Hence rose a schism or rent first in the north of England, and some who went under the denomination of Separatists, began to keep meetings by themselves, and so to leave their former friends, though they pretended to agree with them in matter of doctrine. To these Separatists afterwards resorted such as were not strict livers, and therefore were unwilling to submit to church discipline: for this was now become the common saying of these people, that every one having received a measure of the Spirit of God, ought to regard that leader, without minding any rules prescribed by others.
In process of time William Rogers and Thomas Crisp appeared in print against their quondam brethren, and upbraided them with every imprudent behaviour, or inconsiderate act: besides that, on mere hearsay, they published a multitude of untruths, and decried even lawful things; an instance of which appeared when Rogers in paltry verses scornfully reviled them, that some sustenance had been given from the public cash to indigent preachers, who, to shun the neglect of their public ministry, could not duly mind their private affairs; though this supply never exceeded necessary provision. To this it was answered, that if it pleased God to call to his ministry persons of mean estate, the church was not warranted to hinder it, and let such suffer want; since he, as Sovereign of the universe, could not be limited in the distribution of his gifts. Rogers would continually appeal to the primitive times, and to give some colour to what they asserted, he and his adherents published a paper with Edward Burrough’s name to it, who had been dead above twenty years; but G. Whitehead and others gave good proofs, that the apostate John Perrot, had been the author of that so much applauded paper. At length this rent appeared also in London, where likewise malcontents were not wanting, who not being strictly conscientious, would rather live without any restraint; and even some that were honest, were by fair words persuaded to separation; for among the Separatists one Charles Harris preached, who was pretty fluent in speech, and not unelegant in his expressions, as I have seen and heard myself. But how specious soever the pretence of these Separatists was, and whatever endeavours were made, yet they were not able to continue and subsist firmly; but at length they decayed and vanished as snow in the fields; for the best among them came in time to see that they had been deceived; and the less honest grew worse, for among themselves, they were not free from division: and though George Keith, (whose apostacy will be mentioned in the sequel,) endeavoured to skulk among them, yet he got no adherents there. I have often wondered how Wilkinson, Harris, and Keith, (all of whom I have known,) could apostatize to such a degree as they did: but yet this is not so exceeding strange as some may think it to be; for we find on record, that even in the primitive apostolical church, was an Alexander the coppersmith, and Hymeneus and Philletus, who made shipwreck of the faith, and caused a rent, insomuch that it is said, their words would eat as did a canker.
At London the meetings this year were often disturbed; but the magistrates themselves seemed not to approve of it, for they clearly saw there was nothing to be feared from the Quakers, and yet they were loth to give offence to the court party which then prevailed. G. Fox coming once to the meeting in Gracechurch-street, and being kept out by the constables, stood up in the court and preached to the people; but a constable plucked him down, and afterwards let him go free. At another time having been in the meeting at the Savoy, and being brought to a justice, there was one Gabriel Shad, an informer, who was so full of impertinent talk, that the justice grew angry; and yet he thought himself bound to do something; and so asked G. Fox if he did not preach in the meeting; to which he warily answered, that he did confess what Christ had done for his soul, and did praise God; and that he thought he might have done that in the streets, and in all places: and this he was not ashamed to confess, neither was this contrary to the liturgy of the church of England. To this the justice said, the laws were against such meetings as were contrary to the church of England; and at length spoke of sending G. Fox to Newgate, and said, he would make a mittimus after he had dined; but the constable coming then, the justice bid him come again after the evening service; which the constable doing, the justice told him, he might let G. Fox go: and next day he signified to one of G. Fox’s friends, that by some accident he had been disappointed of fining him.
Thus G. Fox was freed, and was now much at London, where a plot was said to be on foot against the king and the duke of York, of which the duke of Monmouth was said to be the head. This design, whatever it was, cost the lives of several persons, among whom was the earl of Essex, who unfortunately perished in the Tower, and the lord Russel, who was fain to stoop to the axe.
Now since persecution continued with some colour of justice, those called Quakers drew up the following address to the king:
TO THE KING.
The humble Address of the people commonly called Quakers.
‘O King,
‘The King of kings, and Lord of the whole earth, incline thy heart to that which is just and merciful in his sight, and to make such clear and equal distinctions, as that the innocent may not suffer in any case for the guilty; that it may ever redound to thy honour and safety, and the peaceable subject’s comfort.
‘Our innocency, love, and good-will to thy person and government that God has committed to thee, encourage us in this our humble address and application.