in a very kind manner, and not only received the said address favourably, but after it was read to her, she made the following most gracious answer:

'Mr. Penn, I am so well pleased that what I have said is to your satisfaction, that you and your friends may be assured of my protection.'*

This year died Margaret, the widow of G. Fox, at about eighty-seven years of age, as appears to me from an account of her son-in-law, Dr. Thomas Lower, in which I find, that she was born at Marsh-Grange, in the parish of Dalton in Lancashire. Her father was John Askew, a gentleman of an ancient family, a man of a good estate, and famous for his piety and charity. His daughter Margaret was religious even in her young years, and was married, before she attained the age of eighteen, to Thomas Fell of Swarthmore; who being bred a lawyer, became a justice of the peace, and having afterwards been a member in several parliaments, was made a vice-chancellor of the county of Lancaster, and in process of time a judge, being beloved because of his justice, wisdom, moderation, and mercy.

In the year 1652, George Fox coming the first time to his house, when he himself was from home, did by his exhortations so reach to the family, that a priest with some gentlemen went and told judge Fell, that a great disaster had befallen his wife and family, they being seduced and turned Quakers. This was so odiously represented to him, that it troubled him not a little: but being come home, and received very kindly by his wife, according to her usual manner, he soon perceived that it had been intended to make him believe untruths, and possess him with prejudice. Not long after George Fox got opportunity to speak to him, which gave him such satisfaction, that he owned that which was spoken to be truth; and his wife ordered a dinner to be made ready for her friend G. Fox, and those

This, from the Record, appears to be rather the substance than the exact words of the answer.

that were with him. And some time after he told his wife, when he heard that she and her friends were consulting where to have a meeting, that they might meet in his hall, which they did; and though he himself did not come there, yet when a meeting was kept, he used to sit in a chair so near to it, that though he could not be seen of every body, yet he could hear what was preached; which he liked so well, that it is not known that after he had heard George Fox, he ever frequented the public church: insomuch, that though he entered not into full society with the Quakers, yet he favoured them, and several times stopped the malice of their persecutors, when it was in his power so to do.

After he had been married six and twenty years to Margaret, and had nine children by her, he deceased in the year 1658, leaving behind him a son and seven daughters.

Margaret being thus become a widow, neglected no opportunity to serve her friends. In the year 1660, when king Charles II. was restored, scarce two weeks after he came in, she went to London, and spoke several times with that prince, that he would cause the sufferings of her friends to cease; and in order thereto she wrote, not only to him, but also to the dukes of York and Gloucester, the queen mother, the princess of Orange, and the queen of Bohemia. And after having been about fifteen months at London, she at length prevailed with the king, that her friends who were in prison, were released by proclamation. But persecution afterwards beginning again, she went to speak with the king and the duke of York, at Hampton Court. In the year 1664, for refusing to swear, she was confined in Lancaster Castle, and kept long in durance: for, because of her great service in the church, she was much envied, as well as George Fox, to whom she was married about eleven years after the decease of her first husband judge Fell. But not long after, she was again imprisoned, and continued a year in jail, being most part of that time sickly; and afterwards was several times fined for preaching. In the seventieth year of her age, she spoke again with the king, which was the last time; but

she was not received so favourably as formerly, for be seemed to be somewhat angry; and therefore she wrote to him, and staid at London in hopes of an answer; but he was suddenly taken away by death. Afterwards she spoke with king James, and wrote to him also. And at length after a laborious and godly life, she piously departed from hence in a great age, as hath been said already, having uttered in the time of her sickness, many excellent sayings, by which it appeared that she was prepared for death, and longed to be dissolved. She had been a zealous preacher, and also written much, and among the rest a book entitled, 'The Call of the Jews out of Babylon,' which she dedicated to the famous Manasseh Ben Israel, and charged him, as he would answer it before God, to cause it to be read among his brethren. This book being translated by William Ames into Dutch, was also printed in that language, whilst her first husband lived.

