![39
Work and Career Counseling
What is work? The Merriam-Webster (2018) dictionary defines
work as the “activity that a person engages in regularly to earn a
livelihood.” Work is a critical part of the lives of most adults in the
United States. Individuals make many decisions about work:
whether to work or not work, what work to do, how to prepare for
that work, whether to change jobs or careers, or how to cope with
the loss of work. And any of these decisions may lead individuals
to seek help from a counselor. They may need help deciding
between two or more choices, learning how to make decisions,
pursuing more satisfying work, finding work, or coping with the
loss of work. Consider that, by the typical retirement age of 65, a
full-time employee will have spent approximately 80,000 hours
working, and it becomes clear how central work is in people’s
lives. Blustein (2006) notes that work has particular psychological
meaning for individuals, providing them with a means of survival
and power, a way to connect to others, and finally, a means of
self-determination and ways to express interests and passions.
This book focuses on the role of counselors in helping individuals
with work and career-related decisions. We discuss other types of
career interventions in Chapter 3 but most of the chapters focus
on the practice of individual counseling. Frank Parsons is credited
with beginning the field of career counseling in 1909 with the
publication of his book Choosing a Vocation. He wrote about his
work with adolescent boys he was helping at the Breadwinners
Institute in Boston, noting that “In the wise choice of a vocation,
there are three broad factors: (1) a clear understanding of yourself
. . . (2) knowledge of the requirements . . . in different lines of
work, [and] (3) true reasoning on the relations of these two groups
of facts” (p. 5). His method was to help the young men engage in
self-analysis, help them uncover their preferences, provide some
guidance and analysis as well as an outlook on the available
options, and provide advice on how to find a job (Pope, 2015).
In many ways, his model continues to shape the work of the
career counselor. Career counselors still help people understand](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-44-320.jpg)
![them of the day of the Lord, that was coming upon all evil-doers;
and the Lord's power came over them, that they looked ashamed;
but not a word could I get from them in answer.
So when I had warned them to repent, and turn to the Lord, we
passed away. At night we came to a little inn, very poor, but very
cheap; for our own provision and that for our two horses cost but
eight-pence; but the horses would not eat their oats. We declared
the Truth to the people of the place, and sounded the day of the
Lord through the countries.[AH]
Passing thence we came to a great town, and went to an inn.
Edward Edwards went into the market, and declared the Truth
amongst the people; and they followed him to the inn, and filled the
yard, and were exceedingly rude. Yet good service we had for the
Lord amongst them; for the life of Christianity and the power of it
tormented their chaffy spirits, and came over them, so that some
were reached and convinced; and the Lord's power came over all.
The magistrates were bound; they had no power to meddle with us.
After this we came to another great town on a market-day; and John
ap-John declared the everlasting Truth through the streets, and
proclaimed the day of the Lord amongst them. In the evening many
people gathered about the inn; and some of them, being drunk,
would fain have had us come into the street again. But seeing their
design, I told them that if there were any that feared God and
desired to hear the Truth, they might come into our inn; or else we
might have a meeting with them next morning.
Some service for the Lord we had amongst them, both over night
and in the morning; and though the people were slow to receive the
Truth, yet the seed was sown; and thereabouts the Lord hath a
people gathered to Himself.
In that inn, also, I but turned my back to the man that was giving
oats to my horse, and, looking round again, I observed he was filling
his pockets with the provender. A wicked, thievish people, to rob the
poor, dumb creature of his food. I would rather they had robbed me.](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-57-320.jpg)
![Thence we went to Beaumaris, a town wherein John ap-John had
formerly been a preacher. After we had put up our horses at an inn,
John went and spoke through the street; and there being a garrison
in the town, they took him and put him into prison. The innkeeper's
wife came and told me that the governor and magistrates were
sending for me, to commit me to prison also. I told her that they
had done more than they could answer already; and had acted
contrary to Christianity in imprisoning him for reproving sin in their
streets and gates, and for declaring the Truth. Soon after came other
friendly people, and told me that if I went into the street, the
governor and magistrates would imprison me also; therefore they
desired me to keep within the inn.
Upon this I was moved to go and walk up and down in the streets.
[97]
And I told the people what an uncivil, unchristian thing they had
done in casting my friend into prison. And they being high
professors, I asked them if this was the entertainment they had for
strangers; if they would willingly be so served themselves; and
whether they, who looked upon the Scriptures to be their rule, had
any example in the Scriptures from Christ or His apostles, for what
they had done. So after awhile they set John ap-John at liberty.
Next day, being market-day, we were to cross a great water;[98]
and
not far from the place where we were to take boat, many of the
market-people drew to us. Amongst these we had good service for
the Lord, declaring the Word of Life and everlasting Truth unto them,
proclaiming amongst them the day of the Lord, which was coming
upon all wickedness; and directing them to the Light of Christ, with
which He, the heavenly man, had enlightened them; by which they
might see all their sins, and all their false ways, religions, worships
and teachers; and by the same Light might see Christ Jesus, who
was come to save them, and lead them to God.
After the Truth had been declared to them in the power of God, and
Christ the free teacher set over all the hireling teachers, I made John
ap-John get his horse into the boat, which was then ready. But there
being a company of wild "gentlemen," as they were called, gotten](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-58-320.jpg)
![away; and afterwards, in her frothy mind, she made her boast that
she came behind me and cut off the curl of my hair;[99]
but she
spoke falsely.
From Wrexham we came to Chester; and it being the fair time, we
stayed a while, and visited Friends. For I had travelled through every
county in Wales, preaching the everlasting gospel of Christ; and a
brave people there is now, who have received it, and sit under
Christ's teaching. But before I left Wales I wrote to the magistrates
of Beaumaris concerning the imprisoning of John ap-John; letting
them see their conditions, and the fruits of their Christianity, and of
their teachers. Afterwards I met with some of them near London;
but, oh, how ashamed they were of their action!
Soon we came to Manchester, and the sessions being there that day
many rude people were come out of the country. In the meeting
they threw at me coals, clods, stones, and water; yet the Lord's
power bore me up over them that they could not strike me down. At
last, when they saw they could not prevail by throwing water,
stones, and dirt at me, they went and informed the justices in the
sessions, who thereupon sent officers to fetch me before them.
The officers came in while I was declaring the Word of life to the
people, plucked me down, and haled me into their court. When I
came there all the court was in a disorder and a noise. I asked,
"Where are the magistrates that they do not keep the people civil?"
Some of the justices said that they were magistrates. I asked them
why, then, they did not appease the people, and keep them sober,
for one cried, "I'll swear," and another cried, "I'll swear."
I declared to the justices how we were abused in our meeting by the
rude people, who threw stones, clods, dirt, and water; and how I
was haled out of the meeting and brought thither, contrary to the
instrument of government, which said that none should be molested
in their meetings that professed God, and owned the Lord Jesus
Christ; which I did. The Truth so came over them that when one of
the rude followers cried, "I'll swear," one of the justices checked him,
saying "What will you swear? hold your tongue."](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-60-320.jpg)
![CHAPTER XI.
In the Home of the Covenanters.
1657.
After I had tarried two First-days at Swarthmore,[100]
and had visited
Friends in their meetings thereabouts, I passed into Westmoreland,
in the same work, till I came to John Audland's, where there was a
general meeting.
The night before I had had a vision of a desperate creature that was
coming to destroy me, but I got victory over it. And next day in
meeting-time came one Otway, with some rude fellows. He rode
round about the meeting with his sword or rapier, and would fain
have got in through the Friends to me; but the meeting being great,
the Friends stood close, so that he could not easily come at me.
When he had ridden about several times raging, and found he could
not get in, being limited by the Lord's power, he went away.
It was a glorious meeting, ended peaceably, and the Lord's
everlasting power came over all. This wild man went home, became
distracted, and not long after died. I sent a paper to John Blakelin to
read to him, while he lay ill, showing him his wickedness, and he
acknowledged something of it.
I had for some time felt drawings on my spirit to go into Scotland,
and had sent to Colonel William Osburn of Scotland, desiring him to
meet me; and he, with some others, came out of Scotland to this
meeting.[101]
After it was over (which, he said, was the most glorious
meeting that ever he saw in his life), I passed with him and his
company into Scotland, having with me Robert Widders, a](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-63-320.jpg)
![adulterer, and Paul a persecutor, yet still they were elected vessels
for heaven. So the priests said the fault was not at all in the
creature, less or more, but that God had ordained it so.
I was led to open to the people the falseness and folly of their
priests' doctrines, and showed how they, the priests, had abused
those Scriptures they quoted. Now all that believe in the Light of
Christ, as He commands, are in the election, and sit under the
teaching of the grace of God, which brings their salvation. But such
as turn this grace into wantonness, are in the reprobation; and such
as hate the Light, are in the condemnation.
So I exhorted all the people to believe in the Light, as Christ
commands, and to own the grace of God, their free teacher; and it
would assuredly bring them their salvation; for it is sufficient. Many
Scriptures were opened concerning reprobation,[102]
and the eyes of
the people were opened; and a spring of life rose up among them.
These things soon came to the priest's ears; for the people that sat
under their dark teachings began to see light, and to come into the
covenant of light. The noise was spread over Scotland, amongst the
priests, that I was come thither; and a great cry went up among
them that all would be spoiled; for, they said, I had spoiled all the
honest men and women in England already; so, according to their
own account, the worst were left to them.
Upon this they gathered great assemblies of priests together, and
drew up a number of curses to be read in their several steeple-
houses, that all the people might say "Amen" to them. Some few of
these I will here set down; the rest may be read in the book before
mentioned, of "The Scotch Priests' Principles."
The first was, "Cursed is he that saith, Every man hath a light within
him sufficient to lead him to salvation; and let all the people say,
Amen."
The second, "Cursed is he that saith, Faith is without sin; and let all
the people say, Amen."](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-65-320.jpg)
![The third, "Cursed is he that denieth the Sabbath-day; and let all the
people say, Amen."
In this last they make the people curse themselves; for on the
Sabbath-day (which is the seventh day of the week, which the Jews
kept by the command of God to them) they kept markets and fairs,
and so brought the curse upon their own heads.[103]
Now were the priests in such a rage that they posted to Edinburgh
to Oliver Cromwell's Council there, with petitions against me. The
noise was that "all was gone"; for several Friends were come out of
England and spread over Scotland, sounding the day of the Lord,
preaching the everlasting gospel of salvation, and turning people to
Christ Jesus, who died for them, that they might receive His free
teaching.
After I had gathered the principles of the Scotch priests, and the
sufferings of Friends, and had seen the Friends, in that part of
Scotland settled by the Lord's power, upon Christ their foundation, I
went to Edinburgh, and in the way came to Linlithgow, where
lodging at an inn, the innkeeper's wife, who was blind, received the
Word of life, and came under the teaching of Christ Jesus, her
Saviour.
At night there came in abundance of soldiers and some officers, with
whom we had much discourse; and some were rude. One of the
officers said he would obey the Turk's or Pilate's command, if they
should command him to guard Christ to crucify Him. So far was he
from all tenderness, or sense of the Spirit of Christ, that he would
rather crucify the just than suffer for or with them; whereas many
officers and magistrates have lost their places before they would
turn against the Lord and His Just One.
When I had stayed a while at Edinburgh, I went to Leith, where
many officers of the army came in with their wives, and many were
convinced. Among these Edward Billings's wife was one. She brought
a great deal of coral in her hand, and threw it on the table before
me, to see whether I would speak against it or not. I took no notice](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-66-320.jpg)
![of it, but declared the Truth to her, and she was reached. There
came in many Baptists, who were very rude; but the Lord's power
came over them, so that they went away confounded.
Then there came in another sort, and one of them said he would
dispute with me; and for argument's sake would deny there was a
God. I told him he might be one of those fools that said in his heart,
"There is no God," but he would know Him in the day of His
judgment. So he went his way.
A precious time we had afterwards with several people of account;
and the Lord's power came over all. William Osburn was with me.
Colonel Lidcot's wife, and William Welch's wife, and several of the
officers themselves, were convinced. Edward Billings and his wife at
that time lived apart; and she being reached by Truth, and become
loving to Friends, we sent for her husband, who came. The Lord's
power reached unto them both, and they joined in it, and agreed to
live together in love and unity as man and wife.
After this we returned to Edinburgh where many thousands were
gathered together, with abundance of priests among them, about
burning a witch, and I was moved to declare the day of the Lord
amongst them. When I had done, I went thence to our meeting,
whither came many rude people and Baptists.
The Baptists began to vaunt with their logic and syllogisms; but I
was moved in the Lord's power to thresh their chaffy, light minds. I
showed the people that, after that fallacious way of discoursing, they
might make white seem black, and black seem white; as, that
because a cock had two legs, and each of them had two legs,
therefore they were all cocks.[104]
Thus they might turn anything into
lightness and vanity; but it was not the way of Christ, or His
apostles, to teach, speak, or reason after that manner.
Hereupon those Baptists went their way; and after they were gone
we had a blessed meeting in the Lord's power, which was over all.
I mentioned before that many of the Scotch priests, being greatly
disturbed at the spreading of Truth, and the loss of their hearers](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-67-320.jpg)
![we had a large meeting; for they only sat in the court for a colour to
hinder us from having the hall to meet in.
When the people were come away the magistrates followed them.
Some walked by, but some stayed and heard; and the Lord's power
came over all and kept all quiet. The people were turned to the Lord
Jesus Christ, who died for them, and had enlightened them, that
with His Light they might see their evil deeds, be saved from their
sins by Him, and might come to know Him to be their teacher. But if
they would not receive Christ, and own Him, it was told them that
this Light which came from Him would be their condemnation.
We travelled from this town to Leith, warning and exhorting people,
as we went, to turn to the Lord. At Leith the innkeeper told me that
the Council had granted warrants to apprehend me, because I was
not gone out of the nation after the seven days were expired that
they had ordered me to depart in. Several friendly people also came
and told me the same; to whom I said, "Why do ye tell me of their
warrants against me? If there were a cart-load of them I would not
heed them, for the Lord's power is over them all."[105]
I went from Leith to Edinburgh again, where they said the warrants
from the Council were out against me. I went to the inn where I had
lodged before, and no man offered to meddle with me. After I had
visited Friends in the city, I desired those that travelled with me to
get ready their horses in the morning, and we rode out of town
together. There were with me at that time Thomas Rawlinson,
Alexander Parker, and Robert Widders.
