reading in the Bible affected with the good things they have read, from a secret belief of tliem, which hath had such impression On their memories and af- fections, that they have been induced to a more serious consideration thereof, when the Lord has opened their understandings in some measure by the Light of his Grace. By what 1 have here declared in commendation of Holy Scripture, I would not be understood to limit the gifts of the Spirit of God, or ministry thereof, or any of his divine rraces, from the illiterate, the unlearned, or from persons of low and mean education, or calling, as ploughmen, herdsmen, shepherds, fishermen, &c. For God hath given of his Good Spirit, and excellent spiri- tual gifts even unto such, and hath promised to pour out of his spirit upon all flesh; and that sons and daugh- G. WHITEHEAD. 45 ters should prophesy. Joel ,ii. 28. And Moses said : " Would God that all the Lord's people were prophets, and that He would put his Spirit upon them." Numb. xf.29. Now to return to my own experience and spiritual progress ; my entrance thereinto, and very beginning in the Spirit, and believing in the Light of our Lord Jesus Christ, was really in order to my coming into the New G)venant and Dispensation thereof, Christ being given both for a Light and a Covenant, and to be God's Salvation unto the ends of the- earth. This New Cov- enant, is a covenant of grace, mercy, and peace with God in his dear Son Jesus Christ. It is that reconcilia- tion, that near agreement with God and Christ, which man must come into if ever he enjoys true peace. It is in this Covenant that all the Lord's people know Him, from the least to the greatest, and are all taught of God, having also his law written in their hearts, .and put into their minds, by his Holy Spirit. It is in this cove- nant that the Lord blots out all their former forsaken transgressions, and remembers their sins and iniquities no more, they continuing in this Everlasting Covenant, and in his goodness : He is a God keeping covenant and mercy for ever, to them that fear Him. Oh ! my cry, my soul's breathing, my inward spiritual travail, my watchings and prayings, have been — O Lord preserve and keep me in thy holy fear, in humility, in the sense of thy Power ; that I may never depart from Thee, nor from thy Covenant ; that I may never dishonour thy Truth, or our holy profession. And hitherto the Lord has helped me on my spiritual journeyand race towards the prize : 1 ascribe the glory and praise only to Him, " who giveth power to the faint, and to them that have no might He increaseth strength ;" and often in my weak estate, hath manifested strength : salvation and strength come from Him who is the God of our salva- tion, that his redeemed ones may .sing of his judgments and mercies, and ascribe salvation to our God, and to 46 MEMOIRS OF the Lamb that sits with Him upon the throne, in glory and majesty forever. It was my belief after my convincement, that all who are truly called into Christ's ministry, must be sanctified, divinely inspired, and gifted for that sacred work and service of our Blessed Lord Jesus Christ; they must be careful that their " conversation be as becometh the Gospel ;" they must live good, lives, as well as speak good words ; they must be men fearing Godj and eschewing evil ; hating covetousness, and giving no offence in any -thing, that the ministry be not blamed ; conoering which the Lord hath laid upon me a godly care, which still remains upon me, both for myself and others, that our ministry be not blamed, and that no offence may be given to cause blame there- upon. What signifies it for any to have a name to live, when they are dead ! Or for loose, vain, proud, covetous, unsanctified persons, to pretend to be in holy orders, when they themselves are altogether unholy, polluted, and sinful ! ' . •What thrtt kingly prophet David earnestly prayed to God for in Psalm 61, doth truly set forth the state and. condition of true Gospel ministers, whose ministry is at- tended with his Power and Presence, and thereby made effectual for the conversion of sinners unto Him : " Wash me thoroughly from mine iniquity, and cleanse me from my sin." " Create in me a clean heart, O God ! and renew a right Spirit within me : cast me not away from thy Presence, and take not thy Holy Spirit from me. Restore unto me the joy of thy salvation, and up- hold me wiih thy Free Spirit. Then will I teach trans- gressors thy ways, and sinners shall be converted unto Thee." These things have I sincerely aimed at, and earnestly desired of the Lord ; and in Spirit travailed for, with my soul and whole heart. And the Lord in measure answered me therein, before I travelled abroad in the ministry of the Gospel of Christ', even the Gospel of the Grace of God : which He gave and in- creased from small beginnings in me, and unto me. G. WHITEHEAD. 47 blessed be his^ most excellent Name for ever : For He promiseiunto his people, saying, " I will give you pas- tors according, to my own heart, which shall feed you with knowledge and understanding." Jer. iii. 15. They only are true pastors and ministers who are of his giving; and many such He. has given and will give in this Gospel day, according as was testified by a preach- er both of Christ as come in the flesh, and of the mys- tery of Christ as come in the Spirit : " Even the Mys- tery which hath been hid from ages and generations, but now is made manifest to his saints, to whom God would make known what is the riches of the glory of this Mystery among the Gentiles, which is Christ irr you, the hope of glory ; whom we preach, warning every man, and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus ; whereunto L also labour, striving according to his work- ing, which wprketh in me mightily." Col. i. 26 — 29. According to a belief that God would reveal this Mystery of Christ in us, I was made tenderly concern- ed to wait for the same, that I might witness and feel the Power and coming of Christ in Spirit, both to sanc- tify my heart, and give me understanding to do his will. And when He called me to bear testimony for his- Name and Power, and also for his inward and spi- ritual work in man, I was engaged to wait for his Pow- er and Spirit to move and .work in me; and that 1 might labour in his service according to his working in me ; and not otherwise run, strive, or strain in my own will, wisdom, or strength, as knowing that without Christ, his power and presence, help and counsel, I could, of myself, do nothing, nor any one else. And when my ability was but small, and I in much weak- ness, fear, and trembling many times, the Lord helped me, and increased strength and ability in my labours beyond expectation ; this care still resting upon me even in my early travels, to minister only according to the ability given me of my Heavenly Father, and to keep within compass of my own gift ; and when the 48 MEMOIRS &C. Spirit of the Lord opened and moved but in a few words, I must not exceed, but sit down in silence when that ceased. Many limes in waiting upon the Lord, and secretly breathing to Him in silence, the Spring of Life would arise, and open counsel afresh to my own and others' refreshment and consolation : many times hath my soul been brought Iffw, and the Lord hath helped me, and renewed my strength to persevere in his ser- vice ; being sensible the more low 1 was in myself, and the more in fear toward God, though but weak and simple of myself, the more He would manifest his Power, and bless my endeavours and service. Let Him have the praise of all, who is for ever worthy. (49) SECTION III. His travels in Yorkshire — Visits Lincoln, Cambridge, Norwich, and Wymondham. — Ranters — Visits other places in Norfolk and Suffolk — Returns to Norwich — Imprisoned there — Procla- mation asserting liberty of conscience — Further visits in Norfolk and Suffolk. After many blessed and comfortable seasons, and refreshment from the Presence of our Heavenly Father, which we enjoyed in our meetings before mentioned in the northern parts ; and having cleared my conscience in testimony for the Truth, both in word, and Christian conversation toward my parents and relations, being some time with them before I travelled abroad into the south parts of England, a weighty concern came upon me, to leave my father's house and county of West- moreland, and to travel abroad southward, which I acquainting some Friends with, my dear friend Edward Edwards, who then was a young man and lived at Ger- vase Benson's, near Coatley Cragg, above Sedbergh, though he was not then called into the ministry, gave up to travel with me, and to keep me company to York, it being the latter end of the summer, in the year 1664. Both of us were given up to travel on foot, and went together directly to York, where we stayed two or three nights, and were at Friends' meeting there on the First-day, which was but small ; and I had a few words given me livingly to declare among them. Thence we travelled farther southward in Yorkshire, and met with our beloved friend and brother in Christ, George Fox, at one Captain Bradford's, where we were at a meeting with him ; and afterward we tra- velled into East Holderness, to Joseph Storr's, where again we met with George Fox and divers other friends, and were comforted together, and travelled a little while in that country to some meetings where he was, VOL. I. E 50 KEMOIKS OF who then had the public service wholly upon him th«re, for the strengthening and settling Friends in the Light and in the Truth. I had some testimony laid upon me to bear at two steeple-houses, before 1 left that county, but met with no hard usage, except haling out ; the Lord support- ing me in faith and hope of a service He had for me farther south. My honest, dear friend, Edward Edwards and I, parted in Holderness ; and Thomas.Ralison,. who travelled with George Fox, came with me to Hull, whence we went that night over the river Humber into Lincolnshire ; we had a rude, abusive, drunken com- pany in the boat, who, though they threatened, and otherwise abused us, (he Lord preserved us from being harmed by them. George Fox and Alexander Parker overtook us (be- ing on foot ) in our way toward Lincoln ; and we got to a place that night where was a meeting next day, being the first day ; and a burthen came upon me, to go and bear testimony for the Truth at two steeple- houses, one in the forenoon, and the other in the after- noon. I had no harm nor violence at either, except pulling or pushing out ; but Thomas Ralison being at that in the afternoon, was abused and beaten, and followed into the field by a parcel of young fellows ; and I was sorry that he was so evilly treated. Next day he and and I parted, and I took leave of George Fox and friends with him, and travelled on toward Lincoln, taking a meeting by the way ; where the Lord opened my mouth in a living testimony. After this 1 went to Lincoln that night, being but a few miles ; and there met with John Whitehead, who had been exercised in a public service in that city, and met with some accep- tance. I staid but one night in Lincoln, being pressed in spirit to travel forward toward Cambridge and Nor- wich, though left to travel alone and still on foot. I went to Cambridge from Lincoln in less than three days, the days being then short, though my feet were galled and blistered even before I came out of Yorkshire ; yet they G. WHITEHEAD. 51 amended before I got to Norwich, and I was preserved in health all along ; which I thankfully esteemed as a great mercy from God, being then not eighteen years of age. At Cambridge 1 was received kindly by Alderman Blakeling and his wife, and by the few Friends there. James Parnel met me before 1 went thence, and we were comforted, and among those Friends when we met. After two or three days' stay, I was still pressed in spirit for Norwich. From Cambridge Thomas Light- foot travelled with me ; and we got to about three miles from Thetford in Norfolk the first night, being showery weather ; but it was- something difficult to get lodging for our money at a little village where we staid, they were so shy of us ; yet being at a house where they sold beer, we prevailed with them to entertain us that night ; but the room wherein we lodged was cold and mean, and the windows so shattered, that the snow came in upon us. The next day we travelled to Wymohdham, where one Robert Constable and his wife kindly received us ; being convinced a little time before, by our dear friend JRichard Hubberthorn, then prisoner in Norwich Castk, for bearing public testi- mony to the truth at the Steeple-house at Wymondham, where those called Independents met. We went to Norwich next day, and I visited Rich- ard Hubberthorn in prison, where we gladly embraced each other in dear and tender love, and were comfort- ed together in the Lord ; there being then a few Friends in that city convinced by his testimony and suffering. The most serviceable Friend then in that city, was Thomas Symonds, a master-weaver, who received, travelling friends : he was a loving honest man, and came to re- ceive a gift in the ministry, and was faithful unto death. He lived and died in the faith, and was partaker of the promises which are " yea and amen. in Christ Jesus." He was exemplary in Truth, and serviceable both in the city of Norwich and county of Norfolk, Though I expected to suffer imprisonment in that 52 HEMOIKS OP city ; yet the Lord so ordered I had liberty some weeks to have divers meetings at Thomas Symond's house and at Wymondham, at one Robert Harvey's, a glover, who was an honest, innocent man, that received the Truth in the Love of it. To a meeting at his house, came captain John Lawrence, &c. who being then tenderly affected with Truth, was desirous I should have a meeting at his house at Wramplingham, which I was glad of. To that meeting came three priests, viz. Jonathan Clapham, priest of the town, and other two on purpose to oppose. They staid in the parlour until the meet- ing was settled, and peeped out to see me; and because of my youth, I was contemptible in their eyes, to dis- course with ; and I understood they slighted me the more because thereof. However Jonathan Clapham, as one ambitious and more regarding worldly honour, than seeking that honour which is from above, under- took to oppose and document me, about our not respect- ing persons by bowing, &c. pleading what he could for it ; and the Lord gave me suitable and scriptural replies, which in the spirit of meekness I returned upon him and his party, and laid open some of their unscriptural and unwarrantable practices ; and feeling the Lord's power and counsel with me, 1 had dominion given me to vindicate the Truth, to the confounding of the oppo- sers. After ^ome short time, the said Jonathan Clap- ham, and another priest with him, (one Part) withdrew, hut the third priest staid until the meeting was over: for after the contest with the other two priests was ended, I had a very good and blessed opportunity to declare the Truth, and open divers matters of weight, as the Lord was pleased to open to me, and enlarge my Spirit to demonstrate ; insomuch that at the same meeting, most of John Lawrence's family, with divers others, were convinced and persuaded of the way of Truth. And the Lord gave me great comfort and en- couragement by his Divine assistance in his work and service that day; and Friends then present, were great- 6. WHITEHEAD. 53 ly satisfied therein. And those same priests' contempt of me his poor servant, and weak instrument, turned to the contempt and disgrace of themselves ; so that I had then and often, cause to ascribe the " Glory and praise to the Lord our God," and to declare in praise to Him : " Out of the mouths of babes and sucklings hast thou ordained strength, because of thine enemies ; that thou raightest still the enemy and the avenger." Psal. viii. 2. The said John Lawrence received the Truth, and the Lord's Messengers, in great love and tenderness ; and gave up freely in obedience thereunto. When he knew a beginning in the Spirit, he turned not back ; hut did persevere, and bore a faithful testimony in suf- fering for the Truth, both in his person and goods. His and his family's turning to Truth and Friends, was a means to induce and draw many after them, to Christ's Light and free Ministry, that they might know Him to be their Minister, their High Priest, their Shepherd, and the Bishop of their Souls. Near that time, in the ninth and tenth months, 1654, 1 had divers meetings in and near Wymondham, and also in Norwich ; and the Lord was with me, and helped me to publish his Name and Truth ; to preach the everlasting Gospel, and to turn many from darkness to the Light, and from the power of sin andsatan unto God and his power ; that people might not continue in empty forms and shadows, but come to the life and substance of true religion, and to the power of godliness, and to know Christ to be their Teacher and Leader, whose voice his sheep hear ; and they will not follow the voice of a stranger. And many in those parts were convinced of the truth of these things, . and turned to the Light of Christ in them. Let the work of the Lord praise Him which began in those days, and since has prospered in that country, both in the offspring of many who then at first received the love of the Truth, and in many others, whom the Lord hath blessed in their obedience, and E 2 54 MEMOIRS OF willingness to serve Him ; being come unto the dawn- ing of the day of Christ's Power, wherein his people are a willing people. Ps. ex. 3. The first opposition I met with in the city of Norwich, was at a meeting at the said Thomas Symond's house, by one Scarf, an Antinomian preacher, who pleadied for sin to continue term of life, even in the best of saints, from Paul's warfare, &c. Rom. vii. And yet though they still continue sinners in themselves, they are not under the Law, but under Grace, and reckoned righ- teous in Christ. Much such sin-pleasing doctrine we met with from professors in those days, whom in the Name of the Lord we withstood, as I did the said Anti- nomian; and by the Lord's help, stood over Him and his perverse gainsayings, to his confusion ; for I saw those Antinomians very dark and corrupt in doctrine, contrary to Christ's work, which is to destroy sin, and to save "his people from sin and transgression. At that meeting, there were some of those persons deemed Ranters,* allowing corrupt liberty. One of the chief of them seemed to own what I said against the Antinomiau ; I had then given me a sense that he was of a corrupt spirit, and told him, I denied his spirit also, as I did the opposers, for I felt a zeal from the Lord against them both ; and the Lord's power over all, in whose service He did strengthen and encourage me from one meeting to another, insomuch that 1 was sure the Lord stood by me, and strengthened my spirit in his work and service ; and the more 1 travelled and labour- ed therein, the more my strength in Him increased ; for which my soul did often praise his glorious Name, and sing praises to him, even in solitary places. A little time after I had another meeting at the said Thomas Symond's house, on a first day of the week ; and there came a company of those persons who were gotten into the spirit ofRanterism; and the same per- * An "unsettled class of people : many of them, as here stated, of corrupt principles ; and others wild in their ideas. - G. WHITEHEAD. 55 son who seemed to take my part before against the Antinomian opposer, was one of the company. In that same meeting, the Power and dread of the Lord God, fell so weightily upon me to bear testimony against sin and wickedness, root and branch — against the lust of the flesh, the lust of the eye, and the pride of life — the love of the world, &c. that the powerful word of the Lord pierced through the meeting, and so wonderfully struck down the spirits of those ranters, and other loose spirits, that they came to me that evening like men greatly wounded, and struck down in their spirits, from their high floating notions of Ranterism; inso- much that they questioned their salvation, which be- fore they thought themselves secure of, as if their moun- tain could never be removed ; yet then they were un- der doubts and fears, and such like questioning, as, " Mfen and brethren, what shall we do to be saved ?" In compassion to their poor souls, I earnestly exhort- ed them to bear the judgment of the Lord and his in- dignation, because they had greatly sinned against Him ; that they might find mercy from Him, through true humiliation and repentance ; with such necessary counsel and warning, as the Lord by his Light then showed me was most suitable to their conditions ; for 1 never was acquainted with that sort of people before those in Norwich ; whereupon the most of them were convinced of the Truth, and divers of them came to be reformed in their lives and conversation ; though some turned back into their corrupt, carnal liberty, through want of watchfulness, and not keeping in the fear of God. We have seen in our day, that where the deadly wound in the beast, or beastly nature, hath been heal- ed, in those who have not gone forward through morti- fication, nor patiently waited to see judgment brought forth into victory, they have miscarried, and turned from the Grace of God into lasciviousness, or to embrace the world, and thereby to sell the Truth, and them- selves too, even their poor souls, for their own iniqui- 56 MEMOIRS OF ties : " Behold for your iniquities have you sold your- selves." Isa. 1. 1. Some time after the aforementioned meeting at John Lawrence's, I went to visit him_ and his family, and relations that were with them ; his wife and her sister- in-law, Elizabeth Bedwell, and others of the family be- ing convinced, and truly loving to Friends, as were their children likewise ; being also glad of the good service 1 had at their house, where the three priests were so greatly disappointed of their designed conquest, and so much confounded. Elizabeth Bedwell told me, that the priest's wife of the town and she having had dis- course before the said meeting, and expecting some dispute to be there between the priests and the Quaker, the priest's wife asked her, saying, Mrs. Bedwell, which side will you be for 1 Elizabeth pleasantly answered her, I'll be for the strongest side. After the meeting was over, the priest's wife told Elizabeth, now Mrs. Bedwell, I know you'll be of the Quaker's side, for you said you would be for the strongest. The said Elizabeth Bedwell contuiued a faithful, innocent, loving Friend in the Truth, and a plain, low- ly example of humility until death ; and her husband a loving man, and friend to Truth and Friends ; espe- cially in his latter years. It is worthy to be remembered, that both John Law- rence's mother, and his wife's also, who were very an- cient women, came to be convinced, and received the Truth in those times and continued Friends to the last. Also Joseph Lawrence, who was brother to John Lawrence, and his wife, received the truth and Friends in true love and became very serviceable, Joseph suf- fered considerably by imprisonment. 'His wife lived not many years after she received the Truth ; but in her day was a very virtuous, sober, ingenuous, and lov- ing Friend ; and by her sober life and good example, left a sweet savour behind her. Our ancient and faithful friend, William Barber, of Gissing, in the same county of Norfolk, and his wife G. WHITEAEAD. 57 also, did early receive the Truth and Friends in great love and tenderness, in 1654. I first met him, as 1 remember, at Diss in Norfolk, and declared the Truth to him and some others present, and opened something of the mystery of Christ, and of the ministry and work of his spirit within ; and also of the enemy's contra- ry work in man, as the Lord was pleased to open and enable me. William was very tenderly affected, and broken into tears ; and his spirit bowed and hum- bled, though he had been a great man and captain in the army : Truth was near in him, and I felt him near it ; and my heart was open and tender toward him, in the Love of Christ. It was some time longer before 1 saw his wife ; she ' was an honest, sober woman, received the Trurth and Friends in great love and tenderness ; and continued a faithful, innocent, and loving Friend until her dying day. I observed the Lord endued her with much patience, considering the great and long suffering her husband endured by imprisonment in Norwich castle, for the space of twenty years, or above ; chiefly for non-pay- ment of tithes to an old priest of the parish, who appearr ed implacably malicious in his prosecution, or rather persecution and revenge. The said William Barber bore a faithful testimony through patience and long suffering ; I know of none who suffered like him in those parts, though many Friends thereabouts have suffered deeply on the same account ; and the Lord supported them therein. After I had laboured and travelled some weeks in that county, in the work of the Lord, in the winter, 1 654, a weighty concern came upon me to travel into Suffolk. As we went, Robert Constable, the Friend who went with me, procured an evening meeting at a town called Bottesdale, where the people were pretty civil and quiet. The day after, we went to Mendles- ham, to Robert Duncan's, of whom I had a good ac- count before, and of his being desirous of some Friends to visit them in those parts ; for a meeting of an honest 58 MEMOIRS OF minded people had been some time kept at his house, dissenting from the parish priests and their worship ; and yet they had several preachers, or such as esteem- ed themselves spiritually gifted, in some degree, to preach and pray among them. When I came to his house, he kindly received me ;. next day being the First-day of the week, was their meeting at his house, to which I went and sat in silence for some space, waiting upon 'the Lord in his holy fear, to see and feel what he would please, by his power, to open unto me to declare to the people there met; be- ing in expectation to hear what should be delivered unto them. Somp. of their teachers seemed a little uneasy with our being silent so long as we then were ; whereupon Robert Duncan spake a few words to this purpose : that peradventure they had been too much in words, or depending on men's teaching ; and- there- fore God now might see it meet to bring them "into si- lence, that they might come more to depend upon Him for teaching. Some of their preachers were for putting forward one or other of them to prayer ; I let them alone, and patiently bore them in their voluntary devotion. After a little respite, the Lord opened and made way for me to preach the Truth unto them, to turn their minds to the True Light, that they might know the Immortal Seed, and birth which is from above, unto which God's Everlasting Love is ; and that seed and birth which He hates, to be subdued, crucified, and slain. It was to the inward work of his Spirit, and knowledge of Christ in Spirit, and that they might know God's teaching by his Spirit, that 1 truly desired they might all come. Lwas among them in much humility, meekness, and poverty of spirit, wherein the Lord was with me, aiid by his invisible power helped me, for his own Name's sake, yea, and his seed's sake ; which 1 felt among that people ; for the Lord had a tender seed and people among them ; towards whom my soul was truly affect- ed, in the love and bowels of Christ Jesus my Lord and O. WHITEHEAD. 59 Leader, who went before me in his Gospel work and service: to Him be the glory thereof for ever! The said meeting was iiept and ended in much so- briety and seriousness ; and no opposition made therein to what the Lord gave me to declare among them ; the people being for the most part well inclined, and con- vinced of the Truth then testified unto. And the meet- ing remained, and Was held in that place, they being so well satisfied with the Truth and Dispensation of the Spirit, as professed and owned among the people called Quakers, that the Friends thereof were content toi wait upon the Lord together in silence, to know and re- ceive Life, Power, and Teaching also from Him. And the Lord for many years prospered them, although when that meeting was reduced to know a state of silence, some of their former preachers left it for a time, yetafter- wards returned ; especially one that was most noted, namely Edward Plumpstead, senior, who not only came to be a loving Friend in our Society, as his wife and family were, but also a preacher of the Truth among Friends, some years before he died. 1 was again concerned in spirit to return to Norwich,- and that neighbourhood, where I had some effectual service for the blessed Truth, among (he Friends con- vinced thereof, and other well inclined people ; also to visit my beloved friend and brother Richard Hubber- thorn, as often as I could, he being still detained prison- er in Norwich castle, where he had but a poor hole to lodge in, upon the end of a cross wall ; which being a little old stone arched hole or room, it broke, and fell down not many years after. It was the Lord's mercy it fell not while he was in it. A few days after, near the end of the tenth month, 1654, there was a lecture at that called Peter's Church in Norwich, and I believed the Lord required me to go thither, to bear such testimony as He would please to give me, being endued with a holy zeal against iniquity, and the pride and covelousness of the high priests in those days ; as well as with compassion to the ignorance and blindness of the people misled by them. 60 MEMOIRS OF When the priest had ended his sermon, 1 was suffer- ed to say but a few words against iniquity, &c. when some of the priest's hearers came violently upon me to hale me out, some pulling by one arm, and some by the other, contrary ways ; some striving to hale me out at the north door, and some out at the south porch, by which violence I then got some hurt, and a pain in one side of my breast, being overstrained by their pull- ing and haling me ; but it pleased the Lord in a few days to remove the hurt and pain I got, by that hard usage. From the steeple house I was haled to their guild-hall, before Thomas Toft, mayor, who after ex- amination about water baptism, and some other things, committed me to the city gaol. The mayor seemed to seek occasion against me be- cause he had none, by his questioning me about water baptism, asking me, if the baptism of John was from heaven, or of men'/ To which I answered him, if they who now plead for water baptism, could prove, or make it appear they have commission from heaven to baptize, as John had, 1 would own it. But I supposed he did not intend so, but was for sprinkling infants. However, though he could get no advantage againstme, he would send me to prison. In the said prison I and some others were but hard- ly treated by the keeper, one Hunt, who demanded for one bed for three of us, four-pence a night of each ; we thought it was hard measure to demand twelve-pence a night of prisoners for one mean bed, for three men to he crowded together in, and that in a cold room, where another prisoner lodged in a bed to himself; so that we npt finding freedom to gratify the gaoler in his op,- pression and covetousness, and afraid to bring any charge upon any of our Friends, to procure us belter accommodation in prison, thought ourselves necessitat- ed to lodge upon the bare boards of the floor in our wearing clothes, and httle covering besides ; and thus we lodged for eight weeks together in the cold winter, whereby, though we endured much cold, yet were S. WHITEHEAD. 61 through the Lord's mercy generally preserved in health. Such kind of hardship 1 might think the greater, hav- ing been tenderly brought up by my parents, and being only about eighteen years old, when thus imprisoned in 1654. Whilst we -were prisoners, our dear friend, Thomas Symonds aforesaid, was sent to prison to us, only for asking a priest a question in the steeple-house after sermon. At the next sessions for the city, James Lancaster and I were had into court, before one Charles George Cock, then judge ; and the great offence he took against us, was our not putting off our hats in court, which we could not for conscience sake submit to, nor to do such homage to mortal man. This he seemed to resent, as a contempt to the court and authority, pleading for re- spect to superiors, as the duty of servants to niaslers. I signified that servants ought to perform their duties, and to serve their own masters, not with eye service as men pleasers, but in singleness of heart ; whereas put- ting off the hat, and bowing to men, and thereby re- specting their persons, is but an eye service, and men- pleasing, and no real service or duty to superiors or government ; neither do we know any law broken by our wearing our hats, any more than by wearing the rest of our garments ; nor do we thereby intend any contempt against authority. After a few words of this import, 1 bore the judge's threatening and insulting pa- tiently, and stood still in silence. John Bolton of London, being behind me in court, suddenly plucked off my hat, with the other Friend's, supposing thereby to pacify the judge, and prevent our farther suffering ; he with another friend or two being come from London to visit us : howbeit we were re- manded back to prison, our cold place of confinement. Suddenly after, our Friend John Bolton, was sorely troubled in his_ conscience for plucking off our hats ; and could not rest quiet in himself, until he returned into court again, and made open profession against him- self, condemning what he had done in taking off our VOL. I. r 63 MEMOIRS OF hats. Upon which, as it was related to me, the judge signified, he thought what John had done, would not hold with the Quaker's principle. John had not heen long a professed Quaker ; yet he continued zealous for Truth unto his end. It may be observed, that the judge of the said court of sessions in Norwich, was tenderly cautioned before- hand by letter from us who were prisoners, against f hat very course which he took against us in sessions. How- ever I was discharged by the judge; yet for soms time after, detained in prison by Hunt the gaoler, pretend- ing he bad laid actions upon us for what he claimed as a debt owing for lodging ; upon which we were con- tinued in prison, under the same hardships in the cold winter, in all eight weeks or above, until the said gaol- er died. And then we were actually freed out of pri- son, so that the Lord delivered us by removing our un- merciful oppressor. About this time a proclamation was issued by the commonwealth in which many just principles were as- serted in regard to liberty of conscience. It proclaimed however no new favour to the poor Quakers, who, in company with the Ranters whose principles and practices they always disavowed, were deemed unworthy of additional liberty, as acting in a manner opposed to the freedom and liberty of others. This charge no doubt had reference to the very active spirit which Friends displayed in the propagation of what they deemed gospel truth, in which cause they were frequently led to make public declarations in streets, market places, and fairs, and also at the usual places of worship, when the regular services were gone through. Soon after George Whitehead's commitment to Nor- wich prison, an answer to the proclamation was issued, signed by him and two of his fellow prisoners, from which the following extracts are made, and with which we resume the abstract of his own account. O. WHITEHEAD. 63 The proclamation was against such as openly and avowedly, by rude and unchristian practices, disturb both public and private Christian meetings in their re- ligious exercises in the worship of God, whereby the liberty of the gospel, the profession of religion, and the name of God is much dishonoured and abused. And many informations being given forth of such practices, by those under the names of Quakers and Ranters, and such practices are disliked in all, and proclaimed against, which be contrary to the just liberty and free- dom which the people of this commonwealth is to be protected in, &c. Ans. The Power which is received, immediately from God, brings into the true liberty and freedom as pertaining to conscience; and the pure law of God which came from the same Power, takes hold upon that which oppresseth the good seed, and conscience also. And though liberty of conscience, and liberty of god- liness have been long pretended and promised, yet the same is not yet performed, nor fulfilled unto those who have been free to lay down their lives, for this liberty of Conscience so promised and professed. Now when the Lord hath enlightened us by his True Light, and brought us to walk with a pure conscience toward God and man, we find more tyranny, cruelty, and plotting mischief against us, than ever those accounted enemies of the Commonwealth invented to take away our lives ; though no man can lay any evil to our charge done or acted, or law broken by us. But for declaring the Truth freely, as it is made manifest in us from the Lord, against all deceit and unrighteousness of men, we are shut up and kept close in holes and prisons, among thieves and murderers. This is the reward and liberty we receive from the world, for declaring unto them the eternal Truth of God, who hath called us, whom we cannot deny for the tyorld's advantage. Mat. v. 11. 18. For witnessing forth in life and power that which 64 MEMOIRS OF protection is promised to, many now suffer in England, and have not their just liberty in the exercise of godli- ness, though not found guilty of any of those unchristian practices proclaimed against. The people called Quakers, do not impose upon the consciences of their brethren, or any others, any thing which may embondage their just liberty or freedom in the things of God, but do desire their liberty, that all bondages and ties may be taken off the consciences of all people in matters of the worship of God ; and for the purchasing of this liberty, do we suffer bonds and imprisonments, beatings, stonings, stocking, and other cruel usage, from those who profess themselves Chris- tians, magistrates, and rulers in this Commonwealth. And as touching the many informations said to be given forth of such practices by those under the names of Quakers and Ranters ; (i. e. of rude and unchristian practices which are disliked ;) We answer — We do utterly deny the principles and practices of Ranters ; who, from the Light of Christ, which is pure in the conscience, are turned into the liberty of the flesh, and into all uncleanness, and to practice those things to which the plagues of God are due, and upon which the vials of the wrath of God are to be poured out. How contrary to the liberty and protection, univer- sally promised and proclaimed, our unjust imprisonment in the castle and city of Norwich is, may plainly ap- pear to all persons of understanding, we being by the Eternal Spirit of the Living God called from our earth- ly habitations, freely to declare and make manifest the Eternal Word of God, and the powers of the world to come, as made manifest in us by the Eternal Spirit, coveting no man's silver or gold ; but freely declaring what we have freely received from God, in love to the souls of all people, that they might also be partakers with us of the powerful Truth of God ; that their soiils might live in it and know the pure God, whom all the G. WHITEHEAD. 65 world in their first state are ignorant of, and enemies to. Besides our hard usage, and the severity of our con- finement, to add aiHiction to our bonds, one Sampson Townsend, by trade a weaver, who had taken upon him the habit and place of a priest in Austin's parish in Norwich, to make himself famous, published a book or pamphlet against us, to defame us, after we were com- mitted to prison, as being in Norwich gaol for errors and miscarriages, as deniers of the Word of God, and the Scriptures, &c. but his envy and falsehood were publicly detected. Nevertheless, after Townsend re- moved to Repham, I having a meeting in that town, he came to oppose me, but made little work of it ; for he was manifestly confounded, not acknowledging the Word to be before the Scriptures, but asserting them to be the only Word of God ; which was his old objec- tion against us when in Norwich prison, for our testi- mony to Christ's being the Word, which was in the beginning, &.c. At that meeting I told him, the word of the Lord came unto the prophet, saying, &c. " and these are the words of Jeremiah to whom the word of the Lord came," Jer. i. L So that the Holy Scriptures or writings, are or con- tain the sayings or words of the Eternal Word, that is, of God and .Christ, as given and revealed unto his ser- vants, prophets, and ministers : holy men of God spake as they were moved by the Holy Ghost, 2 Pet. i. 21. What John was commanded to write, were the true sayings of God, Rev. xix. 9. But of Christ he saith, his Name is called " the Word of God," verse 13. And I think it is no slighting, much less contempt of the Holy Scriptures, to own them either as the words or true sayings of God, without giving them the same Name or Title, which more properly belongs to Christ or God. After our discourse at the said meeting at Repham, as I was riding out of the town, the word of the Lord r 2 66 MEMOIRS OF came upon me, to warn the people in the street to repentance, &c. who (for no other cause) evilly intreat- ed me, by stoning me in a furious manner ; insomuch that I could scarcely get my horse to stand, or abide in the place where I declared the Truth to them, until they became more calm and quiet ; so that I cleared my conscience to the people ; for the Lord stood by me, and so preserved and defended me by his Power and merciful Providence, that I got scarce any harm by all their stoning me ; but thereby they showed what fruit their minister, my opposer, had brought forth by his busy, envious opposition against us. And now to return to the course of my intended nar- rative ; when James Lancaster and myself were ac- tually freed out of Norwich prison, which was, as I remember, in the first month, called March, 1654-5, the oppressing gaoler being removed by death, and his wife more tender than he was. I really believed the special hand of the Lord was in our deliverance ; and I was very thankful to Him that we were so well freed out of that prison, but we left C. Atkinson still there. In a short time after I was released, T went to see two pri- soners, who remained ; whereupon I was apprehended^ and had before Thomas Toft, mayor, and again com- mitted to the said prison ; and detained for about three weeks, without any proof or colour of transgression, or law against me, but only the arbitrary will and preju- dice of the said mayor. However the Lord did not suffer him to detain me long, having other and further work and service for me to do, for his Name and Truth's sake. The reason of the said C. Atkinson's remaining in prison after the rest, was partly an action or an attach- ment of privilege, laid upon him by an attorney, for speaking some rash or hard words to him, which he supposed were actionable ; also the priest who then used to preach to the prisoners, took occasion to com- plain against him, for some words spoken, whereby the priest was affronted. However, poor man, the said C. WHITEHEAD. 