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 BX7630 .S51 1832 
 
 History of the rise, increase, and progr 
 
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 3 1924 029 464 140 
 
The original of tiiis book is in 
 tine Cornell University Library. 
 
 There are no known copyright restrictions in 
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M^^^-^Oi \^|^ 
 
THE 
 
 HISTORY 
 
 RISE, INCREASE, AND PROGRESS, 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 INTERMIXED WITH 
 
 SEVERAL REMARKABLE OCCURRENCES. 
 
 WRITTEN ORIGINALLY IN LOW DUTCH, 
 
 AND ALSO TRANSLATED BY HIMSELF INTO ENGLISH. 
 
 BY WIIililAM SEWEIili. 
 
 A NEW EDITION. 
 
 TO WHICH IS APPENDED, 
 
 AN INTERESTING NARRATIVE OF THE SUFFERINGS OF WILLIAM 
 SlOORE, JOHN PHILLY, AND RICHARD SELLER. 
 
 IN TWO VOLUMES. 
 VOL. L 
 
 ||Iit1atrel)iKta: 
 
 URIAH HUNT, No. 19 NORTH THIRD STREET. 
 1832. 
 
A (o(^So'lQ 
 
TO 
 
 GEORGE, 
 
 KING OF GREAT BRITAIN, IRELAND, &c. 
 
 PRINCE ELECTOR OF BRUNSWICK, LUNENBURG, &:c. 
 
 GREAT AND MIGHTY,.PRINCE, 
 
 As there is a great variety in the inclinations of men in general, so 
 it is particularly remarkable in those who addict themselves to the stu- 
 dies of nature and human literature : for some with great eagerness in- 
 quire into the operations of nature; and the natural causes of things: 
 some endeavour to dig up antiquities from the dark, by searching out 
 the signification of statues, the inscriptions of antique stones, and old 
 and almost worn out medals ; and others peruse with unwearied dili- 
 gence, the histories both of modern and ancient times; and not without 
 good. cause; for history is not unjustly called the looking-glass of human 
 life; not only because it showeth unto us matters of fact, which are 
 either commendable or reproveable, and we behold therein that which 
 is past, as if it were present; but also because from things which have 
 already happened we may learn what is best for us to do, and what we 
 ought to avoid. And, therefore, great benefit may be reaped from the 
 reading of histories, besides the pleasure which the variety of trans- 
 actions affords to our senses, when matters are accompanied with 
 singular circumstances, and unexpected events. 
 
 Now, since the reading of historical treatises was one of the most 
 pleasant diversions of my youth, this drew me when I attained to some 
 maturity of age, to yjquire after many things that had happened in thy 
 kingdoms and dominions, which by many were almost forgotten. And 
 having gathered great store of very remarkable cases, which I thought 
 worthy to be kept upon record, and not buried in oblivion, I was in- 
 duced to compose an history, which contains such rare occurrences, 
 and unusual matters as I believe are not easily paralelled. 
 
 And after a long and difficult labour, having at length finished the 
 work, so far as to expose it to public view ; and then thinking to whom 
 I should dedicate it, it presently came into my mind, that tbisi>tould not be 
 done more suitably to any, than to the king of these countries, which 
 are the chief theatre of this history; and the rather, because therein is 
 described the rise of a people, who are no small part of his faithful sub- 
 jects, (for so I may safely call them,) since they never, how much soever 
 wronged and oppressed, 'offered any resistance to the government; and 
 when for conscience-sake they could not comply with what was requir- 
 ed of them, by patient suffering they showed their subjectioif and obe- - 
 
4 DEDICATION. 
 
 dience to the higher power. Nay, ^hen opportunity-was offered to re- 
 venge themselves of their enemies, even then they would not, but left 
 it to the Lord : and thus at all times they behaved themselves like a 
 peaceable people. 
 
 And since I have also had occasion in this history to mention some 
 illustrious branches of thy royal family, to whom could I with more 
 justice offer this work, than to thee, O King of Great Britian, who, 
 having already made thyself gloriously renowned by thy eminent clem- 
 ency, bestowed even upon such who by their unnatural rebellion had 
 forfeited it, didst rather choose to establish thy throne thereby, than by 
 severity, and thus effectually to observe this lesson of the wisest of 
 kings, " Mercy and truth preserve the king, and his throne is upholden 
 by mercy." 
 
 All this hath emboldened me, great king, to dedicate this work to 
 thee, with due regard, and in a way of humble address to approach thy 
 royal presence. Be pleased, therefore, according to thy wonted good- 
 ness to excuse this modest freedom; and to know, that though it be of- 
 fered by a foreigner, yet it proceeds from him who heartily wisheth 
 that God may vouchsafe thee long to reign in peace and tranquillity over 
 thy subjects; and when removed hence from an earthly and perish- 
 ing diadem, to grant thee an heavenly and incorruptible crown of glory: 
 which is the unfeigned desire of. 
 
 Great and mighty Prince, 
 
 Thy affectionate and sincere well-wisher, 
 
 WILLIAM SEWEL. 
 
THE PREFACE. 
 
 AFTER a labour of more than five and twenty years, this history" 
 at length appears in public view ; to the compiling of which I was in- 
 duced from the consideration that the rise and increase of that religious 
 society, which in this work I have given a circumstantial account of, 
 is indeed so rare and wonderful a thing, that I think few will be met 
 with in modern histories, which in the like respect may be compared 
 therewith ; becaus^the Quakers, so called, are become a great people, 
 under such heavy oppression as is herein after mentioned : and that 
 not by any human power, or making resistance, but merely by an 
 harmless deportment, and the exercising of patience ; for bearing arms 
 and resisting the wicked by fighting, they always have counted unlaw- 
 ful, and contrary to the doctrine of our Saviour. Thus they who had 
 no king, fffince, nor potentate to protect them ; and who in the begin- 
 ning had not among themselves any man of renown or literature, but 
 relying on their integrity, and trusting to God alone ; have at length 
 triumphed over the malice of their opposers, by suffering, (which rose 
 to that degree that it was at the expense of the lives of many of them,) 
 under violent oppression from high and low, and the opposition of learn- 
 ed and unlearned. 
 
 All this after much search, being found out by assiduous diligence, ap- 
 peared so wonderful to me, that I resolved to give a relation thereof, not- 
 withstanding the great labour I soon perceived this work required. To this 
 may be added, that when I considered that several authors, both Ger- 
 mans and otheYs, had published books and accounts of this people stuff- 
 ed with gross untruths, I was the more spurred on thereby to set down 
 in due order, for my countrymen's sake, what I knew of the matter ; 
 for it seems indeed to be of small advantage that when any thing is 
 well known to us, we keep that knowledge only to ourselves,* without 
 imparting it to others. 
 
 Now how difficult soever I found it, yet having made a beginning, I 
 resolved to go on ; and so I did, though often stopped by several acci- 
 dents, and also other work : for during this labour I have not only 
 translated several bulky books into Dutch, besides Kennet's Antiquities 
 of Rome, but also composed several treatises of moment, and among 
 these my great dictionary, English and Low Dutch. And notwith- 
 standing all these impediments, I continually resumed this work by 
 intervals so often, that I have written it almost thrice to tnake it com- 
 plete ; for doubting of some things, and finding others defective, it made 
 me write to England for better information ; which having gotten 
 at length, after much pains and long writing, I was several time|. 
 obliged to lay aside part of my former description and make a new one ; 
 
 * Scire tuum nihil est, nisi te scire hoc sciat alter. — Feri. Sat, 1. 
 
6 . PREFACE. 
 
 which happened so often, that had I not been supported by an unweari- 
 ed application, the difficulty of the labour, which had been much great- 
 er in Holland, than if I had composed the work in England, would have 
 made me give it over. But I went on, and so finished this history in 
 that form as it now appears. 
 
 And I am not without thoughts, that I was prepared to be instru- 
 mental for such a work as this : for several remarkable things I have 
 made use af, I had noted down before ever I thought of composing 
 such a history ; and even in my young years, when I was in England, I 
 copied out from manuscripts several pieces and letters, which are insert- 
 ed in this history : it may be hardly to be found elsewhere. 
 
 At the first sight perhaps some will be ready to think that I might 
 have superseded this labour, since the learned world hath long ago 
 seen a book written by Gerard Croese, with the title of Historia Quak- 
 eriana. But be it known to the reader, that though the author got the 
 chief contents thereof from me, yet that Telation which he gives of the 
 rise and progress of the Quakers, is very imperfect and defective; and 
 that he presumed to relate things of which he had no true knowledge. 
 I gave him indeed many things in writing, but not all I had collected ; 
 besides having since that time written to my acquaintance in England, 
 I got narratives of many remarkable occurrences given forth in print 
 there, and many authentic pieces in manuscript. Now though this col- 
 lection was, as Ovid calls the chaos, ' Rudis indigeslague moles,'' ' a rude 
 undigested heap ;' yet from thence, and from my own collection of mat- 
 ters known to me, I have compiled the greatest part of this history : 
 but as to the life and transactions of G. Fox, who is largely treated in 
 this work, I took them chiefly from his journal ; and the greatest part of 
 other occurrences, or the lives and transactions of others, I have taken 
 from the works of deceased authors ; and out of abundance of small 
 books published in print not long after the things happened, and not con- 
 tradicted by whatever I could learn. 
 
 Thus I have endeavoured to assert nothing but what I had good 
 authority for; which in regard of some circumstances, would have 
 been yet far more difficult after the expiration of some jjears : for now 
 time gave opportunity to be informed of many things, which some 
 ancient people had yet remembrance of, and which after their decease 
 perhaps would have been buried in oblivion, 
 
 I cannot well omit here publicly to acknowledge the signal kindness 
 and diligence of my well-beloved and much esteemed' friend Theodore, 
 Eccleston, of London, who hath furnished me with abundance of mate- 
 rials, not only very useful, but also absolutely necessary for the compil- 
 ing of this work : from him I had intelligence on that account, and have 
 exchanged a multitude of letters. And thus by a long continued corres- 
 pondence I came to be acquainted with many things and circumstan- 
 ces, which after some years might have been more difficult to obtain. 
 
 Add to this, that I have described several things well known to me, 
 which few besides myself within these thirty or forty years had better 
 knowledge of. I have also mentioned several remarkable cases, which 
 I noted down from the mouths of ^edible persons who have been dead 
 many years, and thought not that at any time I should have pubhshed 
 them in print. In the meanwhile I took acccount of what seemed to 
 me worthy to be left upon record, and collected a great quantity of 
 books, wherein many occurrences mentioned in this history were re- 
 
PREFACE. 1 
 
 bited. Of such kind of relations and accounts I have madfi use of, 
 without taking from thence all that was remarkaWe ; for it hath not 
 been for want of matter that this history hath not run out further, 
 since I could have made it thrice as big , if I had been minded so to do. 
 But as I was unwilling to extend my work any further than my strength 
 ?ind health in all probability should permit, sa I would not glut my read- 
 er with many things of one and the same nature : but have endeavoured 
 by variety of matter, to quicken his appetite ; and therefore have inter- 
 mixed the serious part sometimes with a facetious accident. 
 
 Yet I have not thought myself bound to take aotice of every odd case 
 that may have happened among the Quakers, so called : for there have 
 conversed among them such who acted some particular things that 
 were not approved of by those of that society. And if any one, swayed 
 by human passion, commits any excess which is disapproved of by his 
 fellow members of the church, such an act may not be duly imputed to 
 the people he makes profession with. Among such particulars may be 
 reckoned the case of one Hester Biddle, which Croese makes mention of 
 about the end of his history. For though it was told him from the re- 
 lation she gave of it at Amsterdam, not with any intention that he 
 should publish it, yet this was a particular case which she herself must 
 be responsible for ; since expei'ience hath taught that imagination some- 
 times works so powerfully on the mind, that one thinks himself obliged 
 to do a thing which were better left undone. 
 
 Yet for all that, it is true, that men fearuig God, may mistake, and 
 through ignorance do something, which others not without reason 
 might judge not commendable. Also it may "happen that some again, 
 from a godly fear, have omitted what others, no less pious, would not 
 have scrupled. And though some among the Quakers, in the begin- 
 ning of their rise, for fear of transgressing Christ's command., " Be not 
 ye called Rabbi, for one is your Master, even Christ," speaking to per- 
 sons in authority, called them by the name of Friend; yet others of 
 the same persuasion have not therefore thought themselves bound to 
 refuse to magistrates their distinguishing titles of magistracy. Nay, if 
 any, for some special reason, may not have given a full or direct an- 
 svver to a query, yet others of the same society have not looked upon 
 this as a pattern to imitate. For the most eminent valiants among this 
 people in the beginning, were not men of note or learning, though of 
 ^reat courage: insomuch that their immoveable steadfastness some- 
 times so exasperated their enemies, that their fear of doing or omitting 
 any thing which they judged would^ displease God, often hath been 
 stamped with the odious denomination of stubbornness and stifTnecked- 
 ness; but they ha ve.horne this patiently, believing that it was their duty 
 to persevere immoveably in minding their Christian profession, and in 
 frequenting their religious assemblies. And that such a steadfastness 
 was the duty of a Christian, seems also to have been the judgment of 
 the authors of the confession of faith of the reformed churches in the 
 • Netherlands, Art- xxviii. where it is said, that it is the office or duty of 
 all believers, to separate themselves according to the word of God, 
 from those that are not of the church ; and to join to this congregation, 
 in what place soever God hath placed them, though the magistrates 
 and edicts of princes were against it; and that death or any corporeal 
 punishment was annexed to it. 
 
 It is true, there have been such among the Quakers, who were ex- 
 
8 t'REFACE. 
 
 ceeding bold in representing to their enemies their evil behaviour' and 
 deportment; but this hath been a peculiar talent of pious men, of whom 
 examples are extant in the book of martyrs, viz. that some of them in 
 very plain terms told their persecutors of their vpickedness. Very re- 
 markable in that respect is the speech of John Molleus, who about the 
 year 1653, being prisoner at Rome, without any dissimulation exposed 
 to public view the wicked lives of the cardinals and bishops, who were 
 ordered by the pope to examine him. The like boldness appears also in 
 the letter of Hans van Ovendam, to the magistrates of Ghent in Flan- 
 ders, as may be seen in the Mirror of Martyrs of the Baptists ; from 
 whence it appears, that the, Quakers have not been the only people 
 who have told their persecutors very boldly o|, their wicked deport- 
 ment and cruelty. 
 
 It cannot be denied that there have been at times among this society 
 some people of an odd behaviour, who in process of time embraced 
 strange opinions and perverse notions ; but that is no new thing,- since 
 this hath happened also among those of other persuasions, though none 
 of these would allow that this was the consequence or effect of their 
 doctrine. We find in Sacred Writ, that even in the primitive Christian 
 church there were apostates; either such as maintained strange doc- 
 trinCf as the Nicholatians ; or such who finding the straight way too 
 narrow for them, left it, and like Demas, falling in love again with the 
 world, entered into the broad way. And therefore it can now, no more 
 than then, be argued from thence, that the exorbitancies to which 
 some launched out, were the effects of the doctrine they forsook. 
 
 Since in this history some predictions are also mentioned^ and some 
 biassed by prejudice will perhaps look upon them as frivolous, imagin- 
 ing that "the Quakers pretend to have the spirit of prophecy ; I will 
 answer to this, that though among thousands of them there may have 
 been one that prophetically foretold a thing, which afterwards truly 
 happened ; yet. others of that society presumed to have that gift no 
 more than to have that of being a preacher ; and are not called to that 
 work. There must be antecessors and leaders in the religious econo- 
 my, as well as in the politic state; for if every one not qilalified should 
 assume the office of governing, things would soon run into confusion. 
 Now though some have had this false conceit, that to be able to pre- 
 dict future things was a quality the Quakers attributed to themselves ; 
 as proceeding from their doctrine, that Christians ought to be led by 
 the Spirit of God ; yet this is a very sinister and preposterous conceit ; 
 for what they say concerning the leading and guiding of the Spirit of 
 God, is agreeable with the doctrine of the apostfe, who saith, " As ma- 
 ny as are led by the Spirit of God, they are the sons of God." And 
 this was also the doctrine of the first reformers. What must we think 
 then of those who will not be led by this spirit, but call this doctrine by 
 the odious denomination of enthusiasm? The same apostle tells us 
 also, " If any have not the Spirit of Christ he is none of his." And 
 he saith also, " The manifestation of the Spirit is given to every man 
 to profit withal." But from thence it doth in no wise follow that the 
 spirit of prophecy is given to every one ; neither that although it might 
 please God to reveal to one a thing which yet was to come, such an 
 one therefore was endued with such a prophetical spirit, that he was 
 able at any time to predict future things. 
 