When we were out of town they asked me whither I would go. I told
them it was upon me from the Lord to go back again to Johnstons
(the town out of which we had been lately thrust), to set the power
of God and His Truth over them also. Alexander Parker said he would
go along with me; and I wished the other two to stay at a town
about three miles from Edinburgh till we returned.
Then Alexander and I got over the water, about three miles across,
and rode through the country; but in the afternoon, his horse being](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-73-320.jpg)
![Not but that there is abundance of the thick, cloddy earth of
hypocrisy and falseness above, and a briery, brambly nature, which
is to be burnt up with God's Word, and ploughed up with His
spiritual plough, before God's Seed brings forth heavenly and
spiritual fruit to His glory. But the husbandman is to wait in patience.
[106]](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-77-320.jpg)
![CHAPTER XII.
Great Events in London.
1658-1659.
We came into Bedfordshire, where we had large gatherings in the
name of Jesus.[107]
After some time we came to John Crook's, where
a general yearly meeting for the whole nation was appointed to be
held.[108]
This meeting lasted three days, and many Friends from
most parts of the nation came to it; so that the inns and towns
round thereabouts were filled, for many thousands of people were at
it. And although there was some disturbance by some rude people
that had run out from Truth, yet the Lord's power came over all, and
a glorious meeting it was. The everlasting gospel was preached, and
many received it, which gospel brought life and immortality to light
in them, and shined over all.
Now these things were upon me to open unto all, that they might
mind and see what it is they sit down in.[AI]
"First, They that sit down in Adam in the fall, sit down in misery, in
death, in darkness and corruption.
"Secondly, They that sit down in the types, figures, and shadows,
and under the first priesthood, law, and covenant, sit down in that
which must have an end, and which made nothing perfect.
"Thirdly, They that sit down in the apostasy that hath got up since
the Apostles' days, sit down in spiritual Sodom and Egypt; and are
drinking of the whore's cup, under the beast's and dragon's power.
"Fourthly, They that sit down in the state in which Adam was before
he fell, sit down in that which may be fallen from; for he fell from](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-78-320.jpg)
![and thanked me; yet afterwards I was moved to write to him more
fully concerning that matter.
About this time the Lady Claypole (so called) was sick, and much
troubled in mind, and could receive no comfort from any that came
to her. When I heard of this I was moved to write to her.[109]
About this time came forth a declaration from Oliver Cromwell, the
Protector, for a collection towards the relief of divers Protestant
churches, driven out of Poland; and of twenty Protestant families,
driven out of the confines of Bohemia. And there having been a like
declaration published some time before, to invite the nation to a day
of solemn fasting and humiliation, in order to a contribution being
made for the suffering Protestants of the valleys of Lucerne,
Angrona, etc., who were persecuted by the Duke of Savoy,[110]
I was
moved to write to the Protector and chief magistrates on this
occasion, both to show them the nature of a true fast (such as God
requires and accepts), and to make them sensible of their injustice
and self-condemnation in blaming the Papists for persecuting the
Protestants abroad, while they themselves, calling themselves
Protestants, were at the same time persecuting their Protestant
neighbours and friends at home.
Divers times, both in the time of the Long Parliament and of the
Protector (so called) and of the Committee of Safety, when they
proclaimed fasts, I was moved to write to them, and tell them their
fasts were like unto Jezebel's; for commonly, when they proclaimed
fasts, there was some mischief contrived against us. I knew their
fasts were for strife and debate, to smite with the fist of wickedness;
as the New England professors soon after did; who, before they put
our Friends to death, proclaimed a fast also.
Now it was a time of great suffering; and many Friends being in
prisons, many other Friends were moved to go to the Parliament, to
offer themselves up to lie in the same prisons where their friends lay,
that those in prison might go forth, and not perish in the stinking
jails. This we did in love to God and our brethren, that they might
not die in prison; and in love to those that cast them in, that they](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-80-320.jpg)
![might not bring innocent blood upon their own heads, which we
knew would cry to the Lord, and bring His wrath, vengeance, and
plagues upon them.
But little favour could we find from those professing Parliaments;
instead thereof, they would rage, and sometimes threaten Friends
that attended them, to whip and send them home. Then commonly
soon after the Lord would turn them out, and send them home; who
had not an heart to do good in the day of their power. But they went
not off without being forewarned; for I was moved to write to them,
in their several turns, as I did to the Long Parliament, unto whom I
declared, before they were broken up, "that thick darkness was
coming over them all, even a day of darkness that should be felt."
And because the Parliament that now sat was made up mostly of
high professors, who, pretending to be more religious than others,
were indeed greater persecutors of those that were truly religious, I
was moved to send them the following lines, as a reproof of their
hypocrisy:[111]
"O friends, do not cloak and cover yourselves; there is a God
that knoweth your hearts, and that will uncover you. He seeth
your way. 'Wo be unto him that covereth, but not with my Spirit,
saith the Lord.' Do ye act contrary to the law, and then put it
from you! Mercy and true judgment ye neglect. Look, what was
spoken against such. My Saviour spoke against such; 'I was
sick, and ye visited me not; I was hungry, and ye fed me not; I
was a stranger, and ye took me not in; I was in prison, and ye
visited me not.' But they said, 'When saw we thee in prison, and
did not come to thee?' 'Inasmuch as ye did it not unto one of
these little ones, ye did it not unto me.' Friends, ye imprison
them that are in the life and power of Truth, and yet profess to
be the ministers of Christ; but if Christ had sent you, ye would
bring out of prison, out of bondage, and receive strangers. Ye
have lived in pleasure on the earth, and been wanton; ye have
nourished your hearts, as in a day of slaughter; ye have
condemned and killed the just, and he doth not resist you.](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-81-320.jpg)
![G. F."
After this, as I was going out of town, having two Friends with me,
when we were little more than a mile out of the city, there met us
two troopers belonging to Colonel Hacker's regiment, who took me,
and the Friends that were with me, and brought us back to the
Mews, and there kept us prisoners. But the Lord's power was so
over them that they did not take us before any officer; but shortly
after set us at liberty again.
The same day, taking boat, I went to Kingston, and thence to
Hampton Court, to speak with the Protector about the sufferings of
Friends. I met him riding in Hampton Court Park, and before I came
to him, as he rode at the head of his life-guard, I saw and felt a waft
[or apparition] of death go forth against him; and when I came to
him he looked like a dead man.
After I had laid the sufferings of Friends before him, and had warned
him, according as I was moved to speak to him, he bade me come
to his house. So I returned to Kingston, and next day went to
Hampton Court, to speak further with him. But when I came he was
sick, and —— Harvey,[AJ]
who was one that waited on him, told me
the doctors were not willing I should speak with him. So I passed
away, and never saw him more.[112]
From Kingston I went to Isaac Penington's,[113]
in Buckinghamshire,
where I had appointed a meeting, and the Lord's Truth and power
were preciously manifested amongst us. After I had visited Friends
in those parts, I returned to London, and soon after went into Essex,
where I had not been long before I heard that the Protector was
dead, and his son Richard made Protector in his room. Thereupon I
came up to London again.
Before this time the church faith (so called) was given forth, which
was said to have been made at the Savoy in eleven days' time.[114]
I
got a copy before it was published, and wrote an answer to it; and
when their book of church faith was sold in the streets, my answer
to it was sold also. This angered some of the Parliament men, so](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-82-320.jpg)
![Many Friends were brought prisoners to London, to be tried before
the Committee; where Henry Vane, being chairman, would not suffer
Friends to come in, except they would put off their hats.[115]
But at
last the Lord's power came over him, so that, through the mediation
of others, they were admitted. Many of us having been imprisoned
upon contempts (as they called them) for not putting off our hats, it
was not a likely thing that Friends, who had suffered so long for it
from others, should put off their hats to him. But the Lord's power
came over all, and wrought so that several were set at liberty by
them.
I wrote to Oliver several times, and let him know that while he was
persecuting God's people, they whom he accounted his enemies
were preparing to come upon him. When some forward spirits that
came amongst us would have bought Somerset-House, that we
might have meetings in it, I forbade them to do so: for I then
foresaw the King's coming in again. Besides, there came a woman to
me in the Strand, who had a prophecy concerning King Charles's
coming in, three years before he came: and she told me she must
go to him to declare it. I advised her to wait upon the Lord, and
keep it to herself; for if it should be known that she went on such a
message, they would look upon it to be treason: but she said she
must go, and tell him that he should be brought into England again.
I saw her prophecy was true, and that a great stroke must come
upon them in power; for they that had then got possession were so
exceeding high, and such great persecution was acted by them, who
called themselves saints, that they would take from Friends their
copyhold lands, because they could not swear in their courts.
Sometimes when we laid these sufferings before Oliver Cromwell, he
would not believe it. Therefore Thomas Aldam and Anthony Pearson
were moved to go through all the jails in England, and to get copies
of Friends' commitments under the jailer's hands, that they might lay
the weight of their sufferings upon Oliver Cromwell. And when he
would not give order for the releasing of them, Thomas Aldam was
moved to take his cap from off his head, and to rend it in pieces](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-84-320.jpg)
![before him, and to say unto him, "So shall thy government be rent
from thee and thy house."
Another Friend also, a woman, was moved to go to the Parliament
(that was envious against Friends) with a pitcher in her hand, which
she broke into pieces before them, and told them that so should
they be broken to pieces: which came to pass shortly after.
In my great suffering and travail of spirit for the nation, being
grievously burdened with their hypocrisy, treachery, and falsehood, I
saw God would bring that over them which they had been above;
and that all must be brought down to that which convinced them,
before they could get over that bad spirit within and without: for it is
the pure, invisible Spirit, that doth and only can work down all deceit
in people.
Now was there a great pother made about the image or effigy of
Oliver Cromwell lying in state; men standing and sounding with
trumpets over his image, after he was dead. At this my spirit was
greatly grieved, and the Lord, I found, was highly offended.
About this time great stirs were in the nation, the minds of people
being unsettled. Much plotting and contriving there was by the
several factions, to carry on their several interests. And a great care
being upon me, lest any young or ignorant people, that might
sometimes come amongst us, should be drawn into that snare, I was
moved to give forth an epistle[116]
as a warning unto all such.](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-85-320.jpg)
![CHAPTER XIII.
In the First Year of King Charles.
1660.
I entered Bristol on the Seventh day of the week.[117]
The day
before, the soldiers came with their muskets into the meeting, and
were exceedingly rude, beating and striking Friends with them, and
drove them out of the orchard in a great rage, threatening what they
would do if Friends came there again. For the mayor and the
commander of the soldiers had, it seems, combined together to
make a disturbance amongst Friends.
When Friends told me what a rage there was in the town, how they
were threatened by the mayor and soldiers, and how unruly the
soldiers had been the day before, I sent for several Friends, as
George Bishop, Thomas Gouldney, Thomas Speed, and Edward Pyot,
and desired them to go to the mayor and aldermen, and request
them, seeing he and they had broken up our meetings, to let Friends
have the town-hall to meet in. For the use of it Friends would give
them twenty pounds a-year, to be distributed amongst the poor and
when the mayor and aldermen had business to do in it, Friends
would not meet in it, but only on First-days.
These Friends were astonished at this, and said the mayor and
aldermen would think that they were mad. I said, Nay; for this
would be a considerable benefit to the poor. And it was upon me
from the Lord to bid them go. At last they consented, and went,
though in the cross to their own wills.
When they had laid the thing before the mayor, he said, "For my
part I could consent to it, but I am but one"; and he told Friends of](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-86-320.jpg)
![another great hall they might have; but that they did not accept, it
being inconvenient.
So Friends came away, leaving the mayor in a very loving frame
towards them; for they felt the Lord's power had come over him.
When they came back, I spoke to them to go also to the colonel that
commanded the soldiers, and lay before him the rude conduct of his
soldiers, how they came armed amongst innocent people, who were
waiting upon and worshipping the Lord; but they were backward to
go to him.
Next morning, being First-day, we went to the meeting in the
orchard, where the soldiers had lately been so rude. After I had
declared the Truth some time in the meeting, there came in many
rude soldiers and people, some with drawn swords. The innkeepers
had made some of them drunk; and one had bound himself with an
oath to cut down and kill the man that spoke. He came pressing in,
through all the crowd of people, to within two yards of me, and
stopped at those four Friends before mentioned (who should have
gone to the colonel as I would have had them), and began jangling
with them. Suddenly I saw his sword was put up and gone: for the
Lord's power came over all, and chained him with the rest. We had a
blessed meeting, and the Lord's everlasting power and presence
were felt amongst us.
On the day following, the four Friends went and spoke with the
colonel, and he sent for the soldiers, and cut and slashed some of
them before the Friends' faces. When I heard of this I blamed the
Friends for letting him do so, and also that they did not go on the
Seventh-day, as I would have had them, which might have
prevented this cutting of the soldiers, and the trouble they gave at
our meeting. But thus the Lord's power came over all those
persecuting, bloody minds, and the meeting there was held in peace
for a good while after without disturbance.