67 C. A. was not altogether so prudent, meek, or gentle in bis conduct as he ought to have been ; and that was not all, but worse befell him after he was left alone in prison ; for though he got more liberty, and better ac- commodation than we had in prison when together, yet he falling into too much familiarity and conversation with such as were somewhat inclining to a spirit of Ran- terism, he grew loose and waxed wanton against Christ, his Light and Truth ; insomuch that at a certain time having a little liberty granted him out of prison, Rich- ard Clayton and I jnet him at a Friend's house in the country, and perceiving him got into too much lightness and liberty, we met with him alone, and seriously ad- monished and cautioned him, whicL he could scarce bear, without appearing offended and in passion ; there- upon L was jealous what might, befall him, insomuch that some stop came upon me secretly, that I had scarce freedom afterward to visit him in prison. He had been over much affected by some weak, indiscreet persons, and set up above his place, to his hurt ; and some young men have been hurt thereby. After some time his iniquity became obvious, of which my dear brother Richard Hubberthorn gave me notice. Richard and Thomas Symonds went to see him, and he told them there was no redemption for him : thus he was tempted to despair, by the enemy that had pre- vailed over him, yet he gave out a severe testimony in condemnation against himself. When I heard of his foul miscarriage, it brought deep sorrow upon me, even unto solitary mourning and tears for Truth's sake, and our poor innocent Friends', who had lately received the Truth ; being sensible that both would greatly suffer, and be reproached thereby ; however the Lord relieved me after a little while, and laid it the more upon me to labour and travel about in those parts, to strengthen the weak, to help and comfort the feeble, to vindicate the blessed Truth and Way thereof, and to exalt and set the same over the head of all deceit and wickedness and backsliders, and such as turn into 68 MEMOIRS OP the pollutions of the world ; well knowing and remind- ing Friends and others, that the Truth is the same, and never changes, and ought not to be blamed ; but such who' turn their backs on it, are condemnable ; and judgment follows them. And it was the Lord that stood by me in that service, and by his power helped and strengthened me, to strengthen and help many ; so that the scandal took the less effect to do hurt or mischief in those parts : glory and dominion to our God and the Lamb, for ever and ever ! After my release out of prison the second time, I tra- velled to divers parts of Norfolk and Suflfolk. My dear friend and brother Richard Clayton, was with me at some meetings in JVorfolk ; and there was an honest minded people enquiring after the Lord, and his living Truth, whose hearts He had prepared to receive it. And I well remember in what manner the Lord opened my heart, and enlarged me in Gospel testimony toward those people ; it was to, the universal love and Grace of God,'the Light of Christ in every man, to turn their minds thereunto, therein to wait to know God's teach- ings, and to come into the New Covenant Dispensation, wherein all the Lord's people are taught of him, and know Him, even from the least unto the greatest, and witness his law written in their hearts, and his Spirit in their inward parts, according to his blessed promises, and this his New and Everlasting Covenant, as prophe- sied of by the holy evangelical prophets. In this New Covenant, not only the house of Israel and Judah may be partakers of Christ, but all truly believing gentiles also, to whom Christ is given for a light and for a covenant, and to be God's salvation to the ends of the earth ; for God is not only the God of the Jews, but of the gentiles also ; and they are the true Jews and Israel, who are spiritually such : Jews inward, by the spiritual circumcision of the heart unto the Lord by his Holy Spirit. And in order to come under this New Covenant Dis- pensation and ministry, and therein to know and ex- WHITEHEAD. 69 perience Christ to be their Minister, their Teacher, their High Priest, and Prophet, the people before men- tioned were persuaded to cease from man, and from all their ministers and priests, made by the will of man; who preached for filthy lucre and gain, making a trade of the Holy Scriptures ; adding their own divinations, meanings, and notions thereunto ; having no commis- sion given them to preach, and making a trade of the words and testimonies of the holy prophets, Christ Jesus, or his apostles; but walking contrary to their steps and practices, in pride and covetousness. The Lord often laid a pressure upon me and others of his servants, to testify against the pride and covetous- ness of the priests, and their preaching for hire, for tithes, and forced maintenance, contrary to Christ's command, and his ministers' example ; for which cause they were the more envious against us; and in their pulpits exclaimed, and made a great noise to incense the people and magistrates against the Quakers, so called, even under severe persecution and imprison- ment ; and the greater necessity was laid upon me, and others of the Lord's servants, to testify against those envious priests, sometimes even in their public places, improperly called churches, to undeceive the people, that they might not still be led captive. It is still a matter to me very memorable, that by preaching livingly the Light, the New Covenant, the Word nigh to people in their hearts, yea, the Gospel of the free -Grace and love of God in Christ to mankind ; many were really and effectually convinced and per- suaded of the blessed ever livingTruth, as it is in Christ Jesus, in the counties of Norfolk,, Suffolk, Essex, &c. where the Lord led me early to travel, and helped and prospered me in his service ; blessed and praised be his Name for ever ! When I was at Mendlesham meeting, at Robert Duncan's, A. D. 1655, George Fox the younger, a Suf- folk man, was effectually convinced, and received the 70 MEMOIRS OP Truth, being then lately come out of the parliament's army in Scotland. One remarkable passage, and the consequences thereof, I may not omit : the aforesaid John Lawrence (see page 52) had been a member of an Independant congregation, and because he left them and received us and our friends, their pastor, one Timothy Armitage, and the elders called him in question, and were minded to excommunicate him. The same year 1655, he was summoned to their meeting in Norwich, at the parish church called George's of Tomland; and I went with him thither, and Edmund Bedwell, who had not then left off his sword, or falchion ; which I blamed him for, thinking they would take occasion against him and us for it, as some of them did afterward. There was a great con- course of people, men and women met together, with their pastor and elders, and they repeated their charge against John Lawrence, to this purpose, viz. His forsaking their church or communion ; his entertaining strangers, or persons dangerous, or holding dangerous doctrines, &c. But I could not perceive any matter of fact they could prove against him of any error, or dan- gerous consequence; what they insinuated against him, appeared to be without proof, or colour thereof Then he was to give his reasons why he left them or their church, whereof he had been a member ; to which he answered according to the apostle Paul's doc- trine, 2 Tim. iii. to turn away from such as have a form of godliness, but deny the power thereof; namely, such as are proud, heady, high minded, and covetous, though they may have a form or profession of godliness, yet denying the power thereof, from such we are to turn away, &c. And the said John Lawrence apply- ing this to them who then went about to excommuni- cate him, gave the same for his reason why he turned away from them ; though they had a form or profes- sion of godliness, yet they denied the power thereof; and therefore he might justly turn away from them, &c. G. WHITEHEAD. 71 After which, in the fear and dread of the Lord, I stood up to declare a few words among them, but they quickly pulled me down, and by force held me down in the pew where we were ; and some of their proud women that were near us, expressed their rage and en- vy against me in particular ; and some of their church forcibly haled and pushed me out of the steeple-house, and exposed me to a rude multitude, who stood ready to lay violent hands on me ; and they pushed and haled me away through the streets and market place of the city, sometimes throwing me down upon the stones, whereby I was bruised ; though the hurt 1 got thereby, the Lord was pleased to remove in a short time. They followed and encompassed me, pushing me along, roaring and shouting, until I came near to the city gate, called Giles's gate, next to a little pasture ground ; at the upper end whereof I saw a great house, where the Lady Hubbard dwelt; upon the sight whereof I was in a great strait, and at a stand in my mind, the tumult being great about me, whether I should then go out of the city in order to go toward Wramplingham, to John Lawrence's, or whether I should turn up toward the said great house, desiring the Lord to direct me at that instant. Hereupon I con- sidered that if I should then turn out of the city into the high way, toward Wramplingham, I might be in danger to lose my life by that violent, tumultous com- pany that were then about me ; and it would be the less regarded, or taken notice of ; and therefore if I must lose my life, it would be better to die where my testimony was to be borne within the city of Norwich, and where my persecution was begun, rather than by the tumult without the city, or abroad in the field;" for 1 was given up to suffer what violence the Lord might permit them to do unto me. On which consideration I immediately turned up to Lady Hubbard's, the tumultous, raging company con- tinuing still about me ; by whose shouting the lady's , chaplain. Dr. Collins, as he was afterwards termed, and 72 UEMOIRS OP most of the family, came out too see and hear what was the matter of such a great noise, and why such a mob came before the house ; and they beheld me that I was the person beset and persecuted. The chaplain understanding what I was, undertook to discourse with me, first by way of interrogation, con- cerning the same spirit which the apostles of Christ had ; if 1 had the same spirit '? I owned that in measure 1 partook of the same Spirit, though I would not equal- ize my degree of attainment to theirs. Then if I had that spirit, the chaplain would have me demonstrate or prove it, by some sign or miracle, as the apostles did. Or, if I could speak with tongues by a gift of the Spirit, and not by acquirement, as by human learning. I an- swered him, according to the apostle Paul's words in that case, 1 Cor. xii. speaking of the diversities of gifts, given by one and the same spirit, I told him, all who had the spirit of Christ, had not all those gifts, as that of tongues and miracles, for " to one is given the word of wisdom ; to another the word of knowledge ; to ano- ther faith ; to another working of miracles ; to another prophecy ; to another divers kinds of tongues ; to ano- ther interpretation of tongues : yet all by the same Spirit," the Spirit and power of Christ. It is evident that these gifts of tongues and miracles, &.C. were not common to all who had the Spirit of Christ, in the primitive church, but peculiar to some, as these questions import, viz. "Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles ? Have all the gifts of healing ? Do all speak with tongues ? &c. ] Cor. xii. 29, 30. implying that all the ministers and members of the church were not so gifted in all these respects, though they all had one and the same Spirit, from whence these gifts came. And 1 may have the word of wisdom, knowledge, and faith, by the same spirit, and yet not the gift of tongues and miracles. It no ways follows that none have the spirit, but they who have those gifts. I then clearly saw the chaplain's way of reasoning in this case would not hold. G. WHITEHEAD. 73 When he perceived how tumultous and rade the company about had been against me, he questioned why 1 did not quiet or quell them, or supposed I might, if I had the same Spirit or power, the apostles had. I answered him, that the apostle Paul himself desired the church of the Thessalonians to pray for him, that the Lord would deliver him out of the hands of unreasonable men, for all have not faith. He was therefore sometimes in^the hands of unreasonable men, when in tumults ; and the Lord delivered him out of their hands. While we dis- coursed, my persecutors stood silent, as. in a ring, and heard us, on the subjects before related ; our discourse held but a little' while, 1 suppose about half an hour. In the mean time came a soldier or trooper, with his sword by his side, and perceiving me to be the person persecuted and watched by that rude company, as 1 withdrew he came to me, and said, he would go along with me, and guard me to my quarters, or lodgings ; and laying his hand upon his sword, commanded the mob to stand off,; to make way. So I was quietly res- cued, and he went along with me to my dear friend Thomas Symond's house in the city. I savp- it was ofthe Lordthat I was put in mind to draw toward that house, the Lady Hubbard's, when 1 was in such a strait in the tumult as before related ; and that a stranger should be at last .stirred up to rescue me out of the hands of such unreasonable men, as had beset and abused me with violence. 1 have often been thankful to God for his merciful Providence in that de- liverance. The said soldier who took such care to jescue me, afterward came into society with the people called Quakers, wherein the Lord showed mercy to him ; his name was Robert Turner, of Lynn. I knew not that he was the man that rescued me till twenty-five years after, when I was ag^in prisoner in Norwich castle, with many more Friends, in the year 1680. In those days, prisons and gaols were made sanctua- VOL. I. G 74 MEMOIRS OF ries, and places of refuge and safety to us, from the fury of the tumultuous mob ; although we met with but hard' usage in those places of severe confinement, many times among notorious criminals ; and although I suf- fered both in tumults and imprisonments, by hard usage ia them, the Lord helped and sustained me by his Divine power and goodness, so that I was not wea- ry of his service, nor my spirit faint in my sufferings. The grateful remembrance of his goodness, and lively sense of his love to my soul in those days, still live and remain upon my spirit; praised be our God forever and evermore! My dear friend and brother, Richard Hubberthorn, being longer detained prisoner at Norwich castle than I was in the city prison, in the year 1 654-5, I wanted a suitable companion to travel with me, in the work of the Gospel ministry in those parts ; except, as before related, Richard Clayton travelled with] me in some parts of Norfolk ; and Thomas Bond was with me for a short space at some few meetings, where I had labour- ed in the Lord's work and service. The Lord did greatly assist me, and gave me living , encouragement and comfort when I was much alone, in his work and service ; and 1 was the more comforted and animated in spirit by his divine power and presence, in feeling and perceiving his blessed work to prosper, and the truth of the Gospel of Christ take effect upon the hearts and spirits of many, both old and young; opening their understandings, convincing them and con- verting them to Christ the true light, and turning many from darkness, and the works thereof, to know his di- vine power to make them his dear children and people ; as many were in those early days. And how diligent were many in those days, in going many miles to Friends' meetings, both ancient and young, men and women, maidens and children ! What love, what bro- kenness and tenderness, would be and appear in meetings in those days of their first love and espousals ! where- in many were espoused unto Christ Jesus, in his G. WHITEHEAD. 75 light, life, and Spirit, and many of those loving and ten- der Friends, who were of the first fruits among us, con- tinued and ended their days. After Richard Hubberthorn was [delivered out of Norwich castle, we had some comfortable meetings to- gether in Norfolk, in the work and fellowship of the Gospel of Christ Jesus ; and particularly at Pulham, at William Grudfield's, who was an ancient, honest-heart- ed man, and received the truth and Friends in much love and tenderness : and also at Matthew Elmy's, at Margret's of Ilkisson, in the nine parishes, not far from Beccles. He and his wife and family received the love of the truth, and were very honest, loving people. On that side the country, were gathered a few Friends .who were truly convinced and turned to the Lord, his light and Spirit in their hearts ; among whom was William Bennet, whom the Lord endued with his heavenly gift, so as he became a living minister of the Gospel of Life and salvation, being also of an innocent and holy conversation ; and afterward for his faithful testimony, he was a great sufferer in Edmunds-Bur/ gaol. The said Richard Hubberthorn and I also had a con- siderable public meeting at Beccles, in a yard or or- chard, where several sorts of professing people" came; some of them opposed, others questioned our testimony concerning the Light of Christ in men, or. His enligh- tening every man that cometh into the world. Our doctrine of the Light within, was chiefly questioned and stumbled at in those times, even by many great pro- fessors and teachers, as if it had been some new doc- trine ; though it be both as ancient and scriptural as any other Divinity, taught by the holy prophet? or mi- nisters of God or Christ. Among the opposers and questioners of our doctrine of the Light, at our said meeting at Beccles, was one Richard Townsend, who behaved himself more mildly than some of the company, seeming to be more upon the enquiry than any way prepossessed with prejudice. 76 MEMOIRS OP Though he stumbled about the Light ; yet upon our demonstrating the fruth thereof, and how' the Light shows to man and reproves him for sin, and would in- struct him to repentance, and lead him out of sin and evil, if obeyed and followed ; and that when tbe Gos- pel is truly and livingly preached to men, this Light in them answers, and beaxeth witness thereunto, and con- vinceth them of the truth of what is preached, and de- clared in the demonstration of the Spirit; and are made capable truly to receive what iss,o preached and testified unto them, which otherwise they could not by their mere natural capacities. On this wise, or to this effect, the Light within and the doctrine of the Light, being argued for on our parts, tbe.said Richard Town- send confessed, that there is an eclxo in rnen's con- sciences, answering to the ministry of the Gospel; and this echo he somewhat insisted upon, but could not ab- solutely deny the Principle of Light in men, being spi- ritual. Howbeit, after our discourse with him, with our Christian instructions then given, he took these things into farther and deeper consideration, insomuch that Truth took such place in him and bore such weight, that, some time after, he came into society with our Friends, not only to profess the Truth he had question- ed, but also to bear witness thereunto in conversation and public testimony. In the former part of the summer, in the year 1655, rhad a very remarkable, and indeed memorable meet- ing, in High-Suffolk, at Charsfield, a few miles from Woodbridge, where George Fox the younger then lived with his father ; and it was the first meeting of Friends that was on that side of the country, and the largest that 1 had had before in High-Suffolk : I had no com- panion then in the ministry with me, but sopie Friends from Mendlesbam side. Unto that meeting there was a very great resort of people about the country of divers sorts; and the Lord having prepared the hearts of G. WHITEHEAD. 77 many of them, to seek after and receive the Truth, they came with good intentions and desires. We had the meeting in an orchard or yard ; it be- gan before mid-day, and I had a stool to stand upon. After I had waited upon the Lord a Ifttle space, for his Power to arise, and give me strength to stand up in tes- timony, the people being in great expectation to hear and observe what might be declared, the Lord was graciously pleased to give me strength and ability in his Name, to bear a living and faithful testimony accord- ing to the openings and discoveries given me by his Free Spirit, and the ability and gift received of him to preach the everlasting Gospel, in the Name and Power of our Lord Jesus Christ ; and agreeable also to the Scriptures of Truth, the testimonies of the holy pro- phets, Christ Jesus, and his apostles. I was wonder- fully assisted and enlarged in my testimony for Him and his blessed Gospel Truth, insomuch that 1 was en- abled to stand upon the stool, though slippery, near five hours that day, preaching the Truth, and opening those things which concerned the kingdom of Christ and of God, and men's everlasting salvation. And many were that day livingly touched in their hearts, and effectually convinced in their consciences of the Truth then sin- cerely and livingly declared unto them in the power and demonstration of the Holy Spirit. After I had declared for some time, one John Burch, a preacher among the Baptists, appeared to make some objections about the ordinances, as water baptism, &c. and also about the coming of Christ in person. I being called unto a spiritual ministry, in order to bring people out of shadows to the substance, and to know Christ in Spirit, and not after the flesh, nor to rest only in a lite- ral knowledge of Christ, but that they might know him livingly and inwardly after the Spirit ; 1 gave answer to him, in the spirit of meekness, for his better infor- mation, and instruction in the way of God more perfect- ly than either John's Baptism, outward shadows, or mere literal knowledge could bring any one to. G 2 ■ 78 MEMOIES OF In a little time John was silent, and seemed somewhat satisfied, and after farther and serious consideration, came to receive the Truth in an inward sight and sense of the power thereof, insomuch that he laid down his former preaching and profession, and became willing to wait upon the Lord among Friends in silence. And after some years, he was raised up to bear testimony to the Light, the Spirit, and Power of Christ Jesus ; and so came to be a minister thereof, in order to bring people into the knowledge of Christ and his spiritual baptism in them. In his ministry, the said John Burch was very serviceable, especially in his latter days : he kept in the faith of Christ ; and in love and unity ended his days in peace. But to return to the said remarkable and memorable meeting ; in the latter part thereof, came several noted priests, who were pastors and teachers among the peo- ple called Independents, as Francis Woodell, and one Habergham, with some others, and made some objections and questionings-; both the people and John Burch and company being very attentive, and observ- ing to see what work they would make of it against us. They came wrongfully prepossessed and prejudiced against us, that we denied the Holy Scriptures, Christ, his ordinances, church and ministry. But in a Uttle discourse with them, I perceived they were to seek, being ignorant of our Christian principles and doctrine ; but what they had conceived against us, seemed chiefly to proceed from the false and injurious reports of our adversaries, whereby we had been rendered so mon- strous, so anti-christian, and anti-scriptural, in religion and profession, that they thought they might easily deal with us, and run us down : but such sort of pre- judging, and condemning people, caused those opposers, and many others, to go but lamely to work against us ; and the clearness of our Christian confessions and scrip- tural vindications, has many times put a damp upon their spirits when they have come upon trial, face to face ; as it appeared at that time with the said Inde- G. WHITEHEAD. 79 pendent ministers ; and as I have known in many dis- putes which I have been concerned in, with opposers and adversaries, how quickly they have been quashed, when they have appeared against us from false reports, and the authorities of envious adversa.ries ; which they who are credulous of, will gain no credit by, especially when they will judge or condemn others upon such reports and misrepresentations : for this 1 have often observed in religious controversies or disputesj/ny op- ponent could give me no greater advantage against him, than by making use of false reports, or authorities of malicious persons, or their books ; or by his being given to passion, anger, or fury, which blind men's minds, and cloud their reason and understandings. But the aforesaid ministers, however prepossessed, carried themselves tolerably moderate towards me and our Friends, at the said meeting ; and after they were clearly and plainly answered, and their expectations of getting any advantage against us or our doctrine frus- trated, they departed ; and the Truth greatly gained ground that day, and tit that meeting ; and many were truly convinced, and their hearts turned to God, his Grace, and Truth. That was the first and foundation-meeting which we had on that side of High-Suffolk, and which ever since has continued in those parts; as after that, for a long time at Dalingho, at Robert Mann's ; at John Bennet's, at Bradfield ; and at William Flddeman's, and sometimes at Arthur Goddard's, all on that side the country, a few miles from Woodbridge. These were honest, loving Friends, who thus early received the blessed Truth and Friends, and meetings at their houses, and continued so to the end of their days ; some years after the meeting was settled at Woodbridge. A little while after the said meeting, Richard Hub- berthorn met me in High-Suffolk, and we had a good, large, and quiet meeting, at the same place, to which came some of the said ministers, and other professors ; we met with no great opposition from them, there be- 80 MEMOIRS OP ing some more moderately inquisitive than others; besides they could not tell what to make of the Light within, or immortal Seed in man, or our doctrine thereof, though scriptural ; yet in those days, those professing Independent ministers were in high esteem, being paramount, and divers of them parish priests. Things then were quietly managed to the end of the meeting, and the Tf uth still gained ground ; and many grew weary of the priests, and more and more left them and their formal worship, and resorted to our meeting, both in that county and in Norfolk ; and many meetings of our Friends came to be settled in those places. After considerable labour and service in testimony for the Truth and Gospel of Christ Jesus, in the years 1654 and 1655, besides the imprisonment in Norwich before related, my dear friend Richard Clayton and I meeting again in High Sufiblk, in the 5th month, 1655, travelled together to Colchester ; where James Parnel, that early servant of Christ, was prisoner in the castle, he being committed but a little time before we visited him in prison. He was given up to suffer for his faith- ful testimony, was comforted in our visit ; and we were glad to see him so well. So we travelled forward on . the road toward London, being desirous to see our bre- thren and friends in that city, if the Lord had permit- ted. We went that day from the White Elm near Ipswich, to near Chelmsford on foot, being nearly forty miles ; and in the road, meeting with our dear friend and brother George Fox, and Amos Stoddard, coming from London into Essex, were very glad to see them ; insomuch that our desires of going forward were in part answered for that time ; and we were willing to stay with them at some nneetings in Essex ; which we did, as at Great Coggeshall and Lexden near Colches- ter, where George Fox gave large testimony to the Truth of Christ, and against the world's corruptions. On the first- day of the week following, being the 29th day of the 6th njonth, 1 655, 1 had a very good meeting G. WHITEHEAD. 81 at South-Halsted, in John Isaac's barn, Richard Clay- ton being with me ; and John Harwood a Yorkshire man, having met us in Essex, was minded to travel a little with us. At that meeting the Lord greatly en- larged my heart, in his Gospel testimony toward that people ; for the hearts of many of them were well-dis- posed and inclined toward God and his blessefl Truth: and he, by his invisible power, had opened a door of entrance among them, as well as a door of utterance unto them. James Parnel had been instrumental to convince divers in those parts that summer, before his imprisonmont at Colchester ; and by his testimony and living ministry, divers professors were shaken, and at a loss in their professions and notions which they had gathered in their heads, without experience of a true heart work by the power of Christ : for profession and talk of religion and church, did greatly abound in those d^ys, as well as pride and self-conceit, which the Lord was about to stain and abase, as he manifestly did in a short time after ; for those summer shows of religion would not endure a stormy winter. I must confess to the glory of God in my own self- abasement, and his bearing sway over my will and affections, by his own power, wisdom, and providence, 1 was at that time prevented from going to London, to visit my brethren and friends there, according to my own desire and affection ; the Lord having then more work and service, as well as suffering for me to go through in the country, and particularly in the county of Suffolk, before I might obtain my desire of going to London : having had blessed and effectual service, by the special assistance of the Lord's power in Norfolk and in High-Suffolk, I must now be a sufferer in Low- Suflfolk, and bear my testimony for Him, in a hard con- finement and inhuman treatment in prison ; for in those days among the exercises which befel many of us, whom the Lord so^ early called, and sent forth to preach the Gospel of repentance unto life and salvation, we were 82 MEMOIRS, &e. led one while to run to and fro, that knowledge might increase among p.eople, in the ways and dealings of the Lord ; another while suddenly were permitted to be taken and imprisoned, strictly confined, and severely used ; as the subsequent accounts may in part show, and also what manner of spirit did rule in and influence some sorts of men, under high professions, and great pretensions of religion and Christianity ; and how un- christian they were in practice. ( 83 ) SECTION IV. G. W. and others imprisoned in Edmunds-Bury gaol — released ty order from the ProtOBtor — Visits London, and returns into Essex and Suffolk — Cruelly whipped at Nayland, when not 21 years of age — Travels afterwards in Essex, Suffolk, Huntingdonshire, Warwickshire, Worcestershire, Gloucestershire, and Hereford- shire till.the middle of the year 16S7. Of the severe imprisonment referred to it the pre- ceding chapter, the author has given a very minute ac- count, the substance of which will be found in the fol- lowing summary. Richard Clayton and John Harwood appear to have accompanied George Whitehead into Suflfolk ; and in passing through the town of Bures, Richard Clayton thought it his duty to affix a paper upon the sleeple- house door, on which several passages of Scripture were written, to show " the evil fruits, covetousness, and corruption of false teachers and leaders." His companions passed on a little way whilst he was put- ting ijp the paper-; but observing that some people were collected about him, they returned, and exhorted them " to fear God and turn from the evil of their ways." Whilst they were speaking, a constable of the place arrived, who took George Whitehead and John Har- wood before a justice of the peace. He, though unable toshow any lawwhich they had broken, committed them to EdmundSrBury gaol, to take their trial at the ses- sions. Richard Clayton was taken before the same magistrate, who ordered him to be whipped in the town, and sent out of it with a pass ; which was accord- ingly done. After laying between two and' three months in gaol the session arrived, when George Whitehead and John 84 MEMOIRS OF Harwood were tried as common disturbers of the peace. In the commitment, George Whitehead bad been de- scribed as an idle wandering fellow from Orton in Cum- berland ; but the indictment was preferred against George Whitehead and John Harwood as labourers of Bures ; and they were accused of having several times disturbed the ^ magistrates and ministers ; ' and with having been several days and times at Bures before they were taken prisoners. But neither the obvious error in the description of the prisoners, nor the entire want of proof of the charge, could avail any thing in their favour. They were scarcely permitted to speak ; and the justice who committed them and who was on the bench, acted as an accuser, and threatened the gaoler to fine him forty shillings, if he did not silence them when they attempted to answer the chargesbrought against them. The jury complied with the wishes of the magistrates, and brought in a verdict that they were guilty accord- ing to the manner and form of the indictment ; and they were sentenced to pay a fine of twenty nobles eath. As they.w6uld have considered the payment of this fine an acknowledgment of guilt, they refused the pay- ment of it and were returned to their prison, where they continued twelve months, and endured, as we shall afterwards find, extreme privations and sufferings. As one of the magistrates was passing out of the session-house, he was met by a young man of the name of George Fox, who had recently been convinced of Friends' principles, and who had witnessed the flagrant injustice on the part of the magistrates. Addriessing himself to the individual who was now passing him, he warned him to repent of his unjust conduct that day, adding, that " if he did not, he could not escape the just judgments of God." The justice immediately took hold of him, and causing him to be haled before the bench, accused him and said he should go to prison, unless he would find securities to appear at the next G. WHITEHEAD. 85 sessions; though he showed no law which George Fox had transgressed. To prison he was accordingly sent ; and there with his friends partook of the same hardships in the com- mon gaol for above twelve months; for though at the ensuing sessions,, no indictment was preferred against him, he was nevertheless remanded to prison to be left there unless he could find sureties for his~ appearance at the following sessions; and when these arrived, although no accuser appeared against him, he was still detained in prison. " So arbitrary against us," says George Whitehead, " were our persecutors in their proceedings ; though professors both of Christian religion and justice, and professing to act in the name and behalf of the Lord Protector." Their resolute opposition to whatever they deemed to be wrong, made the early Friends no less obnoxious to the keepers of prisons than to the magistrates who committed them. Against vice and extortion in every form they held forth a bold and patient testimony. Pri- sons were then in a very wretched state ; and with every alleviation, confinement in them was a severe punishment; but it was very highly aggravated by the treatment which our early Friends generally met with. Of this the treatment of George Whitehead and his companions in Edmunds-Bury gaol, afibrds a striking example. " After two of us," says he, " were first sent to pri- son, we had a lodging in an upper room for about two or three weeks, and then understanding that the gaoler would exact upon us for rent, and expecting our con- finement might be of long continuance, we desired a free prison, whereupon we were turned into the com- mon ward among felons ; where, after continuance a few weeks, Samuel Duncan in compassion to us, pri- vately gave the gaoler some money to let us lodge from VOL. I. H 86 MEMOIRS or the felons. But when the time for that money was ended, the gaoler insisted upon his old exaction of four- pence a night from each of us, which we were neither free to yield to, nor to suffer any of our friends to be charged with; but again desired a free prison: and thereupon we were again turned into the common ward. In the interim, whilst we lodged above, two notorious robbers, who were of that company that had r-obbed Sir George Wyninif 's house, and were condemn- ed at the assizes before, broke prison, and made their escape, leaving their irons and shackles behind them ; so that we were glad we were not present in the com- mon ward at the time, for they were desperate fellows, and made their escape for their lives. We esteemed it a providence, that the said Friend had for that little time procured our lodging apart from the felons. " Although we were now settled in the common ward among felons, in a low dungeon-like place, under a market-house, our poor lodging being upon rye straw, on a damp earthen floor, we were therewith content; and the place was sanctified to us. But not being wil- ling to contribute to the gaoler's extortion, nor free to buy any of his beer, (he keeping a taphouse, and divers of his prisoners often drunk,) his anger and rage grew very much against us, after we were so many as five sent to prison successively one after another, and all in the common ward, drinking only water. " That which he appeared most enraged against us for, was because we frequently testified and cried against, the foul and horrid sins of drunkenness, swear- ing, and other disorders and abuses among the prisoners; and which the gaoler's servants occasioned, by his suf- fering their excessive drinking of strong beer for his ungodly gain. " But the Lord stirred us up the more zealously to cry aloud against the wickedness of the gaoler, his ser- vants, and the prisoners, for these gross evils ; because the gaoler made a profession of religion and piety, call- ing in the prisoners on first days, towards evening, to G. WHITEHEAD. 87 instruct them, and exercise his sort of devotion among them. And because I told him of his hypocrisy there- in, his fruits being so very contrary, his daughter was offended, saying : ' What ! call my father a hypocrite, who has been a saint forty years V " Many times hath the said gaoler shamefully abus- ed us both in words and actions, whereby his servants, his tapster and turnkey, and some of his drunken pri- soners, took the greater encouragement to follow his example ; for his tapster hath often grossly abused us, both by words, furious attempts, and violent actions. " The said tapster not only threatened us, but cast a stone violently, whereby he hit one, and in his rage took up a stool to have cast at some of us, but was prevented by one present taking hold of it ; and not only so, but was often slandering and beating some of us on the faces, and also violently buffetting with his fists, for no other cause, but reprehending his and their wickedness, disorders and abuses. " Some of the prisoners also have often abused us, by taking away our food ; alleging the gaoler gave them leave so to do, and thereby taking occasion to do us mischief; several times beating some of us, stoning, despitefully using us, threatening to kill, and to knock some of us on the head. " One said : ' If he did kill us, he should not be hang- ed for it ; and that there was no law for us if he did kill us ;' and being drunk with the gaoler's strong beer, he kicked and wounded some of us on the legs, and greatly abused us, knowing it was against our principle and practice to fight or beat him again ; which we could easily have done, and the rest of the gaoler's drunkards that abused us, if our principle would have allowed, being five of us, mostly able and lively young men ; but we esteemed it greater valour, and more Christian, patiently to suffer such injuries for Christ, than to fight for Him, or avenge ourselves ; and rather, vs'hen' smitten on one cheek, to turn the other, than to smite again. The said drunken prisoner who had so 88 MEMOIRS OF abused us, when he was a little sober, confessed, that the gaoler made him worse than he would have been against us. " But by such inhuman usage, the gaoler could not force our compliance with his covetous designs or cor- rupt practices." Very frequently were the prisoners struck with such violence by the gaoler or his agents, that the blood gushed from their mouths and noses ; and after they had been more than thirty \^eeks in prison, the gaoler demanded of them fourteen pence a week each for their accommodation, although on their demanding a free prison, soon after they came in, he had'taken away their bed clothes,- their boxes in which they had food, linen, and other things, and even their night caps, and had left them nothing but straw to lie upon. As the prisoners would not comply with the unjust demands of the gaoler, he became still moreBnraged against them ; • and they continuing to testify against the drunkenness and other vices which he suffered and indeed promot- ed, to secure his own interest,* he threatened to lock them up. in a low nasty room ; and soon after did put four of the prisoners, of whom George Whitehead Was one, into this place. There was also in a part of the prison a dismal dungeon, into which with two of his companions he was let down by a ladder. The place was about four yards deep under ground, very dark, and but little compass at the bottom ; and in the midst was an iron grate with bars above a foot distance, ex- tending over a pit or hole, they knew not how deep ; " but being warned thereof," says the author, by a woman, who saw us put down and pitied -us, we kept near the sides of the dungeon that we might not fall into the * It was the general practice at this time for the gaoler to sell ale, wine and spirits ; and to derive from this trade a great part of his emolument. An act of parliament in the ?4th year of Geo. 11. prohibited this practice. G. WHITEHEAD. 89 pit; and there we were detained nearly four hours, singing praises to the Lord our God in the sweet enjoy- ment and living sense of his glorious presence ; being nothing terrified or dismayed at their cruelties; but cheerlully resigned in the will of the Lord to suffer for his name and Truth's sake, if they had left us to perish in that dark, dismal, and stinking dungeon. " Upon the same day that we were in the dungeon, •several of our friends came to visit us from Norwich, Colchester, and other places ; but were not suffered to come to us ; — and divers other times we have been thus dealt with ; and not only so, but when they have come to the prison door or window, they have had water cast upon them, by some of the gaoler's company ; he pre- tending that he had orders from the justices, that none of our friends should come to us : nevertheless both he and his wife told them, that if they would pay the key- turner six-pence, or four-pence a piece, he would let them come to us ; but they refused to gratify his cov- etousness." At length however, through the medium of the Friends in London, an account of the sufferings of the prisoners was laid before the Protector ; and, in conse- quence, an order was given to have the matters com- pFained of inquired into. The examination was con- ducted by some neighbouring justices, one of whom showed a decided inclination to the gaoler's cause ; and though the principal charges were proved, yet this jus- tice was disposed to extenuate the conduct of the gaoler, on the ground of their having reproved Jiim for his cruelty. Some of the justices, however, did not hesi- tate to blame the gaoler's conduct, and warned him not to suffer his servants to abuse the prisoners ; as if they did so, they would send his servants to Ipswich gaol. They also commended George Whitehead's moderation on the occasion. The exposure of the gaoler's cruelty in these exa- minations, though it did not lead to their release, had a H 2 90 MEMOIRS OF considerable influence upon their treatment during the remainder of their confinement; and their friends in London, made frequent application to Oliver Cromwell for their liberation. He was particularly applied to by a waiting gentlewoman in his family, of the name of Mary Sanders.