THE

HISTORY

OF

THE RISE AND PROGRESS

OF THE

CHRISTIAN PEOPLE CALLED QUAKERS.

THE FIRST BOOK.

THAT the wonderful Work of Reformation was small, and of very little account in its beginning, and yet hath been advanced with remarkable progress, will, I believe, be denied by none, that have with attention and due consideration read the history of its first rise; since God, the beginner and author of this glorious work, proceeding by steps and degrees, used therein such singular wisdom and prudence, that every circumstance duly considered, instead of censuring any part thereof, we shall be obliged to cry out, Thou, O Lord, alone knowest the right times and seasons to open the eyes of the people, and to make them capable of thy truth!

If we look to the first beginnings, to go back no further than John Huss, we shall find, that though in many things he was considerably enlightened, yet he remained still in several gross errors; for although he had a clear sight of the vain doctrines of purgatory, praying to, and worshipping of images, &c. nevertheless it is reported of him,

that he favoured the invocation of saints, the seven sacraments, auricular confession, and other tenets of the church of Rome; and yet Christian charity constrains us to believe, (though we find Protestant writers who deny him the name of a martyr,) that by his death, which he suffered in the flames at Constance, in Germany, on the 6th of the month called July, in the year 1415, he was an acceptable sacrifice unto God: and with what a sedate and well composed mind he suffered death, may be concluded from this, that seeing a country fellow very zealously carrying wood to burn him, he said, with a smiling countenance, O holy simplicity! And after the fire was kindled, he sang with joy in the flames, his mind being firmly established on God: for he had been faithful according to his knowledge, and had not hid his talent in the earth, but improved it, having shown himself a zealous promoter of that small illumination which God was pleased to grant him; it being without question great enough in that grievous night of darkness, when idolatry had so universally blinded mankind, that, morally speaking, it would have been impossible for them to have understood the declaration of an entirely reformed religion; whereas it is evident that the most sober and discreet people of that age were capable to understand the doctrine and sermons of that honest

man.

To give a clearer prospect into this matter, let it be considered, that if a man had been kept shut up a long time in a dark prison, where he could neither behold the light of the sun nor moon, and should have been let out on a sudden at clear noon day, he would not only not be able to endure the bright day light, but would also, if he strove to open his eyes with force, be endangered of losing his sight, and falling into a worse condition than he was in before; whereas if he had been brought into the open air at the time of twilight, he would, by degrees, have learned to discern the objects, and come to an ability of beholding every thing in a clear day aright.

Agreeably to this, in the reigns of King Henry the VIIIth, and the bloody Queen Mary, the principal test in England was, whether a man owned the corporal presence

of Christ in the sacrament; and he who denied this, was to be burnt as an heretic. Also in the Netherlands, it was enough to bring a man to the stake, if he confessed that he had been re-baptized. Insomuch that it seems the Lord did raise in those days zealous men chiefly to testify against the idolatry of the host, and the error of infant baptism, that so gradually he might break down the great structure of human inventions.

Now, how small soever the beginnings of this great work of Reformation were, yet it increased from time to time; and oftentimes singular instances were seen of the workings of the power and Spirit of God.

In the year 1513, I find that one John Le Clerc, of Meaux in France, being at Metz in Lorrain, was filled with such zeal against idolatry, that he broke to pieces the images in a chapel, which the next day were to have been worshipped in a very solemn manner. And being taken prisoner for this fact, and cruelly tortured to death, he was so eminently strengthened, even to the amazement of the beholders, that in the height of the torments, being torn with red hot pincers, he said, from Ps. cxv. "Their idols are silver and gold, the work of men's hands."