I had then also a general meeting at Edward Pyot's, near Bristol, at
which it was judged were several thousands of people:[118]
for
besides Friends from many parts thereabouts, some of the Baptists](https://image.slidesharecdn.com/16673472-250530145101-19ae6cc1/85/Career-Theory-And-Practice-Learning-Through-Case-Studies-4th-Jane-L-Swanson-Nadya-A-Fouad-87-320.jpg)
Career Theory And Practice Learning Through Case Studies 4th Jane L Swanson Nadya A Fouad
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- 3. Career Development Employment And Disability In Rehabilitation From Theory To Practice 1st Edition David Strauser Phd https://ebookbell.com/product/career-development-employment-and- disability-in-rehabilitation-from-theory-to-practice-1st-edition- david-strauser-phd-4750922 Organizational Communication Theory Research And Practice 10 Jason S Wrench Kristen Lynn Majocha Narissra Punyanunt Carter https://ebookbell.com/product/organizational-communication-theory- research-and-practice-10-jason-s-wrench-kristen-lynn-majocha-narissra- punyanunt-carter-10470068 Career Development And Counseling Putting Theory And Research To Work 2nd Edition Steven D Brown https://ebookbell.com/product/career-development-and-counseling- putting-theory-and-research-to-work-2nd-edition-steven-d-brown-5246198 Career Development And Counseling Putting Theory And Research To Work 1st Edition Steven D Brown https://ebookbell.com/product/career-development-and-counseling- putting-theory-and-research-to-work-1st-edition-steven-d-brown-1335644 Career Development And Counseling Putting Theory And Research To Work 3rd Edition Steven D Brown Robert W Lent https://ebookbell.com/product/career-development-and-counseling- putting-theory-and-research-to-work-3rd-edition-steven-d-brown-robert- w-lent-22075052
- 6. 1
- 7. 2 Career Theory and Practice Fourth Edition
- 8. 3 To our families for their love and support Bill, Robert, Merit, Bo, and Siena (JS) Bob, Nick, Erin, Andrew, Delia, Patrick, Katie, and, most especially, Nolan and Elisabeth (NF)
- 9. 4
- 10. 5 Career Theory and Practice Learning Through Case Studies Fourth Edition Jane L. Swanson Southern Illinois University Carbondale Nadya A. Fouad University of Wisconsin-Milwaukee Los Angeles London New Delhi Singapore Washington DC Melbourne
- 11. 6 FOR INFORMATION: SAGE Publications, Inc. 2455 Teller Road Thousand Oaks, California 91320 E-mail: order@sagepub.com SAGE Publications Ltd. 1 Oliver’s Yard 55 City Road London EC1Y 1SP United Kingdom SAGE Publications India Pvt. Ltd. B 1/I 1 Mohan Cooperative Industrial Area Mathura Road, New Delhi 110 044 India SAGE Publications Asia-Pacific Pte. Ltd. 18 Cross Street #10-10/11/12 China Square Central Singapore 048423 Copyright © 2020 by SAGE Publications, Inc. All rights reserved. Except as permitted by U.S. copyright law, no part of this work may be reproduced or distributed in any form or by any means, or stored in a database or retrieval system, without permission in writing from the publisher.
- 12. 7 All third party trademarks referenced or depicted herein are included solely for the purpose of illustration and are the property of their respective owners. Reference to these trademarks in no way indicates any relationship with, or endorsement by, the trademark owner. Printed in the United States of America ISBN: 9781544333663 This book is printed on acid-free paper. Acquisitions Editor: Abbie Rickard Editorial Assistant: Elizabeth Cruz Production Editor: Jyothi Sriram Copy Editor: Diane DiMura Typesetter: C&M Digitals (P) Ltd. Proofreader: Alison Syring Indexer: Wendy Allex Cover Designer: Karine Hovsepian Marketing Manager: Zina Craft
- 13. 8
- 14. 9 Brief Contents 1. List of Tables and Figures 2. List of Additional Cases 3. Acknowledgments 4. Part I • Foundations 1. Chapter 1 • Career Counseling: An Overview 2. Chapter 2 • Ethics for Career Professionals 3. Chapter 3 • Career Interventions in Different Settings 4. Chapter 4 • Cultural Contexts and Career Counseling 5. Chapter 5 • The Case of Leslie 6. Chapter 6 • Testing and Assessment 5. Part II • Theories 1. Chapter 7 • Holland’s Theory of Vocational Personalities and Work Environments 2. Chapter 8 • The Theory of Work Adjustment 3. Chapter 9 • Super’s Developmental Theory 4. Chapter 10 • Gottfredson’s Theory of Circumscription and Compromise 5. Chapter 11 • Social Cognitive Career Theory 6. Chapter 12 • Career Construction Theory and Life Designing Paradigm 7. Chapter 13 • Psychology of Working Theory 6. Part III • Applications 1. Chapter 14 • Information About the World of Work 2. Chapter 15 • The Intersection of Career and Noncareer Issues 3. Chapter 16 • Summary and Integration 7. References 8. Index 9. About the Authors
- 15. 10
- 16. 11 Detailed Contents List of Tables and Figures List of Additional Cases Acknowledgments Part I • Foundations Chapter 1 • Career Counseling: An Overview Purpose of the Book Work and Career Counseling Changing World of Work Definition and Types of Theories Clarifying Distinctions Between Theories and Theoretical Orientations Developing Hypotheses and a “Working Model” of the Client Organization of the Book Summary Chapter 2 • Ethics for Career Professionals NCDA (2015) Code of Ethics A. Professional Relationship B. Confidentiality, Privileged Communication, and Privacy C. Professional Responsibility D. Relationships With Other Professionals E. Evaluation, Assessment, and Interpretation F. Providing Career Services Online, Technology, and Social Media G. Supervision, Training, and Teaching H. Research and Publication I. Resolving Ethical Issues Ethical Decision Making Ethical Vignettes Chapter 3 • Career Interventions in Different Settings Career Interventions in Schools Preschool and Elementary School Years Middle and High School Years Career Interventions in Higher Education Career Interventions in Community Settings Professional Challenges
- 17. 12 Chapter 4 • Cultural Contexts and Career Counseling Culturally Responsive Career Counseling Fouad and Kantamneni’s Three-Dimensional Model Group-Level Variables Gender Race/ethnicity Relational and familial influences Social class Societal-Level Variables Difference from mainstream culture Influences from mainstream culture Individual, Group, and Societal Intersections Practical Implications Culturally Appropriate Career Counseling Model Multicultural Career Counseling Tenets Additional Cases Case 1: Brenda Case 2: Justino Case 3: Monica Chapter 5 • The Case of Leslie Presenting Issue Career and Work History Family Information Marital Information Leslie’s Expectations for Career Counseling Initial Impressions of Leslie Cultural Context in Conceptualizing Leslie’s Career History Cultural Context in Conceptualizing Leslie’s Present Situation Conceptualizing Leslie from Various Theoretical Approaches Chapter 6 • Testing and Assessment The Use of Assessment in Career Counseling Selection of Assessment Purpose of Assessment Technical Information Reliability Validity Norms
- 18. 13 Social Issues Types of Assessment Interests Strong Interest Inventory Interest Profiler Needs and Values Work Importance Profiler Abilities and Skills Skills Confidence Inventory Personality Assessment of Other Constructs Other Types of Assessment Interpreting Career Assessment Counselor Cognitions About Assessment Prior to choosing assessment Reviewing assessment results prior to session Presenting and discussing results with the client General Guidelines for Interpreting Career Assessment Leslie’s Assessment Information Strong Interest Inventory Skills Confidence Inventory (SCI) Work Importance Profiler (WIP) Summary of Leslie’s Assessment Information Working With Leslie’s Case and Assessment Information Observation 1 Hypotheses Observation 2 Hypotheses Observation 3 Hypotheses Observation 4 Hypotheses Part II • Theories Chapter 7 • Holland’s Theory of Vocational Personalities and Work Environments Introductory Review
- 19. 14 Applying Holland’s Theory Conceptualizing Leslie’s Career History Conceptualizing Leslie’s Present Situation The Case of Judy Directions and Implications for Career Counseling Goals of Counseling Interventions Additional Cases Case 1: Johnny Case 2: Susan Case 3: Cynthia Chapter 8 • The Theory of Work Adjustment Introductory Review Applying the Theory of Work Adjustment Conceptualizing Leslie’s Career History Conceptualizing Leslie’s Present Situation The Case of Charles Directions and Implications for Career Counseling Goals of Counseling Interventions Additional Cases Case 1: Phil Case 2: Melissa Case 3: Linda Chapter 9 • Super’s Developmental Theory Introductory Review Applying Developmental Theory Conceptualizing Leslie’s Career History Childhood Adolescence/early adulthood Conceptualizing Leslie’s Present Situation The Case of Karen Directions and Implications for Career Counseling Goals of Counseling Interventions Assessment of life space and work-role salience Assessment of career adaptability Assessment of vocational identity
- 20. 15 Assessment of occupational self-concepts and life themes Other interventions Additional Cases Case 1: Walter Case 2: Maria Josefina Case 3: Deborah and Trish Chapter 10 • Gottfredson’s Theory of Circumscription and Compromise Introductory Review Cognitive Growth Self-Creation Circumscription Compromise Applying Gottfredson’s Theory Conceptualizing Leslie’s Career History Childhood Adolescence and early adulthood Conceptualizing Leslie’s Present Situation The Case of Gary Directions and Implications for Career Counseling Goals of Counseling Interventions Optimize learning Optimize experience Optimize self-insight Optimize self-investment Additional Cases Case 1: Dorece Case 2: Steve Case 3: Lori Chapter 11 • Social Cognitive Career Theory Introductory Review Applying Social Cognitive Career Theory Conceptualizing Leslie’s Career History Conceptualizing Leslie’s Present Situation The Case of Ron Directions and Implications for Career Counseling Goals of Counseling Interventions
- 21. 16 Identify foreclosed options Reevaluate and modify efficacy beliefs Identify barriers and supports Additional Cases Case 1: Jerry Case 2: Kamisha Case 3: Jim Chapter 12 • Career Construction Theory and Life Designing Paradigm Introductory Review Applying Career Construction/Life Designing Conceptualizing Leslie’s career history Conceptualizing Leslie’s present situation The case of Diana and Bill Directions and Implications for Career Counseling Goals of Counseling Interventions Construction Question 1: Role Models Question 2: Favorite magazines, television shows, or websites Question 3: Favorite story Question 4: Mottos Question 5: Early recollections Reconstruction Co-construction Additional Cases Case 1: Ellen Case 2: Nan Case 3: Darlene Chapter 13 • Psychology of Working Theory Changing Assumptions About Work/Career Assumption #1: Everyone Has the Ability to Make Work Choices Assumption #2: Work Is a Contained Part of People’s Lives Assumption #3: The World of Work Is Predictable Assumption #4: An Individual Will Make One Decision Early in Life
- 22. 17 Assumption #5: Career Counseling Is Short Term and Focused on Providing Information Introductory Review Applying Psychology of Working Theory Conceptualizing Leslie’s Career History Conceptualizing Leslie’s Present Situation The Case of Joe Directions and Implications for Career Counseling Goals of Counseling Interventions Additional Cases Case 1: Lian Case 2: Brian Case 3: Tony Part III • Applications Chapter 14 • Information About the World of Work Classification Systems Sources of Occupational Information How to Use Occupational Information in Counseling Evaluation of Information Information in Career Counseling Additional Cases Case 1: Elon Case 2: Katherine Case 3: Daniel Chapter 15 • The Intersection of Career and Noncareer Issues Career and Noncareer Issues How Work Affects Mental Health Work-related stress Job loss, unemployment, and underemployment How Mental Health Issues Affect Work Individuals With Acute Mental Health Concerns Individuals With Chronic Mental Health Concerns Implications for Career Counseling Applying Career–Noncareer Frameworks
- 23. 18 A Review of Leslie’s Presenting Concern and Noncareer Issues Conceptualizing Leslie’s work and nonwork concerns The Case of Julie Directions and Implications for Career Counseling Goals of Counseling Interventions Additional Cases Case 1: Jason Case 2: Beth Case 3: Alex Chapter 16 • Summary and Integration Summary and Comparison of the Theories Applying Theories to Your Own Career Development Integrating Theoretical Perspectives Contributions of Different Theories to Understanding Leslie The Case of George Working With George Considering George From Various Theoretical Perspectives Contextual analysis Holland’s theory The theory of work adjustment Super’s developmental theory Gottfredson’s theory Social cognitive career theory Career construction The Psychology of Working Theory Our own approach to conceptualizing George Summary The Case of Tom Working With Tom The Case of Sharon Working With Sharon Evaluation of the Major Theories Revisiting Counselor Cognitions
- 24. 19 Parting Words References Index About the Authors
- 25. 20
- 26. 21 List of Tables and Figures Tables Table 2.1 Overview of Sections of the NCDA Code of Ethics 18 Table 7.1 Characteristics of Holland’s Personality and Environmental Types 95 Table 12.1 Steps in Constructing a Client’s Life Portrait 196 Table 16.1 Comparison of Theories 243
- 27. 22 Figures Figure 4.1 Fouad and Kantamneni’s Three-Dimensional Model 45 Figure 4.2 Culturally Appropriate Career Counseling Model 54 Figure 4.3 Spheres of Influence of Cultural Variables 56 Figure 6.1 Dimensions Underlying Approaches to Assessment 75 Figure 7.1 Holland’s Hexagonal Structure 97 Figure 8.1 Prediction of Work Adjustment 112 Figure 8.2 Relationships Between Adjustment-Style Dimensions 115 Figure 9.1 Super’s Life-Career Rainbow 131 Figure 10.1 Gottfredson’s Model of Circumscription and Compromise 150 Figure 11.1 Predicting Interest Development in Social Cognitive Career Theory 165 Figure 11.2 Predicting Vocational Choice in Social Cognitive Career Theory 166 Figure 11.3 Predicting Task Performance in Social Cognitive Career Theory 167 Figure 11.4 Predicting Satisfaction in Social Cognitive Career Theory 168 Figure 11.5 Model of Career Self-Management in Social Cognitive Career Theory 170 Figure 13.1 The Psychology of Working Theory 205
- 28. 23
- 29. 24 List of Additional Cases Theory or Approach Client Name (Age) Race/Ethnicity Page Culturally Responsive Career Counseling Brenda (47) Hispanic 58 Justino (37) Puerto Rican 59 Monica (27) Multiracial: Native American and African American 60 Holland, Vocational Personalities and Work Environments Judy (38) White 102 Johnny (44) Hmong American 107 Susan (17) African American 108 Cynthia (42) White 109 Theory of Work Adjustment Charles (early 40s) White 119 Phil (48) Latino 123 Melissa (32) White 124
- 30. 25 Theory or Approach Client Name (Age) Race/Ethnicity Page Linda (18) Korean American 125 Super’s Developmental Theory Karen (52) White 136 Walter (65) White 143 Maria Josefina (16) Puerto Rican 144 Deborah (33) and Trish (38) White 145 Gottfredson, Circumscription and Compromise Gary (16) White 155 Dorece (21) African American 158 Steve (39) White 160 Lori (45) White 161 Social Cognitive Career Theory Ron (57) White 175 Jerry (32) White 183 Kamisha (21) African American 184
- 31. 26 Theory or Approach Client Name (Age) Race/Ethnicity Page Jim (27) White 185 Career Construction and Life Designing Diana and Bill (mid 40s) White 192 Ellen (50) White 198 Nan (61) White 199 Darlene (29) White 199 Psychology of Working Theory Joe (39) Mexican American 212 Lian (23) Asian International 215 Brian (42) White 216 Tony (17) African American 217 Occupational Information Elon (35) African American 227 Katherine (28) Native American 227 Daniel (43) Asian American 228 Career/Noncareer Julie (29) White 237
- 32. 27 Theory or Approach Client Name (Age) Race/Ethnicity Page Jason (26) Multiracial 238 Beth (20) White 239 Alex (34) African American 240 Summary and Integration George (54) White 248 Tom (21) White 256 Sharon (42) African American 258
- 33. 28
- 34. 29 Acknowledgments SAGE Publishing and the authors would like to thank the following reviewers for their feedback on the fourth edition: Carol S. Balk, MSCP, Chatham University David Julius Ford, Jr., James Madison University Bradley A. Janey, Marywood University Dr. Kimberly Martin-Donald, NOVA SE University E Mackenzie Shell, Clark Atlanta University Kathleen Woods, Chadron State College
- 35. 30
- 37. 32
- 38. 33 1 Career Counseling An Overview Ruth has been out of the paid workforce for 8 years. Her youngest son recently started public school, and she would like to find a job. Ruth has a degree in medical technology and worked in a hospital lab for 5 years before her first child was born. In her geographic area, the job market for medical technologists is poor, so she’d like to consider some other job possibilities. She doesn’t know what other options are available. Harry has worked in the human resources department of a large company for over 20 years. He had been satisfied with his job and had received good performance evaluations. However, he was recently assigned new job responsibilities that he doesn’t feel adequately trained to do. Last week, he received a negative report from his supervisor, and he’s worried that he might lose his job. Harry has been depressed and angry, and his wife is concerned that he’s drinking too much. Joel is a high school junior who doesn’t have any idea what he will do after graduating. His parents want him to go to college, believing that a college education will provide him with opportunities they did not have. However, Joel’s grades have been mediocre, and he really doesn’t want to go to college anyway. His guidance counselor tells him that he needs to make a decision soon. Each of these situations represents a struggle with some work- or career-related concern. Because work plays a central role in most people’s lives, successful pursuit of work activities is crucial to psychological well-being. Furthermore, vocational issues and mental health issues affect one another in individuals’ lives, and work is an important component of overall well-being (Blustein,
- 39. 34 2017; Juntunen, 2006; Swanson, 2012; Whiston, Fouad, & Juntunen, 2016). It is important for counselors to understand the crucial impact of vocational issues and to assist individuals in the choice and implementation of their career-related goals so that people’s lives are enriched.