 If this position be true, then those of other persuasions might also lay 
 
PREFACE. 9 
 
 claim to that prerogative; because among them sometimes there have 
 been pious men who predicted remarkable things, which afterwards 
 really happened ; as among the rest, James Usher, archbishop of Ar- 
 magh, and primate of Ireland, who foretold the rebellion in Ireland 
 forty years before it came to pass ; besides the intestine war and mis- 
 eries that befel England, and other things that were fulfilled : which 
 leads us not to reject as frivolous his prediction of the dreadful perse- 
 cution that would fall upon all the Protestant churches by the Papists ; 
 for though one of his friends once objected to him, that since Great 
 Britain and Ireland had already suffered so deeply, there was reason 
 to hope that the judgments of God in respect of these kingdoms might 
 have been past ; yet he replied to it, ' Fool not yourselves with such 
 hopes, for I tell you all you have yet seen hath been but the beginning 
 of sorrows, to what is yet to come upon the Protestant churches of 
 Christ, who will ere long fall under a sharper persecution than ever yet 
 hath been upon them. And therefore look you be not found in the out- 
 ward court, but a v^orshipper in the temple before the altar : for Christ 
 will measure all those that profess his name, and call themselves his 
 people ; and the outward worshippers he will leave out, to be trodden 
 down by the Gentiles. The outward court is the formal Christian, 
 whose religion lies in performing the outside duties of Christianity, 
 without having an inward life and power of faith and love, uniting them 
 to Christ: and these God will leave to be trodden down and swept 
 away by the Gentiles. But the worshippers within the temple and be- 
 fore the altar, are those who indeed worship God in spirit and in truth: 
 whose souls are made his temples, and he is honoured and adored in the 
 most inward thoughts of their hearts ; and they sacrifice their lusts and 
 vile affections, yea, and their own wills to him ; and these God will 
 hide in the hollow of his hand, and under the shadow of his wings. 
 And this shall be the great difference between this last, and all the other 
 preceding persecutions ; for in the former the most eminent and spirit- 
 ual ministers and Christians did generally suffer most, and were most 
 violently fallen upon ; but in this last persecution these shall be pre- 
 served by God as a seed to partake of that glory which shall immedi- 
 ately follow and come upon the church, as soon as ever this storm shall 
 be over ; for as it shall be the sharpest, so it shall be the shortest per- 
 secution of them all, and shall only take away the gross hypocrites and 
 formal professors ; but the true spiritual believers shall be preserved till 
 the calamity be over past.' 
 
 If any now-a-days should speak at this rate, it is credible that inany 
 who think themselves to be good Christians, would decry this as mere 
 enthusiasm. But the said bishop is still in such great repute with the 
 learned, and hath obtained such an high esteem by his writings, that his 
 words are likely to be of more weight with many, than those of other 
 pious men. And therefore I was willing to renew them, and revive his 
 memory, if perhaps this might make some impression upon the minds 
 of any : for this is a certain truth, that no outward performances will 
 avail any, if they do not worship God in spirit and in truth ; for such 
 worshippers God seeks, according to what our Saviour himself said ; 
 besides, that " not every one that saith to him. Lord, Lord, shall enter 
 into the kingdom of heaven :" nay, when many in that day will say to 
 him, " Lord, have we not prophesied in thy name ?" He will say to 
 them, " I never knew you ; depart from me ye that work iniquity." 
 
 Vol. I. — 2 
 
qO PREFACE. 
 
 As the many singular cases related in this history will afford no un- 
 pleasing entertainment to curious readers, so they will be found also 
 instructive; for we shall not only meet with instances of true piety and 
 love to one's neighbour, and of saints triumphing on their death beds, 
 and also with remarkable examples of sinners truly penitent at the hour 
 of death ; but we may also find here abundance of proofs of a peace- 
 able behaviour: for the Quakers, so called, have not plotted against the 
 government, nor meddled with treasonable practices or rebellions ; and 
 how much soever they were oppressed, yet they always were quiet, 
 and never made any resistance; but with an harmless patience they 
 have borne their most heavy oppressions and injuries, and so at length 
 overcame : for to be subject to magistracy hath alwaj's been one of 
 their principles ; and that they were really dutiful subjects, they have 
 showed at all times, by paying obedience to -the higher power, in all 
 they could do with a good conscience. And when any thing was re- 
 quired of them, which from a reverential respect to God they durst not 
 do, or omit ; they have showed their obedience by suffering, without 
 making any resistance, or joining with others who were inclined thereto. 
 
 Now though many have made it their business to represent them in 
 odious colours, and to write great untruths concerning them ; nay, to 
 fasten doctrines upon them which they never approved, and that not a 
 few of the learned have contended against them with their pens; yet 
 among these there have also been such, who though they never joined 
 with, yet gave a good account and favourable testimony concerning 
 them, as may be seen in Richard Claridge's answer to a book of Ed- 
 ward Cockson, page 266, and seq. And at Amsterdam in Holland, 
 many years ago, a learned man published a book called, Lucerna super 
 Candelabrum, wherein he very eminently defended the doctrine of the 
 inward light; and this book was published in Dutch, and afterwards 
 also into English, with the title of The Light upon the Candlestick : and 
 since the name of William Ames, a zealous preacher among the' Qua- 
 kers, was placed upon the title, many have believed him to be the au- 
 thor of that book, because his doctrine of the divine and inward licht 
 was so effectually asserted therein. That he approved the contents of 
 the book I know ; but I know also that it never proceeded from his pen. 
 And many years afterwards it was published under the name pf one 
 Peter Balling as the author, though there were those who fathered it 
 upon Adam Boreel, because it is found printed in Latin among his 
 Scripta Postuma. And tbis opinion is not altogether improbable, for 
 among his vi'orks are found also some other writings that contain se- 
 veral positions asserted by the Quakers; besides, he and some other of 
 the collegians, and among these also Dr. Galenas Abrahamson, were 
 so effectually convinced of the doctrine preached by William Ames 
 when he filrst came to Amsterdam, that they approved of it; thouf^h 
 afterwards from a misapprehension they opposed it. Now if we pre- 
 suppose that Adaiiii Boreel was the author of the said Latin book, Peter 
 Balling might be | the translator thereof into Dutch ; for that it was 
 originally written in Latin seems to me very probable. 
 
 But however this be, it appears plainly, that the author would not 
 pubUcly be known; for the title seemed designedly composed so that 
 the readers should believe W. Ames to be the author of it, viz. The 
 Light on the Candlestick, serving for Illustration of the principal mat- 
 ters in the Book called, The Mysteries of the Kingdom of God, &c. 
 
PREFACE. 11 
 
 against Galenus Abrahamson and his Assenters, treated of, and written 
 by W. Ames. And tliis name stood in capital letters underneath, in 
 such a manner as the name of an author is usually placed upon a title; 
 though the publisher meant no more but that W. Ames was the author 
 of the book called, The Mysteries of the Kingdom of God. And there 
 was no printer's name added to it, but only, Printed for the author, 1662. 
 
 Now though I cannot tell certainly who was the author, yet I have 
 though fit, since the said book is not easily to be got in Latin, to insert 
 it in the appendix of this history; from whence it may appear, as well 
 as from the writings of some others, that there have bgen such as either 
 commended the Quakers, or defended their doctrine, though they them- 
 selves never could resolve to join with them publicly. 
 
 But notwithstanding all this, there have been others, who, to render 
 the deportment and carriage of the Quakers suspected and odious, have 
 been ready to represent their honest behaviour and religious life as Pha- 
 risaical righteousness; although Christ and his apostles earnestly re- 
 commended such a life. Pray, what mean these words of our Saviour, 
 "Be ye perfect, even as your Father which is in heaven is perfect;" 
 but that we ought to endeavour, to the utmost of our power, to lead a 
 virtuous and godly life? when those that heard the apostle Peter preach, 
 were thereby pricked in their hearts, and said, " Men and Brethren, 
 what shall we do ?" he answered, " Repent." And at another time, 
 " Repent, ye, and be converted, that your sins may be blotted out." 
 The apostle Paul saith, " Be not conformed to this world, but be ye 
 transformed by the renewing of your mind." And the apdstle Peter, 
 agreeable to this, saith, " As obedient children, not fashioning yourselves 
 according to the former lusts in your ignorance ; but as he which hath 
 called you is holy, so be ye holy in all manner of conversation ;" all 
 which clearly implieth, that a Christian ought to be very strict and 
 careful in his conversation ; and of this judgment were also the first 
 reformers : and that Archbishop Tillotson was also of the same mind 
 appears from many passages that are to be found in his sermons. 
 
 But though the Quakers have endeavoured to make their life and con- 
 versation agree with their Christian profession, yet this hath raised 
 envy, grudge, and malice against them : and among the- clergy there 
 have been such, who, to render them odious, did not stick to represent 
 them as disguised Papists, notwithstanding these were none of their 
 meanest enemies. For, after a due reflection and consideration, it hath 
 seemed to me, that when king Charles the second was on the throne, 
 the Romanists, and such among the church of England as favoured 
 them, were the chief promoters of persecution. And these, to pursue 
 their wicked ends, would not proceed according to law, in the trials of 
 the imprisoned Quakers ; but they continually strove to introduce an 
 arbitrary power, and so, from time to time, they did not omit to pros- 
 ecute the Quakers severely : thinking that, when they were once sup- 
 pressed, the other dissenters must fall of necessity, though they were 
 not for non-resistance. But Providence acted very remarkably; for, 
 when a popish prince afterwards would introduce liberty of conscience, 
 the eyes of the most moderate maintainers of the church of England came 
 to be so opened, that, in the reign of King William III. they promoted 
 a general liberty of conscience, by which the people called Quakers at 
 length obtained liberty to perform their public worship without njolest- 
 ation. 
 
Missing Page 
 
Missing Page 
 
14 THE HISTORY OF THE [1513 
 
 without question great enough in that grievous night of darkness, when 
 idolatry had so universally blinded mankind, that, morally speaking, it 
 would have been impossible for them to have understood the declara- 
 tion of an entirely reformed religion; whereas it is evident that the 
 most sober and discreet people of that age were capable to understand 
 the doctrine and sermons of that honest, man. ^ 
 
 To give a clearer prospect into this matter, let it be considered, that 
 if a man had been kept shut up a long time in a dark prison, where he 
 could neither behold the light of the sun nor moon, and should have 
 been let out on a sudden at clear noon day, he would not only not be 
 able to "endure the bright day light, but would also, if he strove to open 
 his eyes by force, be endangered of loosing his sight, and falling into a 
 worse condition than he was in before ; whereas if he had been brought 
 into the open air at the time of twilight, he would by degrees, have 
 learned to discern the objects, and come to an ability of beholding 
 every thing in a clear day aright. 
 
 Agreeably to this, in the reigns of Kings Henry the Vlllth, and the 
 bloody Queen Mary, the principal test in England was, whether a man 
 owned the corporal presence of Christ in the sacrament ; and he who 
 denied this, was to be burnt as an heretic. Also in the Netherlands, it 
 was enough to bring a man to the stake, if he confessed he had been 
 re-baptized. In so much that it seems the Lord did raise in those days 
 zealous men chiefly to testify against the idolatry of the host, and the 
 error of infant baptism, and that so gradually he might break down 
 the great structure of human inventions. 
 
 Now, how small soever the beginnings of this great work of Refor- 
 mation were, yet it increased from time to time ; and oftentimes singu- 
 lar instances were seen of the workings of the power and Spirit of 
 God. 
 
 In the year 1513, 1 find that one John Le Clerc, of Meaux in France, 
 being at Metz in Lorrain, was filled with such Zeal against idolatry, 
 that he broke to pieces the images in a chapel, which the next day 
 were to have been worshipped in a very solemn manner. And being 
 taken prisoner for this fact, and cruelly tortured to death, he was so 
 eminently strengthened, even to the amazement of the beholders, that in 
 the height of the torments, being torn with red hot pincers, he said, 
 from Ps. cxv. " Their idols are silver and gold, the work of men's 
 hands." 
 
 Not less was the zeal of one Aymond a Vie, imprisoned in France 
 about the year 1541, because he had preached the gospel un- 
 dauntedly; and though he had been advised to fly, yet he would not 
 be persuaded thereto, but said with an heroic mind, ' I would rather 
 never have been born, than commit such a base act ; for it is the duty 
 of a good pastor not to fly fi'om danger, but to stay in it, lest the sheep 
 be scattered.' He was tortured cruelly to betray his fellow believers ; 
 but no torment how great soever, could extort the name of any from 
 him ; and he suffered death valiantly for the testimony of Jesus, feeling 
 himself very powerfully strengthened by the Spirit of God, which 
 worked so gloriously in the martyrs of those times, that those of 
 Merindol in Provence said, ' The Holy Ghost is an infallible teacjier, by 
 whose inspiration all Christians receive the knowledge of truth : this 
 spirit dwells in them, he regenerates them to a new life^ he slayeth the 
 old man in them, and he makes them alive to every good work. 
 
1546] PEOPLE CALLED QUAKERS. 15 
 
 consoling them in tribulations, and strengthening them in adversities,' 
 &c. 
 
 And the pious professors at Meaux, I find mentioned in the year 
 1546, that though a great number of men and women were led 
 prisoners by but a few, they yet made no resistance, but showed 
 themselves harmless, not sad with grief, but singing with joy. 
 
 Nay, so powerfully did God work in Gabriel Beraudin, who was 
 executed atChambery in Savoy, in the year 1550, that after his tongue 
 was cut off by the Hangman, he spoke intelligibly to the people, and 
 celebrated God's praise in a miraculous manner. - 
 
 Claude Morier being burnt very cruelly at Lyons in France, wrote 
 whilst in his prison, * Let us pray pur heavenly Father continually, that 
 he create in us a clean heart, that he give us a new heart, that he guide 
 our will by the leadings of his Spirit.' 
 
 Very remarkable it is also, that Godfried de Hammelle, a year after 
 that, being imprisoned at Tournay in the Netherlaflds, and being told 
 that the Apostle in has Epistle to the Ephesians, had called marriage a 
 sacrament, said in a letter, ' That though at first this had puzzled him, 
 yet the Lord had not long left him in this difficulty, but put him in 
 mind by his Spirit, that tRe word there was not sacrament, but 
 " mystery.' For the martyrs of those times did not stick to profess, with 
 the primitive Christians, that the children of God must be led by his 
 Spirit. 
 
 Peter Schryver, burnt at Lyons 'about the year 1552, wrote from 
 prison, ' That he having heard God's pure word preached, believed it, 
 because t he Spirit of God gave him a testimo ny [or evidence] of it in 
 his heart ; and did so confirm it to him, and h'e cmild not question it in 
 the least. ' He also says in his letter, ' That once having prayed to 
 God, he had been so refreshed by the virtue of his Spirit, and so 
 strengthened, that though he sat in a dark nasty place, yet he felt such 
 consolation and joy, that overcame all sorrow and anguishw ■- Nay, 
 said he, the least comfort and joy I feel now in my bonds, surpasseth 
 all the joys that ever I had in my life ; for now the Holy Ghost puts me 
 in mind of those gracious promises that are made to those who suffer 
 for his name's sake.' And being asked how he knew that which he 
 asserted to be the pure word of God, he answered, ' Because it did 
 agree with the doctrine of the prophets and apostles, and that of Jesus 
 Christ; and that the Holy Ghost gave him a certain evidence thereof.' 
 Concerning the indwelling. of God's Spirit in man, he also speaks very 
 .notably in his letter to John Chambon, (whose wonderful conversion in 
 prison, was an eminent proof of the truth of his sayings,) teUing him, 
 'That his heavenly Father was near him, and by his Spirit dwelt in 
 his heart' 
 
 That t his was also the doctrine of John Calvin , appears from his 
 letters to' the said man and his lellow-pnsoners, where he saith, ' Do 
 not doubt but God will, in those things wherein he will use your service, 
 give you that power, by which the work in you being begun will be 
 perfected, for that he hath proniised to do : ahd we have many exam- 
 ples and instances of that excellent faith, by which we clearly know, 
 thaApod never in any thing hath failed those who have been led and 
 gdifed by his Spirit. Trust firmly, brethren, that when it is needful, 
 you will become so strong and steadfast, that you shall not faint under 
 any burden of temptations, how great and heavy soever. The fight 
 
16 THE HISTORY OF THE [1563 
 
 is now at hand, to which the Holy Ghost exhorts us, not only that we 
 should go, but even that with all alacrity of mind, we should run.' 
 Many other excellent testimonies of eminent men of those times might 
 be produced : and it also is very remarkable that Peter Bergier, being 
 prisoner at Lyons, in the year 1553, and afterwards suffering death, 
 cried in the midst of the flames, ' I see the heavens opened.' 
 