Not less was the zeal of one Aymond à Vie, imprisoned in France about the year 1541, because he had preached the gospel undauntedly; and though he had been advised to fly, yet he would not be persuaded thereto, but said with an heroic mind, I would rather never have been born, than commit such a base act; for it is the duty of a good pastor not to fly from danger, but to stay in it, lest the sheep be scattered.' He was tortured cruelly to betray his fellow-believers; but no torment, how great soever, could extort the name of any from him; and he suffered death valiantly for the testimony of Jesus, feeling himself very powerfully strengthened by the Spirit of God, which worked so gloriously in the martyrs of those times, that those of Merindol in Provence said, "The Holy Ghost is an infallible teacher, by whose inspiration all Christians receive the knowledge of truth: this spirit dwells in them, he regenerates them to a new life, he slayeth the old man in them, and he makes them alive to every good work,

consoling them in tribulations, and strengthening them in adversities,' &c.

And of the pious professors at Meaux, I find mentioned in the year 1546, that though a great number of men and women were led prisoners by but a few, they yet made no resistance, but showed themselves harmless, not sad with grief, but singing with joy.

Nay, so powerfully did God work in Gabriel Beraudin, who was executed at Chambery in Savoy, in the year 1550, that after his tongue was cut off by the hangman, he spoke intelligibly to the people, and celebrated God's praise in a miraculous manner.

Claude Morier being burnt very cruelly at Lyons in France, wrote whilst in his prison, Let us pray our heavenly Father continually, that he create in us a clean heart, that he give us a new heart, that he guide our will by the leadings of his Spirit.'

Very remarkable it is also, that Godfried de Hammelle, a year after that, being imprisoned at Tournay in the Netherlands, and being told that the Apostle in his Epistle to the Ephesians, had called marriage a sacrament, said in a letter, That though at first this had puzzled him, yet the Lord had not long left him in this difficulty, but put him in mind by his Spirit, that the word there was not sacrament, but mystery.' For the martyrs of those times did not stick to profess, with the primitive Christians, that the children of God must be led by his Spirit.

Peter Schryver, burnt at Lyons about the year 1552, wrote from prison, That he having heard God's pure word preached, believed it, because the Spirit of God gave him a testimony [or evidence] of it in his heart and did so confirm it to him, that he could not question it in the least.' He also says in his letter, That once having prayed to God, he had been so refreshed by the virtue of his Spirit, and so strengthened, that though he sat in a dark nasty place, yet he felt such consolation and joy, that overcame all sorrow and anguish. Nay, said he, the least comfort and joy I feel now in my bonds, surpasseth all the joys that ever I had in my life; for now the Holy Ghost puts me in mind of those gracious promises that are made

6

to those who suffer for his name's sake.' And being asked, how he knew that which he asserted to be the pure word of God, he answered, Because it did agree with the doctrine of the prophets and apostles, and that of Jesus Christ; and that the Holy Ghost gave him a certain evidence thereof.' Concerning the indwelling of God's Spirit in man, he also speaks very notably in his letter to John Chambon, (whose wonderful conversion in prison, was an eminent proof of the truth of his sayings,) telling him, That his heavenly Father was near him, and by his Spirit dwelt in his heart.'

That this was also the doctrine of John Calvin, appears from his letters to the said man and his fellow-prisoners, where he saith, Do not doubt but God will, in those things wherein he will use your service, give you that power, by which the work in you being begun will be perfected, for that he hath promised to do: and we have many examples and instances of that excellent faith, by which we clearly know, that God never in any thing hath failed those who have been led and guided by his Spirit. Trust firmly, brethren, that when it is needful, you will become so strong and steadfast, that you shall not faint under any burden of temptations, how great and heavy soever. The fight is now at hand, to which the Holy Ghost exhorts us, not only that we should go, but even that with all alacrity of mind, we should run. Many other excellent testimonies of eminent men of those times might be produced: and it also is very remarkable, that Peter Bergier, being prisoner at Lyons, in the year 1553, and afterwards suffering death, cried in the midst of the flames, I see the heavens opened.'

Now that the doctrine of being taught by the Spirit of God, was generally received by the martyrs of those times, we learn from many of their writings. Denis Peloquin, burnt in the said year at Ville Franche, said in his confession, 'That it was the Holy Ghost that gave him witness in his conscience, that the books of the Old and New Testament were the Holy Scripture. Lewis de Marsac, being about the same time put to death by fire at Lyons, when he was asked how he knew the Holy Scriptures to VOL. I.

4