- 40. 35 Purpose of the Book The purpose of this book is to provide the reader with an understanding of elements of career counseling; hands-on, practical examples of how to apply career development theories to career counseling clients; career interventions in a variety of settings; and an appreciation of the overall importance of work in people’s lives. We view the book as a bridge between career theory and career practice. We included chapters to help orient students to the interplay of work and mental health, the importance of incorporating a perspective about work in counseling, and as a primer to career counseling. We added material in this fourth edition to enhance the discussion of ethics in career counseling, and to highlight the role of the economy and the changing nature of the workforce that influence the career and work decisions individuals make, initially here in Chapter 1 and then throughout the book. The book is organized to facilitate the integration of theory and practice. In Part I, Chapters 2, 3, and 4 present foundational material related to ethics, professional settings, and cultural contexts that underlie career counseling. Chapter 5 introduces “Leslie,” the primary case example used throughout the book, and we apply a model of culturally appropriate counseling to Leslie’s case. We then discuss the use of assessment in career counseling in Chapter 6, including results from Leslie’s assessment instruments. In Part II, we consider Leslie from new perspectives in Chapters 7 through 13 to demonstrate how theories can inform the way in which counselors view and work with their clients. In addition to Leslie, a secondary case with an extended analysis is presented in these chapters. Three additional brief cases in each chapter offer the reader more opportunities to practice the application of theory and interventions to individual clients. Because many of the theories have unique definitions and constructs, each theory chapter in Part II also contains three pedagogical tools: a set of questions inviting readers to engage in personal reflection, a
- 41. 36 summary of the key theoretical constructs, and a sample of possible counselor’s cognitions from that theoretical perspective. We also include personal reflections and counselor cognitions in many of the chapters of the book, to invite readers to reflect on their own experiences and to guide counselors in deliberately attending to specific aspects of counseling. We brought our own experiences as practitioners, researchers, and teachers to bear on our approach to writing this book. As practitioners, we believe that the theoretical orientation one adopts has a significant impact on how client issues are conceptualized and treated. As researchers, we know that the ethical delivery of career counseling must be based on sound empirical findings; this is highlighted in the Ethical Code C.6.e of the National Career Development Association (2007), discussed in Chapter 2. Finally, as instructors, we are committed to helping students make connections between theory, research, and practice in ways that are ultimately in the service of clients. We have attempted to incorporate all our experiences into the structure of this book by choosing theories that have received empirical support, by highlighting how the theoretical propositions influence views of clients, and by providing considerable case information for analysis and discussion. We have also observed that some students learn best by applying the material to their own lives, and thus we have incorporated invitations for personal reflection. We also wanted to incorporate our commitment to integrating contextual issues in conceptualizations of clients’ concerns. We both have spent our careers conducting research and teaching students about the need to consider a client’s gender, ethnicity, socioeconomic status, sexual orientation, and disability status when helping that client make career decisions. An individual’s choices and decisions, or lack of choices, are shaped by his or her gender, family, disability, sexual orientation, social class, and culture, which in turn influence his or her schooling, access to resources, and interaction with the larger environment. Consider, for example, a Latina high school student from a traditional Mexican American family growing up in an affluent suburb of Los Angeles. Her career choices will be shaped by her gender, her
- 42. 37 family’s cultural values, and their expectations of her post-high school decisions. Their expectations may be influenced by their degree of affluence, their beliefs about gender and work, and the influences of the schools in their community. Her expectations will be shaped by her acceptance of her family’s expectations and her ability to navigate expectations from her peers, parents, and teachers at her school. Her parents may feel that her post-high school choices are limited to options of which they approve, while she has been encouraged to “dream big” by her counselor. All these factors will influence her decisions. Change the example above to an African American heterosexual male student in rural Georgia, or a White gay male in rural South Dakota, or a White heterosexual female in an inner-city high school in Boston. While all these individuals may choose to go to college after high school, the contexts for those decisions are shaped by their gender, family, race/ethnicity, disability, sexual orientation, schooling, and interactions with the mainstream culture in the United States. Fundamental to ethical practice is the consideration of clients’ contextual factors, particularly gender and race/ethnicity. Readers will note the emphasis on the importance of context in several ways: Considerations of various contextual factors are integrated into each chapter, a specific chapter is devoted to cultural context in career counseling, and cases are included to represent the diversity of clients who seek counseling. We wrote the book with two types of readers in mind. The first type is a student in a graduate-level course, such as theories of vocational psychology, foundations of career counseling, or practicum in career counseling, who is learning about theories of career development and how to apply these theories to clients. The second type of reader is an established counseling practitioner who wants additional resources to strengthen his or her delivery of career services or who is expanding the focus of his or her work to include career issues. In this chapter, we begin with information about the changing role of the career counselor and the current labor market and several factors that will affect the future of work. We then focus on the role of theory in career counseling, beginning with a definition of theory
- 43. 38 and a description of types of career development theories. We then describe the theories selected for this casebook and discuss how to use theories, particularly as a means to develop hypotheses about clients. Finally, we discuss the development of hypothesis testing as part of career counseling.
- 44. 39 Work and Career Counseling What is work? The Merriam-Webster (2018) dictionary defines work as the “activity that a person engages in regularly to earn a livelihood.” Work is a critical part of the lives of most adults in the United States. Individuals make many decisions about work: whether to work or not work, what work to do, how to prepare for that work, whether to change jobs or careers, or how to cope with the loss of work. And any of these decisions may lead individuals to seek help from a counselor. They may need help deciding between two or more choices, learning how to make decisions, pursuing more satisfying work, finding work, or coping with the loss of work. Consider that, by the typical retirement age of 65, a full-time employee will have spent approximately 80,000 hours working, and it becomes clear how central work is in people’s lives. Blustein (2006) notes that work has particular psychological meaning for individuals, providing them with a means of survival and power, a way to connect to others, and finally, a means of self-determination and ways to express interests and passions. This book focuses on the role of counselors in helping individuals with work and career-related decisions. We discuss other types of career interventions in Chapter 3 but most of the chapters focus on the practice of individual counseling. Frank Parsons is credited with beginning the field of career counseling in 1909 with the publication of his book Choosing a Vocation. He wrote about his work with adolescent boys he was helping at the Breadwinners Institute in Boston, noting that “In the wise choice of a vocation, there are three broad factors: (1) a clear understanding of yourself . . . (2) knowledge of the requirements . . . in different lines of work, [and] (3) true reasoning on the relations of these two groups of facts” (p. 5). His method was to help the young men engage in self-analysis, help them uncover their preferences, provide some guidance and analysis as well as an outlook on the available options, and provide advice on how to find a job (Pope, 2015). In many ways, his model continues to shape the work of the career counselor. Career counselors still help people understand
- 45. 40 themselves, understand possible work options, and how to translate that information into jobs and careers, but the role of the career counselor has changed as the world of work has changed. Career counseling as a profession is influenced by the economic structure and the role that career counselors can play in preparing individuals to enter and be successful within that structure. Parsons was trying to help young men enter the labor force at a time of considerable labor unrest and income disparity, and this guidance was seen as a way to decrease juvenile delinquency (Zytowski, 2001). Parsons was working within, and helped by, the context of the progressive reform movements in Boston at the time, but he was clearly a visionary in many ways. In Choosing a Vocation, he persuasively argued for a scientific approach to selecting one’s work life, he provided a blueprint for training vocational counselors, and provided an amazing amount of occupational information on industries in the Boston area. In other articles, he also argued for a model to integrate vocational guidance into educational curricula (O’Brien, 2001). Many of his efforts form the basis of career interventions today. In Parsons’ time, the choice of a vocation was made early in life and was viewed as a successful choice if the person stayed in that job. Clearly then the work of the career, or vocational, counselor was most important in early adolescence. Over the past 100+ years, however, the world of work has changed considerably so that now individuals move in and out of positions over their lifespan (sometimes not by their own choice), initial decisions are often made later than early adolescence, and there is a need for help at many transition points. Thus, the work of the career counselor has changed substantially over the years. In the 1920s, ’30s, and ’40s, career counseling became more prominent on college campuses, counselors were needed to help veterans returning from World Wars I and II, and counselors were needed to help individuals find work during the Great Depression. Parsons’ first factor (knowledge of self) became a catalyst for assessment tools to help individuals know more about their interests, abilities, and values, and those tools were used to help “match” the individual to a career. Career counseling was brief and focused on assessment. Career counselors provided
- 46. 41 information and earned the reputation of “three interviews and a cloud of dust” (referring to the Midwestern dustbowls of the 1930s). It could be argued that career counselors ignored Parsons’ third factor to help clients “find true reasoning.” Donald Super (1953) used his presidential address for Division 17 (Counseling Psychology) of the American Psychological Association to outline the need to focus on the development of a career rather than just the one-time choice of a career. His theory, discussed more fully in Chapter 9, was developed in post–World War II America, when corporations were developing career ladders and occupational specialization was growing. Increasing attention was paid to career as a lifelong process and to critical developmental tasks needed to make good career decisions. At the same time, in the late 1950s, the U.S. federal government became concerned about preparing students to compete on scientific grounds with the Soviet Union. The National Defense Education Act was used to provide funding for schools to develop guidance programs, particularly to provide career development services. Some $77 million dollars was directed to this program from the late 1950s through the early 1960s. This funding led to a tremendous increase in the number of guidance counselors in the United States and to the development of guidance programs designed to help students make good career and educational decisions (Flattau et al., 2008). Super’s developmental focus began to be infused into guidance programs, and career development became a significant focus for school counselors. Twenty years later, there began a general movement to attend to more psychological aspects of career decision making, rather than focusing solely on providing information (Herr, Cramer & Niles, 2004). Career counselors were still helping individuals make good career choices but were also encouraged to be good therapists. Divisions between career counseling and more general mental health counseling were explored in a special issue of The Career Development Quarterly titled “How Personal is Career Counseling?” As Subich (1993) noted in her introduction to the special issue, all the authors decried the split between personal and career counseling. The authors argued for a greater application of career counseling skills to workplace issues more
- 47. 42 broadly (Haverkamp & Moore, 1993) and a greater focus on personal identity and meaning (Davidson & Gilbert, 1993). Several authors also noted that, in essence, making a distinction between personal and career counseling trivialized the emotional aspects of making decisions about career and work. More recently, career counselors’ work has shifted in ways predicted by the authors of the 1993 special issue of Career Development Quarterly. Their efforts reflect the changing world of work, with more flux in the labor force necessitating many changes over the lifespan. Four decades of research on the role of gender, race, culture, social class, and sexual orientation, discussed more fully in Chapter 4, have resulted in considerably more attention to context in career counseling and the realization that work, and the factors that influence work choices, may differ across individuals. Career counseling is no longer viewed as focusing primarily on assessment or information giving about work options, because that was not meeting clients’ needs, as we discuss in later chapters. Richardson (2012) issued a call for the field to be even more inclusive, from helping individuals choose careers to helping them “construct lives through work and relationship” (p. 191). She and other authors argue for a more holistic approach to career counseling addressing the entire range of work that people do in both the marketplace and in their personal care work (care for self and others). Today, career counselors are professionals who have specialized skills to help people make choices about their work and personal lives and the meaning of that work in their lives. The National Career Development Association’s (2009) Minimum Competencies for Multicultural Career Counseling and Development reflect the aforementioned changes to the provision of career counseling. The purpose of the Competencies is “to ensure that all individuals practicing in, or training for practice in, the career counseling and development field are aware of the expectation that we, as professionals, will practice in ways that promote the career development and functioning of individuals of all backgrounds” (NCDA, 2009). The nine competencies encompass the areas of career counseling that are deemed critical to effective practice. Career counselors must:
- 48. 43 Understand career development theory Be able to provide individual and group counseling skills in a culturally appropriate way Be able to provide individual and group assessment Be able to provide occupational information in a culturally sensitive way Be able to provide career programs for diverse populations Be able to provide coaching and consultation in a culturally appropriate manner Be able to engage in culturally appropriate supervision Act ethically and legally appropriate Be able to design and implement culturally appropriate research studies In this book, we focus on each of these competencies (with the exceptions of supervision, consultation, and developing research studies).
