Fox’s Book of Martyrs

https://www.biblestudytools.com/history/foxs-book-of-martyrs/

Edited by William Byron Forbush This is a book that will never die — one of the great English classics. . . . Reprinted here in its most complete form, it brings to life the days when “a noble army, men and boys, the matron and the maid,” “climbed the steep ascent of heaven, ‘mid peril, toil, and pain.” “After the Bible itself, no book so profoundly influenced early Protestant sentiment as the Book of Martyrs. Even in our time it is still a living force. It is more than a record of persecution. It is an arsenal of controversy, a storehouse of romance, as well as a source of edification.” 

Fox’s Book of Martyrs is in the public domain and may be freely used and distributed.

The Rise, Progress, Persecutions, and Sufferings of the Quakers Part 1


In treating of these people in a historical manner, we are obliged to have recourse to much tenderness. That they differ from the generality of Protestants in some of the capital points of religion cannot be denied, and yet, as Protestant dissenters they are included under the description of the toleration act. It is not our business to inquire whether people of similar sentiments had any existence in the primitive ages of Christianity: perhaps, in some respects, they had not, but we are to write of them not as what they were, but what they now are. That they have been treated by several writers in a very contemptuous manner is certain; that they did not deserve such treatment, is equally certain.
The appellation Quakers, was bestowed upon them as a term of reproach, in consequence of their apparent convulsions which they labored under when they delivered their discourses, because they imagined they were the effect of divine inspiration.
It is not our business, at present, to inquire whether the sentiments of these people are agreeable to the Gospel, but this much is certain, that the first leader of them, as a separate body, was a man of obscure birth, who had his first existence in Leicestershire, about the year 1624. In speaking of this man we shall deliver our own sentiments in a historical manner, and joining these to what have been said by the Friends themselves, we shall endeavor to furnish out a complete narrative.
George Fox was descended of honest and respected parents, who brought him up in the national religion: but from a child he appeared religious, still, solid, and observing, beyond his years, and uncommonly knowing in divine things. He was brought up to husbandry, and other country business, and was particularly inclined to the solitary occupation of a shepherd; an employment, that very well suited his mind in several respects, both for its innocency and solitude; and was a just emblem of his after ministry and service. In the year 1646, he entirely forsook the national Church, in whose tenets he had been brought up, as before observed; and in 1647, he travelled into Derbyshire and Nottinghamshire, without any set purpose of visiting particular places, but in a solitary manner he walked through several towns and villages, which way soever his mind turned. “He fasted much,” said Swell, “and walked often in retired placed, with no other companion than his Bible.” “He visited the most retired and religious people in those parts,” says Penn, “and some there were, short of few, if any, in this natiojn, who waited for the consolation of Israel night and day; as Zacharias, Anna, and Simeon, did of old time. To these he was sent, and these he sought out in the neighboring counties, and among them he sojourned until his more ample ministry came upon him. At this time he taught, and was an example of silence, endeavoring to bring them from self-performances; testifying of, and turning them to the light of Christ within them, and encouraging them to wait in patience, and to feel the power of it to stir in their hearts, that their knowledge and worship of God might stand in the power of an endless life, which was to be found in the light as it was obeyed in the manifestation of it in man: for in the Word was life, and that life is the light of men. Life in the Word, light in men; and life in men too, as the light is obeyed; the children of the light living by the life of the Word, by which the Word begets them again to God, which is the generation and new birth, without which there is no coming into the Kingdom of God, and to which whoever comes is greater than John: that is, than John’s dispensation, which was not that of the Kingdom, but the consummation of the legal, and forerunning of the Gospel times, the time of the Kingdom. Accordingly several meetings were gathering in those parts; and thus his time was employed for some years.”
In the year 1652, “he had a visitation of the great work of God in the earth, and of the way that he was to go forth, in a public ministry, to begin it.” He directed his course northward, “and in every place where he came, if not before he came to it, he had his particular exercise and service shown to him, so that the Lord was his leader indeed.” He made great numbers of converts to his opinions, and many pious and good men joined him in his ministry. These were drawn forth especially to visit the public assemblies to reprove, reform, and exhort them; sometimes in markets, fairs, streets, and by the highway-side, “calling people to repentance, and to return to the Lord, with their hearts as well as their mouths; directing them to the light of Christ within them, to see, examine, and to consider their ways by, and to eschew the evil, and to do the good and acceptable will of God.”
They were not without opposition in the work they imagined themselves called to, being often set in the stocks, stoned, beaten, whipped and imprisoned, though honest men of good report, that had left wives, children, houses, and lands, to visit them with a living call to repentance. But these coercive methods rather forwarded than abated their zeal, and in those parts they brought over many proselytes, and amongst them several magistrates, and others of the better sort. They apprehended the Lord had forbidden them to pull off their hats to anyone, high or low, and required them to speak to the people, without distinction, the the language of thou and thee. They scrupled bidding people good-morrow, or good-night, nor might they bend the knee to anyone, even in supreme authority. Both men and women went in a plain and simple dress, different from the fashion of the times. They neither gave nor accepted any titles of respect or honor, nor would they call any man master on earth. Several texts of Scripture they quoted in defence of these singularities; such as, “Swear not at all.” “How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?” etc., etc. They placed the basis of religion in an inward light, and an extraordinary impulse of the Holy Spirit.
In 1654, their first separate meeting in London was held in the house of Robert Dring, in Watling-street, for by that time they spread themselves into all parts of the kingdom, and had in many places set up meetings or assemblies, particularly in Lancashire, and the adjacent parts, but they were still exposed to great persecutions and trials of every kind. One of them in a letter to the protector, Oliver Cromwell, represents, though there are no penal laws in force obliging men to comply with the established religion, yet the Quakers are exposed upon other accounts; they are fined and imprisoned for refusing to take an oath; for not paying their tithes; for disturbing the public assemblies, and meeting in the streets, and places of public resort; some of them have been whipped for vagabonds, and for their plain speeches to the magistrate.
Under favor of the then toleration, they opened their meetings at the Bull and Mouth, in Aldersgate-street, where women, as well as men, were moved to speak. Their zeal transported them to some extravagancies, which laid them still more open to the lash of their enemies, who exercised various severities opn them throughout the next reign. Upon the suppression of Venner’s mad insurrection, the government, having published a proclamation, forbidding the Anabaptists, Quakers, and Fifth Monarchy Men, to assemble or meet together under pretence of worshipping God, except it be in some parochial church, chapel, or in private houses, by consent of the persons there inhabiting, all meetings in other places being declared to be unlawful and riotous, etc., etc., the Quakers thought it expedient to address the king thereon, which they did in the following words:

#Praise the Lord

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