 Now that the doctrine of being taught by the Spirit of God, was gener- 
 ally received by the martyrs of those times, we learn from many of 
 their writings. Denis Peloquin, burnt in the said year at Vile Franche, 
 said in his confession, ' That it was the Holy Ghost that gave him wit- 
 ness in his conscience, that the books of the Old and New Testament 
 were the Holy Scripture. Lewis de Marsac being about the same time 
 put to death by fire at Lyons, when he was aslosd how he knew the Holy 
 Scriptures to be the gospel, said, ' God hath taught me so by his Spirit :' 
 and being also asked , whether it was his incumbent duty to read the 
 Holy Scriptures, and who had instructed him concerning them ; he 
 answered, ' That God by his Spirit had eifected it, that he got some 
 knowledge thereof; and that without his grace and the enlightening of 
 his Spirit, he could not comprehend and understand any thing in the 
 gospel.' John Calvin did also write to the aforesaid Peloquin and 
 Marsac ; ' God will cause that the confession which you will make ac-- 
 cording to the measure of the Spirit he has given you, will produce a 
 greater fruit of edification, than all others that might be sent you.' 
 And to Matthew Dymonet, prisoner at Lyons, he wrote thus : ' Submit 
 modestly to the guidings of God's Spirit ; answer with all moderation 
 and discretion, keeping to the rule of the Scriptures. I have believed, 
 and therefore I will -speak; but let not this hinder thee to speak freely 
 and sincerely, being persuaded that he who promised to give us a 
 mouth, and such wisdom as the gainsayers cannot withstand, will never 
 forsake thee.' 
 
 More of the like instances of the operations of the Spirit of God in 
 his witnesses I could allege, if I had so intended ; but I give here only 
 a slender draught of the sincerity and the principle of those that were 
 come but to the dawnings of the Reformation ; for higher I cannot es- 
 teem that time, because the eyes of the most zealous men of those days, 
 were yet so much covered with the fogs which then were, and the pre- 
 judice of the old leaven, that they did not discern all things in a full 
 clearness ; for one saw the error of one thing, and others of another, 
 but human affection did work too strong, and thereby they judged one 
 another, as is abundantly mentioned in history. 
 
 If we rightly look into this, it seems very' absurd to think that the 
 Reformation, (which in former times had been pretty much advanced 
 by some eminent men ; as Luther, Melancthon, CEcolompadius, Calvin, 
 Menno, and others,) then was brought to perfection : for we perceive 
 that even those reformers themselves at first had not such a clear sight 
 into many things, as afterwards they got, which to demonstrate at 
 large, I count unnecessary. Since England being the chief stage on 
 which the things I intend to describe have been transacted, I will turn 
 my face thitherward, to take a view cursorily of the beginning and 
 progress of the Reformation there. 
 
 Passing by Wickliff and others, I begin with Thomas Cranmer, who, 
 because of his sincere and good life, being advanced by King Henry 
 the Vlllth to the Archbishop's see of Canterbury, did all that was in 
 
16S6] PEOPLE CALLED QUAKERS. 17 
 
 his power to reform the errors crept into the Chorch of Rome ; and 
 therefore in the year 1536, he exhorted the King, who much loved him, 
 to proceed to a reformation, and that nothing in religion should be 
 determined without clear proofs from Scripture ; and therefore he pro- 
 posed that these points, ' Whether there was a purgatory ? Whether 
 deceased saints ought to be invocated 1 and how images were to be 
 regarded V well needed to be inquired into ; since it began to appear 
 that several things were errors, for which some people not long before 
 had suffered death. ► 
 
 Some time after, Thomas Cromwel a chief minister of the kingdom, 
 and a great friend of Cranmer, published some injunctions in the king's 
 name, wherein all churchmen were required, no more to recommend 
 to people, images, relics, or pilgrimages, but to teach them the "Lord's 
 Prayer, the Creed, and the Ten Commandments in English. This was 
 a great step towards the translation of the Bible into English, which 
 being also furthered by Cranmer, the next year came out in print; and 
 by the king's warrant, the clergy were required to set up Bibles in 
 their churches ; so that now all that could, might read the holy Scrip- 
 ture in their native tongue. Cranmer not content with this, obtained 
 in the year 1539, a permission for all people to have the Bible in their 
 houses ; yet for all that, he still was an asserter of the corporal presence 
 of Christ in the host, until in the, year 1549, in the reign of King Ed- 
 ward VI. when the times were more free, he was induced by Nicholas 
 Ridley, a zealous reformer, and afterward^ a martyr under Queen 
 Mary, to inquire better into the thing, and to discover the absurdity of 
 it ; from whence he did not only oppose and suppress that superstition, 
 but also many others ; and it is likely, that if opportunity had been given 
 him, he would have reformed more. Nevertheless it cannot but be 
 wondered at, that he who seems to have been a man of a meek temper, 
 could give his vote to the burning of those whom he looked upon to be 
 heretics ; as John Nicholson alias liambert, in the reign of Henry VIII. 
 for denying the corporal presence of Christ in the sacrament; and Joan 
 Bocher and George Parr, under Edward VI. the first for denying that 
 Christ had taken flesh from the Virgin Mary, and the latter for not 
 believing the deity of Christ : from whence we may see, what a strong 
 zeal for religion is able to effects but without question, he was come to 
 be of another mind, when in the year 1556, under the bloody reign of 
 Queen Mary, this was not only laid in his dish, but he was alSo forced 
 to undergo the same lot of being burnt ahve. 
 
 Now, though after his death, the bishops under Queen Ehzabeth 
 were content with the refoi'mation made by Cranmer, yet it pleased 
 God in the year 1568, to raise other persons that testified publicly 
 against many of the remaining superstitions ; and although Coleman, 
 Burton, Haliingham and Benson were imprisoned by the Queen's order, 
 yet they got many foUowerSr and also the name of Puritans. And not- 
 withstanding the Archbishop, t6 prevent this, drew up some articles of 
 faith, to be signed by all clergymen, yet he met with great opposition 
 in the undertaking: for one Robert Brown, a young student of Cam- 
 bridge, (from whom the name of Brownists was afterwards borrow- 
 ed,) and Richard Harrison, a schoolmaster, published in the year 1583, 
 some books, wherein they showed how much the Church of England 
 was still infected with Romish errors ; which was of such effect, that 
 the eyes of many people came thereby to be opened, who so valiantly 
 
 Vol. L— 3 
 
18 
 
 THE HISTORY OF THE [1593 
 
 maintained that doctrine which they believed to be the truth, that some 
 of the most zealous among them, viz. Henry- Barrow, John Greenwood, 
 and John Penry, al>out the year 1593, wefe put to death because of 
 their testimony, more, (as may very well be believed,) by the instiga- 
 tion of the clergy, than by the desire of -the Queen: fdrsome time after 
 it happened, that she asked Dr. Reynolds his opinion of those men, 
 especially Barrow and Greenwood : To which he answered, ' That it 
 would not avail any thing to show his judgment concerning them, 
 seeing they were put" to death.' But the Queen yet pressing him fur- 
 ther, he said, ' That he was persuaded if they had lived, they would 
 have been two as worthy instruments for the Church of God, as had 
 been raised up in that age.' At which the Queen sighed, and said no 
 more. But afterwards riding by the place where they were executed, 
 and calling to mind their death, she demanded of the Earl of Cumber- 
 land, who, was present when they suffered, what end they made; he 
 answered, 'A very godly end, asd they prayed for your Majesty and 
 the State.' Moreover one Philips, a famous preacher, having seen 
 Barrow's preparation for death, said, 'Harrow, Barrow, my soul be 
 with thine.' ' 
 
 After the death of Queen Elizabeth, when James I. had ascended the 
 throne, the followers of those men suffered much for their separation 
 from the Church of England : but very remarkable it is, that even those 
 of that persuasion, of which many in the reign of King Charles I. went 
 to New Enghnd, to avoid the persecution of the bishops, afterwards 
 themselves turned cruel persecutors of pious people, by inhuman whip- 
 pings, &c. and lastly by putting some to death by the hands of a hang- 
 man : a clear proof indeed, that those in whom such a ground of bit- 
 terness was left still, though it had not always brought forth the like 
 abominable fruits, were not come yet to a perfect reformation ; for 
 though the stem of human traditions and institutions sometimes had 
 been shaken strongly, yet much of the root was left. Therefore it 
 pleased God, who is used to enlighten men gradually, to make yet a 
 clearer discovery of his truth, which in some places already darted 
 forth its beams to mankind, in a time when many godly people were 
 zealously seeking after a further manifestation of the will of God, from 
 a sense that, notwithstanding all their outward observations of religious 
 performances, there still stood a partition wall whereby the soul was 
 hindered from living in perfect peace with its Creator. 
 
 F or in that time there were in England many separate societ ies, and 
 'amongst the rest also, such as were called Seeke rs, who at first seemed 
 to promise great matters; but the sequel showed that their foundation 
 was not the Rock of Ages, and so divers of them soon, lost their first 
 integrity. Now those people who began to take heed to a divine con- 
 viction in the conscience, and accordingly preached to others the doc- 
 trine of a n inward light, wherewith Christ had enlightened me n, in the 
 lat ter end of the time of King Charles I . began to increase in number, 
 and they became a separate society among men, and in process of time 
 t he name of Quaker s, was in scorn imposed on them ; and in most 
 countries in Europe, they have been accused of many exorbitant ab- 
 surdities, both in life and doctrine. I have designed to describe impar- 
 tially, and according to truth, the first beginnings and rise, and also the 
 progress of that people, and to stretch out the relation of their increase 
 and transactions, so 'far as my time of life and leisure will permit. 
 
1624] PEOPLE CALLED QUAKERS. 10 
 
 I en ter upon a worlfe whicK consisting of many very singular in - 
 st ances, in its beginning^^a'ppears hard and diffip nlt. and in tha prnr-Rss 
 oft en sad and dreadtu l. Jtor among ma nifold advers ities, we shall not 
 only meet with , bt tTer reviii ngSi- sco rnful ~mock ings, ru de abus es, and 
 blo ody blows from the lool-liaiiidv rabble; but also se vere persecu tions, 
 hard i mprisonm ents, grievous banishments; unmerciful s poil of goo ds, 
 t^hippings, cutting off of ears, smotherings in orisons, and ' 
 
 cruel w hipping s, cutting off of 'ears , smo therings in pris ons, and also 
 putting to deat h by the hands of the hangman, by order of the magis- 
 trates; afterwards some quiq^^"*! ''^st; then again severe persecution, 
 until the furious promoters of it, at last wearied, desisted from their 
 mischievous labour for a time, more by being at their- wits end, than 
 out of mercy. A nd among all these vicissitudes, notable instances h ave 
 be en seen of unfeigned godliness, sincere love, much true-hea!^dne ss. 
 ext raordinary meekness, singular patience, ardent zeal, undaunted cou - 
 r se, and unsnaKen steadfastness, even among the female se x, which 
 though the weakest, yet in the hardest attacks, showed a more than 
 manly spirit; insomuch, that seldom any age hath afforded matter 
 where more powerful examples to virtue have been seen. 
 
 The first I find that was thus immediately reached in his mind, was 
 a young man called : George F ox, born at Drayton in Leicestershire, in 
 the month called July^ in the year 1624, from parents that were mem- 
 bers of the public church, or church of England, as appeareth- to me 
 from a paper, in his life-time drawn up by his order, at my request, and 
 sent me. His father was Christopher Fox, a weaver by trade, an 
 honest man, and of such a virtuous life, that his neighbours were used 
 to call him Righteous Christer. His mother was Mary Lago, an up- 
 right woman, and of the stock of the martyrs. This George Fox was 
 even in his minority endued with a gravity and staidness of mind, that 
 is seldom seen in children ; so that he seeing how old people carried 
 themselves lightly and wantonly, had such an aversion to it, that he 
 Would say within himself, 'If ever I come to be' a man, surely I will 
 not be so wanton.' His parents in the meanwhile endeavoured to train 
 him up, as they did their other children, in the common way of wor- 
 ship, his mother especially contributing thereto, as being eminent for 
 piety: but even from a'child he was seen to be of another frame of 
 mind than his brethren ; for he. was more religious, retired, still, and 
 solid, and was also observing beyond his age; as appeared from the 
 answers he gave, and the questions he asked, concerning religious mat- 
 ters, to the astonishment of those that heard him. His mother seeing 
 this extraordinary temper and godliness, which so early did-shine through 
 him, so that he would not meddle with childish plays, did not think fit 
 to trouble him about the way of worship, but carried herself indulgent 
 towards him. Meanwhile he learned to read pretty well, and to write 
 so much as would serve him afterwards to signify his meaning to others. 
 When he was come to eleven years of age, he endeavoured to live a 
 pure and righteous life,: and to be faithful in all things, viz. inwardly to 
 God, and outwardly to man; since the Lord by his good spirit had 
 showed him, that he was to keep his w^ord always, and that he ought 
 not to commit excess in eating or drinking. ' Thus groiwing -up in virbie, 
 some of his relations were for having bihi trained- tip in the schools, to 
 make a priest of him ; but others, persuadbd to the contrairyv'f^nd so; he 
 was put to a shoemaker, that dealt also in wool, and in cattlej In his 
 master's empbyment he took most delight in sheep, jand was veaty skilful 
 
20 THE HISTORY OF THE [1642 
 
 in what belonged thereto, for it was an empbyment that very well 
 suited his mind; and his thus being a shepherd, was, as an eminent 
 author saith, ' A jiast emblem of his after ministry and service.' He 
 acquitted himself so diligently in his business, and minded it so well, 
 that his master was successful in his trade whilst George was with him. 
 He often used in his dealings the word Verily, and then he kept so strict 
 to it, that people that knew him, would say, 'If Georgesays Verily, 
 there is no altering him.' 
 
 Now, though my design is not to give^^a description of state affairs, 
 yet I find it necessary to mention something of the chief temporal oc- 
 currences in England, in as much as they may have relation to the 
 affairs of the church, lest my history mightseem an incomplete work. 
 Transiently therefore I will say, that in Englfind about this time, ap- 
 peared the beginnings of a civil war, in which religion had some share; 
 for the bishops began to introduce several innovations, and caused not 
 only rails to be made about the communion table, which now was called 
 the high altar; but those that approached it, bowed thrice, and a bow 
 was made at the pronouncing of the name of Jesus. Thus ceremonies 
 increased from time to time; and those preachers that were really re- 
 ligious, and spoke most to edification, were slighted and set by^; the 
 bishops, in their visitations, minding chiefly to promote such rites as 
 favoured popery: and this was not only done in England, but in Scot- 
 land also endeavours were made to bring in episcopacy. This caused 
 a ferment among the people, which when it came to an insurrection, 
 they generally believed that it was for religion's sakej which made some 
 cry in the open streets, where there was any confluende of people, 
 ' To your tents, O Israel.' And' because the Parliament was of opinion 
 that King Charles I. encroached upon their privileges, which they would 
 not suffer, this so exasperated that prince, that he brought together an 
 army, and set up his standard, first on the castle «f Nottingham, where 
 it was blown down the same evening, on the 25th of the month called 
 August, in the year 1642. But before that time the king had taken 
 possession of some fortified plfLcesj' and the Parliament on the other 
 hand, had also got some in their power. Some time after, a battle was 
 fought between the Royalists and the Parliament, near Edge Hill, in 
 Warwickshire, where neither party prevailed much. 
 