* She was a Friend, and often availed herself of opportunities to remind the Protector of the suffering situation of the Friends in prison. At length, after George Whitehead had been fifteen months a pri- soner, an order was made by the Protector and council, for the release of the €luakers imprisoned at Colchester, Edmunds-Bury, and Ipswich ; and it was referred to Sir Francis Russell to see to the execution of the order. Sir Francis appears to have performed his task with alacrity ; and George Whitehead says-: " In kindness to us he gave us an order or warrant to produce in our defence, if there should be occasion ; that we might travel without interruption, not confining us to go to our respective homes. He was a conside- rate tender spirited man, and shewed compassion to- wards us and our Friends who were sufferers for con- science' sake. George Whitehead considered Sir Francis Russell to be decidedly against persecution ; and going near his residence in the year 1659, he called upOn him; and was entertained with religious and friendly discourse, in the course of which Sir Francis intimated, that he had been very adverse to the severity James Naylor had nriet with, when prosecuted before the parliament in 1656. George Whitehead was now once more at liberty to visit his friends, and exercise himself in the vocation of a Christian minister. But before we pursue the course of his narrative, we must not omit the commem- * This person, and some other members of the Protector's fa- mily, were convinced of the principles of Friends, in a visit paid to himiiy Francis Howgill. G. WHITEHEAD. 91 oration which he makes of the Lord's mercies, lo him- self and his fellow prisoners, during their severe im- prisonment in Bury gaol. " 1 am, says he^ " truly and humbly thankful to the Lord our God, in remembrance of his great kindness to us ; how wonderfully he supported and comforted us, through and overall our tribulations, stra.it confinement, and ill usage; and preserved us in bodily health, in the comfortable enjoyment of his glorious Divine Power and Presence, several of us have often been made to sing aloud in praise to his glorious Name; yea, his high praises have been in our mouths oftentimes, to the great amazement and astonishment of the malefactors shut up in the same ward with us. When walking therein, our hearts have been lifted up in living praise to the Lord, often for several hours together, with voices of melody. O! the sweet presence and power of the Lord our God! how precious to be enjoyed in prisons, and dungeons, and strait confinements ! O ! my soul ! bless thou the Lord and for ever praise his ex- cellent name, for the true inward sense and experience thou hast aften and long had, and still hast of his Divine Power, and unspeakable goodness ! Glory and dominion be to our God, and to the Lamb that sits upon the throne, for ever and ever ! Let the praise be unto Him, in whom is our help, salvation, and strength ! " Although we were confined to a noisome common ward, and strait stinking yard, yet the Lord by his power so sanctified the confinement- to me, that 1 had great peace, comfort, and sweet solace, and was some- times transported and wrapt ,up in spirit, as if in a pleasant field, having the fragrant scent, and sweet smell of flowers and things growing therein, though I was riot in an ecstacy or trance, my senses being affect- ed therewith ; so that the Loi'd made bitter things sweet unto me, and hardships easy ; although we were sensible our persecutors and oppressors were so cruel toward us, that they cared not if we had all perished in that gaol. But our trust and confidence was in the 92 MEMOIRS OF name of the Lord Jehdvah, in whom is everlasting ^rength and safety : to whom be everlasting glory, dominion, and praise, world without end ! . " I humbly hope and trust in the Lord, T shall never forget his loving-kindness and mercy shown unto me, in those cloudy days of distress and affliction." We shall now pursue, with but little curtailment, George Whitehead's own narrative. " Before the winter in 1656 was ended, the Lord gave me an opportunity to visit Friends at London, of which before my imprisonment at Edmunds-Bury, I was prevented. That visit was very acceptable to Friends there, and I had very good- service in and through the meetings, in the ministry and demonstra- tion of the Holy Spirit and Truth of Christ: and divers were convinced thereby, while I was among them, which was not long ; but I was concerned to return in- to Essex, Suffolk, &c. And having visited meetings at Colchester, Goggeshall, and other parts of Essex, as in Denge Hundred, and divers parts of the county, and also at Sudbury, and Haverhill, and other places in Suffolk. " A concern fell upon me to have a meeting at Saf- fron -Walden, where I had a considerably large and good meeting ; though toward the conclusion, some professors made a little -opposition, but were soon an- swered and silenced. Yet notwithstanding I and some Friends of Essex being at an inn that evening, and at supper in came the bailiff" of the town with a constable or some officer, and others with them, and caused me to be taken away, set in the stocks, and there kept for some time in the night, before they let me out ; and this without any law, or any crime laid to my charge, but only out .of a peevish humour, and their own envi- ous wills, and to cast causeless contempt upon me and my friends. I wrote to the bailiff" next morning, to know if he had any matter of fact against me, or any more to say to me ; but he gave me no answer, so I WHITEHEAD. 93 went away thence quietly to Cambridge, and parts ad- jacent, and visited meetings in the love of God to and fro, in the counties ; taking a circuit until I returned into Essex, to Colchester, &c. " I had a meeting at Nayland in Suffolk, not far from Colchester, where the common people were so rude, that .they would not suffer the meeting to be quiet within doors, but were ready in appearance, tp pull down the house, which was but small ; whereupon we drew out the meeting into a meadow ground, near the town's end on the Essex side. The meeting was large, and 1 had a good and full opportunity to declare and dte- monstrate the living Truth, with pawer and dominion given me of God ; whose power was over all, and came so over the meeting, that it was quiet, though it was held for near three hours together, and the season somewhat cold. " That morning before the meeting, the Friend of the house where it was appointed at Nayland, came to me weeping, and under trouble, poor man ! because some wicked fellows of the town had threatened to kill me, if I had a meeting there. 1 pitied the man, for that he had let in such fears from their cruel threats, and told him, I did not fear them ; I was given up in tbe will of God, in whose hands ray life was, and they should do no more than he permitted them ; and 1 doubted not but the Lord would restrain them ; and their envy and wicked purposes ; and I would not dis- appoint the said meeting, nor alter the appointment thereof! So I encouraged the poor Friend against his fears ; and the Lord appeared for me both in his ser- vice, and in my own and friend's preservation, by his divine power-; that giving us dominion) and a quiet meeting, as before related. iJet the dominion, glory and praise, be ascribed and returned to hira for ever ! " After a few weeks the Lord again laid a concern upon me to have another meeting at Nayland aforesaid, which accordingly was appointed at the same Friend's house where the first was. But this second meeting 94 MEMOIRS OP was held in his yard or little orchard, unto which divers Friends of Colchester, and other places in Essex and Sufiblk came. After we had for some time waited upon the Lord in silence, I was moved to stand up on a stool, and preach the everlasting Gospel, and to testify against sin and wickedness, against the beast and false prophet, against the devil's persecuting power and ministry, &c. After I had for a considerable time declared the truth in the meeting, a person, a pretended gentleman, came rushing in with a constable and rude company, and with violence pulled me down ; and some of them, with the constable, had me to Assingtoh, to our old adversary, John Gurden, who presently began to threaten me. 1 desired his moderation to hear me before he passed judgment : < You are a moderate rogue,' said he. ' Mod- erate rogue!' said l,i' such language doth not become a justice of peace, especially one professing Christiani- ty.' He in & great fury highly threatened me, by which 1 apprehended he then designed to lay me fast in gaol again, as he had caused several of Us deeply to sufier: after his angry threats, he returned into his parlour, where his son and the priest of the parish were to con- sult. " In the interim I sat in his hall, waiting upon the Lord, and some Friends with me ; and then I secretly breathed in spirit, that if it might stand with his will, he would not then permit that persecutor to send me to Bury gaol, where I and others had so lately, and for a long time deeply suffered ; for his malice ended not in that hard imprisonment of ours. Whereupon the Lord was pleased to answer my desire, and immediately to show me that he should not send me to prison, but cause me to suffer by stripes ; whereupon I was greatly refreshed, strengthened, and given up in the will of the Lord, patiently to endure that punishment, the invidi- ous persecutor was permitted to inflict upon me, it being for Christ's sake, and his Gospel truth ; wherein 1 had great peace and strong conso|ation in Him for whose sake I suffered. G. WHITEHEAD. 95 " Being soon called into the parlour before the said John Gurden, and his son Robert, I was examined by divers questions, as,of my name, country, and reason of travelling abroad, &c. Unto which I gave particular answers, and plainly told him and those present, how God would overturn them, and take away their power who were persecutors and oppressors of his servants, or seed ; and withal, that God would limit him, i. e. John Gurden, that he should not effect all his evil designs, or purposes. ' Whereupon deridingly he bid : ' Go, Quake.' I said : ' Dost thou then despise quaking"?' He answered, ' Yes; I do despise quaking.' 1 said: ' Then thou despi- seth that which the word of the Lord hath commanded.' ' How prove you that V said he. ' Bring me a Bible,' said I : a Bible being there, I showed him Ezekiel xii. 1 7, 1 8. ' Moreover the word of the Lord came to me, saying : Son of man, eat thy bread with quaking, and drink thy water with trembling and with carefulness.' Where- upon he could not vindicate his despising quaking. " His clerk took part of my examination in writing as he ordered him, which being read, John Gurden re^ quired me to sign it. I signified that it was deficient, or lamely taken: howbeit, he urged me to sign it. Then I took pen, and began to write my exception against the deficiency of the relation, intending to sign the same at the bottom ; but John Gurden plucked the pen out of my hand, and said, 1 should write nothing but my name, which I positively refused ; saying, if he would not suffer me to write my distinction, he ought not to impose upon me to sign a relation, which was but in part true. " When thus treated, and being ordered to withdraw into the hall, John Gurden and his son directed the clerk to draw up a warrant, to have me severely whipped next day at Nayland ; being the town where I was taken and haled out of the meeting. John Gurden came out to me into the hall, and highly threatened me again, having a law book in his hand, which I took to be Dalton's justice of peace, and there read some 96 MEMOIRS OP abstract of an ancient statute, or law, against vagrants, sturdy beggars, idle and dissolute persons, loiterers, pedlars, tinkers, &c. with the penalties, &c. intimating to me, that they had ordered me to be whipped at Nay- land ;. and if I came again into that country I should be branded in the shoulder for a rogue ; but if I came the third time, I should be hanged; 1 answered : " I am no such person as thou hast mentioned ; thou art an old man, and going to thy grave ; thou dost not know how soon the Lord may put an end to- thy days, and disappoint thee of thy evil designs against me : however 1 fear not thy threats ; if the Lord whom I serve, require my return into these parts, I must obey Him.'. ' I know I am an old man,' said he : ' aye,' sai(J I, ' thou art old in iniquity ; it is high time for thee to repent.' , " 1 was called to hear their warrant for my punish- ment read, and the constable to have his charge of exe- cution given him, which being read, Robert Gurden charged the constable to see their warrant executed upon me to the purpose, at his peril. I told him I could expect no better from him, who falsely swore against Henry Marshall, an honest man, at the quarter-sessions, that he said Christ was a vagabond ; whereupon Henry was wrongfully fined as a blasphemer, and kept in gaol with us at Edmunds-Bury, nigh twelve months ; his words being most grossly perverted, quite contrary to what he said when taken prisotier ; for being accus- ed for a vagabond or vagrant, Henry told them that Cain was a vagabond, though he had a city upon earth ; but Christ was no vagabond, though He had not where- on to lay his head. How contrary was this to the in- formation given upon oath against him at the sessions ! " The warrant being signed and sealed by the father and the son, I was returned back to Nayland,,in order to endure the execution thereof the next day. So that night 1 lodged at a public house, where 1 rested quietly in much peace. G. WHITEHEAD. 97 A COPY OF THE WARRANT AND PASS. To all constables, and all other officers whom it may concern, and to every of them. ' Be it remembered, that one George Whitehead, a young man about twenty years of age, who confesseth himself to have been born at Orton in Westmoreland, being this present day found vagrant and wandering at Nayland, in this county, contrary to the laws of this nation, and being thereupon brought before us, two justices of the peace for this county, is by us ordered to be openly whipped at Nayland aforesaid, till his body be bloody, as the law in such case enjoineth. And he is to pass thence from parish to parish, by the officers thereof, the next way to Orton aforesaid, before the first day of June now next ensuing. Dated at Assing- ton, in this county of Sufiblk, the first day of April, 1657.' " The said warrant was the next day after its date, put in severe execution by a foolish fellow, whom the constable, &c. got to do it. When the constable had stripped me above the waist, which he could not per- suade myself to do, but I let them act their own cruelty, the foolish fellow with a long sharp whip, laid on so vio- lently, that thereby he cut and wounded both my back and breast with long stripes, tearing the skin and shed- ding blood, till some people present cried out to stop him ; for there was a great number present, it being in a public place, like a market place, in the street ; and many wept to see their cruelty ; yet by the Lord's Power, I was enabled cheerfully to bear it all with pa- tience, great comfort, and rejoicing, even in the very time of the execution ; whereby many were amazed and smitten. How many stripes I had, I do not well know, but remember that the marks thereof were to be seen a long time after, both on my back and breast. " It is also very memorable to me, how wonderfully the Lord, by his Divine Power, supported me, even at VOL. I. I MEMOIRS OF that very instant, while they were inflicting their cruelty and punishment upon my body ; that even then my spirit was raised, and my mouth opened to sing aloud in praises to the Lord, my God, for that He counted me worthy to suffer for his Name and Truth's sake. " When the hand of the executioner was stayed from heating me, by the cry or call that was made to stop him, I told the people that it was a proof of a minister of Christ, patiently to endure afflictions, persecutions, stripes, and imprisonments, according as the holy apos- tle testifies : " Approving ourselves as the ministers of God in much patience, in afflictions, in stripes, in im- prisonments, in tumults," &c. as expressed more fully, in 2, Cor. ch. vi. And withal while I stood with my stripe's and wounds naked before them, I told the officers concerned, that if they had any more to lay upon me, I was ready, and given up to suffer, it being in the- cause of Christ, for conscience sake. I may not forget the wonderful power, aid, and comfort, which the Lord af- forded me in that suffering condition. " The said execution against me, and the solemnity attending it being over at Nayland, I took my horse, and was accompanied out of the town by the constable and others, towards Sudbury, to which town the officers with their said warrant and pass attended me. " The next day I was passed away from constable to constable, through Clare and Haverhill, into the edge of Cambridgeshire. In Clare, when the warrant was produced to pass me forward, as ordered, several per- sons took great notice of me, and seeing me have a pretty good horse, and well habited, some said, this young man does not look like a vagrant. " In the edge of Cambridgeshire, we met with a con- stable in the field, at the harrow, &c. And it being about nine miles to another constable, toward Cam- bridge, he thought it was too far for him to go with me. 1 said, he need not trouble himself, I knew what way to go; he then freely delivered me the warrant, it drawing toward night : whereupon I returned alone to G. WHITEHEAD. 99 find some town where I might- lodge ; so I rode about five miles that evening, to a town called Steeple Bum- sted, as 1 remember, in Essex, where I got lodging at an inn : but the inn-keeper being drunk, and under- standing I was one called a Quaker, I heard him say, I'll kick him from.stile to stile ; yet the next morning being more sober, when I paid for what 1 had, he part- ed fi-iendly with me. " Then I rode to Halste^id and Coggeshall, and after that to Colchester, and had divers good meetings there and in those parts, and at Sudbury, and near Nayland aforesaid ; the country being alarmed and awakened by my suffering, the people were the more stirred up to come to me'etings, and to see and hear the young man that was so cruelly whipped at Nayland ; and many were tenderly affected and convinced, and the truth of our testimony was the more spread and pre- vailed ; so that the dark wrath of man turned to the praise of God ; and 1 had great joy and consolation in Christ Jesus, my Lord, for whom 1 was freely given up to suffer ; and He did powerfully sustain arid stand by me therein ; glory to his Name, and dominion be to Him for ever ! " I was the more deeply concerned in spirit to travel and labour in the gospel ministry in that country, and those parts, where I had so greatly and openly suffer- ed ; and often to visit those eastern counties, being supported in spirit, and borne up above all the threats of branding, hanging, &c. and above the envy of that cruel persecuting spirit, and made to despise all the shame it could cast upon me, by reproach and con- tempt. " In the forepart of that summer, in the year 1657, meeting with my dear friend and brother Richard Hub- berthorn, we travelled together out of Huntingtonshire, from King's Ripon to Leicester, and after that to Co- ventry;^ Warwick, and Worcester, and visited Friends in those places, having some meetings with them. Thence we went into Gloucestershire, where we met 100 MEMOIKS, &C. with our dear brother, George Fox, sen. at one justice Grimes's house, a few miles from Gloucester, who with his wife and family, were convinced of the blessed Truth, as it is in Christ Jesus, his Life and Power. In the court yard, George Fox, &c. had a large meeting that first-day we met him. I showed the juatice, John Gur- den's bloody warrant against me, and the pass before mentioned ; at which he wondered, and was offended at his cruelty, and minded to write to him against his persecution. " The next day after the said meeting, I went to Gloucester, and visited those few Friends then in that city ; which was very acceptable to them. After that, I travelled about in that county and Worcestershire, and. visited the meetings of Friends mostly round the countries, and in part of Herefordshire ; the Word of Life being plenteously in my heart and ministry, en- abled me by his Power, largely to preach, to the con- vincing, strengthening, and comfort of many ; although 1 met with -opposition and contention from some Bap- tists, and others in those parts, as in Gloucestershire, Leominster in Herefordshire, and in the city and county of Worcester, where ihe Lord stood by me, and strengthened me to stand against and over all the op- position and contention which I met with ; for which 1 did, and ever shall, bless that Divine Power whereby 1 was called forth, and greatly assisted in the defence of the Gospel of our Blessed Lord Jesus Christ." ( 101 ) SECTION T. G. Whitehead travels in the counties of Nottingham, Derhy, Lei- cester, Warwicic, and Stafford — And in the winter of 1657, in Westmoreland, Durham, and Northumberland— Returns by York into the eastern counties — An illness at Diss, 1658 — Imprisoned at Ipswich — Released on the death of Oliver Cromwell — Meet- ingB at and about Ipswich. George Whitehead has given a pretty long account of some of the disputes in which he was engaged in the further course of this journey ; and to which he alludes in the paragraph which closes the last section. The chief topics which appear to have been dis- cussed on these occasions, were the Scriptures — the Light within — and the possibility of perfection in this life ; — but as these topics are discussed in some of the subsequent disputations which will be noticed, we shall now proceed with the author's narrative in his own words. "In the summer of 1657, I travelled and laboured much in the ministry in the several counties of Not- tingham, Derby, Leicester, Warwick, and partly in Staffordshire, and other parts, and visited many meet- ings in the love and good will of God, which 1 had, through his dear Son, received a true and living sense and experience of, whereby I was strengthened and supported in great labour, in the work of the ministry of the Gospel ; and in which love my service was very acceptable where I travelled among Friends and friend- ly people. And I met with but little opposition, dis- putes, or controversies from adversaries, after those I met with in Gloucestershire, Worcestershire, and once at a meeting at Leominster in Herefordshire ; and at a meeting in Warwickshire, where a fierce Baptist be- gan a contest about the Word, but made little work of I 2 " 102 MEMOIRS OF it; for it was observable how impertinently he opposed our asserting Christ to be the Word of God which Was in the beginning, John i. 1. And consequently that the Word was before the Scriptures were written. " Against which, the Baptist made exception from Christ's parable and construction thereof, Mat. xiii. 4—19. Mark iv. 4 — 15. Luke viii. 5 — 12. concerning some seeds which fell by the way side, which the fowls came and devoured ; that is, when any one heareth the Word of the Kingdom, and understandeth it not, then Cometh the wicked one, and catcheth away that which was sown in his heart ; or, the devil cometh and tak- eth away the Word out of their hearts, lest they should believe and be saved, Luke viii. 12. " Hence it was objected, that the devil could not take away Christ out of their hearts, &c. And what then 1 Neither is it said the devil taketh away the Scriptures out of their hearts, or that the Scriptures were sown in them, or in those several sorts of ground. Parables are not to be taken literally, nor always to be strained to a literal sense. Though the devil cannot catch away Christ out of men's hearts, he can _ catch away loose and ignorant hearers' hearts from the sense of the Word preached, when touched therewith, that they may not believe and be saved ; which is too com- mon among forgetful, barren hearers. And all that can be argued from thence, can never prove that the Word is not Christ, for th^t is to contradict John i. 1. Or that Christ is not the Word preached, for that were to con- tradict his ministers, who preach Christ the Living, Eternal Word. " I had sometimes heard of one Rice Jones, and that he was at first convinced of the Truth testified by George Fox, but soon turned aside against him and Friends, and gathered a separate meeting, which some people termed, * Proud Quakers,' he making them believe he was divinely inspired, so as to open the spiritual sense of the Scriptures. They kept their meeting at the castle at Nottingham. When I was there, I was con- G. WHITEHEAD. 103 cerned to visit them at their meeting, where sitting a while, and observing the manner of their exercise, and their attending to hear Rice expounding Scripture to them, and seeing how dead and empty their devotion or exercise was, I was moved to bfear a plain testimony against their deadness, and not waiting to feel the power of the Lord to quicken them unto his spiritual worship. And I had some discourse with Rice, where- upon he seemed somewhat down in his spirit, and stop- ped from going on that time. " A woman present, who appeared to- he a sober and chief hearer, seemed somewhat offended at my dis- course with him ; she said to me, ' I saw a simplicity in you after you came among us, but now the subtilty is got up in you' ; whereby she seemed to aim at sim- plicity ; however, my spiritual, living testimony then borne among them, had so much effect upon that wo- man, and some others, that they were convinced of the Truth, and left Rice Jones and his meeting, and came to Friends, perceiving, though he had a form, he denied the power of godliness, and therefore they might well turn away from such. 2 Tim. iii. 5. " And though the said Rice came to some few of our meetings afterward, yet I never heard that he came to any true settlement in his mind, in the light or power of Truth, or to a real love to Friends ; for it is not men's professions, or notions gathered merely from the letter, but the Spirit, that begets true love, amity, and unity. " Having laboured in the Gospel work in the coun- ties and places before mentioned, and had divers large meetings that summer ; after a meeting without doors at Leicester on a first-day,' I was taken sick of a fever, through some cold that had seized upon me, insomuch that my recovery was doubted. When the distemper was at the height, or .thereabouts, the Lord showed me in the night time^ that He would restore me, and raise me up again ; my work was not yet done ; I must yet live to bear testimony against the covetous priests, &c. 104 MEMOIRS OP This was so clearly and powerfully revealed, and shown to me, that I was immediately revived thereby ; and certainly believed, what I had cause before to ques- tion, that the Lord would restore me to health for his name and work, and people's sake. " My health sprung up so speedily, that I increased in strength every day ; the time of that sickness being about two weeks. The place where I lay that time, was a town called Whetstone, near Leicester, at one Thomas Pauley's, or Parley's, who, and his wife, were honest loving Friends. " Quickly after my recovery, I travelled again, in the work and service of the Lord,ihrough part of War- wickshire, and Coventry, and northward as winter was approaching ; having several good meetings in York- shire ; and got well to my parents' house in Westmore- land, to whom I was very acceptable. 1 was received with great joy and kindness, having been above three years absent from them ; and in that space of time, known to have suffered great hardships under persecu- tion ; so that I was to them as one risen from the dead ; for they had esteemed me as one lost, in a contrary case to mine : ' This my son was dead and is alive again, he was lost and is found.' Though 1 never was a prodigal, yet counted for one lost, until the Lord gave them a better understanding, who had so thought of me. " And I was, and am persuaded that in the time of my three years' absence, the Lord did secretly by his power remove those prejudicial and hard thoughts, out of the hearts and minds of my parents and relations, which the priests had at first influenced them with, concerning me and my Friends, the people called Qua- kers. I was, and am still fully satisfied, the Lord did secretly plead my innocent cause, after I was deemed a miserable object, and given over for lost and undone '; yet through all, the Lord gave me faith and patience to bear all, and to outlive many oppositions, trials, and G. WHITEHEAD. 106 exercises, as well as hardships ; glory to his excellent name and power for evermore ! "I had good opportunities to visit Friends a( the se- veral meetings which 1 had frequented, before I tra- velled abroad in the work of the ministry, at Sedbergh, Grayrigg, Kendal, Ravenstondale, and Strickland meet- ings ; where 1 was joyfully received ; and my ministry, given me of the Lord, was very acceptable, and to the great comfort of many innocent Friends ; in whom their first love was fresh and lively, and which they retained to the end of their days. " I also rode over the sands to Swarthmore in Lanca- shire to judge Fell's, to visit Margaret Fell and her family, and the meeting of Friends at their house : where we were comforted together in the Lordi and in the great love and unity which our Friends there and in those parts were then in. " I also visited Friends' meetings through Cumber-' land, where I had not been much known before that journey ; yet Friends being very loving in that county also, they kindly received me and my testimony, and service for the Lord God, and his blessed ever-living Truth ; He having made me zealously concerned for the promoting and spreading thereof, as well as enabled me to endure great suffering and hardships for the same. " In those days, Friends in the west part of Cumber- land kept their meetings without doors, at a place on the common, called Pardshaw Cragg, not having con- venient house room to contain the meetings. It was very cold, stormy, snowy weather at one of the meet- ings which I had on the said Cragg, but as there are several sides of it under the wind, so Friends commonly met on the calmest side. And truly several good and blessed meetings I had at the said Pardshaw Cragg, both in the winter and summer ; and some within doors since our Friends got a meeting-house built there. "Likewise our Friends of Strickland and Shapp, and that side of Westmoreland, kept their meetings for 106 MEMOIKS OP some years on the common, both winter and summer, until they got a meeting house built at Great Strick- land. Friends in those northern countries were greatly enabled to bear the cold, and all sorts of weather, when they had their meetings on the commons and mountain- ous places, for several years at first. " And when it has rained most of the time, at some meetings where we have been very much wet, I do not recollect that ever I got any hurt thereby ; the Lord so preserved and defended us by his Power. Blessed be his Name, who did enable me and many others to stand, and to bear divers kinds of storms and winds, &c. "I travelled the former part of the winter, 1657, in Westmoreland, and also into the county of Durham, to Newcastle and Northumberland, and thoroughly visit- ed the meetings of Friends in those parts, and at Ber- wick-upon-Tweed ; and returned back to Ihat called Holy Island by the sea-side, where the wife of the governor of the garrison or fort there, was a Friend ; Richard Wilson, a Friend of Sunderland, accompanying me to Berwick, and Ltick again : we were kindly re- ceived in that island, both by the governor, Captain Phillipps, and his wife. And that evening I had a meeting in the castle, where the garrison was kept, in the family, and among the soldiers, who were civil to us. We lodged there that night, being kindly enter- tained ; and the next morning the governor sent his man with us to guide us over the sands. He being - then convinced of the Truth, did the more manifest his kindness to us, and became a Friend. And some time after, he and his wife removed into Oxfordshire, to Ban- bury side ; and so far as I know, both continued Friends to the end. " In our return through Northumberland I declared the Truth, and warned the people in several towns, to repentance and amendment of life ; particularly in one town, where they had a piper playing, and people about him dancing, by a haystack in a yard. I rode up to them ; and in the dread of the Lord warned them G. WHITEHEAD. 107 to repentance ; whereupon the piper ceased playing, and he and the people present heard me quietly, till I had cleared my conscience, and then parted peaceably from them. But few Friends or meetings were then in that county. And as we travelled to Berwick and hack again, it was hard for us to get lodgings in some places, particularly at Alnwick, as we went, and one other place in our return, and we had hut a small meeting of Friends at Berwick. "Our loving Friend John Dove, and his wife and family, at Whittlesey, kindly received me, at his house; and- at North Shields, and Tin mouth, I had a meeting at each place. " Great endeavours were used for us to have had some meetings in Newcastle-upon-Tyne ; • but the mayor of the town, influenced by the priests, would not suffer us to keep any meeting within the liberty; though in Gateside our Friends had settled a meeting at our beloved Friend Richard Ubank's house. " The first meeting we endeavoured to have in the town of Newcastle, was in a large room taken by some Friends ; William Coatsworth of South Shields, and others, being zealously concerned for the same. " The meeting was not fully gathered, when the mayor of the town and his]ofiicers came ; and by force turned us out, and out of the town also ; for the mayor and his company commanded us, and went along with us, so far as the bridge, over the river Tyne, that parts Newcastle and Gateside ; upon which bridge there is a blue stone, to which tlie mayor's liberty only extends, which when we came to, the mayor gave his charge to each of us in these words, viz. " I charge and command you, in the name of his high- ness the lord protector, that you come no more into Newcastle, to have any more meetings there, at your peril. " On a First-day, after we met again in the town of Newcastle, without doors, near the riverside, where the mayor's officers came again, and haled us away as 108 MEMOIRS OF before ; and in Gateside we could enjoy our meetings peaceably, which we were thankful to God for. " Being thus forcibly disappointed of keeping any pneetings in the town, some Friend or Friends, agreed with the man that kept the guildhall, or shirehoiise, to suffer us to have a meeting therein, it being without the liberty of the town ; yet, though the keeper of the hall had agreed for the price, the priest, whose name was Hammond, interposed, to prevent our meeting, and per- suaded the said keeper to break his word with our Friends, and to keep them out of the house he had agreed they should meet in ; the priest giving him half a crown to go back from his bargain: for the said keeper was constrained to show the cause of breach of his agreement, in thus keeping us out of doors. " Being thus perfidiously disappointed of the house, after the meeting had been appointed, we were neces- sitated to keep the meeting on the side of the hill near the said shirehouse, that being also- without the mayor's liberty. " However it was so ordered of the Lord, by his over- ruling power, that we had not only a large meet- ing and a great concourse of people, besides our own Friends, but it was also kept quiet, and the spirits of people subjected and brought under, by the power and prevalency of Truth, and Gospel testimony, which the Lord our God gave me strength to bear in that meet- ing, in power and authority for a considerable time, as I really believe, for two or three hours together ; and my voice was raised to that degree, that some said I was heard from off" the side of the castle-hill, over the river Tyne, into Gateside. " I must needs say that day's work and service is to me very memorable ; and the fresh remembrance of the goodness and power of the Lord, my strength and help in. his own work and service, is still matter of comfort to me, and the more, in that I feel a living sense of the continuance of the same Divine goodness, love, and Power of the Lord God with me still, that WHITEHEAD. 109 did assist and help me through deep sufferings, trials, and weighty undertakings in his service, for his holy name and blessed truth's sake. ' O my soul bless thoa the Lord, and let all that is within me praise his Holy name ; for his mercy endures for ever !' " When I found myself clear in spirit of those parts, I took my journey to York, and forward pretty directly toward the isle of Ely, Norfolk, Suffolk, and Essex, die. where my service, as well as sufferings, had chiefly been. " After great labour and travel in many'parts of the nation, as before related ; in the second month of the year 1658, I was taken sick of an ague and fever, which began in Essex. Under it I laboured for some days, and had divers meetings until I got into Norfolk, though in a low condition ; and my weakness so increas- ed, that I was constrained to stay at a Friend's house at Diss for two or three weeks, until the Lord was pleased to recover and restore me by degrees, to my health and strength ; although I was brought so very low by that sickness, that my recovery appeared to be by a special providence of God, who hath been pleased to lengthen out ray days for his name and work's sake : He having by his over-ruling power and merciful provi- dence afforded me such manifest preservations, that neither furious tuinults, stonings, beating, cruel con- finements, severe stripes, manifold labours, travels, nor sickness, were hitherto suffered to shorten my days ; for the Lord has prolonged them even far beyond my own expectation, many years ago, as well as to the disap- pointment of my cruel persecutors' expectations and desires. Let my heart and soul in true humility, bless the Lord our God for his manifold blessings and emi- nent preservations, both inward and outward : Let him have the glory and praise of all, who alone is worthy for ever more ! « On the 12th day of the fifth month, 1658, as 1 was riding through the town of Hoxon in Suffolk, and meeting with Edward Willan, priest of the town ; I ex- VOL. I. K 110 MBMOIES OF horted him to fear God and cease from iniquity. Then we fell into some discourse, wherein the priest accused me, of seducing his flock from the church, 1 having had a meeting in the town the day before. I asked the priest concerning Hoxon steeple-house, if that was the church he spake of? He affirmedj that it was the church. I demanded of him to prove that such a house made of wood and stone was the church of Christ. He pretended to prove it was, from 1 Cor. ii. 22. ' Or despise ye the church of God V which no way proves the Church of God to be such a house as is made up of wood and stone ; for the apostle in the very same place distinguishes between their houses and the church of God; in saying; 'What have ye not houses to eat and drink in ? Or despise ye the church of God V 1 told the priest, that the church of Christ was built up of living stones. That he granted, yet stood to main- tain the-eutward house, or fabrick, to be the church ; though he acknowledged that house was not built of living stones ; but alleged that when the apostle spake of the Church, he spake by a metonymy, i. e. of the thing containing, for the thing contained, wherein he wronged the apostle's words and sense ; for when the apostle wrote to the Church of Christ, or to the Church of God, he wrote to them that were sanctified in Christ, called to he saints, &c. 1 Cor. i. 2. And to ' the Church which is in God the Father, and in the Lord JeSus Christ,' 1 Thes. i. 1. This was to the sanctified people, the saints, he wrote, not to a house of wood and stone." Whichever had the best of the argument, the power was on the side of the priest ; and becoming very an- gry with his opponent, he seized the bridle of his horse, and forcibly held him, until, with the assistance of some of his friends, he obliged him to go before a justice of peace in the neighbourhood. It appears that during this transaction George White- head charged the priest with being a persecutor, and G. WHITEHEAD. Ill this expression was mainly relied upon in the charge brought against him, when he came before the magis- trate ; though it occurred during the forcible attempt to take him there. George Whitehead maintained that he had broken no law ; but the justice pretending that a late act of parliament for the punishment of vagrants, dissolute persons, and fiddlers, " was made only for Quakers ;" granted a mittimus to commit him to Ipswich gaol charged with having reviled the priest. So hasty were they to convey him to prison, that they hurried him away that night on horseback ; and after riding most of the night, he and his guards reached Ipswich, a dis- tance of about twenty miles, a little after sun-rising. He soon found himself in the common or felon's gaol ; where, he says, he met with " William Alexander of Needham, an honest young man, and two other honest Friends, who suffered for non-payment of tithes." Their beds were of straw; but the keeper was more civil to them than the gaolor at Edmundsbury had been to George Whitehead and bis companions. At the quarter sessions the priest appeared, and swore that the prisoner had reviled the ministry of the Word of God, at a meeting at Hoxon ; though he ad- mitted in court, that he had not been present at the meeting. He had brought, however, another witness to declare the same; and the jury, as was usual in those days, complying with the persecuting wishes of the priests, brought in a verdict of guilty. The par- ties having sentenced him to pay a fine of twenty shil- lings, which he could not conscientiously pay, he was returned to the prison, and was there detained for some weeks ; until Oliver Cromwell died, and his son Rich- ard was proclaimed Protector. Soon after this event, by the interference of some of his friends, he was libe- rated from his imprisonment; after having been con- fined about sixteen weeks. The course of suffering to which his exertions as an itinerant minister of Christ, exposed this young, active, 112 MEMOIRS, &C. and zealous labourer, appears to have had no tendency to abate his efforts to promote what he believed to be THE Truth. After being released from his imprison- ment at Ipswich, he says, he had " very good and com- fortable service, in the work of the Gospel, in several places, in the counties of Suffolk and Essex," For a time after the change in the Government, per- secution appeared suspended; and the meetings of Friends were less frequently disturbed ; but the perse- cuting spirit remained : and notwithstanding the high profession which the preshyterian party had made, of supporting liberty of conscience, it was, through the whole period of their power, evident that their vievvs of liberty were confined to their own party ; and that, as George Whitehead expresses it, they would not allow liberty of conscience to any people but themselves. Not many weeks after his release from prison, he at- tended a meeting at Ipswich, at the house of an honest friend, a ship-master : who with his wife had embraced the despised principles of the new Society. A considerable number of sober neighbours attended on this occasion ; and it is said to have been a good, peaceable meeting. But the enemies of the Friends in that town, envious of their little quiet, endeavoured to stir up persecution against the ship-master : and succeeded in inducing a jury to present him as re- ceiving into his house, countenancing, harbouring, and supporting, divers dissolute, idle, loose, and suspected persons, disturbers of the public peace, commonly called Quakers ; and as also keeping disorder, evil rule and government in his house, to the great nuisance of his neighbours, (J'C. George Whitehead and some of his friends published a paper, in which they endeavoured to show the false- hood and malignity of these charges ; and George also addressed on the occasion, a letter of warning to " The Inhabitants of Ipswich, both Teachers and People." ( 113 ) SECTION VI. , Has many disputations in tlie years 1658 and 1659. — Account of one at £mneth on seventeen points — At Cambridge, with tlie keeper of tlie University Library — At Lynn, with the Mooreans or Universalists, on Christian perfection, Christ's body, &c..