Quakers and the Culture of Print in the 1650s

Providence, punishment and identity formation in the late-Stuart Quaker community, c.1650–1700

“…The production of printed tracts, it has been argued, was central in the development of a nationally uniform religious movement. 33 The expansion of Quaker publishing was facilitated through a sophisticated and complex communication network, driven by a highly itinerant body of Quaker ministers, who were able to circulate Quaker books on a national and even international scale. This was enhanced in 1672 with the establishment of the Second Day Morning Meeting-a committee of ten members appointed to supervise, censor and control the number of publications printed by Friends.…”

“…They therefore tended to be more personal, because they were used to reassure the recorder of their membership to an elect congregation. 78 In contrast, the Quaker belief in a universal God-given inward light meant that Friends did not have the same need to distinguish the godly from the ungodly-every individual, including sinners, had the potential to repent and receive the "Inner Light" and thus enter into divine communion. This is clearly pronounced in early Quaker publications, where calls for repentance and warnings served as affirmation of the regenerative power of the Inner Light, since God's grace was freely available to all.…”

“…79 Published Quaker tracts, it has been argued, were "valued as specific instruments of 'convincement'", where it was anticipated that the process of reading them would encourage conversion. 80 Since the Quaker inner light had the potential to reach everyone, the applicability of providential judgement was potentially more far-reaching than those drawn from the Puritan tradition.…”

‘Her strong toil of grace’: Charismatic Performance from Queens to Quakers

“…These quasi-hagiographical stories contributed not inconsiderably, if Kate Peters is correct, to solidifying Quaker identity and encouraging the 'growth of a successful, national movement'. 77 One wellknown account by Quaker leader Richard Hubberthorne concerns 'little Elizabeth Fletcher' and her companion, Elizabeth Leavens, who were the first to evangelize Oxford between 1653 and 1655. The young women walked together in the apostolic manner, through 'the streets, in the market-place, in the synagogues, and in the colledges'.…”

“…92 Peter's speculation that print may have been used to normalize the 'actual presence of preaching women' becomes more intriguing in light of the fact that there were even more female prophets than writers (220 prophets between 1640 and 1660), most of whom did not publish. 93 Or did they?…”