 About; this time George Fox, who more and more endeavoured to 
 lead a godly life, being come to the nineteenth year of his age, it hap- 
 pened at a. fair, that a cousin of his and another coming to him, asked 
 whether he would drink a jug of beer with them; he being thirsty, said 
 yes, and went with them to an inn ; but after each had drank a glass, 
 they began to drink healths, and said, that he that would not drink 
 should pay for all. This grieved George much, seeing that people who 
 professed to be religious, behaved themselves thus, and therefore he 
 rose up to be gone, and putting his hand into his pocket, he took a 
 groat, and laid it down upon'the table, saying, ' If it be so I'll leave you ;* 
 and so he went away; and when his business was done, he retuitied 
 home; but did not go to bed that night, but prayed and cried earnestly 
 to the Lord ; and it seemed to him that his supplications were answered 
 after this manner, ^ Thou seest how young people go together into vanity, 
 and old people into the earth ; therefore thou must forsake all, both 
 young and old and be as a stranger to them.' This, which he took to 
 be a^divine admonition, made such a powerful impression on his miird, 
 
U43] PEOPLE CALLED QUAKERS. tl 
 
 that he resolved to break off all familiar fellowship and conversation 
 with young apd old, and even to leave his relations, and live a separate 
 and retired life. On the 9th of September, in the year 1643, he de- 
 parted to Lutterworth, whereiihe staid some time, and from thence 
 went to Northampton, where he also made some stay, and then passed 
 to Newport-Pagnel, in Buckinghamshire; and after having staid a 
 while there, he went to Barnet, whither he came in the month called 
 June, in the year 1644. 
 
 Whilst he thus led a solitary life, he fasted often, and read the holy 
 Scriptures diligently, so that some professors took notice of him, and 
 sought to be acquainted with him. But he soon perceiving they did 
 not possess what they professed, grew afraid of them, and shunned 
 their company. In this time he fell into a strong temptation, almost to 
 despair, and was in mighty trouble, sometimes keeping himself retired 
 in his chamber, and often walking solitary to wait upon the Lord. In 
 this state he saw how Christ had been tempted ; but when he looked to 
 his own condition, |ie wondered, and said, 'Was I ever so before?' 
 He began to think also that he bad done amiss against his relations, 
 because he had forsaken them ; and he called to mind all his former 
 time, to consider whether he had. wronged any. Thus temptations 
 
 frew more and more ; and when Satan could not effect his design upon 
 im that way, be laid snares for him to draw him to commit some sin, 
 thereby to bring him to despair. He was then about twenty years of 
 age, and continued a long while in this condition, and would fain have 
 put it from him ; which made him go to many a priest to look for com- 
 fort, but he did not find it from them. In this miserable state he went 
 to London, in hopes of finding some relief among the great professors 
 of that city ; but being come there, he saw thern much darkened in 
 their understandings. He had an uncle there, one Pickering, a baptist, 
 and those of that persuasion were tender then ; yet he could not resolve 
 to impart his mind- to them, or join with them, because he saw all, 
 young and old; where they were. And though some of the best would 
 have had. him staid there, yet he was fearful, and so returned home- 
 wards; for havifag understood that his parents and relations were 
 troubled at his absence, he would rather go to them again lest he 
 should grieve them. Now when he was come into Leicestershire, his 
 relations would have had him married ; but he prudently told them he 
 was but a lad,- and must get wisdom. Others would have had him in 
 the auxiliary band among the forces of the Parliament, which' being 
 entered now into an intestine war with the king, had, with their forces 
 this year, beaten not tonly the king's army under Prince Rupert, but 
 also had conquered the city of York. But to persuade George to list 
 himself a soldier, was so against his mind, that he refused it, and went 
 to Coventry, where he took a chamber for a while at a professor's 
 house, where he staid some time, there being many people in that town 
 who endeavoured to live religiously. After some time he went into his 
 own country again, anH was there about a year, in great sorrows and 
 troubles, walking many nights by himself. 
 
 Nathaniel Stevens, the priest of Drayton, (the town of George's 
 birth,) would often come to him, and George to the priest; and when 
 Stevens visited him," he would sometimes bring another priest along 
 with him, and then George would ask them questions, and reason with 
 them. Once Stevens asked him why Christ cried but upon the crosSj 
 
23 THE HISTORY OF THE [164S 
 
 ' My God, my God, why Kast thou forsaken me :' — and why he said, 
 'If it be possible, let. this cup pass from me; yet not my will but thine 
 be done.' To this George answered thus: ' At that time the sins of all 
 mankind were upon Christ, and their iniquities and transgressions with 
 which, be was wounded, which he was to bear, and to be an offering 
 for them, as iie was man ; but died not, as he was God : and so, in that 
 he died for all men, and tasted death for every man, he was an offering 
 for the sins of the whole world.' When George. Fox spoke this, he wasj 
 in some measure sensible of Christ's sufferings, and what he went 
 through. And his saying did so please the priest, that he said it was a 
 very good full answer, and such a one as he had not heard. He would 
 also applaud and speak highly of George Fox to others, and what 
 George said in discourse to him, that he would preach of on the First- 
 days of the week : for which George did not like him. 
 
 'After some time he went to an ancient priest at Mansetter, in War- 
 wickshire, and reasoned with him about the ground of despair and 
 temptations; but he being altogether ignorant -of George's condition, 
 bid him take tobacco, and sing psalms. But George signified that he 
 was no lover of tobacco, and as for psalms, he was not in a state to 
 sing. Then the priest bid him come again, and that then he would teli 
 him many things. But when George came, the priest was angry and 
 pettish, for George's former words had displeased him ; and ,he was so 
 indiscreet, that what George had told him of his sorrows and griefs, he 
 told again to his servants, so that it got among the milklasses ; and 
 grieved him to have opened his -mind to such an one ; and he sav/ they 
 were all miserable comforters. Then he heard of a priest living about 
 Tamworth, who was accounted an experienced man, and therefore he 
 went to him, but found him like an empty hollow cask.. 
 
 Hearing afterwards of one Dr. Cradock of Coventry, he went to him 
 also, and asked him whence temptations and despair did arise, and how 
 troubles came to be wrought in man. The priest, instead of answer- 
 ing, asked him who was Christ's father and mother. George told him 
 Mary was his mother ; and he was supposed to be the son of Joseph ; 
 but he was the Son of God. Now as they were walking together in 
 Dr. Cradock's garden, it happened that George, in turning, set his foot 
 on the side of a bed, which so disturbed that teacher, as if his house 
 had, been on fire, and thus all their discourse was lost ; and George 
 went away in sorrow, worse than he was when he came, seeing he 
 found none that could reach his condition, after this he went to one 
 Macham, a priest of high account; and he, no more skilful than the 
 others, was for giving George some physic, and for bleeding him ; but 
 they could not get one drop of blood from him, either in the arms or 
 the head; his body being, as it were, dried up with sorrows, grief, and 
 trouble, which were so great upon him, that he could have wished 
 never to have been born, to behold the vanity and wickedness of men ; 
 or that be had been born blind, and so he might never have seen it ; 
 and deaf, that he had never heard vain and wicked words, or the Lord's 
 name blasphemed. And when the time called Christmas came, while 
 others were feasting and sporting themselves, he went from house to 
 house, looking for poor widows, and giving them some money. And 
 when, he was invited to marriages, (as sometimes he was,) he would 
 go to none at all ; but the next day, or soon after, he went and visited 
 those that were newly married ; and if they were poor, he gave them 
 
1646] PEOPliE CALLED QUAKERS. 23 
 
 some money ; for he had wherewith both to keep himself from being 
 chargeable to others, and to administer something to the. needful. 
 
 Whilst the mind of George Fox was thus in trouble, the state of 
 England was also in agreat stir; for the Parliament was for turning 
 out of bishops, and introducing the Presbyterian Directory ; which, 
 however, as yet could not be well affected, although William Laud, 
 Archbishop of Canterbury, had been made to stoop to the block ; and 
 the power of the king by this time was much weakened; for his army 
 was this summer near Naseby, not far from Leicester, overcome by 
 an army of untrained bands, and about six thousand men, among whom 
 many great officers were taken prisoners, and his cabinet, with abun- 
 dance of letters of great moment, was seized ; insomuch, that though 
 they had some skirmishes, yet no decisive battle was fought afterwards. 
 
 But since a circumstantial description of these state, affairs is not 
 within my design, I will return again to George Fox, who in the be- 
 ginning of the year 1646, as he was going, to Coventry, and entering 
 towards the gate, a consideration arose in him how it was said that all 
 Christians are believers, both Protestants and Papists : and it was open- 
 ed to him, that if all were believers, then they were all born of God, 
 and passed from death to life ; and that none were true believers but 
 such : and though others said they were believers, yet they were not. 
 At another time as he was walking in a field on a First-day morning, 
 it was discovered unto his wnderstanding, that to be bred at Oxford or 
 Cambridge was not enough to make a man to be a minister of Christ. 
 At this he wondered, because it was the common belief of people; but 
 for all that, he took this to be a divine revelation, and he admired the 
 goodness of the Lord, believing now the ordinary ministers not to be 
 such as they pretended to be. This made him unwilling to go any 
 more to church, as it was called, to hear the priest Stevens, beUeving 
 that he could not profit thereby : and therefore instead of going thither, 
 he would get into the orchard, or the fields, by himself, with his Bible, 
 which he esteemed above all books, seeking thus to be edified in solita- 
 riness. At this his relations were much troubled ; but he told them, did 
 not John the Apostle say to the believers, " that they needed no man to 
 teach them, but as the anointing teacheth them ;" and though they knew 
 this to be Scripture, and that it was true, yet -it grieved them, because 
 he v^uld not go to hear the priest with them, but separated himself 
 from their way of worship : for he saw now that a true believer was 
 another thing flian they looked ^ upon it ta be ; and that being bred at 
 the universities did not qualify a man to be a minister of Christ. Thus 
 he lived by himself, not joining with any, nay, not of the dissenting peo- 
 ple, but became a stranger to all, relying wholly upon the Lord Jesus 
 Christ 
 
 Some time after, it was opened in him, that God, who made the 
 world, did not dwell in temples made with hands. And though this 
 seemed at first strange to him, because both priests and people used to 
 call their churches dreadful places, holy ground, and temples of God; 
 yet it was immediately showed him, that the Lord did not dwell in these 
 temples which man had erected, but in peoples hearts, and that his 
 people were the temple he dwelt in. This was discovered to him when 
 ne was walking in the fields to the house of one of his relations. And 
 when he came there, it was told him, that Nathaniel Stevens the priest 
 had been Haete, and told' them he was afraid of Fox, for going after 
 
24 THE HISTORY OF THE {1646 
 
 new lights. This made hitn smile, because now he saw the true state 
 of the priests. But he said nothing of this to his relations, who, though 
 they saw that something more was required than the vulgar way of 
 worship, yet they continued therein, being grieved because he would 
 not also go to hear the priests. Only he told them there was an anoint- 
 ing in man, to teach him ; and that the Lord would teach his people 
 himself; He had great openings now concerning the things written in 
 the Revelations; and when he spake of them, the priests and profes- 
 sors would say, that was 'a sealed up book.' But to this he said, 
 'Christ could open the seals, and that the things contained in that book, 
 very nearly concerned us; since the Epistles of the Apostles were 
 written to th? saints of those times, but the Revelations point at things 
 to come.' 
 
 In England, in those days, were people of very odd notions, and 
 among the rest such as held, 'that women have no souls.' He lighting 
 on some of these, could not forbear reproving them, since the Scrip- 
 ture, as he told them plainly, held forth the contrary; for the blessed 
 Virgin Mary said, "JMy soul doth magnify the Lord; and my spirit 
 hath rejoiced in God my Saviour." He also came among a people that 
 relied much on dreams; but he told them, 'Except they could distin- 
 
 fuish between dream and dream, their observations would be nothing 
 ut confusion, since there were three sorts of dreams; for multiplicity 
 of business sometimes caused dreams; and there were whisperings of 
 Satan in the night seasons; and there were also speakings of God to 
 man in dreams.' But because these people were more in want of a 
 clear discerning, than of good will, they at length came out of those 
 imaginations, and at last became fellow-believers with him ; who, though 
 he had great openings in his understanding, yet great trouble and temp- 
 tations many times came upon him; so that wheh it was day, he wished 
 for night, and when it was night, he wished for day. Nevertheless 
 among all those troubles, his understanding was so opened, that he 
 could say with David," Day unto day uttereth speech, and night unto 
 night showeth knowledge;" for even in these troubles he had great 
 openings of many places in scripture. 
 
 As to state affairs, things continued in a distracted condition ; for the 
 King, who after his army had been beaten, was gone to the Scots, was 
 by them delivered up to the English; to whom now he could no jnore 
 prescribe laws, but was fain to receive them. And the Churchmen 
 were also at variance; for the Independents, (several of which sat also 
 in Parliament.) began to say, that, between Episcopacy, (agaijjst which 
 they had fought conjunctly,) and Presbytery, the difference was only 
 in the name, and some few outward circumstances; since people of a 
 tender conscience might apprehend no less oppression from the Pres- 
 byterians, than from the Episcopalians; and that this fear was not. vain 
 or idle, time afterwards hath shown abundantly. 
 
 But let us return to George Fox, who in the beginning of the year 
 1647, feeling some drawings to go into Derbyshire, went thither, and 
 meeting there with some friendly people, had many discourses with 
 them. Then passing further into the Peak-Country, he met with more 
 such people, and also some that were swayed by empty and high no- 
 tions. And travelling into Nottinghamshire, there he met with a tender 
 people, and among these one Elizabeth Hooton, of which woman more 
 will be said in the sequel: with these he had some meetings and diSr 
 
1847] PEOPLE CALLED QUAKERS. 25 
 
 courses. But his troub]gs and temptations still continued ; and he fasted 
 much, and walited often abroad in solitary places, taking his Bible with 
 him; and then sat in hollow trees, and lonesome p|aces till night came 
 on ; and frequently in the night he walked mournfully about, being sur- 
 rounded \\'ith many sorrows in the times of these first workings of tbe 
 Lord in him. 
 
 During all this time, he never joined in profession of religion with 
 any, but gave up himself to the disposing of the Lord; having forsaken 
 not only all evil company, but also taken leave of father and mother, 
 and all other relations; and so he travelled up and down as a stranger 
 on the earth, which way he felt his heart inclined: and when he came 
 into a town, he took a chamber to himself there, and tarried sometimes 
 a month, sometimes more, sometimes less, in a place ; for he was afraid 
 of staying long in any place, lest, being a tender young man, he should 
 be hurt by too familiar a conversation with men. 
 
 Now, though it might seem not very agreeable with the gravity of 
 my work, to mention what kind of clothes he wore in these first years 
 of his peregrination ; yet I do not count it absurd to say here, that it 
 is indeed true what a certain author, viz. Gerard Croes, relates of him, 
 that he was clothed with leather; but not, as the said author adds, be- 
 cause he could not, nor would not, forget his former leather work; but 
 it was partly for the simplicity of that dress, and also because such a 
 cloathing was strong, and needed but little mending or repairing; which 
 was commodious for him wljo had no steady dwelling place, and every 
 where in his travelling about sought to live in a lonely state: for keep- 
 ing himself thus as a stranger, he sought heavenly wisdom, and endea- 
 voured to get knowledge of. the Lord, and to be weaned from outward 
 things, to rely wholly on the Lord alone. Although his troubles were 
 great, yet they were not so continual, but that he had some intermis- 
 sions, and was sometimes brought into such a heavenly joy, that ad- 
 miring the love of God to his soul, he would say with the Psalmist, 
 "Thou, Lord, makest a fruitful field a barren wilderness, and a barren 
 wilderness a fruitful field." Now he regarded the priests but litUe, be- 
 cause he clearly saw that to be trained up in the universities, and to be 
 instructed in languages, liberal arts, and the like sciences, was not suf- 
 ficient to make any one a minister of the gospel; but he looked more 
 after the dissenting people; yet as he had forsaken the priests, so he 
 left the separate preachers also, because he saw there was none among 
 them all that could speak to his condition. And when all his hopes in 
 them, and in all men were gone, then he heard, according to what he 
 relates himselfj a voice which said, 'There is one, even Christ Jesus, 
 that can speak to thy condition.' Having heard this, his heart leapt 
 for joy, and it was showed him why there was none upon the earth 
 that could speak to his condition; namely* that he might give the Lord 
 alone all the glory, and that Jesus Christ might have the pre-eminence. 
 
