THE EARLY QUAKERS

AND

WILLIAM PENN.

WRITTEN AFTER READING SEWEL'S HISTORY AND CLARKSON'S MEMOIRS.

"However peaceable and respectable the Quakers are now, it must be admitted, even by themselves, that this was by no means the case with many of the early professors. They frequently disturbed the congregation when engaged in divine service; and addressed those whom they opposed in the most violent and abusive manner."

Orme.

Of all the parties into which the Christian world is unhappily divided, the Quakers are most distinguished for their singularities; and these singularities not only mark their principles, ecclesiastical discipline, and mode of worship; but also appear in their dress, deportment, and language. They are so obvious as to strike the eye of the most careless observer, and so numerous as to separate them from all other sects of religion and classes of society.

Singularity, as it is an impeachment of the wisdom of mankind, and as it implies disrespect to customs and established usages, generally incurs censure, and exposes to ridicule,—to censure which is often just, and ridicule which is frequently deserved. If the

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peculiarities of this people be deemed worthy of blame, it must be admitted that they have some redeeming qualities, on account of which they are held in estimation. They have the credit of being pacific in spirit, honourable in character, and upright in their dealings. Their plainness of appearance, simplicity of manners, and abstinence from prevailing vanities, are usually regarded with favour, and spoken of with commendation.

By the French philosophers, the English Quakers were at one time highly extolled. They were warmly praised by those who would praise no other people that bore the Christian name. Their drab dress was Attic simplicity; their theeing and thouing, the pure diction of classical antiquity; their silent meetings, the sublimest worship of contemplative philosophy; and their religious ignorance, a wise disdain of souring controversy. To their industry and example were especially ascribed the wealth of England, the rise and rapid growth of her colonies, and the extension of her fisheries: to their generous philanthropy, the diminution of privateering, the abrogation of the slave trade, and the emancipation of the negroes in so many of the Christian states. Their cautious spirit, which refused to handle implements of war, was to make mankind an universal people of brothers.* This style of eulogy is common with Voltaire, Diderot, Raynal, and others of the same tribe; and Aikin's Ann. Rev. 1805, p. 713.

they had a design in it. The Quakers are without a distinct order of ministers, and almost without the peculiarities of the gospel; and if it could be made out that they are the best of all Christians, the inference would be obvious that what they are without must be unnecessary. Malignity may disguise herself in the garb of commendation; and men may praise one class of people, in such a mode as to gratify their malevolence against others.

If we desire to know the history of the Quakers, to trace them to their origin, and to mark their progress, this work of Sewel's is more likely to inform our minds, and gratify our curiosity, than any other, because it is that account which is most approved by themselves; and who can desire any more than to be judged by their own representation? By others they may be falsely accused and grossly slandered; and we may be involved in errors and guilty of injustice by relying on the testimony of their enemies; but their own account of their own principles and actions will surely not err on the unfavourable side.

With these sentiments, a reader takes up this history. At the commencement, the author promises to give him an impartial account; and his progress produces in his mind surprise at the conduct of the men who pass in review. It was the practice of George Fox and his associates, to go into churches and other places of worship, during the time of divine service; and there and then to charge the people and

preachers with gross errors and corruptions, and to advance such opinions as had never been heard of before. No one will suppose that such doings would be quietly borne, nor that such disturbers could proceed in their disorderly courses with impunity. By all sober persons they were condemned, by the multitude they were stoned and beaten, and by magistrates they were committed to prison. Their deportment and language were so offensive, that the re-action of them was popular and judicial punishment; and that punishment they called persecution. Instances of such sort of persecution occur frequently in the early stages of their course.

Other parts of their conduct corresponded with their intrusion into religious assemblies; and cooperated with that to set the public mind against them. Ministers of all classes they reproached, and often without provocation: indeed, that was their great propensity, which they manifested in all places, on all occasions, and in the whole of their proceedings; and the prominence of that spirit, in their history, makes it not attractive to a general reader. A few samples of their vituperations may deserve attention,

George Fox went to a steeple house where one preached that bore the title of doctor: he took his text from Isaiah 55th. Every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come buy wine and milk without money and without price.' George Fox

stayed till the priest had done; and well knowing what kind of teacher he was, he was kindled with such a zeal, that he said 'Come down, thou deceiver: dost thou bid people come freely, and to take of the water of life freely, and yet thou takest three hundred pounds a year of them? mayest thou not blush with shame?" 1.75.

Robert Widders went to Ackton steeple house, where he spoke to priest Nichols, and, calling him an enemy of Christ, told him that the hand of the Lord was against him. Then William Briscoe, a justice of Crofton, commanded the constable to secure Robert; which he did, and carried him to the priest's house." 1. 126.

"John Worring was accused of having called the priest Samuel Grimes a devil: but Worring denied this, though he did not stick to say he could prove somewhat like it by his own words. And it being asked him how, he answered that the priest had said, at the meeting, that in all things he did he sinned; and if in all things, then as well in his preaching as in other things; and he that sinneth is of the devil." 1. 146.

George Fox wrote a letter to Justice Sawrey, which is too long for quotation, but a few passages may be selected as specimens of the style in which he could address a magistrate. "Friend; thou wast the beginner of all the persecution in the North. Thou wast the first stirrer of them up against the righteous seed, and against the truth of God; and wast the first