— A second with the same people, succeeded by a written contro- versy. Notwithstanding the sufiering and contempt which attended the Society at this period, its numbers in- creased materially during the protectorate of Richard Cromwell. In the years 1658 and 1659, there was some respite from open persecution ; but the exertions of the Society's opponents to misrepresent it, did not cease ; and many of the clergy inveighed severely against them from their pulpits. George Whitehead, in consequence, thought it right to request a public con- ference, with some of those who had preached against the principles which he was engaged in advocating ; and several of the ministers accepting his challenge, public disputes were held on the leading points of dif- ference. These meetings were numerously attended ; but do not appear, from the particulars given of them by George Whitehead, to have been generally satis- factory. He observes that when the priests found the Friend's arguments too heavy, they would avail them- selves of their influence to raise a noise and clamour, to prevent the Truth from being heard. This was the case in a dispute which George Whitehead and two of his friends, Richard Hubberthorn and Samuel Neale, had with the minister at Sandwich, in Kent. A subsequent dispute with the minister of Emneth, in Norfolk, appears to have been more satisfactory. The minister in accepting the challenge which George Whitehead sent to him, in consequence of his having K 2 114 MEMOIRS' OF preached against the society, judiciously wrote down seventeen questions, embracing all the topics of suppos- ed difference of opinion ; and requested his opponent to give a distinct answer to each of them, at the public dispute. This George accordingly did ; and he states the questions and answers to be as follows : " 1. Whether Jesus^Christ hath a body glorified in the heavens, distant and distinct from the bodies of his saints here below ? " Answer. Yea, as a glorified body is distinct from natural or earthy bodies, and heaven from the earth. " 2. Whether the blood that Jesus Christ shed at Jerusalem, is the blood that believers are justified by ? Or whether He dies in men for their justification ? " Answer. Sanctification, forgiveness of sins, cleans- ing from sin, and justification, are sometimes ascribed to the blood of Christ, a,nd to the Spirit of our God and_ our Lord Jesus Christ, which effects, works, and mani- fests the same in all true believers. " But here are two questions put for one ; the first appears not a scriptural or proper question ; where does the Scripture use those words, viz. the blood that Jesus Christ shed ? Seeing it was by wicked hands He was put to death, and his blood shed upon the cross 1 Yet as the blood of Jesus Christ is put for, or repre- sents his life which He laid down, and even the offer- ing and sacrifice of Himself at Jerusalem ; that was a most acceptable Sacrifice, and of a sweet smelling sa- vour to God for mankind, respecting his great dignity and obedience, who humbled Himself even to the death of the cross ; and gave Himself a ransom for all. men, for a testimony in due time ; and his sacrifice, media- tion, and intercession, hath opened a door of mercy for mankind to enter in at, through true repentance to- ward God, and faith toward our Lord Jesus Christ, which are wrought in man, that obeys Tiis call thereto, only by his grace and good spirit unto sanctification and justification, in the name and power of our Lord Jesus Christ, who of God is made unto us wisdom, right- G. WHITEHEAD. 115 eousness, sanctiiication and redemption. God's great love toward mankind, was manifest in his dear Son Je- sus Christ, and ' God was in Christ reconciling the world to Himself, not imputing their trespasses unto them.' 2 Cor. v. 19. " The latter question of the second is groundless and and perverse : we know neither Scripture nor minister amongst us, that asserts Christ's dying in men for their justification, but that once He died, i. e. for our sins ; and rose again for our justification ; and that He ever lives to make intercession ; and death has no more do- minion over Him. Christ Jesus lives and feigns for ever, in the power and glory of the Father, although some are said to crucify to themselves the Lord of Life afresh, and to tread under foot the Son of God, which Cannot be taken properly in a literal sense ; but by their contempt of Truth, and doing despite to his Spirit of grace, as some malicious apostates have done ; not to their justification but condemnation. " What any of us, or among us, have spoken or writ- ten of the Seed or Word, which the Son of man, Jesus Christ, sows in men's hearts ; and of the same being oppressed, or suffering in some, or as being choaked with worldly cares, and the love of riches in others, &c. These, and many such Uke expressions may have been used, according to the parables and similitudes which Christ Jesus himself spake, relating to the king- dom of heaven, the Word or Seed of life and grace, sown by Him in men's hearts ; and hkewise of griev- ing, vexing, and quenching his Spirit in them by their disobedience ; and yet all these, never intend or mean, that Christ himself properly dies in men for their jus- tification, although his Spirit be both grieved and quenched in many ; and many do lose the true sense of his Living Word in themselves, by suffering their soul's enemy to draw out their minds from that Seed, that Word, that Light, that Spirit of our Lord Jesus Christ in them, which in itself, in its own being, never dies. The immortal Seed, the immortal Word, is of an im- 116 MEMOIRS OP mortal Being, though many be dead thereunto, in their trespasses and sins. " 3. Whether this individual body of ours shall be raised at the last day ? " Answer. This appears an unscriptural, as well as ai\ unlearned and dubious question, if not antiscriptu- ral : if he means this our natural, identical body of flesh, blood, and bones, the testimony of the Apostle Paul may both answer and refute his question ; the re- surrection body being not natural but spiritual, not flesh and blood, for they cannot inherit the kingdom of God. 1 Cor. XV. " And how is this earthy body of ours individual, if it may be divided and parted into pieces, and small par- ticles, or dissolved into dust, or in the earth, or in the sea, or in the fire into smoke or air. Nevertheless God giveth a body as it pleaseth Him, and to every seed his own body ; yea, to every soul its own proper body. " 4. Whether any saints before death are sinless ? " Answer. Yea, those saints whom Christ sanctifies, and cleanseth from all sin ; as He doth all true and constant saints. " 5. Whether the Father, Son, and Holy Ghost, be three distinct persons, or subsistences ? " Answer. We do not find them so termed (i. e. three distinct persons) in Holy Scripture, but rather Three Witnesses, or Three that bear witness in Heaven, the Father, the Word, and Holy Spirit, and these Three are One. 1 John v. ••■' 6. Whether water-baptism be a Gospel ordinance ? " Answer. No, as it was John Baptist's ministration, it was typical, and was rather legal, than a Gospel or- dinance, though sometimes condescended unto in the Church's infancy. " But if by water-baptism be meant sprinkling in- fants, that is no real baptism nor Gospel ordinance, but rather rantism, and a tradition of the Romish Church, than any Gospel ordinance. G. WHITEHEAD. 117 " 7. Whether the Scriptures he the rule of your faith, and life, or the Spirit ? " Answer. We do not find that the Scriptures call themselves the rule of faith and life, but refer us to the Holy Spirit to be oiir guide into all Truth, and they testifying of Christ, as He is the Way to the Father, even the Way, the Truth and the Life ; we do there- fore truly esteem the Holy Scriptures as a subordinate rule, or directory, directing us to Him who is the prin- cipal, or chief guide, way, or rule of faith and life ; and we do sincerely own, that the Holy Scriptures contain many divine rules, precepts, and doctrines, relating to our most holy faith and life. " 8. Whether children of darkness have the Light of Christ within them 1 " Arnswtr. They have some degree of light from Christ in them, though it shines in darkness, as a light shining in a dark place, otherwise they could not come, nor be translated out of darkness ; they must believe in the Light, in order to become children of the Light, and therefore Christ exhorted ; " believe in the Light, that ye may be children of the Light." " 9. Whether that act be sin in a saint, which is a sin in a wicked man 1 " Answer. The act of sin, and every transgression of the law of Christ, is sin in fact, in whomsoever it is ; but the saints, or sanctified in Christ, who dwell in Him, do not allow, or suffer sin to dwell in them, nor themselves to commit it; he that abides in Christ sinneth not. " 10. Whether there be any moral difference in days under the Gospel ? " Answer. No, not as under the law in the observa- tion of sabbaths, which were a shadow or sign to Israel, and are ended in Christ, in whom is the faithful soul's everlasting rest or sabbath. Yet there is, and may be a religious or an occasional difference made in days under the Gospel, as where a day is, or may be regard- ed unto the Lord ; especially in religious assemblies, H8 MEMOIRS OF and particularly as was, and is practised on the first day of the week among Christians. " The Apostle Paul was tender in this case, about oiie man's entertaining and regarding one day above another, and another man's esteeming every day alike, and about meats, so- as not to judge one another ; but let every man, said he, be fully persuaded in his own mind, Rom. xiv. Yet condemns the Jewish, and super- stitious observation of days, meats, and drinks, &c. Gal. iv. 10, 1 1. "11. Whether it be a duty for Christians to cele- brate the Lord's Supper with bread and wine ? " Answer. In this question he begs the question ; im- posing and taking for granted their bread and wine as ministered by the priest, to be the Lord's Supper, which I must deny until proved by Scripture. For that which was properly the Lord's Supper, was when He and his disciples eat the paSsover. Luke xx. 15. There is no necessity now for Christians to celebrate that Sup- per ; for that was both celebrated and fulfilled by Christ himself. And the passover and outward bread and wine, or cup, were typical and shadows, fulfilled by Christ Jesus, and in Him unto his true spiritual be- lievers and followers, who are spiritually partakers of Christ the Substance, being come to receive' Him to sup with them, and they with Him. Rev. iii. " 12. Whether an outward mission, by imposition of hands, with fasting and prayer, by men so ordained themselves to the work of the ministry, be according to Gospel order ? " Answer. An outward mission by these, without an inward Divine call, is not sufficient to authorize any one to be Christ's minister, or ambassador ; neither have they any Divine authority to commission miftisters by their imposition of hands, fasting, or prayer, who them- selves have no Divine call, nor authority given them by Christ thereunto, but who rather conclude, that his im- mediate call, ministry; and prophecy are long since ceased. G. WHITEHEAD. 119 " 13. Whether the Scriptures be the ordinary means to beget faith in men's hearts 1 " Answer. No, 1. Not without the help of the Holy- Spirit and Light thereof, to give the true understand- ing of them. 2. Not the ordinary means to beget faith in men's hearts, in a limited or universal sense, as if none might believe without them ; for God may make, and hath made use of other means than the Scriptures, as by preaching the Gospel in Spirit and power. 3. By his works in the creationj 4. Chiefly by the word of faith in men's hearts which is the efficient cause of be- getting and working faith in them, being the faith of the operation of God, and our Lord Jesus Christ, the Author and Finisher of our faith. 5. Nevertheless the Holy Scriptures being opened and applied by the Spirit, are often made instrumental to beget faith in men's hearts. " 14. Whether the Scriptures need any interpreta- tion and reconciliation '>. " Answer. Yea, to the first part, many Scriptures are mysterious, allegorical, parabolical, and prophetical, and need to be interpreted aiid opened by the Spirit from whence they came ; but not by man's human, or fleshly wisdom, or private interpretation ; for the na- tural man perceiveth not, nor can he know the things of the Spirit of God, they being spiritually discerned. Neither need the Holy Scriptures reconciliation in themselves ; for they are harmonious and do agree, and the Scripture cannot be broken. " 15. Whether the Divine nature of Jesus Christ be united to the bodies of believers, as it was to his own personal body in Judea 1 "■Answer. No, although true believers, who are Christ's members, are spiritually united unto Him, and members of his body, and made partakers of his Divine nature ; yet not in the same fulness as it is in Him, who is the Head, in whom it haJh pleased the Father, that all fulness should dwell. 120 MEMOIRS OP " ] 6. Whether the Pope of Rome be antichrist, and papacy antichristian 1 < " Answer. Yea, to both. " 17. Whether G«orge Whitehead will take the oath of abjuration, and renounce the Pope 1 "Answer. George Whitehead has not a renunciation, or denial of the Pope or popery now to make, having never owned either, but always utterly denied and dis- owned both ; although he cannot swear to such renun- ciation, because for conscience sake he may not swear at all; either by that oath of abjuration, i. e. to re- nounce the Pope, &c. or by any other oath, lest he should fall into condemnation." Mat. v. James v. 11. The answers to the questions here given by George Whitehead, were of course but the heads of his reply. G>nsiderable discussion took place upon several of the points ; but they had not time to go through the whole. The people were attentive and serious ; and the meet- ing ended quietly and without any reflections upon the new Society. In regard to the precise nature of Christ's body in heaven, George Whitehead would not be driven from Scripture expressions. He would not allow that the term human might be applied to it in its glorified state. If the bodies of the saints were to be changed or fashion- ed like unto His glorious body, it was inferable that some change* had taken place in Christ's body since his ascension, as He was when on earth in all respects like unto us, sin excepted.^ Christ's body in Heaven was certainly not human in such manner as to require the appendages of an earthly body, as food, clothing, &c. " Humanus," says George Whitehead, " relates to Humus, the ground or earth, out of which (he first Adam was taken and formed, and therefore that term was thought too low to ascribe to * Such a change is not injompatiblp with identity. G. WHITEHEAD. 121 the Second Adam of his glorious hody, who is the Lord from heaven ; not an earthly man but a Heavenly Man, morally and essentially. Howheit could we have had Scripture proof to ascribe human to the Heavenly Man Christ Jesus in his glorified state, it had decided the question." The priests generally endeavoured to conduct their dispute by the syllogistic method, thinking probably to confound their opponents',, and mislead vulgar hearers by the display of scholastic knowledge; How little the use of arbitrary logical terms, ■ are adapted to elicit truth, and how often they lead those who use them into absurd conclusions, is sufficiently evident from the re- ports of these disputations. The following account of a dispute at Cambridge may serve as a specimen. George Whitehead's antagonist was the keeper of the university library, with whom he had had a previous contest in the city of Westminster, at a meeting for wor- ship which the librarian attended ; at which he thought proper to charge the Friends with heresy. " I and another Friend," says George Whitehead's narrative, " went to the mayor of Cambridge, to desire liberty for us to have our meeting for the dispute at the guild-hall, suspecting Friends' meeting-house would not contain the people. The mayor being a moderate man, and his wife a friend of ours, after some consideration signified to us, that he durst not let us have the guild- hall, for fear the scholars should do some mischief ; but he told us, that if we met at our own meeting-house, which was over against Sidney-College, he would send his officers to keep the peace ; which accordingly he did. " On the day of our meeting to dispute, came our learned antagonist, Thomas Smith, attended with a great company of scholars, of several degrees, bachelors, and masters of art, &c. He again resumed his old charge of heresy 'against us, having had time to study some new arguments for proof, and then proceeded with his logic and syllogisms ; and I did not at all go VOL. I. h 122 MEMOIRS OF about to prevent his essay that way, being willing to watch him, and see what work he would make of it ; and thus he attempted it, viz. He that is a papist, is a heretic : But you are papists, (i. e. the Quakers,) Ergo, You are heretics. " George Wldtehead. I deny the minor, or second • part of the argument, that is, I deny that we are pa- pists. " Priest. He Ihat refuses to take the oath of abju- ration, is a papist : But you refuse to take the oath of abjuration. Ergo, you are papists. " George Whitehead. I except against the major, or first part of the argument, and the consequence deduc- ed therefrom, for the following reasons. Christ hath commanded us, not to sweiar at all, &c. Matt. v. 34, &c. And his apostle James likewise forbids all swearing, saying : ' Above all things my brethren, swear not ; neither by heaven, neither by earth, neither by any other oath ; but let your yea be yea, and your nay, nay, lest you fall into condemnation.' James v. 12. " Now suppose the apostle James were here present, to maintain this doctrine against all swearing, or tak- ing any oath, he must refuse the oath of abjuration, because it is an oath ; he must obey the doctrine of his Lord and Master, Jesus Christ. Then by this person's way of arguing against me and the Quakers, he would be charged with being a papist and heretic. And thus the argument consequently unjustly charges, or reflects upon Christ and his holy apostles ; to which the priest could make no reply, to clear himself from the absur- dity and fallacy of his argument, and false charge. " When he failed in his arguments, and was detected, some of the scholars that stood by, would say to him, ' Take that off;' by which I understood they meant, drop that argument, or let it fall, or evade it, and slide oflF to some other point, or argument, for so he did : and this I have found to be the shift and subterfuge of G. WHITEHEAD. 123 many adversaries, to evade a fair disquisition of the question, or point in hand ; insomuch as I have often called out upon them, to keep to the point in hand, and not to evade, nor use shifting. "This is a brief account of the discourse at that meeting. " However, our dispute was managed in such mode- ration, that the meeting was continued pretty quiet to the end, the scholars being generally civil. And we being sensible the Truth gained ground at that meeting, came offyery easy and comforted in our spirits. " In Cambridge, I had, in those days, divers good meetings, and effectual service for the Truth ; and they generally were peaceable, while I was concerned in them, the scholars being more civil towards me than we could expect; for many of them would stand to hear the Truth with great attention : and I often felt the Lord's power over their spirits in our meetings ; though some time after I left them, I heard that Friends met with disturbance, and some with hard usage from some of the scholars, which 1 was sorry to hear ; it being partly occasioned by some striving with them, not in the wisdom of God, whereby it appeared, that the evil spirit might be more easily raised and let loose than subdued or bound. " Howbeit, this I have observed, that when we have, in a meeting in that place, met with some opposition , if it was by any person of understanding, or learning, that would deport himself soberly, we could have some fair and quiet discourse, tending to information, and edification ; and the scholars present would demean themselves with attention, as persons willing to receive instruction ; but if a vain irreligious person came into a meeting to scoff, deride, or laugh at us, or show con- tempt against our Christian testimony, such an one would raise levity or laughter, in some or other of the loose scholars, to their hurt and shame. " One time an old priest, who had been blind from his childhood, and some company with him, came into 124 MEMOIRS OF our meeting, and behaved themselves pretty civilly ; the priest seemed to be a learned person, and would undertake to question me about the Trinity ; as to my belief therein. I ansvyered him in terms of Holy Scrip- tures, viz. That I really own, and believe the Father, the Son, and the Holy Ghost, are the Three which bear record in heaven ; and these Three are One, ac- cording to the doctrine of John the evangelist. 1 John V. 7. " But this answer would not please the priest ; and 1 would give him no other ; I would not enter into a dispute about three distinct persons, which the priest would have drawn me into ; 1 not being free in point of cdnscience to give other names or appellations to the One True God, than what are given in Holy. Scrips ture, 1 did not esteem it safe to use unscriptural or metaphysical terms, on such a sacred point as that of the Deity, but to keep to plain Scripture terms and language." The next controversy iti which George Whitehead appears to have been engaged, was with a class of per- sons who had risen up under the name of Manifeste- rians, Universalists, or Free-willers; and who were called by some Mooreans, from one Thomas Moor, their chief minister. These people are said to have pre- vailed about Lynn-, in Norfolk, and the neighbouring country ; and many of them appear to have been seri- ous inquirers after Truth. Several of these professors joined the Society of Friends, which excited a very hostile feeling on the part of their leaders, who took great pains to traduce the Society, both by words and writings. John Horn, one of the ministers of this sect, who was the parish priest at Lynn, with Thomas Moor, junior, son of the founder, were particularly active in their opposition, styling the Quakers antichrists, here- tics, accursed, &c. In consequence of these proceedings, George White- head and George Fox the younger, requested a public G. WHITEHEAD. 18'5 meeting with them ; and they met in the parish church at Lynn, in the summer of 1659. The topics of discussion wercj First, " The possibi- lity of a sinless state being attained in this life, by true believers in Christ. "Secondly. Whether the Light wherewith Christ enlighteneth every man, be a Spiritual Light. " Thirdly. As to the state of Christ's^ body in hea- ven." These were the points, it is presumable, on which the Mooreans had rested their charge of heresy, &c. In' regard to the two first points, the Friends, of course, maintained the affirmative. They maintained, that Christ-came " to destroy the works of the devil, and to restore and save man from sin and condemnation ;" and that " the grace of God, in and through Jesus Christ, was sufficient for the blessed attainment of perfect sanctification, persever- ance -in grace, and abiding in Christ." " To prove sin a natural inheritance in believers, so long as they are here," their opponents quoted Rom. vii. 17. " It is no more I that do it, but sin that dwelleth in me;" which, it was replied, did not prove that sin dwelt in the apostle all his life, much less that sin was his necessary state so long as he lived ; " for he knew deliverance : he was made free from sin. and condem- nation, and more than conqueror through Christ that loved him." The Mooreans allowed a perfection of sincerity towards God, and illustrated their views by the cha- racter of Asa king of Judah,.of whom it was said, that " his heart Was perfect with the Lord his God all his days;" 1 Kings xv. 14. although he appears to have been far from sinless, and persecuted the honest pro- phet who was sent to him by the Lord, to reprove him for his foolishness, and to tell him of the judgments which should attend him. The Friends considered this illustration of their op- ponents' argument, as showing the low views which L 3 126 MEMOIRS OP they took of the standard of Christian sanctification or holiness, as if it were compatible with a state of mind, in which we may " do foolishly, commit sin, decline from the Lord, and not rely upon Him or seek to Him, in a day of distress, or affliction.^' Such a view, they con- tended, was directly opposed to the Scripture declara- tion, in regard to the state of the new birth, or of him loho is horn of God, and in whom his Seed remains. 1 John iii. The discussion on the second point is reported in the following short paragraph. "The Light wherewith Christ lighteth every man that Cometh into the world, John i. 9, they would not confess, to be spiritual, as immediately shining from Christ the Divine Word ; but Thomas Moor -said : 'It is both natural and spiritual ;' though they never could make that out, of that one and the same Light spoken of, John i. 4. 9. It being the Life which was in the Word, which was, and is the Light of men, from the heginning, and which is therefore divine and spiritual, and not man's natural reason ; which in one sense they esteemed spiritual, as opposed to the natural body ; but in another sense, natural as opposed to divine Light, though the Word be divine." In regard to the third head of dispute, George White- head says : " Because we owned Christ's body iri His glorified state in heaven, to be a glorious, spiritual body, and the resurrection bodies of the saints to be not car- nal but spiritual, they would insinuate against us, a denial of the body of Christ in heaven, and of the resur- rection ; whereupon we did not only confess the resur- rection and ascension of Christ's body that was put to death, that his flesh saw no corruption, i. e. that it djd not corrupt, but rose again a real body ; but we also turned some questions upon them concerning the body of Christ affer He ascended, to know if they owned the same, to have been a spiritual, glorious body ; or in what sense they owned it." G. WHITEHEAD. 127 Thomas Moor contended for its being .of flesh and bones, but without blood ; and suggested that this was also the case with Adam's body in his paradisiacal state. George Whitehead contended generally, that, on the authority of Scripture, " Flesh and blood cannot inhe- rit the langdom of God ; neither can corruption inherit incorruption." 1 Cor. xv. 50, &c. — that Christ's body was clearly declared to be glorious — and " that the bodies of the saints, in the resurrection, shall be like unto his glorious body— spiritual, incorruptible, equal to the angels — which equahty is ascribed to the sons of God, and of the resurrection." George Whitehead appears to have thought this de- scription of the glorified body, to be inconsistent with the opinion of its retaining the character of flesh and bones ; but he would not presume to say what were its component parts ; and his opponents admitted, that they knew not what change or transformation took place in the body of Christ, in its ascension and glory. The observations which George Whitehead makes upon this part of the controversy are well worth atten- tion, and prove that he was desirous of fully conform- ing his views on the subject, to the authority of Holy Scripture. " It is not safe," he observes, " for men to be busy, and intruding into those matters and things not seen ; for by such intrusion, questions and critical disputes arise about the manner of the resurrection, how and with what bodies, and in what form and manner they shall appear, &c. This is next to a denial or unbelief of the doctrine of the resurrection of the dead, and tends to beget questions, doubtings, and unbelief there- of; and it is not safe for the weak in faith to be received into doubtful disputations. There were some among the Corinthians, that said : ' There is no resurrection of the dead ;' 1 Cor. xv. 12. whose foolishness the apos- tle reprehended, when they questioned : ' How are the dead raised up 1 And with what body do they come V Whom he answered in these words : ' Thou fool, that 128 MliMOIRS OF which thou sowest is not quickened except it die ; and that which thou sowest, thou sowest not that body that shall be,' &c. ver. 35 — 37. Now as to the resurrection according to Holy Scrip- tute, we do not doubt or question, but sincerely believe it ; and that if in this life we have a part in Christ, and experience Him to be the Resurrection and the Life unto us, we doubt not, but believe we shall have our own proper bodies, which shall be both spiritual and glorious, ' like unto His glorious body.' Tt) every seed He will give a body as it pkaseth Him ; and there- fore if we should be so nice or curious, as to question God, or Christ, or his saints, or ministers, what man- ner of bodies, and of what essence or svibstance they shall be — or how bright, glorious, and spiritual — this would bespeak a distrust, or unbelief of a future state of saints in glory, and of the divine power, as well as the appointment and promises of God and Christ, to bring them into such a state of glory. Certainly if the Lord own us for his children, and sons of God while in this life, though ' yet it appears not what we shall be ; we know that when He shall appear, we shall be like Him ; for we shall see Him as He is,' 1 John iii. 1, 2. And our Lord Jesus Christ declared : ' This is the will of Him that sent Me, that every one which seeth the • Son, and believeth on Him, may have everlasting life; and I will raise him up at the last day.' John vi. 40. 44. And ' Father, 1 will that they also whom Thou hast given Me, be where I am, that they may behold my glory, which Thou hast given me,' &c. John xvii. 24. We may rest contented in the real faith and earnest given us, of these glorious promises and privileges, without being busy with unlearned questions or per- verse disputings ; or intruding into things not seen, or secret unrevealed things which belong to God. And if any should question what manner of change, or trans- mutation Christ's body had, after He arose from the dead, or in his ascension, or how it was changed, being seen to have fleslj and bones, and no blood in it, as sup- G. WHITEHEAD. 129 posed, when he was risen from the dead, as these ad- versaries have uncertainly and dubiously suggested — 1 should conclude such busy intruders ought not to be gratified nor ansjvered, but to be avoided. " We may without doubt believe Christ's body won- derfully changed and glorified in his ascension, and that Enoch, Heb. xi. 5. who was translated that he should not see death, was changed ; also the prophet Elijah, 2 Kings ii. 11. when he was taken up in a fiery chariot, and by a whirlwind went into heaven ; whereby was typified Christ's ascension, he being an eminent type of Christ. We may without ofience, believe Elijah's body must be changed before he got into heaven, seeing ' flesh and blood cannot inherit the kingdom of God,' 1 Cor. XV. 50. and yet without offence conclude, that the body of Enoch, before he was translated, and the body of Elijah, were not without blood in them ; or else they had no such change as to be made meet for that king- dom, which flesh and blood cannot inherit. " The great power and works of God in these trans- actions and matters, should rather be occasion of admi- ration than of disputation ; as well as the resurrection by the power of Christ, and sudden change of the living even ' in a moment, in the twinkling of an eye, at the last trump ; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.' 1 Cor. XV. 51, 52. " It is by the great and glorious power of our Lord Jesus Christ, the power and wisdom of God, that such a sudde.n and wonderful change must be effected, and the dead raised incorruptible. And it being ' appointed for men once to die, and after this the judgment ;' and that there shall be ^ a resurrection both of the just and unjust ;' and that it shall go well with the righteous, but ill with the wicked ; I have always beUev«d it bet- ter to labour to be righteous in this life, than to trouble' our heads and imaginations about what, or how we shall be in the life to come, or what manner of bodies or clothing we shall have in heaven ; and to trust the 130 MEMOIRS OF Lord therewith. Our chief care and concern should now be, to walk in the way to heaven, to get thither in the way - of truth and righteousness and there we shall not want, but enjoy all things to complete our joy and felicity in Jaeaven and eternal glory ; even in the full fruition of that incorruptible inheritance which will never fade away, ' reserved in heaven for all them who are kept by the power of God through faith unto sal- vation,' 1 Pet. i. 4, 5. ' "Many persons, by vain imaginations and high thoughts, and intruding into things not seen [revealed] and matters too high for them, and their human wis- dom and carnal reason, do thereby darken themselves, and cloud their understandings from the true sanctify- ing and saving knowledge of God, and mystery of Christ Jesus, and his power and Spirit, who is mighty and . powerful in Himself, and in his saints and members ; who being spiritually united to Him, and thereby made members of his body, are one body in Him ; so that there is one body and .one Spirit. Ephes. iv. 4. " There are other persons who in their singular opi- nions, strange or new notions, exalt themselves in their own conceits above all others, and thereby cause con- tention, strife, and divisions, many times either about words, critical distinctions, or things not essential to salvation, or ±o the saving knowledge of the true God or his Son Jesus Christ ; and thereby such endeavour to make divisions and parties to themselves. " When a person fearing God, and loving our Lord Jesus Christ in sincerity and truth, confesseth a real belief, faith, or hope, in terms of Holy Scripture, it is sufficient ; whether it be of the suffering, death, resur- rection, or ascension of our Lord Jesus Christ into hea- ven and glory ; or of his body being spiritual and glo-. rious in heaven. And as the saints, being spiritually united to Him, are his Church and body also, and es- teemed mystical while here on earth ; so their low or humble body shall be changed and fashioned like unto his glorious body. And I would advise all Friends to e. WTIITEHEAD. 131 keep to the words, terms, language, and doctrine of Holy Scripture, and not to be wheedled or drawn.from~ the same,' nor suffer themselves to be imposed upon, either with unscriptural terms or unlearned questions, by any contentious or carping adversaries whatsoever ; for foolish and unlearned questions, as well as profane and vain, babbling, must be avoided." " ' Without controversy, great is the mystery of God- liness : God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the gentiles, be- lieved on in the world, received up into glory.' 1 Tim. iii. 16. Now this mystery of Godliness, being a great mystery without controversy, it is best for professors of Christianity to keep out of controversies and shun per- verse disputes of men of corrupt minds, with all their unprofitable questions ; and to turn in their minds to the Light of Christ, retire to the simplicity in Him, and watch therein to understand this great mystery of God- liness, both with respect to ' God manifest in the flesh, and justified in Spirit.' The manifestation and power' of Christ in the flesh, was excellent in Him; and there- in by his most precious precepts and-doctrine, his won- derful works and miracles, his blessed example and suf- ferings, he declared and showed forth the Holy design of Christianity. And to be truly sensible of his being jus- tified in Spirit, is very precious, and arises from a true^ spiritual, living knowledge and experience of Christ in Spirit, and as known after the Spirit, and not after the flesh, or any fleshly knowledge of Him ; for as wisdom is justified, commended, and praised of her children by the fruits thereof in them ; so Christ is justified and exalted in Spirit, in his faithful followers, his holy ge- neration and children. " God and his great Power was wonderfully manifest in Christ in the days of his flesh ; and He showed divers signal tokens and signs of his Power in those days ; as in his wonderful miracles ; laying down his life and taking it up again ; in his transfiguration in the mount, so that his face did shine as the sun, &c. Matt. xvii. in 132 MEMOIRS, &C. his .appearing in divers forms afber He arose from the dead ; JVfar^xvi. 12. and at sundry times showing Him- self, and appearing in the midst of his disciples, the door heing shut. John xx. 19. 26; And also when He sat at meat with them, and in such a familiar manner manifested Himself, that their eyes wer^ opened that they knew Him, He vanished out of their sight. Jjuke XXXV. 30, 31. Such wonderful power He showed after He was risen from the dead, to manifest Himself, and confirm his disciples in the faith, knowledge, and testi- mony of his resurrection, as well as in his ascension." Not long after the dispute which we have Leeh re- lating, George Whitehead had another in the chancel of the parish church, with John Horn, the minister ; and it appears that on hoth occasions a large number of persons attended, and behaved with civility. The discussions do not however appear to have increased the satisfaction of the parties with each other ; and an angry printed controversy ensued in which the points debated between them were more fully treated on. ( 133 ) SECTION VII. Disputations with a Eresbyterian minister at Lynn, on the Scrip- tures, the resurrection of the body, the Trinity, &c. — with an In- dependent minister at Pulham, on the Light of Christ — meets a minis-ter in the steeple-house at Haddenham. — A meeting at Pe^ terborough — goes to Oakbam^Coggoshall — Bristol, The opposition which the Friends and their cause met with at Lynn, so far from discouraging George Whitehead, stirred him up to be more frequent in his visits ; that he might repel the misrepresentations which were cast upon the cause he espoused ; and to prevent serious enquirers from being misled, by the calumnies of its opponents. He had considerable meetings with his friends and others at Lynn, and besides his public disputes with the parties just mentioned, he had three public meetings with a Presbyterian minister of the name of Falconer, at Lynn, in which they appear to have discussed the points in dispute between them, in a pretty amicable manner : I shall here only notice the first question that George Whitehead was called upon to answer, which was " whether there be Three Per- sons in the Godhead." George Whitehead, though he would not adopt the expression " Three distinct Persons" in the Deity, as being unscriptural, makes the following declaration. "The Holy Scripture Trinity, or Three thereby meant, we never questioned, but believed ; as also the unity of essence, that they are one substance. One Di- vine, Infinite Being; and also we question not, but sin- cerely believe the relative properties of Father, Son, and Holy Ghost ; according to Holy Scripture testi- monv, Matl. xxviii. 19. and that ' these Three are One.' 1 John V. 7." George Whitehead adds the following note upon this subject ; " I well remember in some conference which VOL. I. M 134 MKHOIKS OF I had with Dr. Tennisou, Archbishop of Canterbury, our friends Gilbert Latey and Dr. Thomas Lower, pre- sent, the archbishop and I fell into some friendly dis- course about the Trinity ; as to their definition of a person ; what a person is. 1 told the archbishop I had discoursed many, especially of the learned, about that point ; and that upon the definition of a person, or what the word person means, I never could find them con- sistent, but contradictory to themselves, on their own article of faith ; as when they thus define person, viz. an intelligent being ; or individual substance, of a ra- tional nature, as Thomas Aquinas, who has been quoted against us, saith : ' Persona est naturas rationalis indi- vidua substantia, quae nee est pars alterius nee ah alio sustentatur,' i. e. 