- 49. 44 Changing World of Work Theories of career development tend to be primarily psychological in nature; that is, they focus on characteristics of individuals that help explain the careers they enter, the ways that they adjust to work environments, or the processes by which they make career choices or changes. However, these theories do not exist in a vacuum: The larger economic and social systems in which an individual resides play crucial roles in the type of decision that is made or even whether a decision can or needs to be made at all. For example, when the national (or global) economy is booming, an individual may see many opportunities available and may feel little risk in deciding to leave a current job for one in another organization or field, or to pursue further education. On the other hand, when the economy is in a downturn, the same individual may see few opportunities and may not be able or willing to risk any work-related changes. When a labor market is relatively open (more jobs than workers), employers must offer better salaries and other benefits to attract well-qualified workers; when a labor market is relatively tight (more workers than jobs), employers do not have to compete for workers and may decrease what they offer. These economic factors obviously influence an individual’s career development, at particular choice points and in the progression of one’s career over a lifespan, and we continue to discuss these factors as we consider specific theories of career development. In the more than 20 years since we wrote the first edition of this book, the world of work has changed fairly dramatically. We discuss labor force information in more depth in Chapter 14 but provide an initial overview of the current workforce and the projected changes in the workforce here. We want to help readers understand the major shifts in work that affect current workers and the future choices of clients making work-related decisions. The workforce has become increasingly diverse, both in gender and in racial/ethnic diversity, in the past four decades (Bureau of Labor Statistics, 2018a). Women constitute 47% of the total labor force, are almost as likely to join the labor force as are men, and stay in the labor force after they have children. Their wage relative
- 50. 45 to men, which was 62 cents to the dollar in 1979, improved to 82 cents to the dollar in 2016, although clearly, more work is needed to ensure equality in pay between men and women. By race, the majority of the labor force in 2017 was White (78%), with 13% Black and 6% Asian. By ethnicity, 17% of the labor force was Hispanic or Latino, who may be of any race (Bureau of Labor Statistics, 2018a; U.S. Department of Labor, 2017). The entire population in the United States is increasingly diverse in terms of race and ethnicity, with over a third of the U.S. population identifying as some racial/ethnic heritage other than White. The 2017 report from the U.S. Census Bureau estimates that Latinos represented over 18% of the population, an increase from 12% in the 2000 census (Humes, Jones, & Ramirez, 2011; U.S. Census Bureau, 2018b). African Americans were 13.4% of the population, Asian Americans were 5.8%, and 1.3% identified as American Indian. This racial/ethnic diversity in the population is increasingly reflected in the labor force, with a greater percentage of new entrants in the labor force identifying as racial/ethnic minority individuals. Because the increase in U.S. racial/ethnic diversity is still relatively recent, 78% of the overall labor force identifies as White/Caucasian, but, as we note below, the overall racial/ethnic diversity of the labor force is expected to increase in the next 10 years. It is important to note that, while there is more racial/ethnic and gender diversity in the workforce, there are still considerable gender and racial disparities in occupational distributions. In other words, although more women are working, there are still pay inequities within the same occupation, and women and racial/ethnic minority men are much more likely to be in lower paying occupations. For example, African Americans and Latinos are much less likely to be in higher paying management and professional occupations and more likely to be in lower paying jobs in food preparation, custodial, transportation, and service industries (Bureau of Labor Statistics, 2018a). Asian Americans are more likely to be in scientific and engineering occupations and less likely to be in many service jobs (Bureau of Labor Statistics, 2018a).
- 51. 46 The average age of the labor force has increased, as the large population of individuals born in the post–World War II years through the mid-1960s (the “baby boomers”) is aging. The psychological contract between employers and employees, which stipulated employee loyalty in exchange for job security and retirement benefits, shifted in the late 1990s and early 2000s (Lent & Brown, 2013). Employers, facing increased global competition and an economic recession, restructured to have smaller organizations and fewer obligations to provide benefits or job security. This trend began in the private sector and more recently has affected public sector employees. The result has been much more of an onus on individual employees to be flexible, to be able to find new employment or careers throughout their lifetimes, and to save for their own retirement. Young workers will enter the workforce expecting to be responsible for their own career path and in fact, may relish the freedom it gives them to change and try new opportunities and roles. Older workers, however, may feel quite angry and at a loss at the changes in the workforce. Another important demographic characteristic to consider in the workforce is disability. Using a broad definition, 27.2% of Americans in the general population report having a disability; 17.6% have a severe disability. Fewer than half of people with identified disabilities are employed, and disabling conditions are more prevalent for older individuals, increasing with age (U.S. Census Bureau, 2018a). However, the onset of a disability or a limiting medical condition may occur at any time, with consequences for individuals’ career decisions. The recession of 2008 heightened the sense that the world of work is rapidly changing, and that changes will only accelerate with new technological advances. As we discuss more thoroughly in Chapter 14, the Bureau of Labor Statistics publishes yearly projections of the fastest growing jobs, the occupations with the most projected growth, and projections based on demographic changes (Bureau of Labor Statistics, 2017). It is important for counselors to understand and keep up with projected changes to help clients make good work-related decisions. We caution, though, that these are just projections, and often real-world events intervene to make the projections obsolete. For example,
- 52. 47 projections for an outflow of retirees from the labor force in early 2010 proved to be wrong as the economic recession of 2008 led many retirement funds to lose money and individuals decided to postpone retirement. Sometimes technological advances have far greater impact than previously thought, creating new jobs and changing others. Thus, it is important to be aware of labor market projections and economic influences that affect work and job opportunities but to keep in perspective that current economic factors are but one influence in people’s lives.
- 53. 48 Definition and Types of Theories A theory is a series of connected hypothetical statements designed to explain a particular behavior or set of behaviors. We have, for example, theories to explain how people solve problems (e.g., Heppner & Lee, 2009), to predict causes of stress in the workplace (e.g., Long, Kahn, & Schutz, 1992), or to describe how humans develop socially and psychologically (e.g., Erikson, 1968). Theories serve a very important purpose in psychology and in counseling; they help psychologists and counselors to conceptualize human behavior. In essence, theories guide us in making sense of very complex sets of information about how humans behave to help us understand them and to predict their behavior in the future. One useful way to envision the role of a theory is to view it as a map (Krumboltz, 1994). Both maps and theories are representations of reality designed for a particular purpose to help guide the user’s understanding of a terrain. Motorists use maps (or GPS devices) to facilitate traveling from point A to point B; counselors use career theories to help them explain a client’s vocational behavior. Krumboltz notes that maps and theories can be useful for one purpose and not for another. Vocational theories, for example, are useful to help understand career choices but might be less useful in other situations. Krumboltz (1994) also notes that theories designed to explain and predict complex human behavior must, of necessity, omit some aspects of behavior, distort other aspects to highlight them, and depict some unobservable conditions as reality. Thus, a vocational theory may include some variables that help explain career choices but may omit behavior related to interpersonal relationships. The theory may label some behavior to bring attention to it. The Theory of Work Adjustment (Dawis, 2005; Dawis & Lofquist, 1984), for example, has a number of unique identifiers for work-related behavior, such as satisfactoriness, to highlight those aspects of behavior the theory is designed to explain. Other theories have developed labels to highlight behavior leading to a career choice rather than to highlight behavior in a work setting. None of the theories explains all work-
- 54. 49 related behaviors, and in this way, theories distort the reality of the very complicated behavior related to making career decisions prior to and following the entry into the world of work. And all theories make some assumptions about internal conditions that are not observable. Super’s theory (Hartung, 2013; Super, Savickas, & Super, 1996) includes an assumption that vocational choice is the implementation of the self-concept; this is not directly observable, yet it is a central tenet of his theory.
- 55. Discovering Diverse Content Through Random Scribd Documents
- 56. into prison." "For what?" said I. "He preached in our streets," said they. Then I asked them, "What did he say? Had he reproved some of the drunkards and swearers, and warned them to repent, and leave off their evil doings, and turn to the Lord?" I asked them who cast him into prison. They said, the high-sheriff and justices, and the mayor. I asked their names, and whether they understood themselves; and whether that was their conduct to travellers that passed through their town, and strangers that admonished and exhorted them to fear the Lord, and reproved sin in their gates. These went back, and told the officers what I had said; and after awhile they brought down John ap-John, guarded with halberts, in order to put him out of the town. Being at the inn door, I bade the officers take their hands off him. They said that the mayor and justices had commanded them to put him out of town. I told them I would talk with their mayor and justices concerning their uncivil and unchristian carriage towards him. So I spoke to John to go look after the horses, and get them ready, and charged the officers not to touch him. After I had declared the Truth to them, and showed them the fruits of their priests, and their incivility and unchristian carriage, they left us. They were a kind of Independents; a very wicked town, and false. We bade the innkeeper give our horses a peck of oats; and no sooner had we turned our backs than the oats were stolen from our horses. After we had refreshed ourselves a little, and were ready, we took horse, and rode up to the inn, where the mayor, sheriff, and justices were. I called to speak with them, and asked them why they had imprisoned John ap-John, and kept him in prison two or three hours. But they would not answer me a word; they only looked out at the windows upon me. So I showed them how unchristian was their carriage to strangers and travellers, and how it manifested the fruits of their teachers; and I declared the truth unto them, and warned
- 57. them of the day of the Lord, that was coming upon all evil-doers; and the Lord's power came over them, that they looked ashamed; but not a word could I get from them in answer. So when I had warned them to repent, and turn to the Lord, we passed away. At night we came to a little inn, very poor, but very cheap; for our own provision and that for our two horses cost but eight-pence; but the horses would not eat their oats. We declared the Truth to the people of the place, and sounded the day of the Lord through the countries.[AH] Passing thence we came to a great town, and went to an inn. Edward Edwards went into the market, and declared the Truth amongst the people; and they followed him to the inn, and filled the yard, and were exceedingly rude. Yet good service we had for the Lord amongst them; for the life of Christianity and the power of it tormented their chaffy spirits, and came over them, so that some were reached and convinced; and the Lord's power came over all. The magistrates were bound; they had no power to meddle with us. After this we came to another great town on a market-day; and John ap-John declared the everlasting Truth through the streets, and proclaimed the day of the Lord amongst them. In the evening many people gathered about the inn; and some of them, being drunk, would fain have had us come into the street again. But seeing their design, I told them that if there were any that feared God and desired to hear the Truth, they might come into our inn; or else we might have a meeting with them next morning. Some service for the Lord we had amongst them, both over night and in the morning; and though the people were slow to receive the Truth, yet the seed was sown; and thereabouts the Lord hath a people gathered to Himself. In that inn, also, I but turned my back to the man that was giving oats to my horse, and, looking round again, I observed he was filling his pockets with the provender. A wicked, thievish people, to rob the poor, dumb creature of his food. I would rather they had robbed me.