 He then experimentally knowing that Christ enlightens man, and 
 gives him grace, faith, and power, his desires after the Lord, and his 
 zeal in the pure knowledge of God grew stronger; so that he wished 
 to increase therein without the help of any man, book, or writing. Yet 
 he was a diligent reader of the holy Scriptures, that speak at large of 
 God and Christ, though he knew him not but by revelation, as he, who 
 had the key, did open. Thus he entered into no fellowship with any 
 society of people, because he saw nothing but corruptions every where; 
 
 Vol. I.- 
 
26 THE HISTORY OF THE [1647 
 
 ■which made him endeavour to keep fellowshi^©nly with Christ: since 
 in the greatest temptations, when he almost despaired, it was showed 
 him, that Christ had been tempted by the same devil ; but that he had 
 overcome him, and bruised his head, and that therefore through the 
 power, light, grace, and Spirit of God, he himself might also overcome. 
 Thus the Lord assisted him in the deepest miseries and sorrows, and 
 he found his grace to be sufficient: insomuch, that though he had yet 
 some degires after the help of men, his thirst was chiefly after the Lord, 
 the Creator of all, and his Son Jesus Christ; because nothing could 
 give him any comfort but the Lord by his pbwer ; and he clearly saw 
 that all the world, though he had possessed a king's state, would not 
 have profited him. 
 
 In this condition his understanding came more and more to be opened, 
 so that he saw how death in Adam had passed upon all men; but that 
 by Christ, who tasted death for all men, a deliverance from it, and an 
 entrance into God's kingdom, might be obtained. Nevertheless his 
 temptations continued, so that he began to question whether he might 
 have sinned against the Holy Ghost. This brought great perplexity 
 and trouble over him for many days; yet he still gave up himself to 
 the LoM: and one day, when he had been walking solitarily abroad, 
 and was come home, he became exceeding sensible of the love of God 
 to him, so that he could not but admire it. Here it was showed him, 
 that all was to be done in and by Christ; that he conquers and destroys 
 the tempter, the devil, and all his works ; and that all these troubles 
 and temptations were good for him, for the trial of his faith. The 
 efTect of this was, that though at times his mind was much exercised, 
 yet he was stayed by a secret belief; and his soul, by a firm hope, 
 which was to him as an anchor, was kept unhurt in the dissolute world, 
 swimming above the raging waves of temptations. After this, (as he 
 relates himself,) there did a pure fire appear in him ; and he saw that 
 the appearance of Christ in the heart was as a refiner's fire, and as 
 the fuller's soap; and that a spiritual discerning was given to him, by 
 which he saw what it was that veiled his mind, and what it was that 
 did open it: and that which could not abide in patience, he found to be 
 of the flesh, that could not give up to the will of God, nor yield up it- 
 self to die by the cross, to wit, the power of God. On the other hand, 
 he perceived it was the groans of the Spirit which did open his un- 
 derstanding, and that in that Spirit there must be a waiting upon God 
 to obtain redemption. 
 
 About this time he heard of a woman in Lancashire that had fasted 
 twenty-two days, and he went to see her : but coming there he saw that 
 she was under a temptation : and after he had spoken to her what he 
 felt on his mind, he left her, and went to Duckenfield and Manchester, 
 where he staid awhile among the professors he found there, and de- 
 clared to them that doctrine which now he firmly believed to be truth ; 
 and some were convinced, so as to receive the inward divine teaching 
 of the Lord, and take that for their rule. This, by what I can find, 
 was the first beginning of George Fox's preaching ; which as I have 
 been credibly informed, in those early years, chiefly consisted of some 
 few, but powerful and piercing words, to those whose hearts were 
 already in some measure prepared to be capable of receiving this doc- 
 trine. And it seems to me that these people, and also Elizabeth Hooton 
 (already mentioned,) have been the first who by such a mean or weak 
 
1647] PEOPLE CALLED QUAKERS. 27 
 
 preaching came to be his fellow believers : though there were also some 
 others who, by the like immediate way, as George Fox. himself, were 
 convinced in their minds, and came to see that they ought diligehtly to 
 take heed to the teachings of the grace of God, that had appeared to 
 them. And thus it happened that these unexpectedly and unawares 
 came to meet with fellow-believers, which they were not acquainted 
 with before, as will be more circumstantially related hereafter. 
 
 But to return again to George Fox ; it set the professors of those 
 times in a rage, that some of their adherents hearkened to his preaching; 
 for they could not endure to hear perfection spoken of, and a holy and 
 sinless life, as a state that could be obtained here. Not long after he 
 travelled to Broughton in Leicestershire, and there went into a meeting of 
 the Baptists, where some people of other nations also came. This gave 
 him occasion to preach the doctrine of truth among them, and that not 
 in vain; for since he had great openings in the scriptures, and that a 
 special power of the Lord's workings began to spring in those parts, 
 several were so reacted in their minds, that they came to be convinced, 
 and were turning from darkness to light, partly by his preaching, and 
 partly by reasoning with some. Yet he himself was still sometimes 
 under great temptations, without finding any to open his condition to, 
 but the Lord alone, unto whom he cried night and day for help. 
 
 Some time after he went back into Nottinghamshire, and there it 
 pleased the Lord to show him, that the natures of those things which 
 were hurtful without, were also within, in the minds of wicked men ; 
 and that the natures of dogs, swine, vipers, and those of Caiii, Ish- 
 mael, Esau, Pharoah, &c. were in the hearts of many |)eople. But 
 since this did grieve him, he cried to the Lord, saying, 'Why should I 
 be thus, seeing I was never addicted to commit those evils?' And 
 inwardly it was answered him, 'That it was needful he should have a 
 sense of all conditions ; how else should he speak to all conditions'?' He 
 also saw there was an ocean of darkness and death; but withal an infi- 
 nite ocean of light and love, which flowed over the ocean of darkness ; 
 in all which he perceived the infinite love of God. About that time it 
 happened that walking in the town of Mansfield, by the steeple-house 
 side, it was inwardly told him, 'That which people trample upon must 
 be thy food;' and at the saying of this, it was opened to him, that it was 
 the life of Christ people did trample upon ; and that they fed one another 
 with words, without minding that thereby the blood of the Son of God 
 was trampled under foot. And though it seemed at first strange to him, 
 that he should feed on that which the high professors trample upon, yet 
 it was clearly opened to him how this could be. 
 
 .Then majy people came far and near to see hirp ; and though he 
 spoke sometimes to open religious matters to them, yet he was fearful 
 of being drawn out by them. Now the reason of people thus flocking 
 to him might proceed partly from this: there was one Brown, who upon 
 his death-bed spoke by way of prophecy many notable things concern- 
 ing George Fox, and among the rest, ' that he should be made instru' 
 mental by the Lord to the conversion of people.' And of others that 
 then were something in show, he said, ' That they should come to 
 nothing ; which was fulfilled in time, though this man did not live to 
 see it, for he was not raised from his sickness. But after he was buried, 
 George Fox fell into such a condition, that he not only looked like at 
 dead Dody, but unto many that came" to see him he seemed as if he had 
 
28 THE HISTORY OF THE [1648 
 
 been really dead; and many visited him for about fourteen days time, 
 who wondered to see him so much altered in countenance. 
 
 At length his sorrows and troubles began to wear off, and tears of 
 joy dropped from him, so that he could have wept jiight and day with 
 tears of joy, in brokenness of heart. And to give an account of his 
 condition to those that are able to comprehend it, I will use his own 
 words : ' I saw,' saith he, ' into that which was without end, and things 
 which cannot be uttered ; and of the greatness and infiniteness of the 
 love of God, which cannot be expressed by words: for I had been 
 brought through the very ocean of darkness and death, and through 
 and over the power of Satan, bylhe eternal glorious power of Christ : 
 even through that darkness was I brought which covered all the world, 
 and which chained down all, and shut up all in the death. And the 
 same eternal power of God, which brought me through those things, was 
 that which' afterwards shook the nation, priests, professors, and people. 
 Then could I say, I had been in spiritual Babylon, Sodom, Egypt, and 
 the grave ; but by the JEternal power of God I was come out of it, and 
 was brought over it, and the power of it, into the power of Christ. 
 And I saw the harvest white, and the seed of God lying thick in the 
 ground, as ever did wheat, that was sown outwardly, and none to ga- 
 ther it; and for this I mourned with tears.' Thus far George Fox's 
 own words, of whom now a report went abroad, that he was a young 
 man that had a discerning spirit : whereupon many professors, priests, 
 and people came to him, and his ministry increased ; for he having re- 
 ceived great openings, spoke to them of the things of God, and was 
 heard with attention by many, who going away, spread the fame there- 
 of. Then came the tempter, and set upon him again, charging him that 
 he had sinned against the Holy Ghost ; but he could not tell in what ; 
 and then Paul's condition came before him, how after he had been 
 taken up into the third heavens, and seen things not lawful to be utter- 
 ed, a messenger of Satan was sent to buffet him, that he might not 
 exalt himself. Thus George Fox, by the assistance of the Lord, got 
 also over that temptation. 
 
 Now the 47th year oi that century drew to an end, and state affairs 
 in -England grew more and more clouded and intricate ; for the King 
 not thmking himself any longer safe at Hampton Court, whither he had 
 been brought from the army ; he withdrew to the Isle of Wight, whilst 
 the Parliament still insisted on the abrogation of Episcopacy, and would 
 be master of the military forces : which the King not being willing to 
 yield to, was now kept in closer custody, and no more regarded as a 
 Sovereign, to whom obedience was due from the Parliament. 
 
 Under these intestine troubles, the minds of many people came to be 
 fitted to receive a nearer way and doctrine of godliness, and it was in 
 the year 1648, that several persons, seeking the Lord, were become 
 fellow-believers, and entered into society with George Fox ; insomuch 
 that they began to have great meetings in Nottinghamshire, which 
 were visited by many. About that time there was a meeting of priests 
 and professors at a justice's house, and George Fox went among them 
 and heard them discourse concerning what the Apostio Paul said, He 
 had not known sin, but by the law, which said, thou shalt not lust. And 
 since they held that to be spoken of the outward law, George Fox told 
 them, Paul spoke that after he was convinced ; for he had the outward 
 Jaw before, and was bred up in it, when he was in the lust of persecu- 
 
1648] PEOPLE CALLED QUAKERS. 29 
 
 tion: butit was the law of God in his mind, which he served, and which 
 the law in his members warred against. This saying found so much 
 entrance, that those of the priests and professors, that were most mode- 
 rate, yielded, and consented that it was not the outward, law, but the 
 inward, that showed the inward lust, which the Apostle spoke of. 
 After this, he went again to Mansfield, where was a great meeting of 
 professors and other people ; and being among them, and moved to pray, 
 such an extraordinary power appeared, and seized on the hearts of 
 some in so eminent a manner, that even the house seemed to be 
 shaken: and' after prayer, some of the auditory began to say, 'That 
 this resembled that in the days of the Apostles, when on the day. of 
 Pentecost, the house where they were met was shaken.' 
 
 Not long after this, there was another great meeting of professors, 
 where G. Fox came also, who hearing them discourse about the blood 
 of Christ, he cried out among them: 'Do ye not seethe blood of Christ? 
 Ye must see it in your hearts, to sprinkle your hearts and consciences 
 from dead works, tck serve the living God.' This was a doctrine which 
 startled these professors, who would have the blood of Christ only with- 
 out them, not thinking that it was to be felt inwardly. But a certain 
 captain, whose name was Amos Stoddard, was so reached, that seeing 
 how they endeavoured to bear G. Fox down with many words, he said, 
 * Let the youth speak, hear the youth speak ;' and coming afterwards to 
 be more acquainted with G. Fox, he had an opportunity to be further 
 instructed in the way of godliness, of which he came to be a faithful 
 follower. 
 
 Some time after, G. Fox returned to Leicestershire, his own country, 
 where several tender people came to be convinced by his preaching. 
 Passing thence into Warwickshire, he met with a great company of 
 professors, who being come together in the field, were praying and ex- 
 pounding the Scriptures. Here the Bible was given him, which he 
 opened on the 5th of Matthew, where Christ expounded some parts of 
 the law ; from whence G. Fox took occasion to open to them the in- 
 ward and outward state of man : and that which he held forth getting 
 some ground, they fell into a fierce contention among themselves, and 
 so parted. 
 
 Then he heard of a great meeting to be at Leicester, for a dispute, 
 wherein those of several persuasions, as Presbyterians, Independents, 
 Baptists, and Episcopalians, were said to be all concerned. This meeting 
 being appointed to be in the steeple house, he went thither, where abun- 
 dance of people were met, some of those that spoke being in p'ews, and 
 the priest in the pulpit. At last, after several reasonings, a woman 
 started a question, and asked, ' What that birth was the Apostle Peter 
 spoke of, viz. " a being born again of incorruptible seed, by the word 
 of God, that liveth and abideth for ever." The priest, instead of answer- 
 ing this question, said to her, ' I permit not a woman to speak in the 
 church ;' though he had before given liberty for any to speak. This 
 kindled G. Fox's zeal, so that he slept up, and asked the priest, Dost 
 thou call this place, (the steeple-house,) a church 1 Or dost thou call 
 this mixt multitude a church 1 But the priest not answering to this, 
 asked, what a church was : and G. Fox told him. The church was the 
 pillar and ground of truth, made up of living stones, living members, a 
 spiritual household, which Christ was the head of: but he was not the 
 Mad of a mixt multitude, or of an old house made up of lime, stones, 
 
30 THE HISTORY OF THE [1648 
 
 and wood. This caused such a stir, that the priest came down out of 
 his pulpit, and others out of their pews, whereby the dispute was 
 marred. But G. Fox went to a great inn, and there disputed with the 
 priests and Mofessors of all sorts, maintaining what he had said, till 
 they all went away; yet several were convinced that day, and among 
 these, the woman who asked the question aforesaid. 
 
 After this, G. Fox returned again into Nottinghamshire, and went 
 into the vale of Beaver, where he preached repentance to the people: 
 and he staying some weeks there, and passing through several towns, 
 many were convinced of the truth of his doctrine. About that time, 
 as he was sitting by the fire one morning, a cloud came over him, and 
 a temptation beset him, and he sitting still, it was suggested. All things 
 come by nature ; and he was in a manner quite clouded : but he con- 
 tinuing to sit still, the people of the house perceived .nothing : at length 
 a living hope arose in him, and also a voice, that said, There is a living 
 God, who made all things ; and immediately the cloud and temptation 
 vanished away, whereby his heart was made glad, and he praised the 
 Lord. 
 
 Not long after, he met with some people that had a mischievous no- 
 tion, that there was no God, but that all things came by nature. But 
 he, reasoning with them, so confounded them, that some were fain to 
 confess, that there was a living God. Then he saw that it was good 
 for him to have been tried under such a cloud. Now in those parts he 
 had great meetings, and a divine power working in that country, and 
 thereabouts, many were gathered. Then coming into Derbyshire, there 
 was a great meeting of his friends at Eaton, where many of them began 
 to preach the doctrine of truth, who afterwards were moved to declare 
 the truth in other places also. 
 
 G«orge Fox coming about this time to Mansfield, heard, that in a 
 town about eight miles off, ther&was to be a sitting of justices, to deli- 
 berate about hiring of servants ; and he, feeling a constraint upon his 
 mind, went thither, and exhorted them, not to^oppress the servants in 
 their wages, but to do that which was right and just to them ; and the 
 servants, many of whom were come thither, he admonished, to do their 
 duty, and serve honestly; and they all received his exhortation kindly. 
 He felt himself also moved, to go to several courts and steeple-houses 
 at Mansfield, and other places, warning them to leave off oppression, 
 deceit, and other evils. And having heard at Mansfield of one in the 
 country, who vvas a common drunkard, and a noted whoremaster, and 
 a poet also, he wept to him, and reproved him in an awful manner for 
 bis evil courses ; which so struck him, that coming afterwards to G. 
 Fox, he told him, that he was so smitten when he spoke to him, that 
 he had scarce any strength left in him. And this man was so tho- 
 roughly convinced, that he turned from his wickedness and became an 
 honest, sober man, to the astonishment of those that knew him before. 
 Thus the work of G. -Fox's ministry went forward, and many were 
 thereby turned from darkness to hght; and divers meetings of his 
 friends, who were much increased in number since the year 1646, were 
 now set up in several places. 
 