'A person is an individual substance of a rational nature, which is neither a part of another, nor upheld by another.' I mentioning this to the arch- bishop, told him withal, that to assert Three Persons in the Deity, seeing they are not Three Beings nor Three Substances, 1 confess I could never reconcile with their being Three distinct or separate Persons, and not Three Substances, but One Substance, or Be- ing ; when a person is a rational substance by their own account. And moreover they deem it blasphemy, to hold the blessed Trinity to be three Substances or three Beings, for that were to make them three Gods. How then are they three distinct Persons, i. e. rational Sub- stances ? The use of these terms, as I told the arch- bishop, I could never reconcile ; for if they be not three distinct Substances, they are not three distinct Persons. Unto which he ingeniously answered : ' It is safest or best to keep to Scripture words or terms, in expressing such weighty matters of faith concerning the Deity, and not to express them in metaphysical terms of philoso- phy, or the like, which are not in Holy Scripture.' And truly I was glad when 1 heard such a honest confes- aon from him." In the year 1654 George Whitehead believed it his G. WHITEHEAD. 135 religious duty to visit the city of Norwich and county of Norwich; and county of Norfolk; and, in the course of his journey hearing of a noted preacher among the Xndependants, in the neighbourhood of Pulham, and that he was to preach at Diss, George Whitehead, ac- companied by Robert Duncan, went to the place ; and having heard all thatthepreacherhad to deliver, George Whitehead called to him and said : " Thou art weighed and found too light," &c. It is not surprising, after this address, that George was speedily pushed out of the house ; but getting on to a tomb, he preached to the people, pointing out " the barrenness and fruitlessness of the people under such ministers," &c. The people heard him quietly for a considerable time ; yet on his concluding, some were for putting him into the stocks, but others prevented it ; and he was permitted to pro- ceed quietly on his journey. George Whitehead appears to have reverted to his visit in the year 1654, in order to introduce some par- ticulars of a public dispute with the same Independent minister, in the 8th month 1659, and which in point of time falls in this part of his narrative. From the account of this dispute I take the following extract. " The first question propounded to Thomas Benton, the preacher alluded to, to be discoursed on was : Whe- ther every man in the world is enlightened with a spirit- ual Light, yea, or nay ? " His ansvrer was. That he denied that every man is enlightened with a spiritual Light, but with a natural light, as the light of reason, creation light, or the like ; yet he confessed that every man is enlightened by Christ as a Creator, but not as a mediator. " Herein his inconsistency was apparent : for, if eve- ry man be enlightened by Christ as Creator, then is every man enlightened with a spiritual, Divine light ; for as Christ is Creator, He is a Divine, spiritual light, and the Fountain of Light ; for God is a Spirit and Light also, in whom is no darkness at all. « But to render the Light of the Creator natural or 136 MEMOIRS OJ" natural reason, and the Light of Christ spiritual, is not only to divide the Light, which is one, but to set the light of the Mediator above the Light of the Creator. " John the evangelist testified of Christ the Word, ' That was with God, and was God ; that He was the True Light, which enlightens every man coming into the world ; and that in Him was Life, and the Life was the Light of men.' John i. 4. 9. This life of the Eternal Word, is above any natural light or natural reason, for it is a Divine Principle of Life and Light. " And ' God who commanded Light to shine out of darkness, hath shined in our hearts;' for what end? but ' to give us the Light of the knowledge of the glory of God, in the face of Jesus Christ !' 2 Cor. iv. There- fore before we have that knowledge or degree of Light given, God shines in our hearts to give it unto us : and still it is the Light and glory of one and the same God and Christ Jesus, gradually revealed and made know in us. " And likewise what power, glory. Spirit, life, light, and wisdom, the Son hath to give or impart unto men, especially unto true believers, his followers, it is all first given to Him of the Father. He ' received gifts for men ; yea, for the rebellious also, that the Lord God might dwell among them.' Psalm Ixviii. 18. Of whom did He receive them but of his Heavenly Father ? " As our Heavenly Father and his dear Son are not divided, no more is their Light; it is one individual Light and Life ; the Fulness whereof dwells in Christ the Son of the Living God, in whom ' it pleased the Father, that all Fulness should dwell ;' Col. i. 19. and 'to give all power in heaven and earth unto Him;' Matt, xxviii. 18. although ' unto every one of us isgiven Grace according to the measure of the gift of Christ.' Eph. iv. 7. He who received the Spirit not by mea- sure, but in immensity or immense Fulness, gives to us by measure, and the knowledge thereof gradually, if we be sincerely obedient to his gift. G. WHITEHEAD. 137 "The said Thomas Benton also affirmed, that if those gentiles mentioned, Rom. ii. 14. had improved that Light to the utmost which they had, it had not been sufficient for them unto salvation. " This still is relative to his mistaken notion, that they had only a light from God the Creator, but not from Christ the Mediator, which appears contrary to the text, Rom. ii. 13, 14, 15. For both Jews and gentiles, were all to be judged, even the secrets of men without exception, by Jesus Christ, according to the Gospel. ver. 16. But if they should be judged and condemned, either because they had not a sufficient light given them of God to save them, or no gospel Light by Jesus Christ to improve unto salvation ; this were to render God and Christ both unmerciful and unjust Judges, What ! judge and condemn men for not improving, or not obeying a Light, Law, or Gospel, they never had, nor might have, if not given unto them ! Or when they made the best improvement they could of that light given unto them ; yet for all this, to fall short of salva- tion, and consequently to be judged unto condemnation. Oh! unmerciful and cruel, and contrary to common justice among men ; and surely such doctrine cannot be according to the Gospel of the free Grace of God in Christ Jesus; but rather agreeable to the partial nar- row notion of Predestinarians, and such as would by their doctrine limit and confine the Grace and love of God, only to a small select number of rnankind ! " Such partial opinion is manifestly repugnant to the free and universal love of God ; with whose great love his dear Son Jesus Christ was so fully replenished, that He was well called the Son of his love; which He hath so freiely and universally extended unto the world, ac- cording to the good will of his Heavenly Father, in all the good He hath done and given to the children of men ; and therefore the love of Christ testified of in Holy Scripture, is truly the love of God in Him to us all. •' And if God ' spared not his own Son, but delivered ? M 138 MEMOIBS OF Him up for us all ; how shall He not with Him also, freely give us all thingsi' Rom. viii. 32. " Jesus Christ showed his own and Heavenly Father's great love to all men, as He is the Light of the world, and given for a light unto the gentiles, and to be God's Salvation to the ends of the earth ; and also in His dy- ing for all men ; by the grace of God tasting death tor every man ; giving Himself a ransom for all men, and in making intercession both for transgressors and for the saints : also, according to the will of God, He appears in the Presence of God for us, even in heaven itself; and also by his Holy Spirit in all true believers : His Spirit maketh intercession, helpeth ourintirmities, moves and assists us in prayer. They who are sons of God, are sensible that ' He hath sent forth the Spirit of his Son into their hearts, crying Abba, Father !' Gal. iv. 6. " The humility, mercy, and condescension of Jesus Christ, our Blessed Mediator, are such, that He is touch- with the feeling of our infirmities, weaknesses, and temptations, and ready to succour, help, and relieve all them that are tempted, even by his Grace and good Spirit, in their drawing near to the throne of his Mercy and Grace. " faithful Creator ! O King of saints ! O merciful High Priest ! O compassionate Mediator ! Let thy Light and thy Truth shine forth more and more, to the glory of thy great and excellent name and power, and expel the great darkness of apostacy, that has covered many nations and professions of Christianity, and' greatly ap- peared in these latter times against thy Light, thy Truth, and people, whom (hou hast called and deliver- ed out of darkness, into thy marvellous Light. Glory and dominion be to thy great Name and power, for ever and ever ! " To return to the matter in controversy : my oppo- ser Thomas Benton affirmed, that it was a corrupt na- ture by which those gentiles, mentioned Rom. ii. 14. did those things contained in the law, which he confessed was the moral law; or ten commandments. G. WHITEHEAD. 139 " Herein the man was as far out as in the rest of his mistakes : for who can bring a clean thing out of an unclean ? Do men gather grapes of thorns? Or can an evil tree bring forth good fruit 1 No surely ! no more could those gentiles by a corrupt, unsanctified nature, do those things contained in the righteous Law of God ; which requires sincere and entire love to Him, and true love to our neighbours as to ourselves. " Other errors were at that dispute committed by the said Thomas Benton, as, thai those mentioned, Rom. i. 20. saw the invisible things of God by a natural light; and that natural men might clearly see the Eternal Power of God as a Creator, but not Christ as a Media- tor. " Herein his mistake is notorious ; for the invisible things of God there mentioned, are his Eternal Power and Deity or Godhead ; and they who understood and saw them from the creation, were of those gentiles who knew God, and yet liked not to retain Him in their knowledge ; but became vain in their imaginations, whereby their foolish hearts became darkened; and so they became miserable apostates: howbeit, thesightand knowledge they sometimes had of God and his Eternal Power, was not by a natural light or knowledge ; but by a spiritual Divine Light given Ihem of God; and their knowledge they had of God, and their understand- ing and sight of his invisible things, originally sprang from a divine principle in them ; seeing that which might be known of God, was manifest in them ; for it was God that showed the same unto them. Rom. L Insomuch that they themselves were without excuse, in their declension from the same : for it is plain, that ' the natural man, neither receiveth, nor can know the things of the Spirit of God, they being spiritually dis- cerned.' 1 Cor. ii. 14. " Men must be chansjed ; they must be renewed in the spirit of their minds, in some measure, before they can clearly see or know the invisible things of God, or of his Spirit ; for it is not by the spirit of this world, nor 140 MEKOIRS OP by the wisdom thereof, nor yet by any merely natural light, that those things of God, are made known unto us, but by the Spirit which is of God. 1 Cor. ii. This Spirit being obeyed, we follow God's teachings and drawings, and shall not fall short of the knowledge of Christ our Mediator, nor be deprived of the great bene- fit or fruit of his mediation ; who said, that, every man that hath heard and learned of the Father, cometh un- to Me. John vi. 45. And Christ Jesus the Son of God, being the Way to the Father, no man cometh unto the Father but by Him." The dispute ended peaceably ; and there was sub- sequently a considerable addition to the Society in those parts. The next public dispute in which George Whitehead was engaged, was with a minister of Bluntisham and Earith, in Huntingdonshire ; but the meeting was held at Haddenham, in the Isle of Ely, in Cambridgeshire. It appears to have been chiefly on one side, the minis- ter occupying most of the time in reviling the Quakers, without allowing his antagonist to reply. The people repeatedly called out to their pastor to allow George to be heard, and the priest at length leaving the assem- bly, George Whitehead says : " 1 had a very good op- portunity to declare and demonstrate the Truth, and preach the Gospel to the people ; and when I had thereby cleared my conscience, 1 gave them public no- tice of a meeting I intended, if the Lord pleased, to have the next day at the same town. So we all went peaceably out of their steeple-house ; and the next day, according to appointment, we had a very good and serviceable meeting, to which divers men of account came." The narrative of George Whitehead proceeds as follows : — " After 1 had travelled and laboured some time in the work of the Gospel, in Cambridgeshire, Hunting- donshire, the Isle of Ely, and some parts of Lincoln- a. WHITEHEAD. 141 shire, as that called Holland, &c., as also in some parts of Northamptonshire, 1 was much pressed in spirit, to endeavour for a meeting in the city of Peterborough, though 1 heard of no Friends there to receive me, or our Friends ; but upon enquiry, a sober honest minded man, of reputation and quality, was willing to have a meeting at his house, which accordingly was appointed to be on a First-day of the week, in the first or second month, in the year 1660. And many Friends from divers parts" adjacent, resorted to it, out of the Fens, and some out of Rutlandshire, &c. " In the week before the meeting, 1 had a great weight and sense upon my spirit, that we should have some trial and exercise, by suffering, at that meeting, being sensible of the great darkness and wickedness that were in that city, though but a little one ; and so it came to pass, for when our Friends began to meet in the house, the mob and rude people gathered about it and in the yard, in such a rude and turbulent manner, as if they were minded to pull down the house ; where- upon we thought it best to remove the meeting into the court yard adjoining, being unwilling the honest man's house should any ways be damaged by that rude crew ; and I was resigned in the will of the Lord, ra- ther to be given into their hands, than that the family where we met, should suffer on account of the meeting being there. " After we were removed into the yard, I was moved to stand up, and in the Name of the Lord, to preach the Truth for near an hour ; and the Lord stood by ' me and strengthened me, so as I was enabled livingly to declare the Truth, with a free resignation also to suffer what violence or evil He should permit the wicked to do, or inflict upon me; for I had often be- fore that time resigned life and liberty for the Gospel's sake. " While I was declaring the Truth, a man who they said was an inn-keeper, with a rude company after him, rushing violently and furiously, came in, aiming 142 MEMOIRS OP chiefly to pull me down. The meeting being some- what crowded, he could not readily get at me ; in the mean time, others threw dirt at me, whereby my head and face were greatly daubed, yet I went on declaring the Truth. The furious man still striving to come at me, took up a stool by the feet, and heaving it up to strike such as were in his way, a Friend standing by, caught hold of it as he was making his blow, to prevent the same ; yet notwithstanding he gave an ancient woman, a friend of ours, a blow with the edge of it on the side of her head, which made such a wound on her temple, near her eye, that it was thought, if his blow had fallen directly on her head, it might have beaten out her brains ; but the Lord providentially prevented that " Still the man's fury and rage seemed to be chiefly against me, and his struggle to get at me ; so that ra- ther than he should do more mischief, 1 desired the meeting might make way, that he might come to me ; for I was really above the fear of any hurl, he or they could do to me. Then he and his company came, and violently pulled me down ; and when I was in their hands, Ifelt much ease in my spirit, being sensible the Lord was secretly pleading my cause with them, so that their fury was immediately abated, and their spi- rits down ; insomuch that they were restrained from doing me harm ; only they haled me out of the meet- ing, through part of their cathedral church, so termed, there being a passage open ; and then they quickly let me go. ." There were some soldiers, as it was said, of Lam- bert's, or the old army, then quartered in Peterborough, who were spectators, and beheld how 1 and others were treated and abused, at the said meeting : and some of them took compassion, and had us to one of their quarters; where I washed the dirt off my face. " Some Friends with me, were then directed into an upper room in the inn, where we sat together, waiting upon the Lord for some time, I think near two hours ; G. WHITEHEAD. 143 and the Lord comforted and refreshed our spirits ; and He put it into my heart to return again to the same house, from which I bad been haled away out of the meeting ; and several sober people were there gather- ed together, in the afternoon, and 1 had a good meeting and service for the Lord, in bearing testimony for his blessed Truth among them ; and we held the meeting quietly, and parted peaceably. " After the meeting was over, I left Peterborough, and some Friends rode with me, and I went away thence much comforted, and refreshed in the Lord my God; having felt his living power and presence with me and my friends^ to our preservation, and deliverance out of the hands of unreasonable men ; though they had shown th^ir fury and madness against us that day, but were not suffered to do us much harm ; except the aforesaid ancient woman friend's being wounded, as be- fore related. " The same evening, we rode a few miles to an hon- est friend's house, I think his name was John Mason, who had left the army, received the Truth, and be- came a serviceable friend." ( 144 ) SECTION VIIL Restoration of the Monarchy — ^King Charles's declaration for li- berty of conscience. — Remarks on his sincerity — Fifth-raonarchy- men. — Proclamation against conventicles, and consequent re- newal of persecution — G. Whitehead's imprisonment with others in Norwich castle ; released by the king's proclamation, — Henry Kettle, formerly mayor of Thetford. — Act of Parliament respecting Friends' refusal to take any oath. — The endeavours of Friends to prevent the bill passing the House of Commons. George Whitehead begins the second part of his " Christian Progress" with devout and grateful acknow- ledgments of the Lord's power, goodness, and special Providence, evinced in his preservation and deliverance from the will of his enemies, who sought his destruc- tion ; and in having strengthened him to perform the work in which he was engaged ; so that he savs, his spirit was preserved in faith ,and patience, to obey and serve God with sincere resolution, in the Vvqrk of the Gospel. " Let my soul forever bless and praise the worthy Name and Power of the Lord my God !" In the year 1660 the government of the Common- wealth, under which the Society had endured so much persecution, came to an end ; and preparations were made for the return of king Charles the second.* The * The following sketch of the state of the nation at this time, as given by Rapin^ may not be uninteresting to some readers. "At the arrival of. the king the face of England was entirely changed, and joy, pleasures, public and private rejoicings, succeed- ed to trouble and consternation. The people were so tired of the life they had led for twenty years past, that they did not believe it possible to be in a worse state. Every one rejoiced to see at least a calm after so long a storm, and expected to enjoy a tranquility sought in vain for so many years. The Royalists and Episcopa- lians were at once raised to the height of their wishes, in behold- ing Charles II. on the throne of his ancestors ; and the Church of England about to resume her former lustre. The Presbyterians flattered themselves, that their late services for the king, would at least procure them an entire liberty of conscience, and the free ez- G. WHITEHEAD. 145 Declaration of liberty to tender consciences, which the king had made from Breda, and which having been pre- sented to the house of peers, was ordered to be publish- ed, had doubtless a considerable effect in preparing the minds of some of those who had been in favour of the C!ommonwealth for the king's return. The following extract is made from this Declaration, which is equally remarkable for the fairness of its promise, and the faith- lessness of its execution. " And because the passion and uncharitableness of the times, have produced several opinions in religion, by which men are engaged in parties and animosities against each other, which, when they shall hereafter be united in a freedom of conversation, will be com- posed or belter understood — We do declare a liberty to tender consciences ; and that no man shall be disquiet- ed or called in question, for differences of opinion in matters of religion, which do not disturb the peace of the kingdom ; and that we shall be ready to consent to such an act of parliament, as, upon mature delibera- tion, shall be offered to us for the full granting of that indulgence." Whether the king or his advisers were sincere in the professions which were made at this juncture, cannot perhaps be absolutely determined : George Whitehead is inclined to think, that the king was not himself dis- posed to persecution. It is observable, however, that when it was proposed in Parliament, that the substance of the king's declaration in regard to religious liberty should be embodied in an act, the secretary of state rose and opposed it ; and it was in consequence lost. It was not perhaps unnatural to infer from hence, the king's indisposition to the measure of toleration ; but when his love of ease and pleasure is taken into ac- ercise of their religion. The Republicans, Independents, and Ana- baptists, could not indeed hope to be restored to the state they had enjoyed so many years, but expected at least an entire impunity, agreeably to the Breda declaration." Edilof. VOL. I. N 146 UEMOIRS OF count, and the general disinclination of most influential persons of all parties to the granting of general liberty of conscience ; we can hardly infer the king's real sen- timent from the conduct of his government. If even, as a matter of taste and general feeling, he would have preferred seeing all his subjects worship as they please ; as a matter of principle, enervated as his mind must have been by profligate habits, and imbued with popish principles, it is not to be supposed that he would right- ly estimate the claims of tender consciences, or have energy to execute what he even desired. If the Epis- copalians were now indisposed to toleration, the king would not have foi^otten how, when he was in the -hands of the Scotch, the latter had made him confess the sinfulness of toleraiion in general ; and that just before his restoration, they had sent over a deputation to Holland, to remind him that the kirk of Scotland ex- pected protection upon the footing of the Presbyterian establishment, without indulgence to sectaries. He knew also, with how little toleration to others the Indepen- dents had exercised their authority; and that there was not any considerable party, whose favour he would obtain by supporting his declaration from Breda. The just principles which the declaration contained, would appear to many, at that time, as dangerous, and per- haps to most as theoretical: so that any abuse of li- berty, or ebullition of enthusiastic feeling, would be likely to furnish the alarmists with an argument suffi- cient to excite popular fears ; and thus to give again the reins of government, in ecclesiastical matters, to those who were disposed to drive all, by pains and pe- nalties, into an external uniformity in matters of wor- ship. Such an occurrence was not long wanting : a few months after the king had ascended the throne, arose the insurrection of the Fifth-monarchy-men, a set of persons about thirty-five in number; who, imagining that the one thousand years' reign of Christ, spoken of Rev. XX. was just commencing, ran about the streets of G. WHITEHEAD. 147 London well armed, determined to put down the reign of king Charles ; and, applying those words of Scrip- ture to themselves, that " one should chase a thousand," they made their attempt with a degree of fury and vio- lence proportioned to their confidence.^ There was not the smallest ground for connecting this mad insurrection with any considerable religious party ; and certainly least of all. with the poor Qua- kers, who had suffered so much during the interreg- num, an only for his worship, and agreeable to the practice of the primitive Christians, recor * " In the year 1662, our meetings in and about London were broken up by force and violence, by the * We cannot hare too strongly impressed upon oar minds, the sacrifices made by our early Friends for those principles and prac- tices which we now profess and pursue in peace and credit. I shall therefore insert here a few more particulars which Gaorge White- head does not furnish, from the faithful annalist of the Society,' Sewel : "A little before this time there was published in print, a short relation of the persecution throughout all Cnglaiid, signed by twelve persons, showing tl^t more than four thousand two hun- dred of those called Quakers, both men and women, were in pri- son in England ; and denoting the number of them that were im- prisoned in each county, either for frequenting meetings, or for de- nying to swear, &c. Many of these had been grievously beaten, or their clothes torn' or taken away from them ; and some were put into such stinking dungeons, that some great men said, they would not have put their hunting dogs there. t:omc prisons were crowded full both of men and women, so that there was not suf- ficient room for all to sit down at once ; and in Cheshire, sixty- eight persons were in this manner locked up in a small room ; an evident sign that they were a harmless people, that would nei- ther make any resistance, nor use any force. " By such ill treatment many grew sick ; and not a few died in Buch gaols ; for no age or sex was regarded ; but even ancient peo- ple of sixty, seventy, and more years of age, were not spared : and the most of these bemg tradesmen, shop-keepers, and husband- men, were thus reduced to poverty; for their goods were alsoseiz- for not going to church, or for not paying tithes. " Many times they were fain to be in prison, on cold, nasty ground, without being suffered to have any straw, and often they have been kept several days without victuals : no wonder therefore, that many died by such hard imprisonments as these. " In London, and in the suburbs, were, about this time, no less than five hundred of those called Quakers imprisoned ; and some in BUch narrow holes, that every person scarcely had convenience MEMOIRS, &C. 171 trained bands and officers: especially on the First days of the week ; which though professed to be their Christian Sabbaths, no holiness was observed, but rending and tearing innocent people out of their religious assemblies, and haling them to prison : such furious work of persecution they commonly wrought on that day they pretend to be their Christian Sabbath, and the Lord's day, and to be kept holy, &c. as Israel was required to observe and keep the Seventh-day for the Sabbath, according to the fourth commandment. Yet these our persecutors made no conscience of viola- ting and profaning their professed Sabbath; by such their works of violence and persecution, yea, even after an act of Parliament was made, for the better observa- tion of the Lord's day. Those self-condemned pretended Christians, in many places furiously went on in their persecution and cruelty, against their fellow-creatures and honest neighbours, without regard to God, or reli- gious worship, or any day ; to the great reproach and scandal of the profession of Christianity. to lie down ; and the felons were suiTered to rob them of their clothes and money. "iWanythat were not imprisoned, nevertheless suffered hard- ships in their religious meetings, especially that in London, known by the name of Bull and Mouth. Hero the trained band came fre- quently, armed generally with muskets, pikes, and halbards, and- conducted by a military officer, by order of the city magistracy ; and rushing in, in a very furious manner, fell to beating them, .whereby many were grievously wounded, fell down in a swoon, and some were beaten so violently, that they lived not long after iV—Seicel^vol. Ilk Book, p. 1 and 2. Nor, in these disastrous days were the persecuted Quakers se- cure in their private dwellings, " for when some persons were seen to enter a house though it was only to visit their friends it was called a meeting. It happened in one house, that these rude fel- lows, (musketeers,) found five persons together one of whom was William Ames, who was come thither out of Holland; and ano- ther was Samuel Fisher, and when it was demanded what war- rant they had, they held up their swords, and said: ' Do not ask as for a warrant; this is our warrant;' and thereupon they took these persons to Paul's yard, where they were 3 laughing stock to the soldiers, and thence to alderman Brown, who sent them ta Bridewell to be kept to hard labour." p. 10. 172 MEMOIRS or " Pursuant to the aforesaid act, as was pretended, my beloved brethren Richard Hubberthorn, and Ed- ward Burrough, with myself, and many more of our faithful Friends, were haled out of meetings, and im- prisoned in Newgate, London ; where so many of us were crowded together both in that called justice hall side, and in the chapel side of the prison, that we were hard put to it for lodging room. " The chapel was on the top of Newgate, where ma- ny Friends lay in hammocks crowded ; and Richard Hubberthorn and I lay oh a small pallet bed, in a lit- tle hole or closet behind the chapel and opening into it so as the breath and steam of those that lay next us in the chapel, came much upon us. We chose to lodge on the chapel side, for the encouragement of many of the poorer sort of Friends, who were there, and that they might not be ofiended or troubled, as we thought they might, if we had taken up our lodging among the richersortofourfriendsjon justicehallside. We had ma- ny good meetings in the chapel ; and the Lord was with us to our great comfort and encouragement, in his name and Power, for whose sake we suffered patiently. " It being in summer time and a hot season, when we were thus crowded in prison, some of our friends fell sick of a violent fever, whereof some died; and jvere viewed by the coroner's inquest : and when some were removed out of prison by reason of sickness, they quickly ended their days, after their close confinement. "In those days of hot persecution. Sir Richard Brown * was chief persecutor in London and gloried * " In the time of Cromwell," says Sewel, " Brown had been a major general in the army, and was very fierce against the Royal- ists at Abingdon not far from Oxford ; and for this error he endea- voured to make compensation, by violently (iersecuiing the harm- less Quakers. He was a comely man, and could commit cruelty with a smiling countenance." His personal cruelty to the priso- ners who were brought before him, surpasses the ordinary actings even of those days. The following may servo as a specimen of his frequent conduct. G. WHITEHEAD. 173 much in his persecuting and imprisoning our Friends ; insulting over them. One time when several of us were called into the court of sessions in the Old Bailey, one Friend was moved to testify against their persecu- ting and oppressing the righteous seed and people of God, calling out unto the magistrates on the bench : ' How long will ye oppress the righteous seed,' die. with other words, on the same subject. While he was so speaking, the said Sir Richard Brown in derision, " Some soldiers came to a meeting in Tower street, and without any warrant took away twenty-one persons called ''Quakers, and carried them to the exchange ; where they kept them some time, and then brought them before Richard Brown, who, in a most fu- rious manner, struck some, and^kicked others; which made one of the prisoners, seeing how Brown smote one with his fist, and kick- ed him on the shin, say : ' What, Richard, wilt thou turn murder- er ! Thou didst not do so when I was a soldier under thy command at AbingdjOn ; when thou commandedst me and others to search people's houses for pies and roast meat, because they kept Christ- mas as a holy time, and we brought the persons prisoners to the guard for observing the same.' One of Brown's family hearing what was said to him, replied : ' There is an Abingdon bird ;' to which Brown replied : ' He is a rogue for all that ;' and struck him with his fist under the chjn ; which made another prisoner say : 'What, a magistrate and strike?' upon which Brown, with both his hands palled him down to the ground, and then com- manded the soldiers to carry them to Newgate." When he did not thus use his own hands, he very frequently ordered the officers ofthe court to abuse the prisoners; so that the spectators have called out ' murder i' One John Brain being taken in the street, and not in any meeting, was brought by some soldiers before Brown, who seeing him with his hat on, ordered him to be pulled down to the ground six or seven times ; and when he was down they beat his head against the ground and. stamped upon him ; and Brown, like a madman bade them pull off his nose ; whereupon they violently pulled him by the nose. And when he was got up, they pulled him to the ground by the hair of his head ; and then by the hair pulled him up again. And when he would have spoken in his own behalf against this cruelty. Brown bade them stop his mouth ; whereupon they not only struck him on the mouth, but stopped his mouth and nose, so close that he could not draw breath ; and was liked to be choaked : at which Brown fell a laughing, and at length sent him to gaol." Notwithstanding the notorious conduct of this wicked ms^gis- trate, he was a favourite at court, an4 M^aa knighted ' 2 P 174 MBMOIKS OF began to sing like the women that cry kitchen stuff and Wall-Fleet oysters up and down the streets of London : ' Ha you any kitchen stuff, maids ? Ha you any kitchen stiff, maids ? Hey, Wall-Fleet' oysters ; will you buy any Wall-Fleet oysters ? Will you buy any Wall- Fleet oysters ? SfC. " Many of us were committed for three months impri- sonment in Newgate, being our first commitment upon the aforesaid act ; and before the time of that imprison- ment was expired, my dear friend and brother Richard Hubberlhorn was taken sick and died ; and also our dear brother Edward Burrough, who was detained pri- soner after I was rele9sed, was also taken sick of a fe- ver, and died ; so the Lord pleased by death to release both these my dear brethren, companions, and fellow labourers in the Gospel of Christ Jesus ; whose deaths were lamented by many tender Friends, respecting the great service which they had done in their day. , "And though I had a full share in suffering with my friends and brethren, in those days of hot persecution ; and was carried through such imprisonments and suf- ferings as ended the days of several, yet my days have been lengthened much beyond my expectation ; inso- much that I have been ready humbly to enquire, ' Lord, for what end am 1 so long spared alive, and my days prolonged, when so many of thy faithful servants are removed V Whereupon he has showed me, that my trials and service in his Church and for his people, were not yet finished ; and he has often made me sen- sible of his merciful providence, in my preservation through many trials and exercises; being supported by the word of faith, and of his patience, in the king- dom and patience of our blessed Lord and Saviour Jesus Christ ; to whom be glory and dominion for ever and ever. O ! my soul, praise thou the Lord, my Life, my Strength, and my Salvation ; and let all that is within me bless his Holy Name ! " In those days of hot persecution, it was observable how furious some of the judges were against our Friends, when brought prisoners into court, and they G. WHITEHEAD. 175 wanted evidence of matter of fact against them upon trial ; and some of our Friends not answering interro- gatories to accuse themselves, but asking for their ac- cusers. Some of the judges would use the words ; ' Sirrah ! sirrah ! you are an impudent fellow ; leave your canting,' &c. threatening them with severe me- naces, and frowning on, or brow-beating them ; much unbecoming a justice or judge, who ought to be indiffe- rent, and impartial, to do equal justice and right, with- out premeditation or partiality against any person. " The said act against Quakers, to fine, imprison, and transport them out of the land for not swearing, or for their religious meetings, did not satisfy those rigid persecutors, when they had made trial thereof; the process thereupon, to three months and six months im- prisonment, &,c. before it came to transportation or ba- nishment, was too slow and dilatory a procedure to an- swer their invidious designs. They could not thereby so expeditiously rid the land of us as they would ; and therefore, in a short time, they procured another en- gine to shorten their work against us, to wit, another act, entitled, ' An act to prevent and suppress seditious conventicles,' 16 Car. 2 cap. 4. Of which act, and the administralion thereof, soire account may be given hereafter." George Whitehead next gives a relation of his im- prisonment with divers other Friends, in the White Lion prison in Southwark, for assembling together in the worship and service of Almighty God, and of their usage and treatment in prison ; which, as he observes, shows the manner in which Friends were treated in those days, for innocent religious meetings.* * The trealment of Frieads in those days — their zeal in the sup- port of what they believed to be right, and their constancy in suf- fering for the testimony of a good conscience, are £0 strikiiigly set forth in the following extract from Sewel, that I venture to intro- duce it, though the work may be easy of reference to most readers. It adds another to the many examples proving the impolicy of 176 MEMOIRS OP " Upon the 3rd day of the 5th month, 1664, being the first day of the week, our Friends were peaceably met together at their usual meeting place at Horsly- down ; according to their wonted manner, waiting upon persecution, and that the Church when in epiritual health, flourish- es under the fiercest trials. " Oftentimes," says this faithful annalist, " they were kept out of their meeting houses by the soldiers ; but tlien they did not use to go away, but stood before tlie pidce ; and so their number soon increased ; and then some one or other of their ministers generally Gtept on a bench, or some high place, and so preached boldly. Thus he got moro hearers than he otherwise would have had. But such an one sometimes was soon pulled down, which then gave occasion for another to stand up and speak ; and thus four or fiye, one after another, were taken away as innocent sheep, and carried to prison with other of their Friends, it may be forty or fifty at once. " The keeping of meetings in the streets became now a custom- ary thing in England ; for the Quakers, so called, wefe persuaded that the exercise of their public worship, was a duty no man could discharge them from; and they believed that God required the performing of this service from their hands. And by thus meeting in the streets, it happened sometimes that more than one, nay, it may be three or four at a time, did preach one in one place, and another in another; which in their meeting places could not have been conveniently done. Thus they got abundance of auditors, and among those sometimes eminent men, who passing by in their coaches, made their coachmen stop. " In this state they found a great harvest, and thus their Church increased under suffering ; and in those sliarp times they were pretty well purified of dross ; since the trial was too hot for such as were not sincere ; for by frequenting their meetings in such a time, one was in danger of being either imprisoned, or beaten lame, or unto death ; but this could not quench the zeal of the up- right. "Now the taking away of one preacher, and the standing up of another, became an ordinary thing in England; and it lasted yet long after, as I myself have been an eye witness of there. And when there were no more men preachers present, it may be a wo- man would rise, and minister to the meeting ; nay, there were such, who in years being little more than boys, were endued with a man- ly zeal, and encouraged their friends to steadfastness." p. 5. " Nor did the soldiers respect age, (as specified by the law,) but took out of a meeting at Mile-end two boys, one about thirteen and the other about sixteen, and they were brought before the lieute- nant of the tower, who to one present, saying, ho supposed they wero-not of the age of sixteen, and therefore not punishable by the act, replied ; ' They wore old enough to be whipt, and they should G. WHITEHEAD. 177 the Lord in his fear. And after some time, George Whitehead spake to the assembly by way of exhorta- tion, to truth and righteousness. In the interim, a com- pany of soldiers with muskets and lighted matches in their hands, rushed in ; and before they came into the inner door, one of them -fired a musket : and two of them violently pulled George Whitehead down, and haled him and some others out of the meeting, and carried themselves very rudely ; pushing and threatening our Friends, forcing many out of the meeting, and raging at and pushing women when they came near their hus- bands, whom they had taken into custody. And George Whitehead asking them to show their warrant for what they did, a soldier held up his musket over his head and said, that was his warrant. " Then both men and women whose names were in the mittimus with several more, some whereof they took near the meeting-house door and others in the street, were had to the main guard on Margaret's Hill ; where they kept them for some time, until those called justices came; who asked our Friends, whether they were at the meeting aforesaid ; to which answer was made, that they desired to hear what evidence came against them ; for some were taken in the street, and not at all in the meeting. But they put it upon George White- head to^ confess, if he was not present at the meeting? To which he answered, what evidence have you against me, and 1 shall answer further 1 Whereupon some of the soldiers were called to give evidence concerning be whipl out of their religion.' And so he sent them to Bridewell, where their hands were put into tlie stocks, and so pinched for the spaee of two hours, that their wrists wore much swollen. This was done because they refused to wprli, as being persuaded they had not deserved to be treated so ; they also eat nothing at the expense of the house. " These lads though pretty long in that prison, yet continued steadfast, rejoicing they were counted worthy to suffer for the Name of the Lord ; and they wrote a letter to their Friends' children, exhorting them to be faithful in bearing their testimo- ny for the Lord, against- all wickedness and unrighteousness." p. 8, 178 MEMOIRS OF him, and the rest with him : they witnessed, that he was taken in the meeting-house, speaiiiing to the peo- ple ; which was all the evidence that was given against him. " George Whitehead excepted against the soldiers, as being incompetent witnesses ; for they came, said he, in a rude and inhuman manner, with force and arms; and so apprehended us illegally, without any justice ^ present or warrant for vvhat they did; hut one holding up his musket, said that was his warrant, when they took us. So that they, came in a terrifying manner among a peaceable people, which was both contrary to the late act and contrary to the king's Proclama- tion ; which prohibits the seizing of subjects by soldiers," unless in time of actual insurrection. And by the said act, the deputy lieutenants and militia ofiHcers and forces, are not required to be assisting in suppressing meetings, unless upon a certificate under the hand and seal of a justice of peace, that he with his assistants are not able lo suppress them. And also it was told them, that no dwelling house of any peer, or other person whatsoever, shall be entered into by virtue of the said act, but in the presence of one justice of peace. " Friends also complained against one of the soldiers, for firing his musket near the mieeting door, in the en- try, and shooting a bullet through two or three ceilings and a dwelling room; which bullet was found near a cradle, where a child used to be laid ; and one present had the same to show them. " George Moor, one of the justices, answered, that it was done accidentally : but how that could be,~ that it was not intentionally done, does not appear ; seeing the rest of the soldiers held their matches apart from their muskets. Howbeit if accidentally done, consider whether such a man as had no more discretion and government or care, was a fit person or officer, to come in that manner, with a musket charged, among a peace- able, harmless people assembled to worship God ? But George Moor excused their having their muskets ladea. G. WHITEHEAD. 