- 58. Thence we went to Beaumaris, a town wherein John ap-John had formerly been a preacher. After we had put up our horses at an inn, John went and spoke through the street; and there being a garrison in the town, they took him and put him into prison. The innkeeper's wife came and told me that the governor and magistrates were sending for me, to commit me to prison also. I told her that they had done more than they could answer already; and had acted contrary to Christianity in imprisoning him for reproving sin in their streets and gates, and for declaring the Truth. Soon after came other friendly people, and told me that if I went into the street, the governor and magistrates would imprison me also; therefore they desired me to keep within the inn. Upon this I was moved to go and walk up and down in the streets. [97] And I told the people what an uncivil, unchristian thing they had done in casting my friend into prison. And they being high professors, I asked them if this was the entertainment they had for strangers; if they would willingly be so served themselves; and whether they, who looked upon the Scriptures to be their rule, had any example in the Scriptures from Christ or His apostles, for what they had done. So after awhile they set John ap-John at liberty. Next day, being market-day, we were to cross a great water;[98] and not far from the place where we were to take boat, many of the market-people drew to us. Amongst these we had good service for the Lord, declaring the Word of Life and everlasting Truth unto them, proclaiming amongst them the day of the Lord, which was coming upon all wickedness; and directing them to the Light of Christ, with which He, the heavenly man, had enlightened them; by which they might see all their sins, and all their false ways, religions, worships and teachers; and by the same Light might see Christ Jesus, who was come to save them, and lead them to God. After the Truth had been declared to them in the power of God, and Christ the free teacher set over all the hireling teachers, I made John ap-John get his horse into the boat, which was then ready. But there being a company of wild "gentlemen," as they were called, gotten
- 59. into it (whom we found very rude, and far from gentleness), they, with others, kept his horse out of the boat. I rode to the boat's side, and spoke to them, showing them what an unmanly and unchristian carriage it was; and told them that they showed an unworthy spirit, below Christianity or humanity. As I spoke, I leaped my horse into the boat amongst them, thinking John's horse would follow when he had seen mine go in before him. But the water being pretty deep, John could not get his horse into the boat. Therefore I leaped out again on horseback into the water, and stayed with John on that side till the boat returned. There we tarried, from the eleventh hour of the forenoon to the second in the afternoon, before the boat came to fetch us; and then had forty-two miles to ride that evening; and by the time we had paid for our passage, we had but one groat left between us in money. We rode about sixteen miles, and then got a little hay for our horses. Setting forward again, we came in the night to a little ale-house, where we thought to have stayed and baited. But, finding we could have neither oats nor hay there, we travelled all night; and about the fifth hour in the morning got to a place within six miles of Wrexham, where that day we met with many Friends, and had a glorious meeting. The Lord's everlasting power and Truth was over all; and a meeting is continued there to this day. Next day we passed thence into Flintshire, sounding the day of the Lord through the towns; and came into Wrexham at night. Here many of Floyd's people came to us; but very rude, wild, and airy they were, and little sense of truth they had; yet some were convinced in that town. Next morning one called a lady sent for me, who kept a preacher in her house. I went, but found both her and her preacher very light and airy; too light to receive the weighty things of God. In her lightness she came and asked me if she should cut my hair; but I was moved to reprove her, and bade her cut down the corruptions in herself with the sword of the Spirit of God. So after I had admonished her to be more grave and sober, we passed
- 60. away; and afterwards, in her frothy mind, she made her boast that she came behind me and cut off the curl of my hair;[99] but she spoke falsely. From Wrexham we came to Chester; and it being the fair time, we stayed a while, and visited Friends. For I had travelled through every county in Wales, preaching the everlasting gospel of Christ; and a brave people there is now, who have received it, and sit under Christ's teaching. But before I left Wales I wrote to the magistrates of Beaumaris concerning the imprisoning of John ap-John; letting them see their conditions, and the fruits of their Christianity, and of their teachers. Afterwards I met with some of them near London; but, oh, how ashamed they were of their action! Soon we came to Manchester, and the sessions being there that day many rude people were come out of the country. In the meeting they threw at me coals, clods, stones, and water; yet the Lord's power bore me up over them that they could not strike me down. At last, when they saw they could not prevail by throwing water, stones, and dirt at me, they went and informed the justices in the sessions, who thereupon sent officers to fetch me before them. The officers came in while I was declaring the Word of life to the people, plucked me down, and haled me into their court. When I came there all the court was in a disorder and a noise. I asked, "Where are the magistrates that they do not keep the people civil?" Some of the justices said that they were magistrates. I asked them why, then, they did not appease the people, and keep them sober, for one cried, "I'll swear," and another cried, "I'll swear." I declared to the justices how we were abused in our meeting by the rude people, who threw stones, clods, dirt, and water; and how I was haled out of the meeting and brought thither, contrary to the instrument of government, which said that none should be molested in their meetings that professed God, and owned the Lord Jesus Christ; which I did. The Truth so came over them that when one of the rude followers cried, "I'll swear," one of the justices checked him, saying "What will you swear? hold your tongue."
- 61. At last they bade the constable take me to my lodging, and there secure me till they sent for me again to-morrow morning. So the constable took me to my lodging. As we went the people were exceedingly rude; but I let them see the fruits of their teachers, how they shamed Christianity, and dishonored the name of Jesus which they professed. At night we went to see a justice in the town who was pretty moderate, and I had a great deal of discourse with him. Next morning we sent to the constable to know if he had anything more to say to us. He sent us word that he had nothing to say to us; we might go whither we would. The Lord hath since raised up a people to stand for His name and Truth in that town over those chaffy professors. We passed from Manchester, having many precious meetings in several places, till we came to Preston. Between Preston and Lancaster I had a general meeting, from which I went to Lancaster. There at our inn I met with Colonel West, who was very glad to see me, and meeting with Judge Fell he told him that I was mightily grown in the Truth; when, indeed, he was come nearer to the Truth, and so could better discern it. We came from Lancaster to Robert Widders's. On the First-day after I had a general meeting of Friends of Westmoreland and Lancashire near Sandside, when the Lord's everlasting power was over all. In this meeting the Word of eternal life was declared, and Friends were settled upon the foundation Christ Jesus, under His free teaching; and many were convinced, and turned to the Lord. Next day I came over the Sands to Swarthmore, where Friends were glad to see me. I stayed there two First-days, visiting Friends in their meetings thereabouts. They rejoiced with me in the goodness of the Lord, who by His eternal power had carried me through and over many difficulties and dangers in His service; to Him be the praise for ever!
- 63. CHAPTER XI. In the Home of the Covenanters. 1657. After I had tarried two First-days at Swarthmore,[100] and had visited Friends in their meetings thereabouts, I passed into Westmoreland, in the same work, till I came to John Audland's, where there was a general meeting. The night before I had had a vision of a desperate creature that was coming to destroy me, but I got victory over it. And next day in meeting-time came one Otway, with some rude fellows. He rode round about the meeting with his sword or rapier, and would fain have got in through the Friends to me; but the meeting being great, the Friends stood close, so that he could not easily come at me. When he had ridden about several times raging, and found he could not get in, being limited by the Lord's power, he went away. It was a glorious meeting, ended peaceably, and the Lord's everlasting power came over all. This wild man went home, became distracted, and not long after died. I sent a paper to John Blakelin to read to him, while he lay ill, showing him his wickedness, and he acknowledged something of it. I had for some time felt drawings on my spirit to go into Scotland, and had sent to Colonel William Osburn of Scotland, desiring him to meet me; and he, with some others, came out of Scotland to this meeting.[101] After it was over (which, he said, was the most glorious meeting that ever he saw in his life), I passed with him and his company into Scotland, having with me Robert Widders, a
- 64. thundering man against hypocrisy, deceit, and the rottenness of the priests. The first night we came into Scotland we lodged at an inn. The innkeeper told us an earl lived about a quarter of a mile off, who had a desire to see me; and had left word at the inn that if ever I came into Scotland, he should be told of it. The innkeeper told us there were three drawbridges to the earl's house; and that it would be nine o'clock before the third bridge was drawn. Finding we had time in the evening, we walked to his house. He received us very lovingly, and said he would have gone with us on our journey, but that he was before engaged to go to a funeral. After we had spent some time with him, we parted very friendly, and returned to our inn. Next morning we travelled on, and passing through Dumfries, came to Douglas, where we met with some Friends. Thence we passed to the Heads, where we had a blessed meeting in the name of Jesus, and felt Him in the midst. Leaving Heads, we went to Badcow, and had a meeting there, to which abundance of people came, and many were convinced. Amongst them was one called a lady. From thence we passed towards the Highlands to William Osburn's, where we gathered up the sufferings of Friends, and the principles of the Scotch priests, which may be seen in a book called "The Scotch Priests' Principles." Afterwards we returned to Heads, Badcow, and Garshore, where the said lady, Margaret Hambleton, was convinced; who afterwards went to warn Oliver Cromwell and Charles Fleetwood of the day of the Lord that was coming upon them. On First-day we had a great meeting, and several professors came to it. Now, the priests had frightened the people with the doctrine of election and reprobation, telling them that God had ordained the greatest part of men and women for hell; and that, let them pray, or preach, or sing, or do what they would, it was all to no purpose, if they were ordained for hell. Also that God had a certain number elected for heaven, let them do what they would; as David was an
- 65. adulterer, and Paul a persecutor, yet still they were elected vessels for heaven. So the priests said the fault was not at all in the creature, less or more, but that God had ordained it so. I was led to open to the people the falseness and folly of their priests' doctrines, and showed how they, the priests, had abused those Scriptures they quoted. Now all that believe in the Light of Christ, as He commands, are in the election, and sit under the teaching of the grace of God, which brings their salvation. But such as turn this grace into wantonness, are in the reprobation; and such as hate the Light, are in the condemnation. So I exhorted all the people to believe in the Light, as Christ commands, and to own the grace of God, their free teacher; and it would assuredly bring them their salvation; for it is sufficient. Many Scriptures were opened concerning reprobation,[102] and the eyes of the people were opened; and a spring of life rose up among them. These things soon came to the priest's ears; for the people that sat under their dark teachings began to see light, and to come into the covenant of light. The noise was spread over Scotland, amongst the priests, that I was come thither; and a great cry went up among them that all would be spoiled; for, they said, I had spoiled all the honest men and women in England already; so, according to their own account, the worst were left to them. Upon this they gathered great assemblies of priests together, and drew up a number of curses to be read in their several steeple- houses, that all the people might say "Amen" to them. Some few of these I will here set down; the rest may be read in the book before mentioned, of "The Scotch Priests' Principles." The first was, "Cursed is he that saith, Every man hath a light within him sufficient to lead him to salvation; and let all the people say, Amen." The second, "Cursed is he that saith, Faith is without sin; and let all the people say, Amen."
- 66. The third, "Cursed is he that denieth the Sabbath-day; and let all the people say, Amen." In this last they make the people curse themselves; for on the Sabbath-day (which is the seventh day of the week, which the Jews kept by the command of God to them) they kept markets and fairs, and so brought the curse upon their own heads.[103] Now were the priests in such a rage that they posted to Edinburgh to Oliver Cromwell's Council there, with petitions against me. The noise was that "all was gone"; for several Friends were come out of England and spread over Scotland, sounding the day of the Lord, preaching the everlasting gospel of salvation, and turning people to Christ Jesus, who died for them, that they might receive His free teaching. After I had gathered the principles of the Scotch priests, and the sufferings of Friends, and had seen the Friends, in that part of Scotland settled by the Lord's power, upon Christ their foundation, I went to Edinburgh, and in the way came to Linlithgow, where lodging at an inn, the innkeeper's wife, who was blind, received the Word of life, and came under the teaching of Christ Jesus, her Saviour. At night there came in abundance of soldiers and some officers, with whom we had much discourse; and some were rude. One of the officers said he would obey the Turk's or Pilate's command, if they should command him to guard Christ to crucify Him. So far was he from all tenderness, or sense of the Spirit of Christ, that he would rather crucify the just than suffer for or with them; whereas many officers and magistrates have lost their places before they would turn against the Lord and His Just One. When I had stayed a while at Edinburgh, I went to Leith, where many officers of the army came in with their wives, and many were convinced. Among these Edward Billings's wife was one. She brought a great deal of coral in her hand, and threw it on the table before me, to see whether I would speak against it or not. I took no notice
- 67. of it, but declared the Truth to her, and she was reached. There came in many Baptists, who were very rude; but the Lord's power came over them, so that they went away confounded. Then there came in another sort, and one of them said he would dispute with me; and for argument's sake would deny there was a God. I told him he might be one of those fools that said in his heart, "There is no God," but he would know Him in the day of His judgment. So he went his way. A precious time we had afterwards with several people of account; and the Lord's power came over all. William Osburn was with me. Colonel Lidcot's wife, and William Welch's wife, and several of the officers themselves, were convinced. Edward Billings and his wife at that time lived apart; and she being reached by Truth, and become loving to Friends, we sent for her husband, who came. The Lord's power reached unto them both, and they joined in it, and agreed to live together in love and unity as man and wife. After this we returned to Edinburgh where many thousands were gathered together, with abundance of priests among them, about burning a witch, and I was moved to declare the day of the Lord amongst them. When I had done, I went thence to our meeting, whither came many rude people and Baptists. The Baptists began to vaunt with their logic and syllogisms; but I was moved in the Lord's power to thresh their chaffy, light minds. I showed the people that, after that fallacious way of discoursing, they might make white seem black, and black seem white; as, that because a cock had two legs, and each of them had two legs, therefore they were all cocks.[104] Thus they might turn anything into lightness and vanity; but it was not the way of Christ, or His apostles, to teach, speak, or reason after that manner. Hereupon those Baptists went their way; and after they were gone we had a blessed meeting in the Lord's power, which was over all. I mentioned before that many of the Scotch priests, being greatly disturbed at the spreading of Truth, and the loss of their hearers
- 68. thereby, were gone to Edinburgh to petition the Council against me. When I came from the meeting to the inn where I lodged, an officer belonging to the Council brought me the following order: "Thursday, the 8th of October, 1657, at his Highness' Council in Scotland: "Ordered, That George Fox do appear before the Council on Tuesday, the 13th of October next, in the forenoon. "E. Downing, Clerk of the Council." When he had delivered me the order, he asked me whether I would appear or not. I did not tell him; but asked him if he had not forged the order. He said "No"; that it was a real order from the Council, and he was sent as their messenger with it. When the time came I appeared, and was taken into a great room, where many persons came and looked at me. After awhile the doorkeeper took me into the council-chamber; and as I was going he took off my hat. I asked him why he did so, and who was there that I might not go in with my hat on. I told him I had been before the Protector with my hat on. But he hung up my hat and took me in before them. When I had stood awhile, and they said nothing to me, I was moved of the Lord to say, "Peace be amongst you. Wait in the fear of God, that ye may receive His wisdom from above, by which all things were made and created; that by it ye may all be ordered, and may order all things under your hands to God's glory." They asked me what was the occasion of my coming into that nation. I told them I came to visit the Seed of God, which had long lain in bondage under corruption, so that all in the nation who professed the Scriptures, the words of Christ, of the prophets and apostles, might come to the light, Spirit and power, which they were in who gave them forth. I told them that in and by the Spirit they might understand the Scriptures, and know Christ and God aright, and might have fellowship with them, and one with another.