 George Fox was now come up to quite another state than formerly 
 he had lived in ; for he knew not only a renewing of the heart, and a 
 restoration of the mi;nd, but the virtues of the creatures were also open- 
 ed to him ; so that he began to deliberate whether he should practise 
 
1648] PEOPLE CALLED QUAKERS. 31 
 
 physic for the good of mankind. But God had another service for him ; 
 and it was showed him, that he was to enter into a spiritual labour ; 
 and also that those who continued faithful to the Lord, might attain to 
 a state in which the sinful inclination was subdued. %)reover, the 
 three great professions in the world, viz. physic, divinity, (so called,) 
 and law, were opened to him, whereby he saw that the physicians 
 wanting the wisdom of God, by which the creatures were made, knew 
 not their virtues : that the lawyers generally were void of equity and 
 justice, and so out of the law of God, which went over the first trans- 
 gression, and over all sin, and answered the Spirit of God that was 
 oppressed in man : and that the priests, for the most part, were oat of 
 the true faith, which Christ is the author of, and which purifies the heart, 
 and brings man to have access to God. So that these physicians, law- 
 yers, and priests, who pretended to cure the body, to establish the pro- 
 perty of the people, and to cure the soul, were all without the true 
 knowledge and wisdom they ought to possess. Yet he felt there was 
 a divine power, by ^hich all might be reformed, if they would receive, 
 and bow unto it. And he saw also, that though the priests did err, yet 
 they were not the greatest deceivers spoken of in the Scriptures ; but that 
 these great deceivers were such, who, as Cain, had heard the voice of 
 God, and who, as Corah, Dathan, and Abiram, and their company, 
 were come out of Egypt, and through the Red Sea, and had praised 
 God on the banks of the sea shore ; and who being come as far as 
 Balaam, could speak the word of the Lord, as having heard his voice, 
 and known his Spirit, so that they could see the star of Jacob, and the 
 goodliness of Israel's tents, which no enchantment couW^revail against : 
 these that could speak so much of their divine experience, and yet turn- 
 ed from the Spirit of God, and went into the gainsaying, these he saw 
 would be the great deceivers, far beyond the priests. He saw also 
 that people generally did read the Scriptures, without having a true 
 sense of them ; for some cried out much against Cain, Ishmael, Esau, 
 Corah, Balaam, Judas, &c. not regarding that the nature of these was 
 yet alive in themselves; whereby they always applied to others that 
 nature, in which they themselves lived. 
 
 The Lor d had also opened to him novv. that every man was enlig^ it- 
 en ed by'tne aivme light of Chr ist; and he saw that they that believed 
 in it, came out of condemnation, and became the children of the hght: 
 but they th^t hated it, and did not believe in it, v^ere condemned by it, 
 though they made a profession of Christ All this he saw in the pure 
 openings of the light. He also saw that God had afforded a measure 
 of his Spirit to all men, and that thereby they could truly come to serve 
 the Lord, and to worship him ; and that his grace, which brings salva- 
 tion, and had appeared to all men, was able to bring them into the fa- 
 vour of God. 
 
 And on a certain time, as he was walking in the fields, he understood 
 that it was said to him : ' Thy name is written in the Lamb's Book of 
 Life, which was before the foundation of the world.' This he took to 
 be the voice of the Lord, and believed it to be true. Then he felt him- 
 self powerfully moved to go abroad into the world, which was Hke a 
 briery thorny wilderness ; and he found then that the world swelled 
 against him, and made a noise like the great raging waves of the sea : 
 for when he came to proclaim the day of the Lord amongst the priests, 
 professors, magistrates, and people, they were all like a disturbed sea. 
 
32 THE HISTORY OF THE [1648 
 
 Now he was sent to turn people from darkness to the light, that they 
 might receive Christ Jesus 5 for he saw^, that to as many as should re-- 
 ceive him in his light, he would give power to become the sons of God; 
 and that therefore he Was to turn people to the grace of God, and to 
 the truth in the heart; and that by this grace they might be taught, and 
 thereby obtain salvation ; since Christ had died for all men, and was a 
 propitiation for all, having enlightened all men with his divine saving 
 light, and the manifestation of the Spirit of God being given to every 
 man to profit withal. He now beinj sent thus to preach the everlasting 
 gospel, did it with gladness, and endeavoured to bring people off from 
 their own ways, to Christ, the new and Uving wa^'; and from their 
 churches, which men had made and gathered, to the church in God, 
 the general assembly written in heaven, which Christ is the head of; 
 and from the world's teacher's, made by men, to learn of Christ, who 
 is the way, the truth, and the life; and of whom the Father said, "This 
 is my beloved Son, hear ye him ;" and off from the world's worship, to 
 the Spirit of God in the inward parts, that in it they might worship the 
 Father, who seeks such to worship him. 
 
 Now he found also that the Lord forbade him to put off his hat to 
 any man, high or low; and he was required to Thou and Thee every 
 man and woman without distinction, and not to bid people Good Mor- 
 row or Good Evening ; neither might he bow or scrape with his leg to 
 any one. This was such an unusual thing with people, that it made 
 many of all persuasions and professions rage against him ; but by the 
 assistance of the Lord, he was carried over all, and many came to be 
 his fellow-believers, and turned to God in a little time; although it is 
 almost unspeakable what rage and fury arose, what blows, pinchings, 
 beatings and imprisonments they underwent, besides the danger they 
 were sometimes in of losing their lives for these matters : so indiscreet 
 is man in his natural state. For here it did not avail to say. That the 
 hat-honour was an honour from below, which the Lord would lay in 
 the dust, and stain it; that it was an honour which the proud looked 
 for, without seeking the honour which came from God alone; that it 
 was an honour invented by men in the fall, who therefore were offended 
 if it were not given them ; though they would be looked upon as church 
 members, and good Christians; whereas Christ himself said, "How 
 can ye believe, who'receive honour of one another, and seek not the 
 honour that cometh from God only?" That it was an honour, which 
 in relation to the outward ceremony, viz. the putting off the hat, was 
 the same which was given to God ; so that in the outward sign of re- 
 verence, no distinction, or difference was made betwixt the Creator 
 and the creature ; nay, that the saying of you to a single person, went 
 yet a degree further ; for not only kings and princes formerly among 
 the Heathens and Jews, had not been offended at it when they were 
 Thee'd and Thou'd, but experience showed that this still was the lan- 
 guage wherewith God was daily spoken to, both in religious assemblies, 
 and without. But all these reasons found little entrance with priests, 
 magistrates, and others : bitter revilings, ill usage, and shameful abuses, 
 were now become the lot and share of those who for conscience-sake, 
 could no longer follow the ordinary custom : for though it was pre- 
 tended that the putting off of the hat was but a small thing, which 
 none ought to scruple ; yet it was a wonderful thing, to see what great 
 disturbance this pretended small matter caused among people of all 
 
1648] PEOPLE CALLED QUAKERS. 33 
 
 sorts ; so that even such that would be looked upon as those that prac- 
 tised humility and meekness, soon showed what spirit they were of, 
 when this worldly honour was denied them. But all this served to 
 strengthen the fellow-believers more and more in their plain carriage, 
 and made them live up iaithfully to the convincement of their conscience, 
 without respect of persons. 
 
 In the- meanwhile the troubles of the land continued^ Wp left the 
 King in the foregoing year in the Isle of Wight, in effect Unkinged. 
 Some time after the Duke of York, second son to the King, being then 
 past fourteen years of age, fled' to Holland, diVguised in woman's ap- 
 parel ; and his eldest brother the Prince of Wales, who two years be- 
 fore fled to France, came now to Helvoet-Sluys in Holland, and went 
 from thence with some English men of war, whose commanders were 
 for the King, to the Downs in England, with intention to take the ships 
 coming from London. He also published, by the spreading of a dec- 
 laration, that he came to release his father. Now there was also a 
 negociation on foot between the King and the Parliament, and there 
 seemed some hopes of an accommodation ; had not the army, the chief 
 instrument in breaking down the royal power, opposed it, by calling for 
 justice against all those who had wronged the country, none excepted. 
 This broke off the treaty, several suspected members were turned out 
 of the Parliament, and the King was carried to Windsor about the 
 time called Christmas ; and it was resolved henceforth to send no more 
 deputations to him, nor receive any from him, who now was no more 
 named King, but only Charles" Stuart : a very strange turn of mundane 
 affairs, and a mighty- evidence of the fluctuatirig inconstancy thereof. 
 But things made no stand here, for it was concluded to bring him to a. 
 trial; and the Parliament appointed General Thomas Fairfax, and Ol- 
 iver Cromwell, Lieutenant General, with more than an hundred other 
 persons, to be his judges, These being formed into a court of justice, 
 the King was conducted from Windsor to St. James's, and from thence 
 brought before them in Westminster Hall, where he was arraigned as 
 guilty of high treason, for having l&vied war against the Parliament 
 and people of England. But he not owning that court to be lawful, 
 nor acknowledging their authority, said ' I am not intrusted by the peo- 
 ple, they are mine by inheritance:' and being unwilling to answer to 
 the charge, he was on the 27th of. the month, called January, sentenced 
 ^to death, as a»tyrant, traitor, murderer, and a public enemy to the Com- 
 Bionwealth. But before this sentence v^as pronounced, the King de- 
 sired that he might be permitted to make a proposition to both Houses 
 of Parliament in the painted Chamber, designing as was since said to 
 prd)|^ose his own resignation, and the admission of his son, the Prince 
 of Wales, to the throne. But this request^^was denied by the Court, 
 Now though the said Prince of Wales, considering his father's danger, 
 had applied himself to the. States-General of the United Provinces at 
 the Hague for assistance ; and that these sent two Ambassadors to the 
 Parliament, who coming to London on the same day the fatal sentence- 
 was pronounced, could not obtain admission till next day to the Speakers 
 of both Houses, and were afterwards with Fairfax and Cromwell, and 
 other commanders ; and one of them had also his audience in the Par- 
 liament to intercede with them for the King's life ; yet all proved in 
 vain: for on the 30th of the aforesaid month, the King was -brought 
 on a scaffold erected before the banqueting house, and his head severed 
 Vol. L— 5 
 
34 THE HISTORY OF THE [1649 
 
 from his body. The same day the Parliament ordered a declaration 
 to be published, whereby it was declared treason to endeavour to pro- 
 mote the Prince of Wales, Chajles Stuart, to be King of England, or 
 any other single person to be the chief governor thereof. And then, 
 after having aboUshed the House of Peers, they assumed to themselves 
 the chief government of the nation, with the title of, The Parliament 
 of the Commonwealth of England. 
 
 The news of the King's death was no sooner come into Scotland, 
 but Charles, Prince of Wales, was proclaimed, at Edinburgh, King of 
 Great Britain, provided he should, before assuming the royal authority, 
 give satisfaction about some matters concerning religion. And though 
 this displeased the English, yet the Scots asserted that they might as 
 well do so, as the Enghsh, who had done the same at the death of the 
 late King's father, in the year 1625. 
 
 Leaving state affairs, let us return to G. Fox, who in the year 1649, 
 was much exercised to declare openly against all sorts of sins : and 
 therefore he went not only to the courts, crying for justice, and exhort- 
 ing the judges and justices to do justice, but he warned a||o those that 
 kept public houses for entertainment, not to let people have more drink 
 than what would do them good. He also testiied against wakes, may- 
 games, plays, and shows, by which' people were led into vanity, and 
 drawn off from the fear of God ; the days that were set forth for ho- 
 lidays, being usually the times wherein God was most dishonoured. 
 When he came into markets, he also declared against deceitful, mer- 
 chandising, and warned all to deal justly, and to speak the truth; and 
 he testified against the mountebanks playing triclis on their stages: and 
 when occasion offei-ed, he warned schoolmasters and schoolmistresses 
 to teach their qhildren to mind the fear of the Lord ; saying, that they 
 themselves ought to be examples and patterns of virtue to them. But 
 very burdensome it was to him, when he heard the bell ring to call 
 people together to the -steeple-house; for it seemed to him just like a 
 market bell, to gather the people, that the priest might set forth his 
 ware to sale. 
 
 Going once on a First-day of the week, in the morning, with some 
 of ^is friends to Nottingham, to have a meeting there; and having seen 
 from the top of a hill the great steeple-house of the town y he felt it re-' 
 quired of him to cry against that ijlol temple, and the worshippers 
 therein: yet he said nothing of this to those that were, with him, but; 
 went on with them to the meeting, where after some stay he left theny 
 and went away to the steepte-house, where the priest took for his tem* 
 these words of the Apostle, 2 Pet. i'. 19. " We have also a most -.§1^ 
 word of prophecy, wher.eunto ye do well that ye take heed, as unto a 
 light that shineth in a diSrk place, until the day dawn, and the day-star 
 arise in your hearts." And he told the people that this was the Scrip- 
 ture, by which they were to try all doctrines, religions, and opinions. 
 G. Fox hearing this, felt such mighty power, and godly zeal working 
 in him, that he was made to cry out, ' O no, it is not the Scripture, but 
 it is the Holy Spirit, by which the holy men of God gave forth the 
 Scriptures, whereby opinions, religions, and judgments are to be tried. 
 That was it which led into all truth, and gave the knowledge thereof. 
 For the Jews had the Scriptures, and yet resisted the Holy Ghost, and 
 rejected Christ, the bright morniiig star, and persecuted him and hig 
 Apostles; though they took upon them to try their doctrine by tlie 
 
1649] PEOPLE CALLED QUAKERS. 35 
 
 Scriptures ; but they erred in judgment, and did not try them aright, 
 because they did it without the Holy Ghost.' Thus speaking, the offi- 
 cers came and took him away, and put him into a nasty stinking prison. 
 At night he was brought before the mayor, aldermen, and sheriffs of 
 the town; and they examining him, he told them, that the Lord had 
 nreved him to come there into the steeple-house: and though the mayor 
 at first appeared peevish and fretful, yet he was allayed: however, after 
 some discourse, G. Fox was sent back to prison. But some time after, 
 the head sheriff John Reckless sent for him to his house, and when G. 
 Fox came in, the sheriff's wife met him in the hall, and taking him by 
 the hand said, ' Salvation is come to our house ;' for his speech in the 
 steeple-house had so amazed many, that they could not get the sound 
 of it out of their ears ; and not only this woman was wrought upon, 
 but also her husband, children, and servants were much changed by 
 the power of the Lord. 
 
 Geor ge Fox thus coming to lodge at this sheriff's ho use, had great 
 meetings there, anctsome persons ot quality m the world came to them; 
 and they were reached very eminently in their minds by an invisible 
 power. Reckless being of this number, sent for the other sheriff, and 
 for a woman they traded with ; and he told her in the presence of the 
 other sheriff, that they had wronged her in their dealings with her, and 
 that therefore they ought to make her restitution ; to which Reckless 
 exhorted the other sheriff, being himeelf made sensible, that this was 
 an indispensable duty : for a mighty change was now wrought in him, 
 and his understanding came to be opened ; so that on the next market 
 day, as he was walking with G. Fox in the chamber, in his slippers, he 
 said, 'I must go into the market and preach repsnf.r| ,n<^p tnthp p^nplp;' 
 and accordingly he went in his slippers into the market, and into sev- 
 eral streets, pre aching repentanc e. Some others also in the town were 
 moved to speak to the mayor and magistrates, and to the people, ex- 
 horting them to repent. But this t he magistrates could not end ure ; and 
 to vent their passion on G. Fox, they sent for him from the sheriff's 
 house, and committed him to the common prison, where he was kept 
 till the assizes came on, and then he was to have been brought before 
 the judge, but that the sheriff's man being somewhat long in fetching 
 him, the judge was risen before G. Fox came to the session-house ; how- 
 ever, the judge was a little displeased, having said, ' He would have 
 admonished the youth, (meaning G. Fox,) if he had been brought be- 
 ."■^re him.' So he was carried back again to prison. In the meanwhile 
 such a wonderful power broke forth among his friends, that many were 
 astonished at it, so that even several of the priests were made tender, 
 and some did confess to the power of the Lord. Now though the peo- 
 ple began to be very rude, yet the governor of the castle was so mod- 
 erate, that he sent down soldiers to disperse them. G. Fox having 
 been kept prisoner a pretty long time, was at length set at liberty, and 
 then travelled as before in the work of the Lord. 
 
 Coming to Mansfield- Woodhouse, he found there a distracted woman 
 under a doctor's hand, being bound, and with her hair loose; and the 
 doctor being about to let her blood, could get no blood from her ; 
 which made G. Fox desire to unbind her ; and after this was done, he 
 spoke to her, and bade her in the name of the Lord, to be quiet and 
 still. This proved of such effect that she became still ; and her mind 
 coming to be settled, she mended, and afterwards received the doctrine 
 of truth, and continued in it to her death. 
 
