The History of the Rise, Increase, and Progress of the Christian People Called Quakers. William Sewel

      [7] Possibly Sinderhill-green.—Transcriber.

      Passing then through the countries, he went to Lincolnshire, and to the meeting where he was, came the sheriff of Lincoln, who made great contention for a time; but at length the power of the Lord so reached him, that he was convinced of the Truth, as were several others also that did oppose him.

      Whilst G. Fox was in this country, the church of his friends increased, and many received the doctrine preached by him, and amongst these, was one sir Richard Wrey, with his brother, and the brother’s wife, who both continued steadfast till they died; but sir Richard found this way so narrow, that he afterwards ran out; for persecution in that time fell so fast on those called Quakers, that none could abide in their society, but such as were willing to hazard all.

      G. Fox now went to Derbyshire, and the abovesaid sheriff of Lincoln travelling with him, they came into Nottinghamshire, and so into the Peak country, where having a meeting at Thomas Hammersley’s, several ranters came and opposed him; and when he reproved them for swearing, they said Abraham, Jacob, and Joseph swore. But though G. Fox did not deny this, yet he said, ‘Christ, (who said before Abraham was, I am,) saith, Swear not at all. And Christ ends the prophets, as also the old priesthood, and the dispensation of Moses; and he reigns over the house of Jacob, and of Joseph, and saith, Swear not at all. And God when he bringeth in the first-begotten into the world, saith, Let all the angels of God worship him, to wit, Christ Jesus, who saith, Swear not at all. And as for the plea that men make for swearing to end their strife, Christ, who says, Swear not at all, destroys the devil and his works, who is the author of strife; for that is one of his works. And God said, This is my beloved Son in whom I am well pleased, hear ye him. So the Son is to be heard, who forbids swearing: and the apostle James, who did hear the Son of God, and followed him, and preached him, forbids also all oaths.’ Thus G. Fox prevailed, and many were convinced that day. It is remarkable that Thomas Hammersley, being summoned upon a jury, was admitted to serve without an oath; and when he being foreman brought in the verdict, the judge did declare, that he had been a judge so many years, but never heard a more upright verdict than that the Quaker had then brought in.

      G. Fox travelling on, came to Swanington, in Leicestershire, where there was a general meeting, to which many of his friends came from several parts, and among these, J. Audland, and F. Howgill, from Bristol; and E. Burrough, from London. After this, G. Fox came to Twycross, and some ranters there sang and danced before him; but he reproved them so earnestly, that some of them were reached, and became modest and sober.

      Then he went to Drayton, his birth-place, to visit his relations; where Nathaniel Stevens, the priest, having gotten another priest, sent for him. G. Fox, having been three years abroad, knew nothing of their design, but yet at last he went to the steeple-house yard, where the two priests had gathered abundance of people; and they would have had him gone into the steeple-house: but he asked them what he should do there; and it was answered him, Mr. Stevens could not bear the cold. At which G. Fox said, ‘He may bear it as well as I.’ At last they went into a great hall, R. Farnsworth being with him, where they entered into a dispute with the priests concerning their practice, how contrary it was to Christ and his apostles. The priests asked where tithes were forbidden, or ended; whereupon G. Fox showed them out of the epistle to the Hebrews, chap. vii. that not only tithes, but the priesthood that took tithes, was ended; and that the law was ended and disannulled, by which the priesthood was made, and tithes were commanded to be paid. Moreover, he, knowing Steven’s condition, laid open his manner of preaching, showing, that he, like the rest of the priests, did apply the promises to the first birth, which must die; whereas the promises were to the seed, not to many seeds, but to the one seed, Christ, who was one in male and female: for all were to be born again, before they could enter into the kingdom of God. Then Stevens said, that he must not judge so. But G. Fox told him, he that was spiritual judged all things. Stevens confessed, that this was a full scripture: but ‘Neighbours,’ said he, ‘this is the business; G. Fox is come to the light of the sun, and now he thinks to put out my star-light.’ To this G. Fox returned, that he would not quench the least measure of God in any, much less put out his star-light, if it were true star-light, light from the morning star: but that if he had any thing from Christ, or God, he ought to speak it freely, and not take tithes from the people for preaching; seeing Christ commanded his ministers to give freely, as they had received freely. But Stevens said, he would not yield to that.

      This dispute being broke off for that time, was taken up again a week after by eight priests, in the presence of many people: and when they saw that G. Fox remained unshaken, they fawningly said, ‘What might he have been if it had not been for the Quakers!’ Afterwards the dispute was resumed in the steeple-house yard, where G. Fox showed, by abundance of Scriptures, that they who preach for wages were false prophets and hirelings; and that such who would not preach without wages or tithes, did not serve the Lord Jesus Christ, but their own bellies. This he treated on so largely, that a professor said, ‘George, what! wilt thou never have done?’ To this his answer was, that he should have done shortly. And when he broke off, one of the priests said, they would read the Scriptures he had quoted. ‘With all my heart;’ said he: then they began to read Jer. xxiii. and when they had read a verse or two, George said, ‘Take notice, people.’ But the priests cried, ‘Hold thy tongue, George.’ He then bid them read the whole chapter throughout; but they stopping, asked him a question: and he told them, that if the matter he charged them with was first granted, then he would answer their question: for his charge had been that they were false prophets, and false teachers, such as the true prophets, Christ and his apostles, cried against. ‘Nay,’ said a professor to that: but he said, ‘Yes; for you, leaving the matter, and going to another thing, seem to consent to the proof of the former charge.’ Now their question was, seeing those false prophets were adulterated, whether he did judge priest Stevens an adulterer. To this he answered, that he was adulterated from God in his practice, like those false prophets.

      Then they broke up the meeting, and Stevens desired, that G. Fox, with his father and mother, might go aside with him, that he might speak to him in private. George, though his relations yielded to it, was very loth to do so; yet, that it might not be said he was disobedient to his parents, he went: but many of the people being willing to hear, drew close to them. Then Stevens said, if he was out of the way, George should pray for him; and if George was out of the way, he would pray for him: moreover, that he would give to George a form of words to pray by. To this G. Fox replied, ‘It seems thou dost not know, whether thou art in the right way or no; but I know that I am in the everlasting way, Christ Jesus, which thou art out of: and thou wouldst give me a form of words to pray by, and yet thou deniest the common prayer book to pray by, as well as I. If thou wouldst have me pray for thee by a form of words, is not this to deny the apostles’ doctrine and practice of praying by the Spirit as it gave words and utterance?’ Here, though some of the people fell a laughing, yet others, that were grave and sober, were convinced of the Truth, and the priests were greatly shaken: insomuch that George’s father, though he was a hearer and follower of the priest, was so well satisfied, that, striking his cane upon the