179 And to George Whitehead's saying, that there was no justice present when they were apprehended ; George Moor answered that he was present. George White- head told him, they did not see him there; and the soldiers being asked, if he were present among them, they said no. But he said he was present, for he was near the meeting, or but a little way off. And to George Whitehead's requiring justice against those soldiers that had broken the peace, and his desiring that they would correct or stop such proceedings for the future ; saying, if any hurt be done by the soldiers, it would be required at your hands, &c. answer was made by some present, that our Friends might take their course and have the benefit of the law, if they would swear the peace against them. " As to the charge against George Whitehead, that he was at an unlawful assembly, and there was taken speaking-^he answered, that it must be some unlawful act done by the persons met, that could make the meet- ing unlawful ; and therefore desired to know what un- lawful act they had committed, or were guilty of in their meeting ? And he told them, that it was neither simply the meeting, nor the number met, whether five or five hundred, that could reasonably be judged un- lawful, if the act or occasion met about was lawful ; for it is an unlawful act that makes an unlawful meeting. "As to the act of Parliament which is named; ' an act to prevent seditious conventicles ;' the name should signify its nature and intent, and the preamble the rea- son or cause of it, and that is against such as under pre- tence of tender consciences do contrive insurrections at their meetings. The preambles of laws are esteemed the keys of laws. One of the justices said : He did not know but that our meetings were to mat intent. George Whitehead told him, whatsoever he or any other might suspect against them, proves nothing ; sus- picion proves no fact : we are an innocent people fear- ing God. " Some of the justices upon the evidence, alleged 180 XEMOIKS OP that George Whitehead was at the meeting and taken speaking, and the meeting was above the number of five. To which George Whitehead said, that proves nothing of the breach of the law against him, unless th^ could prove some unlawful act done or biet about ; for it is not the number makes the transgression, but the fact if it be unlawful ; and if three be met about an unlawful act, it is an unlawful meeting or a riot. This Friends urged several times, that it must be an unlawful act that must make a meeting unlawful ; and thereupon excepted against the evidence as insufficient for conviction, or passing sentence of imprisonment upon them in order to banishment. And it was urged as a matter of weight, which concerned them to consider of. " Whereupon George Moor with some others, com- manded the people to depart, and caused the soldiers to disperse them who stood civilly by to hear and see what became of our Friends, that they might not hear their trial, and would have had George Whitehead taken away, &c. And George Whitehead being seve- ral times accused for speaking in the meeting, he de- sired the justices to ask the witness what he spake in the meeting 1 But they would not ask the question, neither could the witnesses answer to it when it was propounded by our Friends ; so that nothing of the breach of the law was proved against them. One Friend told them, we suppose you will not account it a transgression to speak, where nothing can be proved against what is spoken ; unless you >vould have us dumb and not speak at all. " And then as to meeting to the number of five or above, under colour or pretence of religious exercise not allowed by the liturgy, which incurs the penalty of the act, George Whitehead questioned what manner of religious exercise the liturgy did disallow of? and grant- ed that he was at the meeting and there did speak, having a word of exhortation to the people ; but that still t'hey fell short in their proof, either that the meet- ing was seditious or tumultuous, or that the exercise of G. WHITEHEAD. 181 religion or worship as we practised was disallowed by the liturgy. For, said he, the liturgy allows what the Holy Scriptures allow of; and if I had a word of exhor- tation to speak, according to the gift of God received> this is allowed by the Scriptures, therefore not dis- allowed by the liturgy ; so that you have not proved the transgression of the law against me. To which they gave no answer. The clerk said it was a dilem- ma ; some Friends Ihey let go, because the soldiers could not testify whether they took them in the street or in the meeting. " But seeing they resolved to proceed against some of our Friends, George Whitehead told them, that if they had so much moderation in them, they needed not to proceed to the rigour of the law, so as to imprison them for three months ; seeing the law allowed any time not exceeding three monihs, &c. But if they would imprison them to the utmost, George Whitehead de- manded that they might have sufficient prison room, and not to be stifled and destroyed by many being crowded together, as several were before, in the same prison, &c. ; for if they were it would be required at their hands, and God would plead their cause and call them to account for what they had done against them, &c. "After several passages betwixt them, more than are here mentioned. Friends refusing to pay five pounds fine each, they were committed to jail without bail or mainprize. While the justices were committing them, there was exceeding thunder, lightning, and rain ; in- somuch that the water was so high in the street, that the soldiers could not get them to prison, but kept Ihem in the street in the rain, and after had them back to a house until the water was fallen ; and then they were had late to prison, much wet. " The two keepers, viz. Stephen Harris and Joseph Hall, after a little space demanded of each of them three shillings and sixpence a week for lodging, or two shillings apiece for the bare rooms, the best whereof VOL. I. Q 183 MEMOIRS OF overflowed with water. But they could not yield to the gaoler's oppression, nor answer his unreasonable demands, nor pay him down ten shillings which he re- quired for that first night ; but desired to be left to their liberty, and if they received any courtesy or accommo- dation from him, they should consider him as they found cause ; but neither could pay for a prison nor uphold oppression in it. " Whereupon Stephen Harris threatened them with the common ward, where the felons lie, and command- ed them to go into it ; which they refused, as a place not fit for true men to be in. Yet the said Harris turned them into the common ward among the said felons ; Friends warned him not to suffer them to be abused, but they made light of it, saying, it is your own faults ; and seemed to encourage the felons against our Friends, " Soon after the keepers had turned their backs, the felons demanded half a crown apiece of each of them, swearing what they would do to them ; and because Friends could not answer their unjust demands, they fell upon them, searched their pockets, and took what money they found from several of them. And when they had so done, Stephen Harris the keeper came to the window, and the felons confidently told him what they had done, and how much they had taken, and that they must have more from them ; which he did not at all reprove them for ; and they sai^, they hoped he would stand by them in what they did ; only he made them return the cloak they had taken from one Friend, after they had taken his money ; and he laugh- ed when they threatened Friends and swore and cursed them ; the keepers also swore at them, and threatened to make them bow ; whereupon the felons gave a shout, saying : ' God 'a mercy, boys, we will be upon them again,' «fec. " Besides these abuses which our Friends met withal from the gaolers and prisoners, the ward was such a nasty stinking hole, and so crowded with those felons, and several women lying among them, which some G> WHITEHEAD. 183 called their wives, that our Friends had not whereon to lay their heads to rest, nor a stool to sit down upon ; but when they were weary, were fain to sit, down on the floor, among the vermin, in a stinking place : of which gross abuses, complaint being made to some of the justices that committed them, the next night the gaoler was made to let Friends have room to lodge in, apart from the felons. " A few days after my commitment to White Lion prison aforesaid, another trial befel me ; I was had out of the prison, before John Lenthal, about the plot in the north of England, 1663, being unjustly accused by a Yorkshireman, a sort of an attorney, to have been concerned in that plot, because I was a Westmoreland man born ; and though he could not make out any proof against_ me, yet he persisted in his own evil jealousy and surmise, that I was such a person, whom he nam- ed, and said was in the plot ; afiirming that my name was not Whitehead, but another name. Whereupon I was then carried in a boat to White-hall, guarded with musqueteers, and the gaoler also with us, and there was I had into a room near the secretary's office, where the gaoler waited with me ; the lawyer, who falsely had suggested the crime against me, went in, and after some time a person was sent out to examine me, and my accuser with him; then was I questioned about my name, the examiner looking in a list of names which he had in his hand ; I gave him a just account of my name and clearness, yet my accuser would con- fidently contradict me, saying, your name is not White- head, but Marshden, or such' a like name ; I told him surely I knew my own name, as I had declared it ; presently stept in one who seemed to be -an ancient gentleman, hearing my accuser tell me my name was not Whitehead, and contradicted him; saying, * Yes, his name is Whitehead; he has writ divers books, to which, his name is in print ;' which gave a check to him, and prevented further examination. " Howbeit this busy false accuser, went in again to 184 MEMOIRS OP the secretary's office, and in a little time came out, and warned the gaoler not to discharge me, until he had order from the secretary ; but whether he had or- der so to caution the gaoler, was questionable, for the man appeared very busy against me, without cause, or any previous knowledge of me, or I of him ; but see- ing he was so confident in his unjust prosecution, I ques- tioned in my thoughts, whether he might not be sub- orned to prosecute me, or did it to get himself a name, or some reward for a pretended discovery. However I esteemed it best and safest for me, to trust in the Lord my God for preservation, and to be resigned to his will ; and I desired if He suflFered me to be prose- cuted and tried for my life, I might have opportunity to vindicate and clear our holy profession and Friends, and my own innocency also, from all such works of dark- ness, as plots and conspiracies against king, or govern- ment ; and this I thought to do, if brought to a place of execution ; nevertheless 1 wrote a letter from prison to Lord Arlington, then secretary of state, to clear my own innocency from those false suggestions and insinua- tions, which were made against me, about the plot be- fore mentioned, which was delivered to him, and I heard no more of it afterward, but was released out of prison with the rest, when the three months were ex- pired, for which we had been committed. " On the 16th day of the 8th month, 1664, being the first day of the week, our Friends were met together, in the fear of the Lord, according to their usual man- ner, in their meeting place at the Bull and Mouth, near Aldersgate, London ; and George Whitehead being there, declared the Truth in the power and dread of the Lord God. After some time, came a great com- pany of men, with halberts, into the meeting, and a little after they shut the meeting-house door, and kept out many people that would have cbme in ; howbeit the halberteers stood and heard quietly for near an hour, as it was thought, only one rude fellow attempted to pull George Whitehead down, but did not. After- G. WHITEHEAD. 185 ward came the lord mayor, and a company with him; and RLchard Brown followed. In a little time after the mayor came in, .a rude fellow violently pulled George Whitehead down from speaking, and haled him near the door; the mayor asked him his name, he told him. "R-ichard Brown came somewhat rudely into the meeting, reviling and deriding Friends, whereupon one of them giving festiniony for the presence of the Lord in our meeting, after this mariner, viz. ' The Lord brought us hither ; and the presence of the Lord is among us ; and this is my testimony,' &c. In opposi- tion thereto, the said Richard Brown answered, viz. • The devil brought you hither ; and the devil is among you ; and this is my testimony ;' laughing and swinging his arms, and threatening some to send' them to Bride- well. But George Whitehead exhorted the said Rich- ard Brown and the mayor to moderation and civility towards us ; Richard Brown answered, if you will be (jivil to us, we will be civil to you. George White- head desired the mayor to produce the law they had broken, and that they might have a fair trial. Richard Brown answered: 'Yes, you shall have a fair trial at the sessions to-morrow ;' it not being then ended. Then so.me of the halbertmen had George Whitehead, and some more of his Friends into the street, where after they had kept them some time, they sent-them in com- panies to Newgate, without sending warrants with them, being fined one shilling each,* or six days imprison- ment. " In such manner hoth our men and women Friends were frequently imprisoned, and gaols filled with them in those days, and their persecutors were in great heat and haste to get them banished, upon the second act of parliament made for that end. " If they could bring them under conviction for a third offence, as they termed our meeting to worship ''' The number so committed was 45, viz, 39 men, and 16 women. a 8 186 MEMOIRS OF the living and only true God : which if any one among us did but confess, it was enough to make him or her an offender, and to be convicted presently thereupon, either for a first, second, or third offence. And the shortness of our imprisonment last related, as well as the smallness of the fines of one shilling a piece, seemed designed to dispatch us the sooner out of the land by banishment, after conviction for three offences pre- tended. " Now, it may not be improper to give some account of the contents of the second act of parliament, designed not only for our imprisonment, but also for our banish- ment out of. the land of our nativity ; and that with more expedition than could be effected by the first act ; though the Lord our God would not suffer that design of banishment to take any such general effect against us as was desired by our invidious persecutors ; for by his judgments in a great measure he frustrated our adversaries. Howbeit many of our innocent Friends were sentenced for banishment, yet but few, in compa- rison, actually shipped away, or banished out of the land. "The preamble and penalties of the said act follow, 16 Car. 2. ch. 4. " It is styled, an act to prevent and suppress sedi- tious conventicles. In the preamble, the 25th Eliz. ch. 1. is declared' to be in force: and also for providing of further and more speedy remedy against the growing and dangerous practices of seditious sectaries, and other disloyal persons, who under pretence of tender con- sciences, do at their meetings continue insurrections, as late experience hath showed. Thus far the preamble, and reason given for the act. " Thereupon it is enacted, that if any person of the age of 16 years and upwards, being a subject, &c. shall be present at any assembly, conventicle, or meeting, under colour or pretence of any exercise of religion, in other manner than is allowed by the liturgy of the Church of England, every such person being convicted G. WHITEHEAD. 187 before two justices of the peace, to be committed to the gaol, or house of correction, there to remain with- out bail or mainprize, for any time not exceeding three months ; unless such person pay down to the said jus- tices, such sum of money not exceeding five pounds, as they might fine the offender at. " And for the second ofience, the person convicted incurred the penalty of imprisonment, for any time not exceeding six months, without bail or mainprize ; un- less the person convicted, pay down such sum of money, not exceeding ten pounds, as the justices would fine him. " The penalty for the third offence, was imprison- ment without bail or mainprize, until the next general quarter sessions, assizes, gaol-delivery, &c. there to be indicted, arraigned, &c. And when convicted, judg- ment to be entered, that such offender should be trans- ported beyond the seas, to any of his majesty's foreign plantations, Virginia and New-England only excepted, there to remain seven years. " And the said respective courts were also empow- ered to give out warrants to the several constables, &c. where the estate real or personal of such offender so to be transported, should be ; commanding them to seize into their hands, the profits of the lands, and to distrain and sell the goods of the person to be trans- ported, for the reimbursing the sheriff his charges, for conveying and embarking the person to be transported. " And it is also provided and enacted, that in case the offender convicted for the third offence, shall pay one hundred pounds in court ; he shall be discharged from imprisonment, transportation, and judgment for the same. " And it is further enacted, that the like imprison- ment, judgment, arraignment, and proceedings, shall be against every such offender as often as he shall again offend after such third offence ; nevertheless is dischargable and discharged by payment of the like sum as was payed for his, or her said offence, next be- 188 MEMOIRS OF fore committed, together with the additional and in- creased sum of one hundred pounds more upon every new offence committed. " But this severe act was made temporary, only being to continue in force for three years after the end of that session, and to the end of,' the next session of parliament, after the end of three years and no longer. " And indeed it was high time that persecuting cruel law should expire, and die ; for the execution thereof, tended to the great oppression and ruin of many of the king's innocent peaceable subjects and families, espe- cially of the people called Quakers, whom the persecu- tors in that three years' time furiously endeavoured to rid the nation of, by banishment, or to force them to conform to that church whereof those persecutors were members ; who by their many and frequent imprison- ments, in order to banishment, brought no great honour to their -church, priesthood-, or profession, but made many widows and fatherless, as well as poor by their persecutions, cruelties, imprisonments, fines and dis- tresses, and many times spoil of their goods, upon their persecuting acts and laws. Our religious assemblies have been often disturbed and broken by the persecu- ting agents, officers, and soldiers, &c. and many of us apprehended and brought before magistrates, and wit- nesses called and examined, and no msjtter of evil fact proved against any of us, either of any breach of the public peace or sedition, much less of any contrivance of insurrection, or of any other dangerous practice what- soever ; or if the meeting-was taken sometime wholly silent, or altogether in silence, yet the persecuting jus- tices would endeavour to make it a seditious conventi- cle, when they could have no proof of any sedition, or unlawful act whatsoever, or colour of evidence thereof against it, or any of our meetings whatsoever. " The manner of their proceeding to conviction against many of us, has been thus, viz. When appre- hended and convened before the magistrates, and the officers or witnesses called, they declare they took such G. WHITEHEAD. 189 and such persons in such a conventicle or meeting. The magistrate asks, What did they do there 1 If the witness answers, he took such an one preaching, or teaching, or praying ; and he he asked. What did he say ■? Commonly the witness or witnesses cannot re- member one sentence, preached or prayed. However the persecuting magistrate takes it for granted, it was a seditious conventicle, though he has no proof of any sedition preached, taught, or uttered in prayer, nor any evidence or knowledge of what was said, preached, or prayed, yet presently he passes judgment, enters con- viction, and imprisons the persons convened. " If any of the persons taken, confessed they were met to worship God in spirit and Truth, or to wait upon God; this the persecuting magistrates presently Jay hold of, and say. That is enough, or they have con- fessed enough to convict them of a conventicle, of un- lawful assembly. " And if the witnesses, or informers, have no evi- dence to give, of any matter of fact, or overt act, or colour of religious exercise done in the meeting ; but only that the meeting was all in silence, as many times it hath been ; yet the persecuting magistrates, or jus- tices, WQuld either make a riot, or unlawful assembly of such a quiet and silent meeting, when there was not the least appearance of a riot, force, or violence, nor any thing acted or spoken in terrorum, or to the hurt or injury of any one's person or property whatsoever.* " When a persecuting justice with a constable and others comes huffing and stamping into the assembly, whether all be in silence or one preaching, and either commands the people to be pulled out of the meeting, or the doors to be shut to keep them in, and their * Judge Bridman charging a jury at Hertford, said : " You are not to expect a plain punctual evidence against them, for any thing they said or did at their meeting ; for they may speak to one ano- ther, though not with articulate sounds, but by a. east of the eye, or a motion of the head or foot, or gesture of the body." Sewel, vol. ii. page 135. Editor. 190 MEMOIRS OP names to be taken ; the officers and other rude persons, either pull and hale people out till they are tired, or take names, &c. until they are weary, according as they have command. The justice then either imprisons, or fines many of the persons who are most noted, though he saw no fact committed, of any evil nature or ten- dency. " Persecuting justices would easily receive informa- tions against our religious meetings, how ignorant and impertinent soever they were. If an envious person or informer told the justice, that the Quakers were met under colour of religious exercise, contrary to the Liturgy and practice of the Church of England, and declared that there was preaching or praying in such a rneeting, although he remembered not one word ex- pressed in either; such ignorant evidence has been often deemed sufficient for conviction : the informer or witness thus presuming to be judge both of law and' fact, when probably he understands not what the word liturgy means, nor can explain the propriety or extent of that term, or of the expression, /»rac<«Ve of the Church of England ; which practice is not limited to reading the common prayer.*" * This passage may be illustrated by the views of some of the jurymen, on the trial of a number of Friends in London, for meet> ing for worship in other manner than is allowed by the Liturgy and practice of the Church of England. " The jury, in the first instance, brought in their verdict, that four of the prisoners were not guilty, and the rest they could not agree on. The judge (Hyde) being much displeased, sent them out again with fresh instructions ; they returned with this verdict, guilty of meeting but not of fact. The judge inquiring what they meant by not guilty of fact, the jury replied : ' Here is evidence that they met at the Bull and Mouth, tjierefore we say guilty of meeting : but no evidence of what they did there, and therefore we say, not guilty of meeting contrary to the Liturgy of the Church of England.' The judge asked some of the jury, whether they did not believe in their consciences, that they were there under colour and pretence of worship? To which one of them replied: 'I do believe in my conscience, that they were met to Wjorship in deed and in truth.' Another said : ' My lord, I have that venerable re- spect for the Liturgy of the Church -of England, as to believe it is 6. WHITSHEAO. 191 It was observable, as well as memorable, that as the rulers and govfernment in those days were often warn- ed of the impending judgments of God, if they would not desist and leave off their persecutions ; so when they were making haste to have us banished out of the land, ar\d especially out of the city of London and su- burbs thereof, in the years 1664 and 1665, and for that end the gaols were often filled and crowded, whereby many innocent people suffered death ; God was pleased even then, in the year 1665, to hasten his heavy judg- ment and sad calamity of the great plague, or raging pestilence upon the said city, and some other places in -the land, whereby many thousands of the inhabitants died , sometimes above six thousand in a week, of all sorts, both of good and evil,' men and women, besides innocent children. Though the calamity was common to all classes, yet were the righteous taken away from the evil to come, and it went ill with the wicked ; but for all this they would not return to the Lord ; neither would the cruel persecutors repent of their abominable cruelties, but persisted therein as far as they could ; disturbing our me,etings and imprisoning, until they were frightened with the plague. Even in this time there were many of our innocent Friends "confined in gaols, which seemed no small piece of barbarity and in- humanity, especially when the infectious contagion so greatly prevailed in the city. I have told some persons in authority of this cruelty, &c. to manifest what mercy according to the Scriptures, which allow of the worship of God in spirit ; and therefore I conclude, to worship God' in Spirit is not contrary to the Litui-gy : if it be, I shall abate of my respect for it.' " Gough, vol. ii. page 129. Such decision and good feeling were but rarely met with in the juries of those days; who in general united with judges and in- formers, in the illegal application of unjust laws. The king and the legislature, the judges and the people, were combined together to oppress tender consciences, in the support of the idol of unifor- mity: who can wonder that such a nation was ripe for heavy calamities! Editor. 192 KSMOIBS OF their church then showed us, and that men of modera- tion or any compassion would be ashamed thereof. In the year 1665, and in that very summer when the plague and mortality were so great, the persecutors in London were busy to send away our Friends whom they had sentenced for banishment, and closely detain- ed in prison in order thereto. They began soon in the year to force our Friends on shipboard. The first Friends they shipped to send away, were Edward Brush, Robert Hayes, and James Harding; who on the twenty-fourth day of the first month, 1 665, were early in the morning, without any timely warning, hurried down from -Newgate to Black- friars stairs by the turnkeys, and from thence to Graves- end, and there forced on shipboard ; the said Edward Brush being a very aged man, and a citizen of good repute among his neighbours and many persons of qua- lity, yet was thus sent away and banished from his dear wife and child. But a more lamentable instance of the persecutors' cruelty in this undertaking was, that the said Robert Hayes being taken fasting out of pri- son, and weak in body, having been under a course of physic, was carried forth upon the water to Gravesend, the season being very cold ; and having no outward re- freshment or relief afibrded him- by the way on the water, within a very short time after he was put on shipboard he died there; and his body was brought up to London and buried in our Friends' burying place. I knew this Robert Hayes ; he was a very innocent, loving man, a good like person, had a fresh, comely countenance, seemed healthy and in his prime strength when first imprisoned. 1 was very sorrowfully affect- ed, when I heard how quickly he was dispatched out of the world, by that shameful cruelty and inhuman usage, inflicted upon him by those merciless persecu- tors.* * Edward Brush and James Harding were sent to Jamaica, where they were prosperous and lived in good circumstances, Ed- G. WHITEHEAD. 193 On the IStli of the second month, 1665, seven more of our Friends were taken out of Newgate and carried to Gravesend, and there put on shipboard ior banish- ment, as the others were before. Not many days after those Friends were embarked, one of the grand persecutors was suddenly cut off by death, namely, judge Hyde; who, it is said, was seen well at Westminster in the morning, and died in his closet about noon. About this time the plague began to increase more and more, and the first that was known to die thereof in the city, was within a few doors of the said Edward Brush's house. And the plague so increased, until of that and otherdistempers, there died eight thousand in a week in and about the city of London. Oh ! the hardheartedness, cruelty, and presumption of our per- secutors ; who in that time of the great calamity and mortality, in the fifth month, 1665, took fifty-five men and women, of our Friends, out of Newgate, and forced them on board the ship called the Black Eagle, which lay some time at Buggby's Hole ; and the sickness be- ing in Newgate, whence they were carried out to the ship, the distemper broke out among them when so crowded, that the most of them were infected ; inso- much that about twenty-seven of them soon died on shipboard j some at Buggby's Hole and the rest beyond Gravesend. 1 visited these Friends and had a meeting with them when on shipboard ; and the Lord my God preserved me -both from the distemper and from banishment, wherein I do humbly confess his power and special Providence, to his own praise and glory alone. Having some time of respite between my imprison- ments, before the sickness in London, 1 travelled to visit our Friends in the country, and sometimes into the nor- ward Brash was an aged man at the time of his banishment, and left behind him a beloved wife and only child ; but aged as he was, he survived the term of his exile, returned to his country, and died at home in peace. Editor. VOL. I. R 104 UEMOIRS OF thern counties ; and near the beginning of that summer, 1665, when the pestilence was begun in London, I was in the county of Surrey, and having a meeting at John Smith's house at Worplesdon, his brother Stephen Smith and his wife, &.c. came to the meeting ; where Stephen and his wife were convinced of the Truth, which the Lord enabled me to declare, and livingly to demonstrate, at that time, as at many other times and meetings. I soon came to London, and my lodging was at the house of William Travers, tobacconist, in Watling Street. It was a time of great calamity and sorrow, to many thousands of all sorts ; and that which added to our Friends' affliction was, the hardness of our persecutors' hearts, their cruelty and barbarity in imprisoning and detaining many of them both in Newgate, London, and in the White Lion prison in Soiithwark, after the plague was greatly broken fprth, and many people were swept away thereby. I had not then freedom to leave "the city, or Friends in and about London, in that time of great calamity, no, not when the mortality was at the height ; but was concerned and given up in spirit to stay among them to attend Friends' meetings, to visit Friends, even when many of them lay sick of the contagion, both in prison and in their habitations. And in all that time the Lord preserved me by his power, from that infectious dis- temper ; which mercy I esteemed great and wonderful, and hope ever thankfully to remember, in a living sense of the same Divine Hand which upheld and preserved me. And although it was judged the prisons were then in- fected and poisoned with the contagion, I was freely given up to sutler imprisonment ; and on first-days took my night-cap in my pocket when 1 went to meetings, not knowing but I might be apprehended and committed to prison. However, the Lord gave me faith to be re- signed to his will, either to live or to die for his Name G. WHITEHEAD. 195 and Truth's sake ; and througlv all those dangers and difficulties, to bear my testimony in faithfulness to his blessed Power and Light of righteousness; and He thereby sustained and wonderfully preserved my life, when the cry and sound of mortality was round about us, from one end and side ,of the city to another. As the contagion and sickness increased, many of our persecutors were so terrified, that their hands were for some time weakened ; yet still many of them were so hardened that they were resolved to proceed against us unto banishment : as when Pharaoh saw there was .respite, he hardened his heart, so did our persecutors, when the calamity did not come upon themselves ; though they saw how it was abroad in the world, great- ly destroying the inhabitants thereof i for it was ob- served in the weekly bill, that when the plague was most hot and violent in and about London, seven thou- sand one hundred and sixty-five died thereof in one week; and in that year, 1665, of the same distemper, sixty-eight thousand five hundred and ninety-six, ac- cording to the yearly bill. I was then deeply concerned in my spirit for our Friends, to visit both such of them as were sick in pri- son and out of prison, even when some of them were very near death ; being often in great suffering and tra- vail of spirit, with earnest prayer and fervent supplica- tions to God for them, who were sufferers by imprison- ment and this visitation, that God would appear for them and plead their innocent cause, and afford them speedy help and deliverance. Being then a witness of that love which casts out fear, through the great mercy and love of my Heavenly Father manifeste^in his dear Son, I was not afraid to visit my Friends when sick and in infected prisons. The Lord did support and bear up my spirit in living faith, true and fervent love above the fear of death or the contagious disitemp.er, and my life was resigned and given up, in the will of Him who gave it, for my Friends and brethren ; for whose sake true Christian love would engage us to lay down pur 196 HEHOIRS, &C. lives to save theirs, if required of the Lord so to mani- fest our unfeigned love one for another : and the Lord gave us great consolation, comfort, and courage; hav- ing received certain lestimony and evidence in our hearts, of the love of God which we did partake of in Christ Jesus, from which we believed no wrath of man, no persecutions, calamities, nor distresses should sepa- rate us. In those times of severe trials, those questions and answers given by the apostle, Rom. viii. 35, die. were often remembered : " Who shall separate us from the love of Christ ? Shall tribulation, or distress, or perse- cution, or famine, or nakedness, or peri), or sword 1 As it is written : For Thy sake we are killed all the day long ; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through Him that loved us : for I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." ( 197 ) SECTION X. The Oxford five mile act — George Whitehead addresses two epistles to Friends during their trials. — The great fire in London, 1666. — Friends continue their meetings — George Whitehead continues principally in London — and marries in the year 1669. In 1686 he lost his wife — and in 1688 married again. — The nar. rative reverts to the fire in London. — A further act to prevent seditious conventicles in 1670. In consequence of the plague prevailing in London, the Parliament was convened this year at Oxford. The joint calamities of war and pestilence, which at this time distressed the city and nation, seemed to have made no profitable impression on the members of this Parliament, so as to incline them to a better temper to- wards the nonconformists. As if the sufiFerings of every class of the people were not sufficient, and as if the evil of nonconformity was the only sin of the nation, they proceeded to enact a fresh penal law, commonly known by the name of the " Oxford Jivt mile act ;" which received the royal assent, October the 31st, 1665. It required all parsons and others in holy orders, who had not subscribed the " Act of Uniformity," to swear that under any circumstances, it was unlawful to take up arms against the king, and that they would not at any time endeavour any alteration of government in church or state. Those nonconformist ministers who would not subscribe this oath of passive obedience, were forbid under a penalty of forty pounds, except in pass- ing the road, to come within five miles of any city, town corporate, or borough that sends burgesses (o Parliament, or within five miles of any parish, town, or place wherein they had, since the passing of the act * This notice of the Oxford act, is not in George Whitehead's memoirs. H 2 198 MEMOIRS OF of oblivion, been parsons, &c. or where they had preach- ed in any conventicle. They were also rendered in- capable of teaching any public or private schools, or of taking any boarders to be instructed, under the same penalty. Though this act was principally aimed at the Pres- byterians and Independents, who had formerly enjoyed the ecclesiastical emoluments, and many of them sulfer- ed severely from it; yet it was also frequently em- ployed against the poor Quakers, by the tendering of them the oath; and thus, though from their peaceable principles they could readily declare that they held it unlawful to take up arms against the king, or to sub- vert either church or state, yet as they would not swear to it, they were frequently comnr.itted to prison. See Sewet and Gough. It is observable that the prevalence of the plague had but little influence in checking the persecuting spirit. As to outward appearance, " One event hap- pened to the righteous and the wicked ;" men hardened their hearts, and did not seek to propitiate the Divine favour by amending their ways. Indeed, it would ap- pear that the persecutors were disposed to attribute the calamity to the prevalence of unorthodox notions, rather than to the corrupt and vicious practices which were spread like a leprosy over the court and the peo- ple. During these great trials, George Whitehead's faith appears to have been unshaken ; and he addressed two affectionate and encouraging epistles to his Friends, whose spirits were saddened and cast down under the afflictions of the times ; the latter written after the heat of the contagion was over : from both of ihem I shall give a few extracts. FIRST EPISTLE. " O, dear Friends f " you that have received the testimony of God's love G. WHITEHEAD. 199 and salvation, and have tasted of the power of an end- less life, look not out nor be discouraged at the deep suffering and trial of the present time ; though many have a deep sense thereof upon their spirits, and the hearts of many be saddened, to see how universal this calamity and overflowing scourge is, in this day of sweeping, sifting, and trying ; wherein the gift of many must be thoroughly tried, and tJieir patience proved, to the resignment of life and all into the will of the Fa- ther, in whose hands we are ; who knows what is best for his children, and whose ways are not to be mea- • sured nor found out by the wisdom of man ; for his works and proceedings are in a cross to all carnal rea- son and expectations, and to the confounding thereof. But they who, in the faith and patience of Christ, do give up to his will, as those that live by faith in Him, and whose hope and refuge the Lord is, such shall never be confounded nor afraid, though the earth be re- moved ; neither shall they be discouraged or unsettled because of the wicked, who, when he is in great power, flourishes like a green bay-tree ; for he passeth away and shall not be found. And he that enters into the sanctuary of the Lord, and there abides,' shall see the end of his enemies and persecutors, who stand in slip- pery places, though for a time they have seemed to prosper in the world. " And dear Friends, who have a sense of the suffer- ings of the Righteous Seed, which bears the afflictions, sorrows, and sufferings of God's people through all, and hath been bruised and wounded under the weight and burden of people's iniquities ; though He has been deemed as one plagued or smitten of God — all of you keep in the sense of the power of Christ, by which you may feel your preservation, through faith in Him who is given for a Covenant of Life and Light ; and retire to Him who is manifest for a sure hiding place to the upright, in the day of calamity and hour of temptation ; in Him you will witness plenteous redemption, and the refreshments of his life, over all the troubles and suffer- 200 MEKOIBS OP ings of the present time, and over all fears and doubl- ings which thereupon would beset any of you, to wea- ken you either inwardly or outwardly. " And let none admit unbelief or hard thoughts, nor be shaken in mind because of the deep sufferings of many of the dear servants of the Lord at this day, who are as killed and crucified, and all the day long ac- counted as sheep for the slaughter ; nor at the great calamity and mortality in this fading city, which ex"- tends to the upright and innocent, as well as to the un- righteous ; and to divers of the sufferers for Truth in their confinements, who have not contributed to the cause of God's displeasure herein, but are taken away in mercy as to them, and from the evil to come ; and set in safety from the future cruelties, and wicked de- signs of their oppressors and cruel minded persecutors, who have hunted for the blood of the innocent; and raaynot only be charged with not visiting Christ when He was sick and in prison, but also with killing and murdering Him in prison ; inasmuch as it is done to any of his little ones, by their cruel confinements in pesti- lential or poisonous places. But we know that for the faithful assuredly remains victory, triumph, and ever- lasting safety, though it be through death to many of them ; who know that it is neither tribulation, nor dis- tress, nor persecution, nor famine, nor de^th, nor life, «fec. that shall be able to separate from the love of Christ; and hereof we have a sure evidence and living confidence, in the Name and Power of the Lord our God ; to whom be glory and praises for ever !" SECOND EPISTLE. " Yea, blessed forever bc the name of our God, who hath given us strength and courage to stand in an evil day, over hell, and death, and the de- vil, with all his fiery darts and fierce assaults against the righteous. The Lord hath spared and will spare a remnant, to bear his mark and name upon earth, and to hold forth a living testimony for his glory and praise amongst the sons of men ; for which many have not G. WHITEHEAD. 