36 THE HISTORY OF THE [1649 
 
 Whilst G. Fox was in this place, he was moved to go to the steeple- 
 house, and declare there the truth to the priest and the people; which 
 doing, the people fell upon him, and struck him down, almost smother- 
 ing him, for he was cruelly beaten and bruised with their hands, bibles, 
 and sticks. Then thpy hauled him out, though hardly able to stand, and 
 put him in the stocks, where he sat some hours : and they brought 
 horsewhips, threatening to whip him. After some time they had him 
 before the magistrates, at a knight's liouse ; who seeing' how ill he 
 had been used, set him at liberty, after much threatening. But the rude 
 multitude stoned him out of town ; and though he was scarce able to go, 
 yet with much ado he got about a mile from the town, where he met 
 with some people that gave him something "to comfort him, because he 
 was inwardly bruised. But it pleased the Lord soon'to heal him again ; 
 and some people were that day convinced of the truth, which had been 
 declared by him in the steeple-house, at which he rejoiced. 
 
 Out of Nottinghamshire he -went to Leicestershire, accompanied by 
 several of his friends ; and corning to Barrow, discoursed with some 
 Baptists ; and one of them saying, What was not of faith '^as sin ; he 
 asked, What faith v/as, and how it was wrought in man : but they turn- 
 ing off from that, spoke of their water-baptism; which gave occasion 
 to G. Fox, and his friends, to ask who baptized John the Baptist, and 
 who baptized Peter, John, and the rest of the Apostles. But they were 
 silent at those questions. After some other discourse they parted.- On 
 the next First-day of the week, G. Fox, and those that were with him, 
 came to Bagworth, and went to a steeple-house; and after the priest 
 had done, they had some service there by speaking to the people. 
 
 Passing from thence, he heard of a people ,that were in prison in 
 Coventry for religion; and as he was walking tov^ards the jail, the 
 word of the Lord, (as he relates,) came to him, saying ' My love was 
 always to thee, and thou art in my love.' By this he was overcome 
 with a sense of the love of God, and much strengthened ifi his inward 
 man. But coming into the jail, a great power of darkness struck at 
 him ; for instead of meeting such as were imprisoned for religion, he 
 found them to be blasphemers, who were come to that degree, that 
 they said they were gods ; and this their wicked opinion they endeavour- 
 ed to maintain by Scripture, misapplying what was said to the Apostle 
 Peter, when the sheet was let down to him, viz. ' What was sanctified 
 he should not call common or unclean:' and the words of the Apostle, 
 Paul, concerning ' God's reconciling all things to himself, things in 
 heaven, and things on earth.' G. Fox was greatly grieved at this pro- 
 faneness, told them that these Scriptures were nothing to their purpose ; 
 and seeing they said they were gods, he asked them, if they knew whe- 
 ther it would rain to-morrow ; and they saying, they could not tell ; he 
 told them God could tell. He asked them also, if they thought they 
 should always be in that condition, or should change : and they answer- 
 ing, that they could not tell ; G. Fox told them, that God could tell it, 
 and that he did not change. This confounded them and brought' them 
 down for that time : so after having reproved them for their blasphe- 
 mous expressions he went away. Not long after this, one of these 
 ranters, whose name was John Salmon, gave forth a book of recanta- 
 tion, upon which they were set at liberty. From Coventry, G. Fox 
 went to Atherstone, where, going into the chapel, he declared to the 
 priests and the people, that God was come to teach his people himself, 
 
1650] PEOPLE CALLED QUAKERS. 37 
 
 and to bring them oflF from all their man-made teachers, to hear his 
 Son. And though some few raged, yet they werb generally pretty 
 quiet, and some were convinced. * 
 
 After this service, he went to Market-Bosworth, and coming into the 
 public place of worship, he found Nathaniel Stevens preaching-, who as 
 hath been said already, was priest of the town where G. Fox was. 
 born; here G. Fox taking occasion to speak, Stevens told the people, 
 he was mad, and that they should not hear him ; though he had said 
 before to one Colonel Purfoy concerning him, that there was never 
 such a plant bred in England. The people now being stirred up by 
 this priest, fell upon G. Fox and his friends, and stoned them out of the 
 town. Nevertheless this wrought on the minds of some others, so that 
 they were made loving. 
 
 G. Fox now travelling on, came to Twy-Cross, where he spoke to 
 the exciseman, and warned them to take heed of oppressing the poor. 
 There being in that town a great man, that had long lain sick, and was 
 given, over by the physicians, he went to visit him in his chamber; and 
 after having spoken some words to him, he was moved to pray by his 
 bed-side; and the Lord was entreated, so that the sick man was res- 
 tored to health. But G. Fox being come down, and speaking to some 
 that were in a room there, a servant came with a naked rapier in his 
 hand, and threatened to stab him ; but he looking steadfastly on the 
 man, said, ' Alack for thee, poor creature ! What wilt thou do with 
 thy carnal weapon 1 It is no more to me than a straw.' He being 
 stopped thus, went away in a rage, and his master heaj-ing of it turned 
 him out of his service, and was afterwards very loving to Friends; and 
 when G. Fox came to that town again, both he and his wife came to 
 see him. 
 
 After this he went into Derbyshire, where his fellow-believers in- 
 creased in godly strength; and coming to Chesterfield, he found one 
 Britland to be priest there, who having been partly convinced of the 
 doctrine of truth, had spoken much in behalf of it, and saw beyond the 
 common sort of priests. But when the priest of that town died, he got 
 the parsonage. G. Fox now speaking to him and the people, endeavour- 
 ed to bring them off from man's teaching, unto God's teaching; and 
 though the priest was not abje to gainsay, -yet they had him before the 
 mayor, and threatened, to send him to the house of correction : but when 
 it was late in the night the officers and the watchmen led him out of the 
 town. 
 
 Goncerning state affairs it hath bee» said already, that Charles II. 
 had been proclaimed king by the Sqots; but he being still in Holland, 
 they sent to him there, that he would subscribe the Covenant, and so 
 abrogate Episcopacy in Scotland : it was also desired that he would 
 put some lords from him. But those that were sent, received only an 
 answer from the young king in general terms, which made them return 
 home again, where we will leave them, to see in the meanwhile how it 
 went with G. Fox, who had been sent away, as hath been said, from Ches- 
 terfield, came to Derby in the year 1650, and lay at a doctor's house, 
 whose wife was convinced of the truth he preached. Now it happened, 
 as he was walking there in his chamber, he heard the bell ring, and 
 asked the woman of the house what the bell rung for. She told him, there 
 had been a great lecture that day; so that many of the officers of the 
 army, and priests and preachers were to be there, as also a colonel 
 
38 THE HISTORY OF THE H^^** 
 
 that was a preacher. Then he felt himself moved to go to that con- 
 gregation; and when the service was done, he spoke to them what he 
 believed the Lord required of him^and they were pretty quiet. Bat 
 there came an ofRcer, wjio took him by the hand, and said, that he, and 
 the other two that were with him, must go before the magistrates. 
 Comino- then about the first hour in the afternoon before them, they 
 asked him, why he came thither; to which having answered, that God 
 had moved hito to it; he further said, that Grod did not dwell in temples 
 made with hands ; and that all their preaching, baptism, and sacrifices, 
 would never sanctify them ; but that they ought to look unto Christ in 
 them, and not unto men; because it is Christ that Sanctifies. They 
 then running into many words, Jbe told them, they were not to dispute 
 of God and Christ, but to obey him,. 'But this doctrine did so displease 
 them, that they often put him in and out of the room, and sometimes 
 told them scoffingly, that he was taken up in raptures.. At length they 
 asked him, whether he was sanctified; and he answering, yes; they 
 then asked, if he had no sin; to which he said, ' Christ my Saviour has 
 taken away my sins and in him there is no sin.' Then heand ^s friends 
 were asked, how they knew that Christ did abide in them; G. Fox said, 
 ' By his Spirit, that he has given us.' Then they temptingly asked, if 
 any of them was Christ ; but he answered, 'Nay, we are nothing, Christ 
 is all.' At length they also asked, if a man steal, is it no sin; to which he 
 answered with the words of scripture, ' All unrighteousness is sin.' So 
 when they had wearied themselves in examining him, they committed 
 him and another man to the house of correction in Derby, for six months, 
 as blasphemers, as appears by the following mittimus. 
 
 To the Master of the House of Correction in Deihy, Greeting. 
 
 We have sent you herewithal the bodies of George Fox, late of 
 Mansfield in the couiity of Nottingham; fl.od John Fretwelll, late of 
 Staniesby in the county of Derby, husbandman, brought before us this 
 present day, and charged with "the avowed uttering and broaching of 
 divers blasphemous opinions contrary to a late act of Parliament, which, 
 upon their examination before us, they have confessed. These are 
 therefore to require you, forthwith upon sight hereof, to receive them, 
 the said George Fox and John Fretwell into your custody, and them 
 therein safely to keep during the space of six months, without bail or 
 mainprise, or until they shall find sufficient security to be of good be- 
 haviour, or bethencedelivered-fey order from ourselves. Hereof you are 
 not to fail. Given under our hands and seals this 30th day of October, 
 1650, 
 
 Ger. Benitet, 
 Nath. Barton. 
 
 George Fox being thus, as hath been said, locked up, the priests be- 
 stirred themselves in their pulpits to preach up sin for term of life; and 
 they endeavoured to persuade people that it was an erroneous doctriney 
 fLl'tf ""^^ possibility of being freed from sin in this life, as was held 
 Fox's frln^ Quakers; for this began now to be the name whereby G. 
 
 LnoLinatil h fh ^""^ T'^*"* 1' '» r^^"l"S ^^^y= and since that 
 aenomination hath continued to them from that time downward we 
 cannot therefore pass by the first rise of it with silence. iSTtbis ti^e 
 
1650] PEOPLE CALLED QUAKERS. 30 
 
 those -who professed the light of Christ as shining in man's heart, and 
 reproving for sin, were not improperly called Professors of the Light, 
 or Children of the Light: but Gervas Bennet, one of the justices of the 
 peace who signed the aforesaid mittimus, and an Independent, hearing 
 that G. Fox bade him, and those about him, tremble at the word of the 
 Lord! took hold of 'this weighty saying with such an airy mind, that 
 from thence he took occasion to call him, and his friends, scornfully, 
 QUAKERS. This new and unusual denomination was taken up so 
 eagerly, and spread so among the people, that not only the priests there 
 from that time gave no other name to the Professors of the Light, but 
 sounded it so gladly abroad, that it soon run over all England; and 
 making no stand there, it quickly reached to the neighbouring countries, 
 and adjacent kingdoms, insomuch, that the said Professors of the Light, 
 for distinction sake from other religious societies, have been called every 
 where by that English name, which sounding very odd in the ears of 
 some foreign nations, hath also given occasion to many silly stories. 
 
 Now because iu those early times, among the many adherents of 
 this persuasion, there were some that having been people of a rude and 
 dissolute life, came so to be pricked to the heart, that they grew true 
 penitents, with real sorrow for their formee transgressions ; it happened 
 that they at meetings did not only burst out into tears, but also were af- 
 fected with such a singular commotion of the mind, that some shakings 
 of their bodies were perceived ; some people naturally being more 
 affected with passions of the mind than others ; for even anger doth 
 transport some men so violently, that it makes them tremble ; whereas 
 others will quake with fear : and what wonder then, if some being struck 
 with the terrors of God did tremble ? But this being seen by envious 
 men, they took occasion from thence to tell, that these Professors of 
 the Light performed their worship with shaking; yet they themselves 
 never asserted that trembling of the body was an essential part of their 
 religion, but have occasionally said the contrary ; though they did not 
 deny themselves to be such as tremble before God ; and they also did 
 not stick to say that all people ought to do so ; however thereby not 
 enjoining a bodily shaking. 
 
 We have seen just now, how one Fretwell was committed w'ilh G. 
 Fox to. the house of correction ; but he not standing faithful in his tes- 
 timony, obtained,-by intercession of the jailer, leave of the justice to go 
 see his mother, and so got his liberty: and then a report was spread, 
 that he had said, that G. Fox had bewitched and deceived him. 
 
 G. Fox was now become the object of many people's hatred ; magis- 
 trates, priests and professors. were all in a rage against him ; and the jail- 
 er, to find something where with to ensnare him, would sometimes ask 
 him such silly questions, as, whether the door were latched or not ; think- 
 ing thereby to draw some sudden unadvised answer from him, whereby 
 he might charge sin upon him: but he was kept so watchful and circum- 
 spect, that they could get no advantage of him. Not long after his 
 commitment, lie was moved tp write both to the priests and magis- 
 trates of Derby. 
 
 Now since G. Croese in the beginning of history, represents G. Fox 
 as one altogether unfit, not only to write legibly, but also to express hi& 
 mind clearly in writing, and that therefore he always was obliged to, 
 employ others that could set down his meaning intelligibly, it will not 
 be Ibeside the purpose to say, that this is more than any will be able t» 
 
40 THE HISTORY OF THE! l>^^ 
 
 prove. For though it cannot be denied that he was no elegant writer, 
 nor good speller, yet it is true, that his characters being tolerable, his 
 writing was legible, and the matter he treated of was intelligible, 
 though his style was not like that of a skiful linguist. And albeit he 
 employed others, because himself was no quick writer, yet generally 
 they were young lads, who as they durst not have attempted to alter 
 his words and phrases, so they would not have been skilful enough to 
 refine his style. This I do riot write from hearsay ; but have seen it at 
 sundry times. And how true it is what the same author says, that 
 mostly all G. Fox did write, was scarce any thing besides a rough col- 
 lection of several scripture places, may be seen by the sequel of this his- 
 tory, wherein will be found many of his writings/ The first of his let- 
 ters I meet with is the following, which he writ to the priests of Derby, 
 from the house of correction, where certainly he had not the conve- 
 nience of a writing clerk. ' 
 
 • O Friends, I was sent unto you to tell you, that if you had received 
 the gospel freely, you would minister it freely without money or price: 
 but you make a trade and sale of what the prophets and apostles have 
 spoken ; and so you corrupt the truth. And you are the men that 
 lead silly women captive, who are ever learning, and never able to 
 come to the knowledge of the truth: you have a form of godliness ; but 
 you deny the power. Now as Jannes and Jambres withstood Moses, 
 so do you resist the truth ; being men of corrupt minds, reprobate con- 
 cerning the faith. But you shall proceed no further ; for your folly shall 
 be made manifest to all men, as theirs was. Moreover the Lord sent me 
 to tell you, that he doth look for fruits. You asked me, if the Scripture 
 was my rule ; but it is not your rule, to rule your Jives by; but to talk 
 of in words. You are the men that live in pleasures, pride, and want- 
 onness, in fullness of bread and abundance of idleness: see if this be 
 not the sin of Sodom. Lot received the angels: but Sodom was envi- 
 ous. You show forth the vain nature: you stand in the steps of them 
 that crucified my Saviour, and mocked him: you are their children; 
 you show forth their fruit. They had the chief place in the assemblies; 
 and so have you: they loved to be called Rabbi; and so do you. 
 