- 69. They asked me whether I had any outward business there. I said, "Nay." Then they asked me how long I intended to stay in that country. I told them I should say little to that; my time was not to be long; yet in my freedom in the Lord I stood, in the will of Him that sent me. Then they bade me withdraw, and the doorkeeper took me by the hand and led me forth. In a little time they sent for me again, and told me that I must depart the nation of Scotland by that day sevennight. I asked them, "Why? What have I done? What is my transgression that you pass such a sentence upon me to depart out of the nation?" They told me they would not dispute with me. I desired them to hear what I had to say to them. They said they would not hear me. I told them, "Pharaoh heard Moses and Aaron, yet he was an heathen; and Herod heard John the Baptist; and you should not be worse than these." But they cried, "Withdraw, withdraw." Thereupon the doorkeeper took me again by the hand and led me out. I returned to my inn, and continued still in Edinburgh; visiting Friends there and thereabouts, and strengthening them in the Lord. After a little time I wrote a letter to the Council to lay before them their unchristian dealings in banishing me, an innocent man, that sought their salvation and eternal good. After I had spent some time among Friends at Edinburgh and thereabouts, I passed thence to Heads again, where Friends had been in great sufferings. For the Presbyterian priests had excommunicated them, and given charge that none should buy or sell or eat or drink with them. So they could neither sell their commodities nor buy what they wanted; which made it go very hard with some of them; for if they had bought bread or other victuals of any of their neighbors, the priests threatened them so with curses that they would run and fetch it from them again. But Colonel Ashfield, being a justice of the peace in that country, put a stop to the priests' proceedings. This Colonel Ashfield was afterwards
- 70. convinced himself, had a meeting settled at his house, declared the Truth, and lived and died in it. After I had visited Friends at and about Heads, and encouraged them in the Lord, I went to Glasgow, where a meeting was appointed; but not one of the town came to it. As I went into the city, the guard at the gates took me before the governor, who was a moderate man. A great deal of discourse I had with him. He was too light to receive the Truth; yet he set me at liberty; so I passed to the meeting. Seeing none of the town's people came to the meeting, we declared Truth through the town; then passed away, visited Friends' meetings thereabouts, and returned towards Badcow. Several Friends declared Truth in the steeple-houses and the Lord's power was with them. Once as I was going with William Osburn to his house there lay a company of rude fellows by the wayside, hid under the hedges and in bushes. Seeing them, I asked him what they were. "Oh," said he, "they are thieves." Robert Widders, being moved to go and speak to a priest, was left behind, intending to come after. So I said to William Osburn, "I will stay here in this valley, and do thou go and look after Robert Widders"; but he was unwilling to go, being afraid to leave me there alone, because of those fellows, till I told him I feared them not. Then I called to them, asking them what they lay lurking there for, and I bade them come to me; but they were loath to come. I charged them to come up to me, or else it might be worse with them; then they came trembling, for the dread of the Lord had struck them. I admonished them to be honest, and directed them to the Light of Christ in their hearts, that by it they might see what an evil it was to follow after theft and robbery; and the power of the Lord came over them. I stayed there till William Osburn and Robert Widders came up, then we passed on together. But it is likely that, if we two had gone away
- 71. before, they would have robbed Robert Widders when he had come after alone, there being three or four of them. We went to William Osburn's house, where we had a good opportunity to declare the Truth to several people that came in. Then we went among the Highlanders, who were so devilish they were like to have spoiled us and our horses; for they ran at us with pitchforks. But through the Lord's goodness we escaped them, being preserved by His power. Thence we passed to Stirling, where the soldiers took us up, and had us to the main guard. After a few words with the officers, the Lord's power coming over them, we were set at liberty; but no meeting could we get amongst them in the town, they were so closed up in darkness. Next morning there came a man with a horse that was to run a race, and most of the townspeople and officers went to see it. As they came back from the race, I had a brave opportunity to declare the day of the Lord and His Word of life amongst them. Some confessed to it, and some opposed; but the Lord's truth and power came over them all. Leaving Stirling, we came to Burntisland, where I had two meetings at one Captain Pool's house; one in the morning, the other in the afternoon. Whilst they went to dine I walked to the seaside, not having freedom to eat with them. Both he and his wife were convinced, and became good Friends afterward; and several officers of the army came in and received the Truth. We passed thence through several other places, till we came to Johnstons, where were several Baptists that were very bitter, and came in a rage to dispute with us. Vain janglers and disputers indeed they were. When they could not prevail by disputing they went and informed the governor against us; and next morning he raised a whole company of foot, and banished me and Alexander Parker, also James Lancaster and Robert Widders, out of the town. As they guarded us through the town, James Lancaster was moved to sing with a melodious sound in the power of God; and I was
- 72. moved to proclaim the day of the Lord, and preach the everlasting gospel to the people. For the people generally came forth, so that the streets were filled with them, and the soldiers were so ashamed that they said they would rather have gone to Jamaica than guarded us so. But we were put into a boat with our horses, carried over the water, and there left. The Baptists, who were the cause of our being thus put out of this town, were themselves, not long after, turned out of the army; and he that was then governor was discarded also when the king came in. Being thus thrust out of Johnstons, we went to another market- town, where Edward Billings and many soldiers were quartered. We went to an inn, and desired to have a meeting in the town, that we might preach the everlasting gospel amongst them. The officers and soldiers said we should have it in the town-hall; but the Scotch magistrates in spite appointed a meeting there that day for the business of the town. When the officers of the soldiery understood this, and perceived that it was done in malice, they would have had us go into the town-hall nevertheless. But we told them, "No; by no means; for then the magistrates might inform the governor against us and say, 'They took the town-hall from us by force, when we were to do our town- business therein.'" We told them we would go to the market-place. They said it was market-day. We replied, "It is so much the better; for we would have all people to hear the Truth and know our principles." Alexander Parker went and stood upon the market-cross, with a Bible in his hand, and declared the Truth amongst the soldiers and market-people; but the Scots, being a dark, carnal people, gave little heed, and hardly took notice what was said. After awhile I was moved of the Lord to stand up at the cross, and to declare with a loud voice the everlasting Truth, and the day of the Lord that was coming upon all sin and wickedness. Thereupon the people came running out of the town-hall and gathered so together that at last
- 73. we had a large meeting; for they only sat in the court for a colour to hinder us from having the hall to meet in. When the people were come away the magistrates followed them. Some walked by, but some stayed and heard; and the Lord's power came over all and kept all quiet. The people were turned to the Lord Jesus Christ, who died for them, and had enlightened them, that with His Light they might see their evil deeds, be saved from their sins by Him, and might come to know Him to be their teacher. But if they would not receive Christ, and own Him, it was told them that this Light which came from Him would be their condemnation. We travelled from this town to Leith, warning and exhorting people, as we went, to turn to the Lord. At Leith the innkeeper told me that the Council had granted warrants to apprehend me, because I was not gone out of the nation after the seven days were expired that they had ordered me to depart in. Several friendly people also came and told me the same; to whom I said, "Why do ye tell me of their warrants against me? If there were a cart-load of them I would not heed them, for the Lord's power is over them all."[105] I went from Leith to Edinburgh again, where they said the warrants from the Council were out against me. I went to the inn where I had lodged before, and no man offered to meddle with me. After I had visited Friends in the city, I desired those that travelled with me to get ready their horses in the morning, and we rode out of town together. There were with me at that time Thomas Rawlinson, Alexander Parker, and Robert Widders. When we were out of town they asked me whither I would go. I told them it was upon me from the Lord to go back again to Johnstons (the town out of which we had been lately thrust), to set the power of God and His Truth over them also. Alexander Parker said he would go along with me; and I wished the other two to stay at a town about three miles from Edinburgh till we returned. Then Alexander and I got over the water, about three miles across, and rode through the country; but in the afternoon, his horse being
- 74. weak and not able to hold up with mine, I rode on ahead and got into Johnstons just as they were drawing up the bridges, the officers and soldiers never questioning me. I rode up the street to Captain Davenport's house, from which we had been banished. There were many officers with him; and when I came amongst them they lifted up their hands, wondering that I should come again. But I told them the Lord God had sent me amongst them again; so they went their way. The Baptists sent me a letter, by way of challenge, to discourse with me next day. I sent them word that I would meet them at such a house, about half a mile out of the town, at such an hour. For I considered that if I should stay in town to discourse with them they might, under pretence of discoursing with me, raise men to put me out of the town again, as they had done before. At the time appointed I went to the place, Captain Davenport and his son accompanying me. There I stayed some hours, but not one of them came. While I stayed there waiting for them, I saw Alexander Parker coming. Not being able to reach the town, he had lain out the night before; and I was exceedingly glad that we were met again. This Captain Davenport was then loving to Friends; and afterwards, coming more into obedience to Truth, he was turned out of his place for not putting off his hat, and for saying Thou and Thee to them. When we had waited beyond reasonable ground to expect any of them coming, we departed; and Alexander Parker being moved to go again to the town, where we had the meeting at the market- cross, I passed alone to Lieutenant Foster's quarters, where I found several officers that were convinced. Thence I went up to the town, where I had left the other two Friends, and we went back to Edinburgh together. When we were come to the city, I bade Robert Widders follow me; and in the dread and power of the Lord we came up to the two first sentries. The Lord's power came so over them that we passed by
- 75. them without any examination. Then we rode up the street to the market-place and by the main-guard, out at the gate by the third sentry, and so clear out into the suburbs; and there we came to an inn and put up our horses, it being Seventh-day. I saw and felt that we had ridden as it were against the cannon's mouth or the sword's point; but the Lord's power and immediate hand carried us over the heads of them all. Next day I went to the meeting in the city, Friends having had notice that I would attend it. There came many officers and soldiers to it, and a glorious meeting it was; the everlasting power of God was set over the nation, and His Son reigned in His glorious power. All was quiet, and no man offered to meddle with me. When the meeting was ended, and I had visited Friends, I came out of the city to my inn again. The next day, being Second-day, we set forward towards the borders of England. As we travelled along the country I espied a steeple-house, and it struck at my life. I asked what steeple-house it was, and was told that it was Dunbar. When I came thither, and had put up at an inn, I walked to the steeple-house, having a Friend or two with me. When we came to the steeple-house yard, one of the chief men of the town was walking there. I asked one of the Friends that was with me to go to him and tell him that about the ninth hour next morning there would be a meeting there of the people of God called Quakers; of which we desired he would give notice to the people of the town. He sent me word that they were to have a lecture there by the ninth hour; but that we might have our meeting there by the eighth hour, if we would. We concluded to do so, and desired him to give notice of it. Accordingly, in the morning both poor and rich came; and there being a captain of horse quartered in the town, he and his troopers came also, so that we had a large concourse; and a glorious meeting it was, the Lord's power being over all. After some time the priest came, and went into the steeple-house; but we being in the yard,
- 76. most of the people stayed with us. Friends were so full and their voices so high in the power of God, that the priest could do little in the house, but quickly came out again, stood awhile, and then went his way. I opened to the people where they might find Christ Jesus, and turned them to the Light with which He had enlightened them, that in the Light they might see Christ who died for them, turn to Him, and know him to be their Saviour and Teacher. I let them see that the teachers they had hitherto followed were hirelings, who made the gospel chargeable; showed them the wrong ways they had walked in the night of apostasy; directed them to Christ, the new and living way to God, and manifested unto them how they had lost the religion and worship which Christ set up in spirit and truth, and had hitherto been in the religions and worships of men's making and setting up. After I had turned the people to the Spirit of God which led the holy men of God to give forth the Scriptures, and showed them that they must also come to receive and be led by the same Spirit in themselves (a measure of which was given unto every one of them) if ever they would come to know God and Christ and the Scriptures aright, perceiving the other Friends to be full of power and the Word of the Lord, I stepped down, giving way for them to declare what they had from the Lord to the people. Towards the latter end of the meeting some professors began to jangle, whereupon I stood up again, and answered their questions, so that they seemed to be satisfied, and our meeting ended in the Lord's power, quiet and peaceable. This was the last meeting I had in Scotland; the Truth and the power of God was set over that nation, and many, by the power and Spirit of God, were turned to the Lord Jesus Christ, their Saviour and Teacher, whose blood was shed for them; and there is since a great increase and great there will be in Scotland. For when first I set my horse's feet upon Scottish ground I felt the Seed of God to sparkle about me, like innumerable sparks of fire.