The same year she died, George Keith, who now preached up and down where the bishops thought fit, went by their order to New England, New York, Pennsylvania, &c. for it seems he imagined that in those parts he should get many adherents among the Quakers: but he came much short of his aim; for even in Pennsylvania, where many of the Baptists formerly sided with him, he was by them looked upon with disdain, and rejected for wearing a clergyman's gown; and now appearing to be a great apostate, there was no likelihood for him to get entrance, or to be esteemed there. After some time being returned into England, he got a living in the parish of Edburton, in Sussex, worth about 120l. a year. Now though the Episcopalians seemed to be in great expectation that Keith should suppress the doctrine of the Quakers, yet all his endea vours proved in vain; for whatever some may think, it is certain, and appears from this history, that they are become a great people after a very singular manner, and that all projects and attempts to root them out, have been quashed, and come to nought: and from this consideration it was, as I have reason to think, that many of the Quakers, so called, in their preaching did sound forth these words, being as it were extorted from Balaam: "There is no enchantment

against Jacob, nor divination against Israel;" as I myself have often heard. And now the strength and power of their violent opposers was broken by the favour of king William the Third, and his successor, queen Anne, hath favourably confirmed the liberty of conscience and worship, granted by an act of parliament to the Quakers. So that now we may look upon them as a free people, and a society tolerated by supreme authority; and therefore I might now finish this history, as to the import of the title.

But before I conclude, I intend to say something concerning their doctrine, of which mention hath been often made in this work, viz. That their chief principle, in which * they differ from the generality of modern Christian societies, is, That every man is enlightened with the Divine Light, according to the evangelist John, who in the first chapter, speaking of Christ, as he was from eternity with the Father, calls him the Word, and saith, "That the Word was God, that all things were made by him, that in him was life, and the life was the light of men.' 99 And the evangelist speaking concerning John the Baptist, who was sent from God, saith, "He was not that light, but was sent to bear witness of that light. That was the true light, which lighteth every man that cometh into the world." By this it appears, that the Quakers have not coined a new phrase, but only made use of the express words of the holy Scripture. I am not unacquainted that, during the great apostacy, people generally have not clearly understood this; yet it ought not to seem strange, because the evangelist saith, "The light shineth in darkness, and the darkness comprehended it not." But to elucidate this doctrine a little more, it may serve for information, that the Quakers believe this light to be the same that the apostle Paul calls "The grace of God that bringeth salvation, and hath appeared to all men:" and concerning its operation, he saith, "teaching us, that denying ungodliness, and worldly lusts, we should live soberly, righte ously, and godly in this present world."

Thus much briefly, concerning the above-mentioned denominations of this divine light; and to make it appear VOL. II. 73

more plainly what this phrase means, "Take heed to the Light;" thereby we understand, that each one minding the counsel of the light in their souls, may learn to fear God, and hate pride, arrogancy, and every evil way; which will beget in us such a reverential awe towards God, that we dare not do any thing which we certainly know will displease him; and this is the first step to godliness: and therefore both David and Solomon have said, that the fear of God is the beginning of wisdom; viz. that fear which is filial, accompanied with circumspection and cautiousness; and as we persevere in this fear, we are enabled to serve the Lord with holiness and righteousness all the days of our life.

But since we can do this only by the grace of God, it is absolutely necessary that we take heed thereto : and therefore we ought to pray to God continually for his assistance. But here starts up something, of which people generally have a strong notion: for all sorts of Christians agree, that we must often pray to God, but in the manner of it many err greatly. For some think they perform this duty of praying to God, when in the mornings and evenings, and at other certain times of the day, they repeat or recite some forms of prayer, and do not seem to consider, that men ought always to pray, and not to faint. And the apostle Paul exhorts to pray without ceasing. And what this means he himself explains in these words, "Praying always with all prayer and supplication in the Spirit," which plainly shows, that it consists not in a continual repeating of prayers, but in pious and devout breathings to God, raised in the soul by the spirit of Christ, that it may please him to keep us continually in his fear and counsel, since we are in want of daily support from him. And thus praying in faith, we receive an answer to our breathings in some measure, though not always so soon as we desire but we must not faint; and our prayer must be from a sincere believing and breathing of the heart; otherwise we pray amiss, and do not receive: according to the saying of the apostle James, "Ye ask, and receive not, because ye ask amiss." But what devices and wiles have not been invented by the enemy of man's soul, te