201 loved their lives unto death, but have offered up their lives : as many manifestly did in that city of Londoa the last summer, when such a sore visitation and cala- mity was upon that place, wherein many offered up life and all, for the truth, and their afflicted brethren and sisters; for whose sakes my soul has been often so greatly bowed down and afflicted, that neither life it- self, nor any outward privilege, did seem too dear to me to resign, or offer up for their sakes. " And the life, peace, satisfaction, and comfort, that many innocent Friends felt, and that some expressed and signified on their death-beds, I am a living witness of for them; having at some times, as the Lord hath drawn me in his love, been present with many of them, when they were very low in the outward man, and with divers when upon their death beds, both in that destructive place of JNewgate, and some other places. Yea, when sorrow and sadness have seized upon my spirit, and my heart and soul have been pierced and wounded when I have seen the sad sufferings of so many harmless lambs, when they were on their sick beds in these noisome holes and prisons ; yet at the same time, having had a deep sense and knowledge of the Lord's love and care to them in that condition, and having truly felt his Life and Power stirring amongst them ; this, on the other hand, has refreshed and re- vived my spirit, knowing that Christ, their Salvation and Redemption, was manifest (o and in them, though in that suffering state. Having followed and obeyed Him through sufferings and tribulations, with such to live was Christ, even in that state ; and to die was gain ; it -being through death that the Lord had appointed the final deliverance of many, from the cruelties and rod of their oppressors, and from the miseries and evils to come. " And also the faithfulness, uprightness, and innocen- cy of divers of those that were taken away, and their constancy of spirit to the Lord and his Hving Truth, and their unfeigned love to the brethren, by the which 202 MEMOIRS OF it was evident they had passed from death to life, and that living and faithful testimony they did bear for the Lord in their life-time, being well known and manifest amongst us ; their memorial is truly precious to us, and never to be forgotten ; and we are satisfied that they were counted worthy for the Lord ; and the world was not worthy of them. " And now if such as take advantage against us on the occasion aforesaid, whether they be open or secret smiters or enemies, did either rightly or seriously come to weigh their conditions, and let God's witness judge in the case, they have no cause to boast, glory, or insult over us, or against us ; for that they are not their own keepers, nor is their life continued by their own power ; and how soon their time may be expired, and their judgment overtake them, they know not, nor how soon their days may be cut asunder. Certainly their con- demnation slumbers not, who in the pride of their hearts and presumption of their spirits, turn against the suf- fering seed of God, under what profession and pretence soever. And knowing also, that many that were of their own spirit and principle, have also been taken away under the same calamity; for it has extended to all sorts, both holy and profane ; they have cause to dread and fear before the Lord, and not to be high minded nor presumptions ; for the mouth of the boaster and exalted must be stopped, and all flesh and carnal reason is to be silent in this matter, for God's power is over it all. " Now my dear Friends and tender hearts, commit your way to the Lord, and cast your burden upon Him, and He will bear you up and sustain you, by his own right hand of power. And live in the Immortal Seed and spiritual commuiiion, where Life and peace is daily received, and your mutual refreshment and consola- tion stands, and wherein the spirits of just men are seen and felt, and the life of God's faithful servants and mar- tyrs, and such as have finished their testimony with joy and peace, is enjoyed ; even in this spiritual com- O. WHITEHEAD. 203 munion, which reaches beyond all visibles, and is above all mortal and fading objects or things. So in the dear and tender love of God, which dwells and lives in my heart towards you, and all the faithful every where, 1 commit you to Him in whom our help and deliverance is; and in the kingdom of Christ's patience, am your dear and faithful friend and brother, G. W." The next year, after the city and suburbs of London were so greatly thinned and depopulated by the plague, the dreadful fire began, and broke out in Pudding lane, over against the place where the monument stands ; whereby, in a few days time, a very great part of the city, within the walls, was burnt down and the habita- tionsconsumed, except a few streets and parts of streets, to the great amazement, terror, and distraction of the inhabitants; who were forced to flee for their lives, with what goods they could save, into Moorfields and the out parts, and there to lie abroad with their goods for several nights and days ; the country bringing in bread, &c. for their relief. Oh ! my soul greatly pitied the inhabitants, when I saw them lie in the fields, in that poor mournful condition. One passage I may not omit by the way, because it has been misrepresented and false reports spread about it, viz. one Thomas ibbott, or Ibbit, a Huntingdonshire man, came to London two days before the fire, in great haste, being on a sixth day of the week, and alighted off his horse with his clothes loose, (supposed by some to be a person under distraction or discomposure of mind, as I understood by divers,) and very much hastened or run through the city, toward Whitehall, in such a like pos- ture as many of the inhabitants were forced, to flee from the tire, when they had scarce time to put on or fasten their wearing clothes about them ; such a sign he appeared to be, and foretold his vision which he had before, that the city would be laid waste by fire, ac- cording as I was informed ; for I saw him not until that 204 MEMOIRS OF day's morning when the fire was broken out. But the evening after the said Thomas Ibbott had passed through the city, I met with some of our women Friends at the Bull and Mouth, near Aldersgate, who gave me a pretty full account of him ; how he had been with them that day, and told them his vision of the fire and message to London : and that to them he appeared very zealous and hot in his spirit, when he told them thereof ; and they were afraid he was under some dis- composure of mind, which made them somewhat ques- tion or doubt of what he told them. Yet 1 was not at that time without some secret fear, concerning this Friend Thomas Ibbott, lest he might run out, or be exalted by the enemy into some con- ceit or imagination or other, especially when he saw his vision come to pass the next morning. It was when the fire had broken out as aforesaid, from the place • where it began, and early in the morning was got down to the bridge and Thames-street, the wind easterly and so high that it drove the fire more violently and irresis- tibly before it, blowing great flakes over houses and from one to another. Also in a letter of his, a few days before the fire was over, he mentioned the true number of days when the vision of tire should be accomplished ; so that he had a certain vision and discovery given him in that particu- lar. And to show that there remained a sincerity in the man, when his mind came to be settled he wrote a letter to some Friends in London, wherein, after remem- bering his love to G. W. J. C. and S. H. he halh these words following, viz. "I dare not much stir up or down any ways, for peop'e's looking at what was done, lest the Lord should be otTended, farther then my own outward business lies. " I have been much tempted and exercised ; yet through mercy have found help in the needful time. Whatsoever slips or failings Friends saw in me, in the time 1 was with them, 1 would have none take notice G. WHITEHEAD, 205 of; for I was under great exercises and often run too fast, which the Lord in his due time gave me a sight of. In the love of my Father, farewell, " T. I."* ^ Though by no means anxious to search after what maybe deemed the marveUous in connexion with the history of our Society, deeming the gift of prophecy, in the sense of speaking unto men to edification, more to be esteemed than the speaking in unknown tongues or than other marvellous gifts, yet neither am I disposed to exclude all extraordinary circumstances fi;om religious history or biography. Nothing is more fallacious than out schemes of what is fitting to the Divine economy. Both in nature and in grace it may truly be said, that " God moves in a mysterious way ;^' and I can- not see either the philosophy or the piety of denying well authenti- cated facts, because we may not be able to reconcile them with our system, or with what is called' the natural course of things. Let what is extraordinary be carefully investigated — but purely well authenticated testimony in regard to facts, Is stronger evidence than any which can be brought against it, drawn from our notions of the Divine economy. If we could see the whole course of Divine Providence, we should probably find that many of our wisest ge- neralizations had been hasty and imperfect, and have in regard to these, to confess that we had known but a very small portion of the Divine ways. It is reasonable therefore to expect many exceptions to our rules; and it is the part of true philosophy to collect rather than to reject them. Whatever might be the weakness of the man, how, vi^ithout some supernatural direction, he should be led to proclaim the ap- proach of so extraordinary an event, is to me inexplicable. Of those who admit the authenticity ofthe fact, many will probably attribute the presentiment to a morbid brainular action, and assert that such an instrument could not be employed to declare the Di- vine displeasure at the prevailing profligacy and cruelty, and to call men, by the evidence of the Divine prescience and retributive Providence, to turn from the evil of their ways. I confess I cannot 60 philosophize ; but whatever may be the true explication of the circuihstances, I beg it may be observed that the weakness of the man appears to have been rightly estimated by his friends; and that neither before nor subsequently to this extraordinary affair, was he a person of any influence in the Society. This observation will be confirmed by Sewel's account of the transaction :" Thomas Ibbit of Huntingdonshire came to London a few days before the burning of that city, and, as hath been relat- ed by eye-witnesses, did upon his coming thither alight from his horse, and unbutton his clothes in so loose a manner as if they had been put on in haste, just out of bed. In this manner he went about the city on the sixth, being the day he came there, and also VOL. I. S 296 MEMOIRS OF When the city was hurnt down and laid in ashes, we had our meetings on the fourth-day, weekly, near Wheeler-street ; our usual place, the Bull and Mouth, heing then demolished by the fire, at which place our meetings had been most disturbed ; and at other out parts, off and about the city, we kept our meetings at the usual times and places, as at the Peel in St. John's street, Westminster ; Horslydown, on Southwark side ; RatclifF, Devonshire-house, Old Buildings ; and then had some respite and ease from violent persecution and disturbance for a time, until the city came in a great measure to be rebuilt. Yet still the persecuting spirit and design of perse- cution remained in our adversaries : so many of them as were not cut off by the plague took no warning there- by, nor by the subsequent consuming fire which had laid waste the best part of the city. the seventh day of the week, pronouncing a judgment by fire, which should lay waste the city. On the evening of those days, some of his friends had meetings with him, to enquire concerning his message and call to pronounce that impending judgment ; in his account whereof he was not more particular and clear than that he said, he had had for some time the vision thereof, but had de- layed to come and declare it as commanded, until he felt, as he ex- pressed it, the fire in his own bosom ; which message or vision was very suddenly proved to be sadly true. The fire begun on the 2nd of September, 1666, on the first day of the week ; which did im- mediately follow those two days, the said Thomas Ibbit had gone about the city declaring that judgment. " Having gone up and down the city as hath been said, when afterwards he saw the fire break out, and beheld the fulfilling of his prediction, a spiritual pride seized on him, which if othcrshad not been wiser than he, might have tended to his utter destruction ; for the fire being come as far as the east end of Cheapside, he placed himself before the flame, and spread his arms forth, as if to stay the progress of it ; and if one Thomas Matthews, with others, had not pulled him, seeming now altogether distracted, from thence, it was like he might have perished by the fire. Yet in process of time, as I have been told, he came to some recovery, and confess- ed this error : an evident proof of human weakness, and a noto- rious instance of our frailty, when we assume to ourselves the do- ing of any thing which Heaven alone can enable us." — yol. ii. p. 199, 200. Editor. G. WHITEHEAD. 207 Though the Lord our God was pleased to give our Friends in London, faith and courage as well as resolu- tion to build our meeting-house in White-Hart court, by Grace-church street ; yet we were not then without expectation of further persecution and suffering, for meeting in that as well as other places in and about the city. And so it came to pass after the said meet- ing house was built ; our meetings were frequently dis- turbed, especially on first days of the week, by the trained bands and informers ; and many of us forcibly haled out, and our meetings often kept in the street, where sometimes we had opportunities openly to de- clare the Truth and preach the Gospel, as well as publicly to pray to Almighty God ; yet not always suffered so to do, but often in the very time violently pulled away, whilst in the exercise of the Gospel minis- try ; and likewise when we have been in solemn pray- er to Almighty God, we have been laid hold on and violently taken, and many of us had to the Exchange, and there kept under a guard of soldiers until the af- ternoon ; and then had before the mayor, who would be ready to fine or imprison us, or otherwise to bind us over to appear at the sessions, or rather to take our words to appear, if he was a person of some moderation toward us : and the latter obligation we rather chose, that was, conditionally to promise we would appear if the Lord pleased, rather than be bound by recogni- zance or bond to appear ; because commonly in their recognizances they would put the words, " and in the mean time to be of the good behaviour." But we could not assent to be so bound ; because we knew they would interpret our religious, solemn meetings a breach of "the good behaviour ;" which meetings we could ne- ver yield to decline. But as for me, my share has been imprisonment of- tener than liberty upon parole or promise, being more cautious of being any ways ensnared thereby, contra- ry to my Christian liberty and testimony, than of im- prisonment or outward confinement ; which was not 208 MEMOIRS OF only my own care, respecting my inward peace and liberty in Christ Jesus, but it was also the care of all faithful Friends and brethren in those days, to keep out of all such snares as would infringe that liberty. We chose rather to expose our persons to be trampled on in the streets, by our persecuting adversaries, if per- mitted, than bow down our souls at their command. ha. li. 23. Although in those suffering times, I was much con- cerned to attend our Friends' disturbed meetings in and about London, yet at sundry times I had a concern laid upon me to visit our Friends and their meetings in the county of Surrey, particularly on that side where our dear friend Stephen Smith and his family lived ; they having not long before that time, in great love, received theTruth through my testimony, as before related ; and I visited and had divers good and blessed meetings in those parts, both at Stephen Smith's house at Purbright, and other places towards Guilford ; where the Lord was ■with me, helped and comforted me in his work and ser- vice, as at other times and places. George Whitehead apprehending that his post in serving and suffering for the cause he had espoused, was, in future, likely to be chiefly in London, he thought of entering into the married state and settling there ; and in the year 1669, he married Ann Greenwel, a widow residing in London ; who, it appears, was a per- son much esteemed for her piety and attachment to the cause of Truth, of which she had been one of the first receivers. She was considerably older than her husband ; but the connexion appears to have furnished a true help- meet to him, until her death in the year 1686. He remained a widower two years, during which he had some doubts whether he should marry again; but having earnestly sought the Lord to direct him aright, he felt freedom to enter again into the married slate; (being also encouraged in the step by his friends ;) and G. WHITEHEAD. 209 made proposals to a Friend of the name of Ann God- dard, " an honest and virtuously inclined maid ;" who was considerably younger than himself, andof whom and their connexion he says : "She was an ingenious and careful wife ; and we were mutually comforted togeth- er, in true love and tender affection. We had but one child, which the Lord took away, it dying in the birth. Howbeit, He (the Lord) so sanctified that and other disappointments and afflictions to us^in this lower world, that He gave us faith and patience to bear them, and to look above, beyond all external objects of delight and afflictions here below, which are but momentary, to an eternal inheritance in his heavenly kingdom. Glory to His excellent Name for evei- !"' ; s 2 ;<.-§lft,i;< SECTION XI. Occurrences 1666 'to 1670. — George Whitehead, in 1670, taken from a meeting in Grace-church street, — The mayor orders a priest to read prayers and preach in Friends' meeting^l(9Jise — Other meetings disturbed. — An order of court to prevent Friends meeting at Horslydown Proceedings thereupon. Having in those particulars of the domestic history, given by the author, travelled beyond the period of the general narrative ; we return to the account which he gives of the sufferings of himself and his friends, after the fire of London. George Whitehead has passed over the interval be- tween 1666 and 1670, nearly without notice. His work is, however, so much of a history of the Society, in those eventful times, that it may not be improper to supply a few particulars. The operation of the act for suppressing conventicles, passed in the year 1664, expired in 1667 ; and although the remaining laws under which the:Quakers and other dissenters had previously suffered, were sufficient to keep up the practice of persecution, yet they were per- mitted, during the years 1667 and 1668, to hold their religious meetings with rather less disturbance than heretofore. The extraordinary encouragement also given by the Conventicle Act to wicked informers be- ing withdrawn, those years were comparatively times of ease ; and the Society, after all its sufferings, was strengthened and encouraged. Many of its most ac- tive members had, during the last few years, witnessed a good confession, and had sealed with their blood the cause in which they were engaged. Others not less able or devoted, arose to fill the places of those who were removed. Amongst those we may mention the names of Robert Barclay and William Peun, the for- G. WHITEHEAP. 211 njfig q^Mthonsitin. 1 667,' and ■the fatten in JC68;'eBa|)rjaced tk^piitifjples of the despised Quakers ; esteeming the reproach of Christ greater riches than all the honouF% and treasures of the world. The distresses of the country from the plague, fire, and war, seeraed to have had little if any effect, in softening men's minds towards those who differed from them on religious matters, or in promoting even an ex- ternal show of virtue. Licentiousness and extrava- gance still pe,rvadpd the court; nor did the corruption stop here?— it pervaded alike the clergy and the repre- sentatives of the people. Vice might be said preemi^ nently to reign, and it is not surprising therefore that religion and virtue should suffer. In the year 1670 the Conventicle Act wag. revived in Parliament, and re-enacted with two additional clauses; which were, " that if any justice of peace refuse to do his duty in the execution of this act, he shall forfeit five pounds ; and secondly, that all the clauses of this act, shall be construed most largely and beneficially for the suppressing conventicles, and for the justification and encouragement of all persons to be employed in the ex- ecution of them." George Whitehead observes, that the avowed object of this act was " To prevent and suppress seditious con- venticles ;" but the obvious design was, to force a gene- ral conformity to the Liturgy and practice of the Church of England. And the agents chiefly employed in the work, were a company of loose, idle, profligate, and mercenary informers ; by that law let loose to seek honest people's ruin, by making great havoc and spoil upon their gOods. And these worthless creatures often boasted to the poor conscientious sufferers, that they were servants to the king and the church; and that they would make them ledVe their conventicles, and conform. The informers were too often encouraged in their proceedings by persecuting magistrates ; and they were much stimulated also by their own desire of gain : 212 MEMOIRS OF being entitled to a third part of the fines on conviction, for which the testimony of two of them, on oath, before one magistrate, was sufl&cient. George Whitehead justly observes, that " such partial prosecution, convic- ition, &nd punishment, agaihst free-born Englishmen, as this act imposed, were expressly contrary to the great charter, and to the common law and justice of Eng- land, and destructive of their properties and birth- right." Whilst the proceedings of the government, in direct opppsition to the king's declaration on his return, could not'bttht,,excite some feelings of just indignation in the inind^^ the sufferers ; it is quite clear from their his- tory, that they were never led into any political com- binations '^►dgposition to the government. Like the early ChrfitrahS, their only -arms were prayers and patience ; and ,their fijpra^^-knd for liberty of conscience, by meekly endHrji^i^^dtdver the support of it ex- posed them to, at 'lenft& obtained what, in all proba- bility, more violent proceedings would have sought in * Neale very justly observes, in regard to the new Conventicle Act, that " the wit of man coi^d hardly invent any thing, short of capital punishment, more cruel' and inhuman." "It is evident," he says, after repelling th« imputation of seditious conduct on the part of the dissenters, •' that the act was levelled purely against liberty of conscience, and was so severely executed, that there was hardly a conventicle to be heard of all over England. Great num- bers were prosecuted on this act, and many industrious families reduced to poverty. " The behaviour of the Quakers was very extraordinary, and had something in it that looked like the spirit of martyrdom. They met at the same place and hour as in times of liberty, and when the officers came to seize them, none of them would stir ; they went altogether to prison ; they staid there till they were dismiss- ed ; for they would not petition to be set at liberty, nor pay the fines set upon them, nor so mu3h as the prison fees. When they were discharged they went to their meeting-house again as before ; and when the doors were shut up by order, they assembled in great numbers in the street before the doors, saying, they would not be ashamed nor afraid to meet together in a peaceable manner to wor.i ship God ; but in imitation of the prophet Daniel, they would do it more publicly because they were forbid. Some called this ob- G. WHITEHEAD. 213 Whilst the Society of Friends fully evinced their wil- lingness to suffer, rather than violate their consciences, they did not scruple to use legal means to avoid con- viction, under the persecuting edict made against them ; and to represent the extent and unreasonableness of their sufferings, to the king and the government. This will appear from the following statement, which George Whitehead makes, of the proceedings which took place subsequently to the passing of the last mentioned act for suppressing conventicles. On the fifth day of the 4th month, 1670, our Friends being met as usual in a peaceable manner, at their meeting-house in Gracerchurch street, London ; and George Whitehead being moved publicly to pray to God, in time of prayer was laid hold on by some of the soldiers, pulled away, and haled out of the meeting ; as was also John Bolton, an ancient citizen, for declar- ing the Truth to the people. They were both had to the Exchange, and there kept six hours ; after which, according to order, they appeared at Guild Hall, before Sir Joseph Sheldon, &c. Whereupon George White- head called for their accusers, to have them face to face. Some of the soldiers being called to give evidence, George Whitehead warned them to take heed what they swore ; and he also warhed Joseph Sheldon, and the rest with him, to do nothing but what they could answer for before the great God, who would judge right- eously : for, said he, " we apprehend that we are taken contrary to law, even to this present act, viz. by sol- stinaoy, others firmness; but by it they carried their point, the government being weary of contending against so much resolu- tion." History of the Puritans, vol.ii. page 532. It was soon after the passing of this act, that the celebrated trial of William Penn and William Mead took place, for meeting for religious worship in Grace-church street, the doors of the meeting- house being closed against them. Editor. 214 MEMOIRS OF diers, where there was no resistance made by any of us ; we desire to be heard." Joseph Sheldon said : " If you be illegally convicted, you may make your appeal:" endeavouring to stop George Whitehead from pleading. ■ George Whitehead. " I desire to be heard," &e. But being interrupted several times, he said: "I require you in point of justice to hear me, being a free-born Englishman," &c., whereupon they did a little permit him. George Whitehead. " We would not have you that are our judges, in the mean time to prejudice your own consciences, by an illegal conviction ; nor to do any thing but as you will answer the great God ; for we have a tenderness to your consciences." ; Joseph Sheldon. " Well, we must answer for what we do : take you no care for that," &c. The witnesses being upon their oaths, one affirmed, that George Whitehead was preaching or teaching when they took him. Joseph Sheldon commanded the witnesses to be gone or depart. George Whitehead. " I desire the witnesses may stay till I have answered." But Joseph Sheldon urged them still to depart. George Whitehead. " They have absolutely forsworn themselves ; for I was not preaching nor teaching when they took me." A person that stood by the justice said : " You were praying when they took you." George Whitehead. " Take notice ; this man has forsworn himself, in saying that 1 was preaching," dz,c. Nevertheless the clerk wrote down, George Whitehead an offender ; but what judgment was given by the jus- tices against him or John Bolton, they did not hear, either of fine or imprisonment at that time. The Lord was pleased sometimes (o touch the consciences, even of some of the magistrates and our adversaries, where- by they were stopped in their proceedings, and pre- G. WHITEHEAD. 215 vented from running us to the extreme severity and penalties of the persecuting laws. On the 26th day of the 4th month, 1670, being the first day of the week, our Friends being again assem- bled in their meeting place aforesaid, in White-hart court, Sir Samuel Starling, then lord mayor, and some others, having ordered a priest to be there, he read common prayer and preached a sermon in the gallery ; seeming to preach up and excite to love, according to these scriptures of Paul, Ephes. v. 2, and iv. 2, 15, &c. The commendation of love, &c. being the priest's chief subject ; but contrary thereto, in the time of his preach- ing, the soldiers being present to guard him and disturb us, were rude and abusive to divers of our Friends, for speaking a few words to the priest, to show him how contrary their actions were to his preaching ; though he did not rebuke nor stop them from their rudeness and violence to our Friends, women as well as men. A great concourse of people were present at the meeting ; many to attend the priest, , and many out of curiosity and novelty, to hear and see what work the priest and his company would make ; for it seemed a very strange thing, to see a minister of the Church of England, stand up and read common prayer, say or sing their service, and preach in a Quaker's meeting, deemed an unlawful conventicle ; and therein to preach up love and charity, and at the same time to be attend- ed and guarded with a company of soldiers, to appre- hend and persecute the Quakers, for an unlawful meet- ing or conventicle at the same time and place. After sermon was ended, George Whitehead stood up and preached the gospel of peace and love, to show how contrary thereto persecution was, &c. Where- upon the people present were quiet and still, and gave audience ; and the meeting was in a peaceable posture for a little time, until two rude fellows, with the sol- diers following them, violently pulled the said George down, and by their force pushed down some women present, and carried him to the mayor's and kept him 216 MEMOIRS OP a while in his yard. His name and some false infor- mation against him, heing carried in to the mayor, he quickly sent out a warrant to commit him to the comp- ter, then in the gatehouse at Bishopsgate, for making a disturbance, &c. until he should find sureties or was delivered by law ; and this without first calling in or admitting George Whitehead to be heard in ms own defence. But George Whitehead obtaining a sight of the war- rant of commitment, desired to speak with the lord mayor himself, which some of his officers made way for; whereupon George Whitehead told the mayor, that there was a mistake in the warrant, which was that charge against him for making a disturbance, &c. fo^ there was no such thing ; he made no disturbance, but contrariwise, quieted the people by seasonable advice and counsel. To which the mayor said, he would examine further into it after evening prayer ; but in the mean time sent George Whitehead to the compter at Bishopsgate, and in the evening sent for him again ; and then said to George Whitehead : " Your women have disturbed the minister ;" asking him fur- ther : " Do they not disturb you 1" George Whitehead answered : " That (here was a concourse of people of all sorts, many not being- our Friends, who made a noise ; but for our women, some did speak something as they might judge it their duty ; and probably some thought they might, seeing the priest's hearers did speak ; the priest one sentence and they another, that is, in their versicles ; and when they cried. Lord have mercy upoti us, some of the women did cry, ' Woe to you hypocrites.' " After other discourse between George Whitehead and the mayor, the constable and another with him were sworn ; and all that they could testify was, that he stood up and preached after their minister had end- ed ; but what he preached they could not tell. The mayor said : If the minister had done all, it was a con- G. WHITEHEAD. 217 venticle, and I must fine you twenty pounds. And then after he said, forty pounds. George Whitehead said : " If 1 had preached sedition or discord, against either the government or peace of the nation, if that could be made appear against me, 1 might justly suffer by this law ; being entitled, an act to prevent and suppress seditious conventicles. But seeing the witnesses cannot tell what I did preach, I may signify the substance and tendency thereof, viz. a necessity being laid upon me, woe had been unto me if I had not preached the Gospel ; and it was no other than the Gospel of peace and salvation by Christ Jesus, that I preached ; to exalt the power of godliness, direct- ing people thereunto in Christ, that they might not re- main under empty and lifeless, or dead forms of profes- sions," &c. The mayor said : " I believe both you and others do good, or have done good with your acting," &c. Observation. " See then how evident it is, that what we suffer is for doing good, and not for any sedition or injury." The mayor said : " Well, I must fine you forty pounds, this being the second offence ; you were convicted be- fore Sir Joseph Sheldon once before." George Whitehead " Must I suffer for preaching the Gospel of peace, as if 1 had been preaching sedition ? This is strange: doth the law make no difference? Besides, I was not convicted according to this law be- fore justice Sheldon ; for it was there made appear, that the witness forswore himself against me, as some there that stood by testified ; for he swore that he took me preaching, when many could testify, as some there did affirm, that I was praying, and not at that time preaching. Mayor. " But were you on your knees with your hat off, when they took you 1" George Whitehead. "Yea, I was; and the meeting was in a reverent posture of prayer, the men with their hats VOL. I. T 218 HEM0IK6 OF off; and the soldiers pulled me down when I was pray- ing." Maifor. " However, you were in a religious exercise," that the Quakers deny Christ Jesus, and the efficacy of his blood ? I am sure such denial is expressly contrary to the principle and profession of the people called Quakers ; and therefore this adversary might have been horribly ashamed to rank the said people among heretics, upon such noto- rious calumnies, thereby to render them incapable of the toleration, and consequently to expose them to se- vere persecutions and ruin. 5. " About the Sacred Trinity," he saith, " that the Quakers cannot, dare not honestly declare the same, in the same sense the compilers of the Act of Tolera- tion understood the words, viz. That God the Father is a distinct person from Jesus Christ, and from the Holy Spirit ; and that they are such a Three, as nei- ther are, nor can be more or less than Three," p. 11. Answer. We hope we are not justly chargeable with heresy, for confessing the blessed Trinity or Divine Three, in Holy Scripture terms, according as is declar- APPENDIX. 175 ed in the said act, viz. " That we, the said people, do profess faith in God the Father, and in Jesus Christ his Eternal Son, and in the Holy Spirit, One God blessed for ever." U'hough this profession and confession has given sa- tisfaction to the civil government, as being both Chris- tian and scriptural, yet it does not satisfy the said rec- tor ; but he will needs make himself an expositor of the sense and understanding of the law-makers, p. 11, and would impose other terms than the law requires in the case. We think it very unfair and uncharitable, to be deemed guilty of heresy for not confessing our faith in unscriptural terms ; while we confess the Eternal Deity in plain Scripture terms, also allowed of by act of parliament, as the Father, the Son, and Holy Spirit, Matt, xxviii. 19. 1 John v. 7, and their union in the Divine Essence. Observe, Edward Cockson, M. A. rector, so called, in order to have the people called Quakers punished, thus proceeds to instances, viz. Page 5. " God hath imprinted it in the hearts of all mankind, to vindicate his honour, arid to punish all that are under their jurisdiction who dishonour Him. Thus Artaxerxes, king of Persia, having granted to the Jews that were in his dominions, that as many of them as pleased might return with Ezra to Jerusalem, he there- upon makes a decree for the establishment of the true worship of the true God, &c. And mark what follows : ' Whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment,' Ezra vii. 13. 2&, 26. And Ezra blessed God for this decree, and put it in execution accordingly," Ezra x. 7, 8. Whereupon I query of the said Convocation, viz. Query 1. How can this instance warrant or excuse persecution against peaceable dissentipg protestants, either to death, banishment, confiscation of goods, or imprisonment, for worshipping the true God as per- 176 APPEIfDli. suaded in conscience, though differing in manner or form from that which is national ? 2. Did not the said king of Persia grant free liberty of conscience to the Jews, to worship the God of hea- ven as it was imprinted in their hearts, or they per- suaded according to his laws 1 Where was then any compulsion to the contrary, so as to enforce them to any national worship of the Persians or other nations ? 3. And was not Artaxerxes, king of Persia, both charitable and generous to Israel, in granting them such free liberty as that as many of them as were minded, of their own free will, should go up to Jerusa- lem with Ezra ? Also afibrding them great accommo- dation and encouragement, Ezra vii. ; as also did Cyrus, king of Persia, before him, chap. i. 4. And did not the Lord put it into the hearts of these great kings, to grant this free religious liberty and encouragement unto his people? 5. And did they not therein excel all persecuting kings and emperors, and all such priests as would in- cense rulers to persecute us for our religion and con- science towards God ? 6. But will nothing serve or please your rector now, against the Quakers, but either the penally of death, or banishment, or confiscation of goods, or im- prisonment? These have been tried already, in great measure, for their peaceable, religious, and solemn as- semblies; though the said king of Persia could never intend those penalties against Israel for their religion or worship, having so greatly encouraged them therein. Rector, p. 6. " He only who was supreme was pro- perly custos utriusque tabulae, to him was committed the care to punish murderers, adulterers, and thieves, &c. and also idolaters, blasphemers, false prophets, &c. none of which he was to tolerate, but to root them out of his dominions, Exod. xxii. 18, 20. Deut. xiii. I, 2, 3, 5. xvii. 2-7, 12. Lev. xxiv. 16, with many other places. Now that these commands are obligatory to Christian magistrates, under the Gospel administration also, will APPENDIX. 177 appear if we consider, 1st, That none of them were ever revoked, repealed, or cancelled by Christ or any of his apostles. 2ndly, Ratio immutabilis facit praecep- tum imniutabile, the very same reasons for which these commandments were at first given, remain still and are as strong as ever. Blasphemies, idolatries, and false prophecies are the same sins still, and God is the same God still, and hates these sins as much now as ever." Whereupon 1 enquire of the Convocation : Q.. 1. Are you of the same judgment or opinion with your rector, that blasphemers and false prophets and false teachers are to be stoned to death by Chris- tian magistrates, under the Gospel administration, as blasphemers and false prophets were under the law of Moses, Deut. xiii. quoted by the rector? And must Gospel ministers now be judges in cases of life and death, as priests were tben ? Deut. xvii. 9-12. Rector, p. 7. " And God has the same power to pun- ish now as ever. If therefore God hath at any time forbidden those sins. He forbids them still ; and the same punishments that by his command were once to be inflicted for them, are still to be inflicted, till they are by Him revoked or altered ; for where the same causes for the same punishments are perpetual, there the same punishments ought to be perpetual also." 2. Note, under the administration of the law of Moses, and Old Covenant, not only false prophets, blas- phemers, and idolaters, &c. but also sabbath-breakers, rebellious sons to their parents, as drunkards, riotous persons, whoremongers, and adulterers, were to be stoned to death. Lev. xx. 2. xxiv.'14, 15. Numb. xv. 35, 36. Deut. xiii. 5, 10. xvii. 5, xxi. 21. and xxii. 21, 24. 3. Are you of the same judgment with your rector in these cases, that all such offenders as mentioned should be stoned to death, under the Gospel adminis- tration, by Christian magistrates 1 4. And" would it not affect and somewhat thin your own society or Church, to have all whoremongers and 178 APPENDIX. adulterers, rebellious sons and false teachers stoned to death? And would not that make sad and bloody work in the land ? Or would that be the way to convert such offenders, or send them to heaven ? 