- 77. Not but that there is abundance of the thick, cloddy earth of hypocrisy and falseness above, and a briery, brambly nature, which is to be burnt up with God's Word, and ploughed up with His spiritual plough, before God's Seed brings forth heavenly and spiritual fruit to His glory. But the husbandman is to wait in patience. [106]
- 78. CHAPTER XII. Great Events in London. 1658-1659. We came into Bedfordshire, where we had large gatherings in the name of Jesus.[107] After some time we came to John Crook's, where a general yearly meeting for the whole nation was appointed to be held.[108] This meeting lasted three days, and many Friends from most parts of the nation came to it; so that the inns and towns round thereabouts were filled, for many thousands of people were at it. And although there was some disturbance by some rude people that had run out from Truth, yet the Lord's power came over all, and a glorious meeting it was. The everlasting gospel was preached, and many received it, which gospel brought life and immortality to light in them, and shined over all. Now these things were upon me to open unto all, that they might mind and see what it is they sit down in.[AI] "First, They that sit down in Adam in the fall, sit down in misery, in death, in darkness and corruption. "Secondly, They that sit down in the types, figures, and shadows, and under the first priesthood, law, and covenant, sit down in that which must have an end, and which made nothing perfect. "Thirdly, They that sit down in the apostasy that hath got up since the Apostles' days, sit down in spiritual Sodom and Egypt; and are drinking of the whore's cup, under the beast's and dragon's power. "Fourthly, They that sit down in the state in which Adam was before he fell, sit down in that which may be fallen from; for he fell from
- 79. that state, though it was perfect. "Fifthly, They that sit down in the prophets, sit down in that which must be fulfilled; and they that sit down in the fellowship of water, bread, and wine, these being temporal things, they sit down in that which is short of Christ, and of His baptism. "Sixthly, To sit down in a profession of all the Scriptures, from Genesis to the Revelations, and not be in the power and Spirit which those were in that gave them forth;—that was to be turned away from by them that came into the power and Spirit which those were in that gave forth the Scriptures. "Seventhly, They that sit down in the heavenly places in Christ Jesus, sit down in Him that never fell, nor ever changed." After this meeting was over, and most of the Friends gone away, as I was walking in John Crook's garden, there came a party of horse, with a constable, to seize me. I heard them ask, "Who is in the house?" Somebody made answer that I was there. They said that I was the man they looked for; and went forthwith into the house, where they had many words with John Crook and some few Friends that were with him. But the Lord's power so confounded them that they came not into the garden to look for me; but went their way in a rage. When I came into the house, Friends were very glad to see that I had escaped them. Next day I passed thence; and, after I had visited Friends in several places, came to London, the Lord's power accompanying me, and bearing me up in His service. During the time I was at London I had many services laid upon me, for it was a time of much suffering. I was moved to write to Oliver Cromwell, and lay before him the sufferings of Friends both in this nation and in Ireland. There was also a talk about this time of making Cromwell king; whereupon I was moved to go to him and warn him against accepting it; and of divers dangers which, if he did not avoid them, would, I told him, bring shame and ruin upon himself and his posterity. He seemed to take well what I said to him,
- 80. and thanked me; yet afterwards I was moved to write to him more fully concerning that matter. About this time the Lady Claypole (so called) was sick, and much troubled in mind, and could receive no comfort from any that came to her. When I heard of this I was moved to write to her.[109] About this time came forth a declaration from Oliver Cromwell, the Protector, for a collection towards the relief of divers Protestant churches, driven out of Poland; and of twenty Protestant families, driven out of the confines of Bohemia. And there having been a like declaration published some time before, to invite the nation to a day of solemn fasting and humiliation, in order to a contribution being made for the suffering Protestants of the valleys of Lucerne, Angrona, etc., who were persecuted by the Duke of Savoy,[110] I was moved to write to the Protector and chief magistrates on this occasion, both to show them the nature of a true fast (such as God requires and accepts), and to make them sensible of their injustice and self-condemnation in blaming the Papists for persecuting the Protestants abroad, while they themselves, calling themselves Protestants, were at the same time persecuting their Protestant neighbours and friends at home. Divers times, both in the time of the Long Parliament and of the Protector (so called) and of the Committee of Safety, when they proclaimed fasts, I was moved to write to them, and tell them their fasts were like unto Jezebel's; for commonly, when they proclaimed fasts, there was some mischief contrived against us. I knew their fasts were for strife and debate, to smite with the fist of wickedness; as the New England professors soon after did; who, before they put our Friends to death, proclaimed a fast also. Now it was a time of great suffering; and many Friends being in prisons, many other Friends were moved to go to the Parliament, to offer themselves up to lie in the same prisons where their friends lay, that those in prison might go forth, and not perish in the stinking jails. This we did in love to God and our brethren, that they might not die in prison; and in love to those that cast them in, that they
- 81. might not bring innocent blood upon their own heads, which we knew would cry to the Lord, and bring His wrath, vengeance, and plagues upon them. But little favour could we find from those professing Parliaments; instead thereof, they would rage, and sometimes threaten Friends that attended them, to whip and send them home. Then commonly soon after the Lord would turn them out, and send them home; who had not an heart to do good in the day of their power. But they went not off without being forewarned; for I was moved to write to them, in their several turns, as I did to the Long Parliament, unto whom I declared, before they were broken up, "that thick darkness was coming over them all, even a day of darkness that should be felt." And because the Parliament that now sat was made up mostly of high professors, who, pretending to be more religious than others, were indeed greater persecutors of those that were truly religious, I was moved to send them the following lines, as a reproof of their hypocrisy:[111] "O friends, do not cloak and cover yourselves; there is a God that knoweth your hearts, and that will uncover you. He seeth your way. 'Wo be unto him that covereth, but not with my Spirit, saith the Lord.' Do ye act contrary to the law, and then put it from you! Mercy and true judgment ye neglect. Look, what was spoken against such. My Saviour spoke against such; 'I was sick, and ye visited me not; I was hungry, and ye fed me not; I was a stranger, and ye took me not in; I was in prison, and ye visited me not.' But they said, 'When saw we thee in prison, and did not come to thee?' 'Inasmuch as ye did it not unto one of these little ones, ye did it not unto me.' Friends, ye imprison them that are in the life and power of Truth, and yet profess to be the ministers of Christ; but if Christ had sent you, ye would bring out of prison, out of bondage, and receive strangers. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter; ye have condemned and killed the just, and he doth not resist you.
- 82. G. F." After this, as I was going out of town, having two Friends with me, when we were little more than a mile out of the city, there met us two troopers belonging to Colonel Hacker's regiment, who took me, and the Friends that were with me, and brought us back to the Mews, and there kept us prisoners. But the Lord's power was so over them that they did not take us before any officer; but shortly after set us at liberty again. The same day, taking boat, I went to Kingston, and thence to Hampton Court, to speak with the Protector about the sufferings of Friends. I met him riding in Hampton Court Park, and before I came to him, as he rode at the head of his life-guard, I saw and felt a waft [or apparition] of death go forth against him; and when I came to him he looked like a dead man. After I had laid the sufferings of Friends before him, and had warned him, according as I was moved to speak to him, he bade me come to his house. So I returned to Kingston, and next day went to Hampton Court, to speak further with him. But when I came he was sick, and —— Harvey,[AJ] who was one that waited on him, told me the doctors were not willing I should speak with him. So I passed away, and never saw him more.[112] From Kingston I went to Isaac Penington's,[113] in Buckinghamshire, where I had appointed a meeting, and the Lord's Truth and power were preciously manifested amongst us. After I had visited Friends in those parts, I returned to London, and soon after went into Essex, where I had not been long before I heard that the Protector was dead, and his son Richard made Protector in his room. Thereupon I came up to London again. Before this time the church faith (so called) was given forth, which was said to have been made at the Savoy in eleven days' time.[114] I got a copy before it was published, and wrote an answer to it; and when their book of church faith was sold in the streets, my answer to it was sold also. This angered some of the Parliament men, so
- 83. that one of them told me, "We must have you to Smithfield." I told him, "I am above your fires, and fear them not." And, reasoning with him, I wished him to consider, had all people been without a faith these sixteen hundred years, that now the priests must make them one? Did not the apostle say that Jesus was the author and finisher of their faith? And since Christ Jesus was the author of the Apostles' faith, of the Church's faith in primitive times, and of the martyrs' faith, should not all people look unto Him to be the author and finisher of their faith, and not to the priests? Much work we had about the priest-made faith. There was great persecution in many places, both by imprisoning, and by breaking up of meetings. At a meeting about seven miles from London, the rude people usually came out of several parishes round about, to abuse Friends, and often beat and bruised them exceedingly. One day they abused about eighty Friends that went to that meeting out of London, tearing their coats and cloaks from off their backs, and throwing them into ditches and ponds; and when they had besmeared them with dirt, they said they looked like witches. The next First-day I was moved of the Lord to go to that meeting, though I was then very weak. When I came there I bade Friends bring a table, and set it in the close, where they used to meet, to stand upon. According to their wonted course, the rude people came; and I, having a Bible in my hand, showed them theirs and their teachers' fruits; and the people became ashamed, and were quiet. But it was a time of great sufferings; for, besides imprisonments, through which many died, our meetings were greatly disturbed. They have thrown rotten eggs and wild-fire into our meetings, and brought in drums beating, and kettles to make noises with, that the Truth might not be heard; and, among these, the priests were as rude as any, as may be seen in the book of the fighting priests, wherein a list is given of some priests that had actually beaten and abused Friends.
- 84. Many Friends were brought prisoners to London, to be tried before the Committee; where Henry Vane, being chairman, would not suffer Friends to come in, except they would put off their hats.[115] But at last the Lord's power came over him, so that, through the mediation of others, they were admitted. Many of us having been imprisoned upon contempts (as they called them) for not putting off our hats, it was not a likely thing that Friends, who had suffered so long for it from others, should put off their hats to him. But the Lord's power came over all, and wrought so that several were set at liberty by them. I wrote to Oliver several times, and let him know that while he was persecuting God's people, they whom he accounted his enemies were preparing to come upon him. When some forward spirits that came amongst us would have bought Somerset-House, that we might have meetings in it, I forbade them to do so: for I then foresaw the King's coming in again. Besides, there came a woman to me in the Strand, who had a prophecy concerning King Charles's coming in, three years before he came: and she told me she must go to him to declare it. I advised her to wait upon the Lord, and keep it to herself; for if it should be known that she went on such a message, they would look upon it to be treason: but she said she must go, and tell him that he should be brought into England again. I saw her prophecy was true, and that a great stroke must come upon them in power; for they that had then got possession were so exceeding high, and such great persecution was acted by them, who called themselves saints, that they would take from Friends their copyhold lands, because they could not swear in their courts. Sometimes when we laid these sufferings before Oliver Cromwell, he would not believe it. Therefore Thomas Aldam and Anthony Pearson were moved to go through all the jails in England, and to get copies of Friends' commitments under the jailer's hands, that they might lay the weight of their sufferings upon Oliver Cromwell. And when he would not give order for the releasing of them, Thomas Aldam was moved to take his cap from off his head, and to rend it in pieces
- 85. before him, and to say unto him, "So shall thy government be rent from thee and thy house." Another Friend also, a woman, was moved to go to the Parliament (that was envious against Friends) with a pitcher in her hand, which she broke into pieces before them, and told them that so should they be broken to pieces: which came to pass shortly after. In my great suffering and travail of spirit for the nation, being grievously burdened with their hypocrisy, treachery, and falsehood, I saw God would bring that over them which they had been above; and that all must be brought down to that which convinced them, before they could get over that bad spirit within and without: for it is the pure, invisible Spirit, that doth and only can work down all deceit in people. Now was there a great pother made about the image or effigy of Oliver Cromwell lying in state; men standing and sounding with trumpets over his image, after he was dead. At this my spirit was greatly grieved, and the Lord, I found, was highly offended. About this time great stirs were in the nation, the minds of people being unsettled. Much plotting and contriving there was by the several factions, to carry on their several interests. And a great care being upon me, lest any young or ignorant people, that might sometimes come amongst us, should be drawn into that snare, I was moved to give forth an epistle[116] as a warning unto all such.
- 86. CHAPTER XIII. In the First Year of King Charles. 1660. I entered Bristol on the Seventh day of the week.[117] The day before, the soldiers came with their muskets into the meeting, and were exceedingly rude, beating and striking Friends with them, and drove them out of the orchard in a great rage, threatening what they would do if Friends came there again. For the mayor and the commander of the soldiers had, it seems, combined together to make a disturbance amongst Friends. When Friends told me what a rage there was in the town, how they were threatened by the mayor and soldiers, and how unruly the soldiers had been the day before, I sent for several Friends, as George Bishop, Thomas Gouldney, Thomas Speed, and Edward Pyot, and desired them to go to the mayor and aldermen, and request them, seeing he and they had broken up our meetings, to let Friends have the town-hall to meet in. For the use of it Friends would give them twenty pounds a-year, to be distributed amongst the poor and when the mayor and aldermen had business to do in it, Friends would not meet in it, but only on First-days. These Friends were astonished at this, and said the mayor and aldermen would think that they were mad. I said, Nay; for this would be a considerable benefit to the poor. And it was upon me from the Lord to bid them go. At last they consented, and went, though in the cross to their own wills. When they had laid the thing before the mayor, he said, "For my part I could consent to it, but I am but one"; and he told Friends of
- 87. another great hall they might have; but that they did not accept, it being inconvenient. So Friends came away, leaving the mayor in a very loving frame towards them; for they felt the Lord's power had come over him. When they came back, I spoke to them to go also to the colonel that commanded the soldiers, and lay before him the rude conduct of his soldiers, how they came armed amongst innocent people, who were waiting upon and worshipping the Lord; but they were backward to go to him. Next morning, being First-day, we went to the meeting in the orchard, where the soldiers had lately been so rude. After I had declared the Truth some time in the meeting, there came in many rude soldiers and people, some with drawn swords. The innkeepers had made some of them drunk; and one had bound himself with an oath to cut down and kill the man that spoke. He came pressing in, through all the crowd of people, to within two yards of me, and stopped at those four Friends before mentioned (who should have gone to the colonel as I would have had them), and began jangling with them. Suddenly I saw his sword was put up and gone: for the Lord's power came over all, and chained him with the rest. We had a blessed meeting, and the Lord's everlasting power and presence were felt amongst us. On the day following, the four Friends went and spoke with the colonel, and he sent for the soldiers, and cut and slashed some of them before the Friends' faces. When I heard of this I blamed the Friends for letting him do so, and also that they did not go on the Seventh-day, as I would have had them, which might have prevented this cutting of the soldiers, and the trouble they gave at our meeting. But thus the Lord's power came over all those persecuting, bloody minds, and the meeting there was held in peace for a good while after without disturbance. I had then also a general meeting at Edward Pyot's, near Bristol, at which it was judged were several thousands of people:[118] for besides Friends from many parts thereabouts, some of the Baptists
- 88. and Independents, with their teachers, came to it, and many of the sober people of Bristol; insomuch that the people who stayed behind said the city looked naked, so many were gone out of it to this meeting. It was very quiet, and many glorious truths were opened to the people. As we had much work with priests and professors who pleaded for imperfection, I was opened to declare and manifest to them that Adam and Eve were perfect before they fell, and all that God made He saw was good, and He blessed it; but the imperfection came in by the fall, through man's and woman's hearkening to the devil who was out of Truth. And though the law made nothing perfect, yet it made way for the bringing in of the better hope, which hope is Christ, who destroys the devil and his works, which made man and woman imperfect. Christ saith to His disciples, "Be ye perfect, even as your heavenly Father is perfect": and He, who Himself was perfect, comes to make man and woman perfect again, and brings them again to the state in which God made them. So He is the maker-up of the breach, and the peace betwixt God and man. That this might the better be understood by the lowest capacities, I used a comparison of two old people who had their house broken down by an enemy, so that they, with all their children, were liable to all storms and tempests. And there came to them some that pretended to be workmen, and offered to build up their house again, if they would give them so much a year; but when they had got the money they left the house as they found it. After this manner came a second, third, fourth, fifth, and sixth, each with his several pretence to build up the old house, and each got the people's money, and then cried that they could not rear up the house, the breach could not be made up; for there is no perfection here. They tell the old people that the house can never be perfectly built up again in this life, though they have taken the people's money for doing it.
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