The History of the Rise, Increase, and Progress of the Christian People Called Quakers. William Sewel
to say, that they would eat out one another. For many of them, after meetings, having a great way to go, staid at their friends’ houses by the way, and sometimes more than there were beds to lodge, so that some lay on the hay-mows. This made some of the public church grow afraid that this hospitality would cause poverty, and that when these friends had eaten out one another, they would come to be maintained by the parishes, and so be chargeable to them. But it fell out quite otherwise, for these people were the more blessed, and increased, without falling into want. This puts me in mind of what one of the daughters of Judge Thomas Fell once told me, viz. that her father having been abroad, and coming home with his servants, found the shed so full of the horses of strange guests, (for Margaret, his wife, had cleared the stable where they first stood, to make room for her husband’s own horses,) that he said to his wife, this was the way to be eaten out, and that thus they themselves should soon be in want of hay. But to this Margaret said, in a friendly way, that she did not believe, when the year was at an end, that they should have the less for that. And it so fell out; for this year their stock of hay was such, that they sold a great parcel of what they had in abundance. Thus the proverb was verified, that charity doth not impoverish. The truth of this was also experienced by those called Quakers; for though many people at first were shy, and would not deal with them, because of their non-conformity with the vulgar salutation, and their saying Thou and Thee to a single person, instead of You, &c. insomuch that some that were tradesmen lost their customers, and could hardly get money enough to buy bread; yet this changed in time, when people found by experience they could better trust to the words of these, than to that of those of their own persuasion. Hence it was, that often when any came into a town, and wanted something, they would ask, where dwells a draper, or taylor, or shoemaker, or any other tradesman, that is a Quaker? But this so exasperated others, that they began to cry out, if we let these Quakers alone, they will take the trade of the nation out of our hands. Now the cause of their trade’s thus increasing, was, because they were found upright in their dealings; for integrity did then shine out among them above many others: to this the true fear of God led them, and to this they were exhorted from time to time. G. Fox also writ a general epistle to them, which was as followeth:
‘To you all, Friends every where, scattered abroad.
‘In the measure of the life of God, wait for wisdom from God, even from him, from whence it comes. And all ye, who be babes of God, wait for the living food from the living God to be nourished up to eternal life, from the one fountain, from whence life comes; that orderly, and in order, ye may all be guided and walk: servants in your places, young men and young women in your places, and rulers of families; that every one, in your respective places, may adorn the Truth; every one in the measure of it. With it, let your minds be kept up to the Lord Jesus, from whence it doth come; that a sweet savour you may be to God, and in wisdom ye may all be ordered and ruled; that a crown and a glory ye may be one to another in the Lord. And that no strife, nor bitterness, nor self-will may appear amongst you; but with the light, in which the unity is, all that may be condemned. And that everyone in particular may see to, and take care of, the ordering and ruling of their own family; that in righteousness and wisdom it may be governed, the fear and dread of the Lord in every one’s heart set, that the secrets of the Lord every one may come to receive, that stewards of his grace you may come to be, to dispense it to every one as they have need; and so in savouring and right discerning, you may all be kept: that nothing that is contrary to the pure life of God, may be brought forth in you, or among you; but all that is contrary to it, may by it be judged: so that in light, in life, and love, ye may all live; and all that is contrary to the light, and life, and love, may be brought to judgment, and by that light condemned. And that no fruitless trees be among you: but all cut down and condemned by the light, and cast into the fire; so that everyone may bear and bring forth fruit to God, and grow fruitful in his knowledge, and in his wisdom. And so that none may appear in words beyond what they be in the life, that gave forth the words: here none shall be as the untimely figs: and none shall be of those trees, whose fruit withers: such go in Cain’s way, from the light; and by it are condemned. And that none amongst you boast yourselves above your measure; for if you do, out of God’s kingdom you are excluded: for in that boasting part gets up the pride, and the strife, which is contrary to the light; which light leads to the kingdom of God: and gives everyone of you an entrance thereinto, and an understanding, to know the things that belong to the kingdom of God. And there the light and life of man everyone receives, him who was, before the world was, by whom it was made: who is the righteousness of God, and his wisdom: to whom all glory, honour, thanks, and praise belongs, who is God blessed forever. Let no image, nor likeness be made; but in the light wait, which will bring condemnation on that part, that would make the images; for that prisons the just. So to the lust yield not the eye, nor the flesh; for the pride of life stands in that, which keeps out of the love of the Father; and upon which his judgments and wrath remains, where the love of the world is sought after, and a crown that is mortal: in which ground the evil enters, which is cursed; which brings forth briars and thorns, where the death reigns, and tribulation and anguish is upon every soul, and the Egyptian tongue is heard: all which is by the light condemned. And there the earth is which must be removed; by the light it is seen, and by the power it is removed; and out of its place it is shaken; to which the thunders utter their voices, before the mysteries of God be opened, and Jesus revealed. Therefore all ye whose minds are turned to this light, (which brings condemnation upon all those things before-mentioned, that are contrary to the light,) wait upon the Lord Jesus for the crown, that is immortal, and that fadeth not away.
G. F.’
This epistle he sent to be read at the meetings of his friends. Not long after, a certain priest of Wrexham in Wales, whose name was Morgan Floyd, sent two of his congregation into the north of England, to inquire what kind of people the Quakers were. These two coming thither, found the doctrine of the said people such, that they became convinced of the truth thereof, and so embraced it; and after some stay, they returned home. One of these was called John ap-John, and continuing faithful, became a minister of the gospel he had thus received; but the other afterwards departed from his convincement.
Let us now take a short view of state affairs in England. We have seen already Cromwell’s power so great, that he ventured to dissolve the long parliament, and that he called another in its room. But before the year’s end, this Parliament resigned their power into the hands of Cromwell, from whom they had received it. Thus he, with his council of field officers, saw himself again in the possession of the supreme government: and it was not long before this council declared: ‘that henceforth the chief rule of the nation should be entrusted to a single person, and that this person should be Oliver Cromwell, chief general of all the forces in England, Scotland, and Ireland; that his title should be Lord Protector of the Commonwealth of England, Scotland, and Ireland; and all the dominions belonging thereunto; and he was to have a council of twenty-one persons to assist him in the government.’
This matter being thus stated, the commissioners of the great seal, and the lord mayor and aldermen of London, were required, on the 16th of December, to attend Cromwell, and his council, in Westminster-hall. Being come thither, the instrument of government was read, whereby Cromwell was declared Protector, he standing all this while bare-headed, and major-general Lambert kneeling, presented him with a sword in the scabbard, representing the civil sword: which Cromwell accepting, put off his own, to intimate thereby, that he would no longer rule by the military sword. The said instrument being writ on parchment, contained, ‘That the Protector was to call a Parliament every three years; that their first meeting should be on the 13th of September next ensuing: that he should not be permitted to dissolve a parliament, before it had set five months; that the bills presented to him for his consent, if he did not confirm them within twenty days, should have the force of laws; that he was to have a council, who were not to exceed the number of twenty-one, and not to be under thirteen; that forthwith after his death, the council was to choose another Protector; that no Protector after him, should be capable of being chief general of the army; and that it should be in the power of the Protector to make war and peace.’ Whilst this instrument was reading, Cromwell held his hand on the bible, and afterwards took the oath, that he would perform all that was contained therein. This being done, he covered himself, all the others remaining uncovered. Then the commissioners delivered the seals to him, and the lord mayor of London the sword; all which he restored again, with an exhortation