5. Has your -rector in these cases preached like a minister of Christ, of the Gospel or New Testament T 6. Did our blessed Lord Jesus Christ give sentence against the woman taken in adultery, that she should be stoned to death t Or rather did He not show more mercy to her than her accusers and persecutors would have done, when He convicted and silenced them, and said unto her : "Hath no man condemned thee ?" " No, Lord," said she. " Neither do 1 condemn thee," said He ; " go and sin no more," John viii. 3—11. Rector, p. 7. " The New Testament is so far from repealing those laws, (that is, of the Old,) that it rather more strongly enforces them. For the apostle having exhorted us to hold fast the profession of our faith with- out wavering, &c. Heb. x. 23-27, he adds, ver. 28, 29 : " He that despised Moses' law, died without mercy un- der two or three witnesses : of how much sorer pun- ishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God," &c. The whole place seems to have respect to such heretics as deny Christ Jesus, and the efficacy of his blood, as it is plain the Quakers do," &c. Q. 1. What sorer punishment would your rector have inflicted upon the Quakers than death ? j- Note, but he is a false accuser and an unjust judge therein, and this charge against the Quakers mentioned, is utterly false, and contrary to our Christian principle, of our love and respect to our dear Lord and Saviour Jesus Christ, and his precious blood, &c. 2. But if we were guilty of error or heresy in this, or any other point of Christianity, were it not more - Christian for your rector, in a Gospel spirit, to endea- vour our conviction and conversion by Holy Scripture, on a true state of matter of fact, than to endeavour our destruction, or to have us stoned to death, or our brains APPENDIX. 179 knocked out t we being really unwilling to be tenacious in any error, if convicted thereof. May we not say : " From all such cruel, hard heaxted, and unmerciful men, good Lord deliver us V Rector, p. 7. ibid. " This very thing was prophesied of, even in Gospel times, that in those very days false prophets should be cut off, Zech. xiii. 2, 3. And St. Peter makes false prophets and false teachers to be equivalent, 2 Pet. ii. 1, &c." Whereupon I enquire of the Convocation : ,Q,. 1. Does your judgment agree with your rector's concerning that prophecy, Zech. xiii. 2, 3 ; that is, that the same was intended for Gospel times, or that under the New Testament or Gospel administration, false pro- .phets and false teachers should be cut off by the magis- trate's sword, or stoned to death 1 Note, of false prophets, mentioned Zech. xiii. 2, 3, who were to be cut off, ver. 3, it is said : " And when any shall yet prophesy, his father and his mother that begat him shall say unto him, thou shalt not live, for thou speakest lies in the name of the Lord ; and his father and his mother shall thrust him through when he prophesieth." -2. Must his father and mother then be his execu- tioners in the Gospel times, literally taken, as your rector seems to carry the text, Zech. xiii. 2, 3, to have such as he deems 'false prophets and hereticks, &c. cut off and put to death 1 And if by their fathers and mo- thers, what bloody, unnatural, and inhuman work would this make among professed Christians, for parents to kill their own children ! 3. And where do you find any texts in the New Tes- tament, enforcing the killing or stoning to death either false prophets, blasphemers, or heretics? but admoni- tion, rejection, or leaving them to the judgment of God, if obstinate and impenitent ; and giving open warning to others against such, and their pernicious doctrines, prac- tices, and destruction, as the holy apostles did, 2 Pet. ii. and Jude's epistle, dtc. 180 APPENDIX. Seeing your said rector, Edward Cockson, appears so zealous for the law of Moses and that of the king of Persia, Ezra vii. 26, to be executed upon such as he judges heretics, blasphemers, false prophets, false teachers, and idolaters, &c. I would ask him or any of you his brethren these questions : Q,. 1. If you do not deem the papists heretics, ido- laters, and blasphemers, in their doctrine and belief of transubstantiation, their eupharist, their sacrament of the altar, and adoration given thereunto, as to Christ Jesus his body and blood ? 2. Would you have them cut off or stoned to death, •who are of that persuasion and religion or profession with the Church of Rome, or only the Quakers ? * 3. Would it be either Christian or saf^for any, es- teemed protestant ministers, to follow papists' examples, so as to excite the supreme magistrate or civil govern- ment, to cut off or put to death those whom they think or judge heretics, blasphemers, idolaters, &c. 4. Does not the Church of Rome judge all, both you and us, who dissent from that Church, to be heretics;? And what is the consequence aimed at thereby, but to cut off all such dissenters, if such a persecuting power should be permitted to prevail 1 So that according to this rector's notion, may not protestants cut off all pa- pists, and papists cut off all protestants ; and so all pro- fessors of Christianity become extinct 1 5. Are not persecutors apt to misapply those lavre intended against notorious offenders, to condemn, punish, and destroy the innocent and the righteoi^s; as did the Jews who stoned the prophets ? 2 Chron. xxiv. 21. Matt. xxi. 35. xxiii. 37. Luke xiii. 34. And they took up stones to stone Christ, falsely charging Him with blasphemy, John x. 31-33. xi. 8. And they stoned Stephen, Acts vii. 58, 59. And they stoned Paul for preaching the Gospel of Christ Jesus, Jets xiv. 19. 6. Can you reasonably suppose it will be for the honour of your Church, to allow of any of your breth- APPENDIX. 181 ren, rectors, ministers, or members, to endeavour to in- cense the government to severe persecution, as this your rector Edward Cockson has done ? Although I have endeavoured to be brief in this en- quiry, yet 1 am concerned, on retrospection, to add something further. Whereas the said rector would have the supreme magistrate not only the custos utriusque tabulae, which is a high undertaking ; and would have the care com- mitted to him of punishing not only murderers, adul- terers, and thieves, &c. but also all idolaters, blas- phemers, and false prophets, so as not to tolerate any of them, but to root them out of his dominions, p. 6 : here he has cut out heavy work for the supreme magistrate and governors. But who must be judge, and upon whose evidence. If the priest and levite, or invidious persecuting rector, we may expect no compassion, no mercy nor justice from him or them, who prejudged and condemned us and our case without proof, or any just or clear evidence of matter of fact. As this our arbitrary judge and dictator has passed his judgment, and black characters of idolaters, blasphemers, and false prophets, even unto banishment and death, &c. aforehand ; without any judicial trial or Gospel admi- nistration or law thereof, for the punishments assigned by him ; to make the civil magistrate rather a breaker of the two tables, than custos utriusque tabulae. For this adversary's invectives do not tend to excite the civil magistrate either to justice or to that love which is the fulfilling and end of the law or decalogue, but to ex- treme severity and persecution against his neighbours ; which is far from loving his neighbour as himself. It would become him and his brethren to be better ex- amples and preachers, in spirit, conversation, and doc trine, than any of them to be incendiaries to the per- secution and ruin of their quiet neighbours. And whereas our persecuting adversary would have the same severities inflicted upon those he deems here- VOL. II. <* 182 APPENDIX. tics, &c. under the Gospel administration, as were commanded to be inflicted under the legal upon blas- phemers, &c. ; let us a little farther examine his proofs. If Rom. xiii. 4. be insisted upon, and it be thence in- ferred that the magistrate should execute wrath upon false teachers, &c. because he bears not the sword in vain ; surely the holy apostle did not intend that the magistrate, in the Gospel day, should kill or cut off false teachers, or cause them to be stoned to death who are mistaken in some doctrine or prophecy ; but rather that they should be better persuaded, convinced, and converted by sound doctrine. And in his exhorting to be subject to the higher powers, Rom. xiii. 1. he could not mean, that the Chris- tian believers in Christ, then in Rome or elsewhere, should subject their faith, religion, conscience, and wor- ship, to the wills of heathen emperors at Rome, or to the kings or rulers of the earth who were of different reli- gions ; for then there would have been no persecutions, no martyrs of Jesus Christ under the Roman emperors or others, as there were : if their subjection had been such, they must only have been of the ruler's religion, whether idolater, papist, mahometan, &c. it is no Christian argument therefore, to strain the text Rom. xiii. to such an uncertain, unchristian, and I may say, irreligious subjection ; and not that of true Christians and martyrs of Jesus, who rather submitted to deep suf- ferings than violate their conscience or Christian reli- gion. 1. The punishment mentioned Heb. x.28,29, of such adversaries, rebellious and hardened apostates and con- temners of Christ and the blood of his covenant, appears not to be intended of such like temporal punishment or death by the magistrate, as that was to him that de- spised Moses's law under that dispensation ; but rather divine vengeance or fiery indignation from God, to de- vour such adversaries and wilful contemners of the Truth. See Heb. x. Certainly if any persons do so backslide, and become APPENDIX. 163 such wilful sinners and adversaries against Christ and his Gospel Dispensation, after they have received the knowledge of the Truth, they do not only lose and forfeit the blessed effects and benefits of Christ's sacrifice, blood, and atonement, but do incur much heavier and sorer punishment from the hand of God, as Judge, than that of a temporal death to the despisers of Moses's law. Our God is and will be a consuming fire to his adver- saries and enemies, who continue in rebellion against Him, his Light, Truth, and Spirit of Grace, doing de- spite thereunto : and it is and will be a fearful thing to fall into the hands of the living God ; when there re- mains no more a sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to devour the adversaries^ 2. But now as we profess Christianity and the dis- pensation of Christ and of the New Covenant of mercy and grace, &c. let us consider what punishments did ever Christ or his Gospel ministers assign, or excite the civil magistrates unto, against persons in error or heresy ? Did they tell them they must banish them or hang them, or burn them, or stone them to death? I think not. I find no such precept in the New Testament. The saddcicees who believed no resurrection, neither angel nor spirit, Matt, xxii. 23. Mark xii. 18. Luke xx. 27. ^cts xxiii. 8; did Christ deliver them into the hands of the magistrates, to punish them or stone them to death, according to the lavy of Moses ? No, surety ! He rather told them : " Ye err, not knowing the Scrip- tures nor the power of God;" and taught them better, to convince them of their error and to persuade them out of it. And the man that was an heretic, what punishment did the holy apostle assign or direct against him"? but after admonition once or twice to reject him 1 And to have " no fellowship with the unfruitful works of darkness; but rather to reprove them." And as we freely acknowledge magistracy or the civil government to be God's ordinance, appointed for 184 APPENDIX. the punishment of evil doers, and the praise of them that do well ; so they that undertake that office and trust upon them, had need to be careful that they do not condemn the innocent and acquit the guilty ; and that they be tender of men's lives, liberties, and properties, especially where no overt act, demeriting such penal- ties, can be proved. And also that they be careful not to condemn persons upon reports and defamations of in- vidious or mercenary informers ; as Saul, upon the re- port of Doeg the Edomite, caused fourscore and five of the Lord's priests then to be slain, even by the mis- chievous Edomite, when Saul's own servants or footmen would not do it, 1 Sam. xxii. 18. " He that ruleth over men must be just, ruling in the fear of God ; and he shall be as the light of the morn- ing when the sun riseth, even a morning without clouds ; as the tender grass springing out of the earth by clear shining after rain," 2 Sam. xxiii. 3, 4. So that the just ruler in (he fear of God, must have a clear understand- ing and judgment in the fear of God and his Light, therein to shine in justice, righteousness, mercy, and truth ; which will be to the great comfort and refresh- ment of the righteous and tender in heart, who truly fear God. It is mercy and truth whereby the king's throne is established; without which, thrones are tottering, shaken, and soon overturned. And therefore all men in power and authority should diligently mind God's power and wisdom, whereby they may stand and rule in righteousness. For saith that Wisdom : " By me kings reign, and princes decree justice : by me princes rule, and nobles, even all the judges of the earth," Prov. viii. 15, 16. It is not because they are made kings or princes, that that they reign and rule, and decree justice and are established ; but because they are under Wisdom's con- duct who are just men and rulers fearing God, before whom they must appear, and be accountable to Him as their Judge, who is the righteous Judge of all. APPENDIX. 185 To conclude, if any should suppose that I have re- flected too hardly upon our adversary the rector, which may affect others of his function, I may sincerely tell them: 1. I never met with anyj)ersecuting adversary, t-hat has written more invidiously to incense the government to extreme persecution against us, &c. than he , has done ; as appears to me and many others. 2. 1 have not at all designed to cast his offence upon any others of his function or priesthood, who are not guilty of the same or like offence, nor countenancers or approvers thereof; as 1 believe many of them are not, but of a better principle, nature, and temper, thaa to endeavour to raise persecution, to ruin their honest, peaceable neighbours for religion and conscience : as the ditference is apparent, by the severe persecutions our Friends meet withal from some of the clergy, and the moderation of others. I pray God in mercy humble and subject all to his wisdom and conduct, by his divine power. G. W. Q 2 THE CHRISTIAN DOCTRINE AND SOCIETY OP THE ^eo»U tnllttf the Light and Life within us ; and wherein we must needs have sincere respect and honour to and belief in Christ, as in his own unapproachable and in- comprehensible glory and fulness,jj as He is the Foun- tain of Life and Light, and giver thereof unto us ; Christ, as in himself and as in us, being not divided. And that, as man, Christ died for our sins, rose again, * Hfeb. xii. 2. 1 Pet. i. 21. John xiv. 6. 1 Tim. ii. t. t Ephes. iii. 9. Johni. 1,2, 3. Heb, i. 2. :|; 1 John v. 7. - 1| Rom. i, 3, 4. SMat.i. 23. ITRom. i.3,4. ** Johni. 4.9. ++ John xii. 36. Isa, li. 5. Jl 1 Tim. vi. 16, CHRISTIAN DOCTRINE. 191 and was received up into glory in the heavens:* He having, in his dying for all, been that one great univer- sal offering and sacrifice for peace, atonement, and reconciliation between God and man.f And He is the propitiation not for our sins only, but for the sins of the whole world.J We were reconciled by his death, but saved by his life. That Jesus Christ who sitteth at the right hand of the throne of the Majesty in the heavens, is yet our King, High Priest, and Prophet ;|| in his church a min- ister of the sanctuary and of the true tabernacle which the Lord pitched and not man.§ He is Intercessor and Advocate with the Father in heaven, and there appear- ing in the presence of God for us ;T[ being touched with the feeling of our infirmities, sufferings, and sor- rows; and also by his Spirit in our hearts He maketh intercession according to the \\ill of God, crying, Abba, Father.** For any whom God hath giftedft and called sincere- ly to preach faith in the same Christ, both as within and without us, cannot be to preach two Christs, but one and the same Lord Jesus Christ ;JJ having respect to those degrees of our spiritual knowledge of Christ Jesus in us,||)| and to his own unspeakable fulness and glory§§, as in Himself, in his own entire being ; where- in Christ Himself and the least measure of his light or life as in us or in mankind, are not divided nor separa- ble, any more than the sun is from its light. And as He ascended far above all heavens, that He might fill all things,T[1[ his fulness cannot be comprehended or con- * 1 Pot. iii. 18. 1 Tim. iii. 16. Mat. xix. 28, and xxv. 31. Luke ix. 26, and xxiv. 26. t Rom. ^. 10, 1 1. Heb. ii. 17, 18. Ephes. ii. 16, 17. Col. i. 20, 21,22. J 1 John ii. 2. 2 Cor. v. 14, 15. Heb. ii. 9. 11 Zech. ix. 9. Luke xix. 38. John xii. 15. Heb. iii. 1.6. Deut. iviii. 15. 18. Acts iii. 22. and vii. 37. { Heb. viii. 1,2. IF Heb. vii. 25. Heb. ix. 24. ** Rotn. viii. 26, 27, 34. Gal. iv. 6. t+ Ephes. iii. 7. 1 Peter iv. 10. tt 1 Cor. viii. 6. xv. iii. 8. |||1 John xT. 26, and xvi. 13, 14, 15. §{ John i. 16. irif Ephes. iv. Hi. 192 APPENDIX. tained in any finite creature,* but is in measure known and experienced in us, as we are capable to receive the same ; as of his fulness we have received grace for grace. Christ our Mediator received the Spirit, not by measuref but in fulness ; but to every one of us is given grace, according to the measure of his gift.J That the Gospel of the grace of God should be preached in the Name of the Father, Son, and Holy Ghost,|| being one§ in power, wisdom, and goodness, and indivisible, or not to be divided in the great work of man's salvation. We sincerely confess and believe in Jesus Christ, both as He is true God and perfect man,T[ and that He is the Author of our living faith in the power and good- ness of God, as manifest in his Son Jesus Christ, and by his own blessed Spirit or Divine Unction revealed in us,** whereby, we inwardly feel and taste of his good- ness,ff life and virtue; so as our souls live and prosper by and in Him, and in the inward sense of this Divine Power of Christ, and faith in the same ; and this inward experience is absolutely necessary to make a true, sin- cere, and perfect Christian in spirit and life. That Divine honour and worship is due to the Son of God ;JJ and that He is in true faith to be prayed unto, and the Name of the Lord Jesus Christ called upon, as the primitive Christians did,||||, because of the glorious union or oneness of the Father and the Son ;§§ and that we cannot acceptably ofler up prayers or praises to God, nor receive a gracious answer or bless- ing from God, but in and through his dear Son Christ. That Christ's body which was crucified, was not the Godhead, yet by the power of God was raised from the dead ; and that the same Christ who was therein cru- cified, ascended into heaven and gloryTITf is not ques- * Col. i. 19. and ii. 9. t John iii. 34. 1(. Ephes. iv. 7. || Mat. xxviii. 19. { John i. 1,2, 3, 4. If John i. 1, 2. Rom. ix. 5. 1 John V. 20. 1 Tim. ii.S. '* 1 John ii. 20. 27. and i. 1. tt 1 Peter ii. 3. John vi. 33. 35. .51. 57, 58. XX John v. 23. Heb. i. 6. |||| 1 Cor. i. 2. Acts vii. 59. §} John x. 30. 1 John v. 7. 11 V Luke xxiv. 26. CHRISTIAN DOCTRINE. 193 tioned by us. His flesh saw no corruption ;* it did not corrupt ; but j'et doubtless his body was changed into a more gloriousf and heavenly condition than it was when subject to divers sufferings on earth ; but how and what manner of change it met withal after it was raised from the dead, so as to become such a glorious body as it is declared to be, is too wonderful for mor- tals to conceive, apprehend, or pry into ; and more meet for angels to see. The Scripture is silent therein, as to the manner thereof, and we are not curious to en- quire or dispute it ; nor do we esteem it necessary to make ourselves wise abovej what is written, as to the manner or condition of Christ's glorious body as in hea- ven, any more than to enquire how Christ appeared in divers manners or forms,{{ or how He came in among his disciples, the door being shut ;§ or how He vanished out of their sight, after He was risen. However, we have cause to believe his body, as in heaven, is changed into a most glorious condition, far transcending what it was in on earth ; otherwise how should our low body be changed, so as to be made like unto his glorious body ;T[ for when He was on eartli, and attended with sufferings. He was said to be like unto us in all things, sin only excepted :** which may not be said of Him as now in a state of glory, as He prayed for ;ff otherwise where would be the change both in Him and us ? True and Hving faith in Christ Jesus the Son of the Living God,JJ has respect to his entire being and ful- ness ; to Him entirely, as in Himself, and as all power in heaven and earth is given unto him;|||| and also an eye and respect to the same Son of God,§^ as inwardly making Himself known in the soul in every degree of his Light, Life, Spirit, Grace, and Truth ; and as He * Psalm xvi. 10. Acts ii. 31, and xiii. 35. 37. t Phil. jii. 21 . :|: 1 Cor. iv. 4. 6. 1| Mark xvi. 12. John xx. 15. } John xx. 19. Luka xxiv. 36, 37, and xxiv. 31. IT Phil. iii. 21. ** Heb. ii. 17, and iv. 15'. tt John xvii. 5. ^ij: John xiv. 1. ||{{ Mat. xxviii. 18. xi. 27. John xvii. 2. Heb. i. 4. ii. 8. {{ John xiv. 23. xvii. 21, 22, 23, 24. 26. VOL. II. R 194 APPENDIX. is both the Word of Faith and a Quickening Spirit in us,* whereby He is the immediate cause, author, ob- ject, and strength of our living faith in his Name and rower, and of the work of our salvation from sin and bondage of corruption. And the Son of God cannot be divided from the least or lowest appearance of his own Divine Light or Life in us or in mankind, no more than the"sun from its own light ; nor is the sufficiency of his Light within, by us set up in opposition to Him the Man Christ, or his fulness considered as in Himself, or without us ; nor can any measure or degree of light re- ceived from Christ, as such, be properly called the fulness of Christ, or Christ as in fulness, nor exclude Him, so considered, fr'om being our complete Saviour : for Christ himself to be our Light, our Life and Savi- our ,f is so consistent, - that without his Light we could not know life, nor Him to save us from sin or deliver us from darkness, condemnation or wrath to come. And where the least degree or measure of this Light and Life of Christ within, is sincerely waited for, fol- lowed, and obeyed, there is a blessed increase of light and grace known and felt : as the path of the just, it shines more and more until the perfect day;J and thereby a growing in grace, and in the knowledge of God, and of our Lord and Saviour Jesus Christ, hath been and is truly experienced. And this Light, Life, or Spirit of Christ within, for they are one Divine Prin- ciple, is sufficient to lead into all truth, having in it the divers ministrations both of judgment and mercy, both of law and gospel ; even that gospel which is preached in every intelligent creature under heaven. It does not only, as in its first ministration, manifest sin, and reprove and condemn for sin ; but also excites and leads them that believe in it to true repentance, and there- upon to receive that mercy, pardon, and redemption in Christ Jesus, which He has obtained for mankind, on ♦ 1 Cor. XV. 45. Rom. x. 7, 8. f ^o^" »• ^- 9. iii. 19, 20. r. ii. 35, 36. 46. Tiii. 12- t Prov. it. 18. Ps. xxxTJ. 9. CHRISTIAN DOCTRINE. 195 those gospel terms of faith in his Name, true repent- ance, and conversion to Christ, thereby required. So that the Light and Life of the Son of God within, truly obeyed and followed, as being the principle of the second or new covenant, as Christ the Light is confess- ed to be, even as He is the Seed or Word of Faith in all men ; this does not leave men or women who be- lieve in the Light, under the first covenant, nor as sons of the bond- woman, as the literal Jews were when gone from the Spirit of God and his Christ in them ; but it naturally leads them into the new covenant, into the new and living way, and to the adoption of sons, to be children and sons of the free-woman, of Jerusalem from above. It is true that we ought not to lay aside, nor should any undervalue, but highly esteem true preaching. and the Holy Scriptures, and the sincere belief and faith of Christ as He died for our sins, and rose again for our justification, together with Christ's inward and spiritual appearance and work of grace in the soul, livingly to open the mystery of his death, and perfectly to efiect our reconciliation, sanctification, and justification ; and wherever Christ qualifies and calls any to preach and demonstrate the mystery of his coming, death, and re- surrection, &c. even among the gentiles, Christ ought atcordingly to be both preached, and believed and re- ceived. Yet supposing that there have been, or are such pi- ous and conscientious gentiles, in whom Christ was and is as the Seed or Principle of the second or new cove- nant, the Light, the Word of Faith, as is granted, and that such live uprightly and faithfully to that Light they have, or to what is made known of God in them, and who, therefore, in that state, cannot perish, but shall be saved, as is also confessed ; and supposing these have not the outward advantage of preaching. Scrip- ture, or thence the knowledge of Christ's outward com- ing, and being outwardly crucified and risen from the dead, can such, thus considered, be justly excluded 166 APPENDIX. Chrislianity, or the covenant of grace, as to the virtue, life, and nature thereof, or truly deemed no Christians, or void of any Christian faith in the life and power of the Son of God within, or be only sons of the first cove- nant and bondwoman, Hke the literal outside Jews 1 Or must all be excluded any true knowledge or faith of Christ within them, unless they have the knowledge of Christ as without them 1 No sure ! for that v^uld imply insufficiency in Christ and his Light as within them, and frustrateGod's good end arid promise of Christ, and his free and universal love and grace to mankind in sending his Son. We charitably believe the contra- ry, that they must have some true faith and interest in Christ and his mediation, because of God's free love in Christ to all mankind, and Christ's dying for all men*, and being given for a Light of the gentiles, and for sal- vation to the ends of the earth.f And because of their living up sincerely and faithfully to his Light in them, their being pious, conscientious, accepted, and saved, as is granted, we cannot reasonably think a sincere, pious, or godly man, wholly void of Christianity, of what na- tion soever he may be ; because none can come to God or godliness but by Christ,J by his Light and Grace in them ; yet grant if there be such pious and sincere men or women as have not the Scripture, or knowledge of Christ as outwardly cruciiied, &-c. they are not perfect Christians in all perfections, as in all knowledge, and understanding all points of doctrine, and outward pro- fession of Christ ; so that they are better than they profess or pretend to be ; they are more Jews inward and Christians inward than in outward show or pro- fession. There are Christians sincere and perfect in kind or nature, in life and substance, though not in knowledge and understanding. A man or woman having the life and fruits of true Christianity, the fruits of the Spirit of * 2 Cor. V. 14, 15. t Isaiah xlix. 6. Luke ii. 32. Acts xiii 47. ^ John xiv._6. CHEISTIAN doctrine/ 197 Christ in them, who can talk little thereof, or of creeds, points or articles of faith, yea, many that cannot read letters, yet may be true Christians in spirit and life ; and some could die for Christ that could not dispute for Him. And even infants that die in innoceney, are not excluded the grace of God, or salvation in and by Christ Jesus ; the image and nature of the Son of God being in some measure in them, and they under God's care and special providence. See Matthew, xviii. 2. 10. And though we had the Holy Scriptures of the Old and New Testament, and a belief of Christ crucified and risen, &c. we never truly knew the mystery there- of until we were turned to the Light of his Grace and Spirit within us ; we knew not what it was to be re- conciled by his death, and saved by his life, or what it was to know the fellowship of his sufferings, the power of his resurrection, or to be made conformable unto his death — we knew not, until He opened our eyes and turned our minds from darkness unto his own Divine Light and Life within us. Notwithstanding, we do so sincerely and greatly esteem and value the Holy Scriptures, preaching, and teachingof faithful, divinely inspired, gifted, and quali- fied persons and ministers of Jesus Christ, as being great outward helps, and instrumental in his hand, and by his Spirit for conversion ; where God is pleased to aflbrd those qutward helps and means ; as that we neither do nor may oppose the sufficiency of the Light or Spirit of Christ within to such outward helps or means, so as to reject, disesteem, or undervalue them ; for they all proceed from the same Light and Spirit, and tend to turn men's minds thereunto, and all centre therein. Nor can the Holy Scriptures or true preaching with- out, be justly set in opposition to the Light or Spirit of God or Christ within ; for his faithful messengers are ministers thereof, being sent to turn people to the same Light and Spirit in them.* * Acts zivi. 18. Rom. zii. 2. 2 Cor. iv. 6. 1 Pet. ii. 9. 1 John ii. 8. R 2 198 APPENDIX. It is certain that great is the mystery of godliness in itself, in its own being and excellency, namely, that God should be and was manifest in the flesh, justified in the spirit, seen of angels, preached unto the gentiles, be- lieved on in the world, and received up into glory. And it is a great and precious mystery of godliness and Christianity also, that Christ should be spiritually and effectually in men's hearts, to save and deliver them from sin, satan, and bondage of corruption ; Christ be- ing thus revealed in true believers, and dwelling in their hearts by faith : Christ within the hope of glory, our light and life, who of God is made unto us wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 30. And therefore this mystery of godliness, both as in its own being and glory, and also as in men, in many hid and in some revealed, hath heen and must be tes- tified, preached, and believed, where God is pleased to give commission and prepare people's hearts for the same, and not in man's will. Concerning the resurrection of the dead, and the great day of judgment yet to come, beyond the grave or after death, and Christ's coming without us, to judge the quick and the dead, as divers questions are put in such terms ; what the Holy Scriptures plainly declare and testify in these matters, we have great reason to credit and not to question, and have been always ready to embrace with respect to Christ and his apostles' own testimony and prophecies. 1. For the doctrine of the Resurrection. If in this life only we have hope in Christ, we are of all men most miserable, 1 Cor. xy. 19. We sincerely helieve not only a resurrection in Christ from the fallen sinful state here, but a rising and ascending into glory with Him hereafter ; that when He at last appears we may appear with him in glory. Cot. iii. 4. 1 John iii. 2. But that all the wicked, who live in rebellion against the Light of Grace, and die finally impenitent, shall come forth to the resurrection of condemnation. CHRISTIAN DOCTRINE. 199 And that the soul or spirit of every man and woman shall be reserved in its own distinct and proper being, so as there shall be as many souls in the world to come as in this; and every seed, yea every soul, shall have its proper body, as God is pleased to give it, 1 Cor. xv. A natural body is sown, a spiritual body is raised ; that being first which is natural, and afterward that which is spiritual. And though it is said this corruptible shall put on incorruption, and this mortal shall put on im- mortality ; the change shall be such as flesh and blood cannot inherit the kingdom of God ; neither doth cor- ruption inherit incorruption, 1 Cor. xv. We shall be raised out of all corruption and corruptibility, out of all mortality ; and the children of God and of the resur- rection, shall be equal to the angels of God in heaven.* And as the celestial bodies do far excel terrestrial; so we expect our spiritual bodies in the resurrection shall far excel what our bodies now are ; and we hope none can justly blame us for thus expecting better bodies than now they are. Howbeit we esteem it very un- necessary to dispute or question how the dead are raised, or with, what body they come ; but rather submit that to the wisdom and pleasure of Almighty God. 2. For the doctrine of Eternal Judgment. God hath committed al! judgment unto his Son Jesus Christ ; and He is Judge both of quick and dead, and of the states and ends of all mankind, John v. 22. 27. Acts X. 42. 2 Tim. iv. 1. 1 Pet. iv. 5. That there shall be hereafter a great harvest, which is the end of the world, a great day of judgment, and the judgment of that great day, the Holy Scripture is clear.f When the Son of Man cometh in his glory, and all the holy angels with Him, then shall He sit upon the throne of his glory, and before Him shall be gather- ed all nations, &c. Mat. xxv. 31, 32. to the end, com- pared with cliap. xxii. 31. Mark viii. 38. LvJce ix. 26, * Matthew xxii. 30. Markxii. 25. Luke xx. 36. t Mat. xiii. 39, 40, 41. x. 15. li. 24. Jude 6. 200 APPENDIX. and 1 Cor. xv. 52. 2 Thes. i. 7, 8. to the end, and 1 Thes. iv. 16. Rev. XX. 12, 13, 14, 15. That this blessed Heavenly Man, this Son of Man, who hath so deeply suffered, and endured so many great indignities and persecutions from his adversaries, both to Himself and his members and brethren, will at last, even in the last and great day, signally and mani- festly appear in glory and triumph, attended with all his glorious heavenly host and retinue, before all na- tions, before all his enemies and those that have denied Him. This will be to their great terror and amaze- ment : that this most glorious Heavenly Man and his brethren, that have been so much contemned and set at nought, should be thus exalted over their enemies and persecutors, in glory and triumph, is a righteous thing with God ; and that they that suflfer with Him, should appear with Him in glory and dignity when He thus appears at last. Christ was Judge of the world and the prince thereof, when on earth, John ix. 39. xii. 31 ; He is still Judge of the world, the wickedness and prince thereof, by his Light, Spirit, and Gospel in men's hearts and consciences, /oAw xvi. 8. 11. Mat. %u. 18. 20. ha. xlii. 1. Rom. ii. 16. 1 Pet. iv. 6', And He will be the judge and final determiner thereof in that great day appointed ; God having appointed a day wherein He will Judge the world in righteousness by that Man whom He hath ordained. Christ foretold, it shall be more tolerable for them of the land of Sodom and Go- morrah in the day of judgment, than for that city or people that would not receive his messengers or minis- ters, &.C. Mat. X. 15. xi. 24. Mark vi. 11. Luke x. 12. 14, It is certain that God knows how to deliver the godly out of all their trials and afflictions, and at last to bring them forth and raise them up into glory with Christ ; so He knoweth also how to reserve the unjust and finally impenitent unto the day of Judgment, to be punished, 2 Pet. ii. 9. He will bring them forth unto the day of destruction, Job xxi. 30. The Lord can and will reserve such iwpenitent, presuqiptuousi and rebel- CHRISTIAN DOCTRINE. 201 lious criminals, as bound under chains of darkness, as were the fallen angels, unto the judgment of the. great day, Jndt 6. Mat. xxv. 30. It is not for us to determine or dispute the manner how they shall be so reserved ; but leave it to God ; He knows how. Touching the opinion of the revolution or transmigra- tion of human souls, or their passing out of one body into another, &c. as it is deemed originally to have sprung from the heathen, and was received among Jews" and some others by tradition, and said to be the opin- of Empedocles, Pythagoras, and the Egyptians, and partly of Julian the apostate when he dreamed that the soul of Alexander the Great was Crept into his carcass, or rather that he was Alexander himself in another body ; and thereupon rejecting the suit of the Persians for peace, presumptously proceeded in the war and to bloodshed against them, until, at unawares, he got his death's wound, according as is more fully related in history; particularly Socrates's Scholasticus, lib. 1. ch. 17. and /z6. iii. ch. 18. Eccles. Chron. fol. 577. See also Dr. Hammond's Annotations on John ix. 1 , 2, 3. We are not concerned in any such notion, but, as a people are wholly clear of it. We deem it neither necessary to faith, nor safe to re- ceive or defend, as either held by those heathen Egyp- tians, or Jews aforesaid ; nor as it is insinuated in a late pamphlet of 200 Queries, concerning the doctrine of the Revolution of Human Souls, supposing twelve revolu- tions or twelve distinct intervals of life to every man, as being twelve several times born into the world ; for each one to live or consummate the space of 1000 years on earth. Though this opinion of such revolution ap- pears not to be a point in present controversy in the book aforesaid, or in Pennsylvania, nor maintained as any Divine opening, revelatibn, or necessary article of faith, but rather evaded from being publicly controvert- ed ; yet inasmuch as there appears some ground of sus- picion in the case, and as it seems to be favoured impli- 202 APPENDIX. citly by some ; therefore that we as a people may not be suspected about it, we sincerely declare our clear- ness from the said opinion, as really esteeming it not safe to propagate or maintain or trouble peoples' heads or minds with it ; but that all should improve their present time and mercies. And we are the less con- cerned about the aforesaid queries and doctrine, be- cause we find not any known person or persons of credible authority, that will adventure to assert that opinion, either as divinely revealed or opened, or as necessary to be, believed or received as an article of faith, or that will undertake to demonstrate how many times or intervals of life they themselves have lived on earth, and what transactions or remarkable passages, or things good and bad, they have done or passed through in those their supposed past intervals of life. CHEISTIAX DOCTKINE. 203 CONCLUSION. To conclude : As we are persuaded want of walking in the true Light, and want of Christian charity, is the great cause of divisions in professed Christian societies of all sorts, and of this difference among a few persons in America, professing the same Light and Truth with us : we are ashamed of and surprized at the bitter lan- guage and severe consequences and treatment, in some of the printed books from one party, and the exposing of the weaknesses and unwarrantable expressions of some of the other, to the open enemies of both, and of religion itself; all which, as also to make any public rent in a religious society on personal ofiences or pri- vate occasions, are greatly unbecoming our Christian profession, charity, or Society. And we pray God rebuke and stop this troublesome spirit of enmity and division wherever it is ; for it makes great disturbance and trouble in the creation, and where it enters in church or state ; yet its ill work is no new thing. It was the same spirit that infested and troubled the primitive Christian churches, causing divi- sions and offences contrary to the Gospel of peace, at first received, and whereby parties and schisms were made ; and one said I am of Paul, another of Apollos, another of Cephas; which carnality the apostle re- proved, as knowing and testifying that Christ, whom they all professed, is not divided. And if Christian tenderness and charity might influence all parties, we see no real cause for these few persons aforesaid to divide or separate outwardly, especially about doctrine, seeing both profess one Light, one Spirit, one God, and 204 AFFl^NDIX. one Lord Jesus Christ, and faith in Hinn, and sincerely to believe the Holy Scriptures. And even the perspn charging the other in print, professes to " own the body of the people called Quakers, and seems to approve of our ancient, faithful, and generally approved Friends, writers or publishers of our doctrines and principles, and preachers among us generally owned and approved by us, as men of sound judgment and understanding, and as owning the fundamental articles of the Christian and Protestant faith." Thus far the person charging, in his " Serious Appeal," page 6. As also the same person further openly signified at the other Friends' meeting, that " he and his Ffiends had unity with the most there as to the main. As also with all fait?hful Friends every where, excepting only some in their meeting that were unsound," dz.c. — -" Reason and Causes," page 26. And therefore, if most on both -sides have unity as to the main, we may charitably suppose they do not differ in (he main or substance of Christian faith or doctrine before cited, and sincerely owned and confessed by us ; if tenderly and duly considered by both sides, as men seeking peace, love, and concord. Wherefore the difference was very indiscreetly man- aged, aggravated, and exposed to separation, printing, and reproach, seeing it was not in (he main. We wholly dislike such rending and tearing, such dividing and aggravating proceedings, and bitter treat- ment, and have no unity therewith ; but desire the Lord in mercy to repair the breaches, and heal the backslidings among them, and amongst all that are es- teemed Christian professors and societies, and incline all to the main, to the True Light, to the substance and life of Christianity, to true love, fervent charity, and tender-heartedness, and forgiveness towards one ano- ther, and to follow peace with all men, and holiness; without which no man shall see the Lord, CBRISTIAN DOCTRINB, 306 A POSTSCRIPT, RELATlrfG TO THE DOCTRIlfE OF THE KESURRECTION AND ETERiVAL JUDGMENT. - At the last trump of God, and voice of the archan- gel, the dead shall be raised incorruptible; the dead in Christ shall rise first, 1 Cor. xv, 52, 1 Thes. iv. 16, compared with Mat. xxiv. 31. Many are often alarmed in conscience here by the Word and Voice of God, who stop their ears and slight those warnings ; but the great and final alarm of the last trumpet, they cannot stop their ears against nor escape : it will unavoidably seize upon, and further awaken them finally to judgment. They that will not be alarmed in their consciences unto repentance, nor out of their sins here, must certainly be alarmed to judgment hereafter. ^ Whosoever do now wilfully shut their eyes,Tiate, con- temn or shun the Light of Christ, or his appearance within, shall at last be made to see, and not be able to shun or hide themselves from his glorious and dreadful appearance from Heaven witli his mighty angels, as with lightning and in flaming fire, to render vengeance on all them that know not God, and obey not the Gos- pel of our Lord Jesus Christ, 2 Thes. i. 8. Mat. xxiv. 27. Luke xvii. 24. Dan. vii. 9, 10. Job xxxvii. 3. And though many now evade and reject the inward convictions and judgment of the Light, and shut up the records or books thereof in their own consciences, they shall all be at last opened, and every one judged ol VOL. II. s 206 APPENDIX. these things recorded therein, according to their works, iJeti.xx. 12, 13, 14,15. Signed in behalf of our Christian Profession and People aforesaid ; Georgb Whitehead, Ambrose Rigg, William FALLOwriELD, James Parke, Charles Marshall, John Bowater, Joh\ Vaughtoit, William Bingley. r I If I s. JljBtWjriiiHlUiJJ,-