 G. F.' 
 
 That which he writ to the magistrates who committed him to prison, 
 was to this effect: 
 
 ' Friends, 
 
 'lam forced, in tender love unto your souls, to write unto you, and 
 
 to beseech you to consider what you do, and what the commands of 
 
 God call tor. He doth require justice and mercy to break every yoke, 
 
 and to let the oppressed go free. But who calleth for justice or loveth 
 
 mercy, or contendeth for the truth ? Is not judgment turned backward, 
 
 and doth not justice stand afar off? I^ not trutl. silenced in the streets, 
 
 or can equity enter? And do not they that depart from evil, make 
 
 themselves a prey? Oh! consider what ye do in time and til-p heed 
 
 whom ye do imprison: for the magistrate is set for X' ^°'^.*^'^^^f ^ 
 
 evil doers, and for the praise of them that do u-e I IV P""'^^'"^"' °^ 
 
 in time, take heed what you do, tor sSely the Lord Z7onZ'''V'\\ 
 
 make manifest both the Lilders and the work andTf it b^nf ^.^ "^ •" 
 
 will fail; but if it be of God. nothing wiU overthrow it ThlrSor ' I 
 
1650] PEOPLE CALLED QUAKERS. 41 
 
 desire and pray, that you would take heed, and beware what you do, 
 lest ye be found fighters against God. 9".^*' 
 
 George Fox having thus cleared his conscience, continued waiting in 
 patience, leaving the event to God. And after some time he felt himself 
 constrained to write to the justices that had committed him to prison, to 
 lay their doings before them, that so they might come to a due consid- 
 eration thereof; one of them, (already mentioned,) was justice Bennet, 
 the other Nathaniel Barton, both a justice and a colonel, as also a 
 preacher: to these he wrote as follows: 
 
 ' Friends, 
 ' Yoq did speak of the good old way, which the prophet spake of; but 
 the prophets cried against the abominations which you hold up. Had 
 you the power of God, ye would not persecute the good way. He that 
 spake of the good way was set in the stocks : the people cried, ' Away 
 with him to the stocks,' for speaking the truth. Ah ! foolish people, which 
 have eyes and see ngt, ears and hear not, without understanding I 'Fear 
 not me,' saith the Lord, ' and will ye not tremble at my presence V O 
 your pride and abominations are odious in the eyes of God : you, (that 
 are preachers,) have the chiefest place in the assemblies, and are called 
 of men Master; and such were and are against my Saviour and Mak- 
 er: and they shut up the kingdom of heaven from men, neither go in 
 themselves, nor suffer others. Therefore ye shall receive the greater 
 damnation, who have their places, and walk in their steps. You may 
 say, if you had been in the days of the prophets, or Christ, ye would 
 not have persecuted them ; wherefore be ye witnesses against yourselves, 
 that ye are the children of them, seeing, ye now persecute the way of 
 truth. O consider, there is a true judge, that will give every one of you 
 a reward according to your works. O mind where you are, you that 
 holdup the abominations which the true prophet cried against! O 
 come down, and sit in the dust ! The Lord is coming with power ; and 
 he will throw down every one that is exalted, that he alone may be ex- 
 alted.' 
 
 Having thus written to them jointly, he after some time, wrote to 
 each of them apart. That to justice Bennet was thus: 
 
 ' Friend, 
 
 ' Thou that dost profess God and Christ in words, see how thou dost 
 follow him. To take off burdens, and to visit them that be in prison^ 
 and show mercy, and clothe thy own fleshj and deal thy bread to the 
 hungry; these are God's commandments: to relieve the fatherless, and 
 to visit the widows in their afflictions, and to keep thyself unspotted of 
 the world ; this is pure religion before God. But if thou dost profess 
 Christ, and followest covetousness and greedinessj and earthly minded- 
 ness, thou deniest him in life, and deceivest thyself and others, and tak- 
 est him for a cloak. Wo be to you gfeedy men, and rich men, weep 
 and howl for your misery that shall come. Take heed of covetousnessy; 
 and extortion ; God doth forbid that. Wo be to the man that covet- 
 eth an evil covetousness, that he may set his nest on high, and cover 
 himself with thick clay. O do not love that which God forbids: his 
 servant thou art whom thou dost obey, whether it be of sin unto death, 
 or of obedience unto righteousness. Think upon Lazarus and Dives: 
 
 Vol. L— 6 
 
42 THE HISTORY OF THE l^^^" 
 
 the one fared sumptuously every day; the other*was a >eggar. See, if 
 thou be not Dives. Be not deceived ; God is not mocked with vain 
 ■words: evil communication corrupteth good manners. Awake ^ to 
 righteousness and sin not. G. t • 
 
 And that to justice Barton was thus worded: 
 ' Friend, 
 
 ' Thou that preachest Christ, and the Scriptures in Words, when any 
 come to follow that, which thou hast spoken of, and to live the life of 
 the Scriptures, then they that speak the Scriptures, but do not lead their 
 lives according thereunto, persecute them that do. Mind the prophets, 
 and Jesus Christ, and his apostles, and all the holy men of God ; what 
 they spake, was from the life ; but they that had not the life, but the 
 words, persecuted and imprisoned them that lived in the life, which 
 they had backslidden from. G. F.' 
 
 Now, though the Mayor of Derby did not sign the mittimus, yet hav- 
 ing had a hand with the rest in sending G. Fox to prison, he also writ 
 to him after this manner: 
 ' Friend, 
 
 •Thou art set in place to do justice; but in imprisoning my bodyi 
 thou hast done contrary to justice, according to your own law. O 
 take heed of pleasing men more than God, for that is the way of the 
 Scribes and Pharisees; they sought the praise of men more than God. 
 Remember who said, 'I was a stranger and ye took me not in; was in 
 prison, and ye visited me not.' O friend, thy envy is not against me^ 
 but against the power of truth. I had no envy to you, but love. take 
 heed of oppression, 'for the day of the Lord is coming, that shall burn 
 as an oven ; and all the proud, and all that do wickedly, shall be as stub- 
 ble; and the day that cometh, shall burn them up,' saith the Lord of 
 Hosts: 'it shall leave them neither root nor branch.' friend, if the 
 love of God were in thee, thou wouldst love the truth, and hear the 
 truth spoken, and not imprison unjustly: the love of God beareth, and 
 sufl'ereth, and envieth no man. If the love of God had broken your 
 hearts, you would show merey ; but you do show forth what ruleth you. 
 Every tree doth show forth its fruit : you do show forth your fruits openly. 
 For drunkenness, swearing, pride, and vanity, rule among you, from the 
 teacher to the people. O friend ! mercy and true judgment, and justice, 
 are cried for in your streets. Oppression, unmercifulness, cruelty, hatred, 
 pride, pleasures, wantonness, and fullness, is in your streets; but the poor 
 is not regarded. O take heed of the wo: wo be to the crown of pride! 
 wo be to them that drink wine in bowls, and the poor is ready to perish. 
 O remember Lazarus and Dives: one fared deliciously every day; and 
 the other was a beggar. O friend, mind these things, for they are near, 
 andlsee, whether thou be not the man, that is in Dives's state.' 
 
 tio^° ^^"'^ °^ ^^^ ^°"''' ^^ °^'"^^' ^^ "''*" '^"^ the following exhorta- 
 
 in YoTrZZ^'^ '"l"^-*^ unto you, to take heed of oppressing the poor 
 bea^r and nf VJ. ^itf ''"'•'^«"tPP°\Popr people, which thiy cannot 
 
 I will be a swift witness against the -rce^eTaSL^sfthilS:;;; 
 
1850] PEOPLE CALLED QUAKERS, 43 
 
 ers, and against the idolaters, and against those that dp oppress widows 
 and fatherless.' Therefore take heed of all these things betimes. The 
 Lord's judgments are all true and righteous, and he delighteth in niercy: 
 so love mercy, dear people, and consider in tinjp.' 
 
 And because the ringing of bells for joy, is a thing generally tending 
 to stir up vanity and immorality, he also writ a few lines to the bell-r 
 ringers of the steeple-house, called St. Peter's, in Derby. 
 ' Friends, 
 
 ' Take heed of pleasures, and prize your time now, while you have 
 it ; and do not spend it in pleasures, nor earthliness. The time may 
 come, that you will say, you had time, vy'hen it is past : therefore look 
 at the love of God now, while you have time : for it bringeth to loathe 
 all vanities, and worldly pleasures. consider! time is precious: fear 
 God and rejoice in him, who hath made heaven and earth.' 
 
 Whilst G. Fox was in prison there, several of the professors came 
 to discourse with him, and he perceiving that they came to plead for 
 sin and imperfection, asked them. Whether they were believers, and 
 had faith 1 and they saying Yes, he further fisked them. In whom 1 to 
 which they answering, Jn Christ; he replied, If ye are true believers 
 in Christ, you are passed from death to life ; and if passed from death, 
 then from sin that bringeth death. And if your faith be true, it will 
 give you victory over sin and the devil, and purify your hearts and 
 consciences, (for the true faith is held in a pure conscience,) it will bring 
 you to please God, and give you access to him again. But such lan- 
 guage as this they could not endure; for they said, they could not be- 
 lieve that any could be free from sin on this side the grave. To which 
 he answered. That then they might give over their talking concerning 
 the Scriptures, which were the words of holy men ; whilst they therp- 
 selves pleaded for unholiness. At another time, another company of 
 such professors came, and they also pleading for sin, he asked them, 
 Whether they had hope? to which they answered. Yes, God forbid but 
 we should have hope. Then he asked, What hope is it you have ? Is 
 Christ in you, the hope of your glory ? Doth it purify you, as he is pure? 
 But they could not abide to hear of being made pure here, and there- 
 fore he hg.de them forbear talking of the Scriptures, which were th? 
 holy men's words ; for the holy men that writ the Scriptures, (said he,) 
 pleaded for holiness in he£^rt, life, and conversation here ; but since you 
 plead for impurity and sin, which is of the devil, what have you to do 
 with the holy men's words ? 
 
 Now the keeper of the prison, who was also an high professor, was 
 much enraged against G. Fox, and spoke wickedly of him. But it 
 pleased the Lord one day to strike him so, that he was under great an- 
 guish of mind : and G. Fox walking in his chamber, heard a doleful 
 noise, and standing still to hearken, he heard him say to his wife. Wife, 
 I have seen the day of judgment, and I saw George there, and wag 
 afraid of him, because I had done him so much wrong, and spoken sp 
 much against him to the ministers, and professors, and to the justices, 
 and in taverns and alehouses. After this, towards the evening, the 
 keeper came up into his chamber, and said to him, I have been as a 
 lion against you ; but now I come like a lamb, and like the jailer that 
 came to Paul and Silas trembling. And he desired that he might lie 
 
[1650 
 ^ THE HISTORY OF THE 
 
 •xL !_• * u- u r< Vn-r nn-swprt-H That he -was in his power, he 
 
 with him; to which G. * o'L^"^'^^'?*^' ^ " .i ' ivr„„ t ,„;i1 have vour 
 
 might do what he would. But said the other, ^ay I ^'" "hive vou 
 
 leave- and I could desire to be always with you, but not to ^ave you 
 
 as a ;rrsoner G. Fox, unwilling to deny his desire, complied w h it, 
 
 and suffered him to lie with him. Then the keeper told him all his 
 
 hSr and safd he believed what he had said of the true faith and hope, 
 
 to be true • and he wondered that the other man that was put into prison 
 
 with him, did not stand to it: for, said he, That man was not right, but • 
 
 you are an honest man. He also confessed, that at those times when 
 
 G. Fox had asked him to let him go and speak the word of the Lord to 
 
 the people, and at his refusal had laid the weight thereof upon him, that 
 
 then he used to be under great trouble, amazed, and almost distracted 
 
 for some time. The next morning the keeper went to the justices, and 
 
 told them, that he and his house had been plagued for G. Fox's sake. 
 
 To which one of the justices, viz. Bennet, said. That the plagues were 
 
 on them too for keeping him. The justices now to be rid of him, gave 
 
 leave that he should have liberty to walk a mile. But he perceiving 
 
 their end, told the jailer, if they would set down to him how far a mile 
 
 was, he might take the liberty of walking it sometimes : for he believed 
 
 tlicy thought he would go away ; and the jailer also told him afterwards, 
 
 that this was their intent But he signified to him, that he had no mind 
 
 to get his liberty that way. And so- he remained prisoner, and was 
 
 visited by the jailer's sister, who was so affected with what he spoke 
 
 to her, that she coming down, told her brother they were an innocent 
 
 people, that did no hurt to any, but good to all 5 and she desired that he 
 
 might be treated civilly. 
 
 Now, since by reason of his restraint, he had not the opportunity of 
 travelling about to declare the doctrine of truth, he, to discharge him- 
 self, wrote the following paper, and sent it forth for the opening of peo- 
 ple's understandings in the way of truth, and directing them to the true 
 teacher in themselves, 
 
 ' The Lord doth show unto man his thoughts, and discovereth all the 
 secret workings in man. A man may be brought to see his evil thoughts, 
 and running mind, and vain imaginations, and may strive to keep them 
 down, and to keep his mind in; but cannot overcome them, nor keep 
 his mind within to the Lord. Now, in this state and condition, submit 
 to the Spirit of the Lord that shows them, and that will bring to wait 
 upon the Lord; and he that hath discovered them, will destroy them. 
 Therefore stand in the faith of the Lord Jesus Christ, (who is the au- 
 thor of the true faith,) and mind him; for he will discover the root of 
 lusts, and evil thoughts, and vain imaginations, and how they are be- 
 gotten, conceived, and bred; and then how they are brought forth, and 
 how every evil member doth work. He will discover every principle 
 from its own nature and root. ' 
 
 ' So mind the faith of Christ, and the anointing which is in you, to 
 be taught by it, which will discover all workings in you: and as he 
 teacheth you, so obey and forsake; else you will not grow up in the 
 iaith, nor in the life of Christ, where the love of God is received Now 
 love begetteth love, its own nature and image: and when mercy and 
 truth do meet, what joy there is! and mercy doth triumph in judgment 
 and love and mercy doth bear the judgment of the world in patience 
 inat which cannot bear the world's judgment, is not the love of Pn^! 
 for love beareth all things, and is above the world's judgment- for Jhe 
 
1650] PEOPLE CALLED QUAKERS. 45 
 
 world's judgment is foolishness. And though it be the world's judg- 
 ment and practice, to cast all the world's filtniness, that is among them- 
 selves, upon the saints; yet their judgment is false. Now the chaste 
 virgins follow Christ the' Lamb that takes away the sins of the world : 
 but they that are of that spirit, which is not chaste, will not follow Christ 
 the Lamb in his steps; but are disobedient to him in his commands. So 
 the fleshly mind doth mind the flesh, and talketh fleshly, and its know- 
 ledge is fleshly, and not spiritual ; but savours of death, and not of the 
 spirit of life. Now some mep have the nature of swine, wallowing in 
 the mire : and same men have the nature of dogs, to bite both the 
 sheep and one another ; and some men have the nature of lions, to tear, 
 devour, and destroy; and some men have the nature of wolves, to tear 
 and devour the lambs and sheep of Christ: and some men have the na- 
 ture of the serpent, (that old adversary,) to sting, envenom and poison. 
 He that hath an ear to hear, let him hear, and learn these things within 
 himself And some men have the natures of other beasts and creatures, 
 minding nothing, "but earthly and visible things, and feeding without the 
 fear of God. Some men have the nature of an horse, to prance and 
 vapour in their strength, and to be swift in doing evil. And some men 
 have the nature of tall sturdy oaks, to flourish and spread in wisdom 
 and strength, who are strong in evil, which must perish, and come to 
 the fire. Thus the evil is but one in all, but worketh many ways ; and 
 whatsoever a man's or woman's nature is addicted to, that is outward, 
 the evil one will fit him with that, and will please his nature and appe- 
 tite, to keep his mind in his inventions, and in the creatures, from the 
 Creator. O therefore let not the mind go forth from God ; for if it do, 
 it will be stained, andvenomed and corrupted: and if the mind go forth 
 from the Lord, it is hard to bring it in again. Therefore take heed of 
 the enemy, and keep in the faith of Christ. O ! therefore mind that 
 which is eternal and invisible, and him who is the Creator and Mover 
 of all things ; for the things that are made, are not made of things that 
 do appear; for the visible covereth the invisible sight in you. But 
 as the Lord, who is invisible, doth open you, by his invisible Power and 
 Spirit, and brings down the carnal mind in you ; so the invisible and 
 immortal things are brought to light in you. O therefore you that 
 know the light, walk in the light! for there are children of darkness that 
 will talk of the light, and of the truth, and not walk in it; but the chil- 
 dren of the light love the light, and walk in the light. But the children 
 of darkness walk in darkness, and hate the light; and in them the 
 earthly lusts, and the carnal mind choak the seed of faith, and that 
 bringeth oppression on the seed, and death over them. O therefore 
 mind the pure spirit of the everlasting God, which will teach you to 
 use the creatures in their right place ; and which judgeth the evil. To 
 thee, O God, be all glory and honour, who art Lord of all visibles and 
 invisibles ! to thee be all praise, who bringest out of the deep to thyself; 
 O powerful God, who art worthy of all glory! for the Lord who 
 created all, and gives life and strength to all, is over all, and merciful 
 to all. So thou wbo hast made all, and art over all, to thee be all 
 glory; in thee is my strength, refreshments, and life, my joy and my 
 gladness, my rejoicing and glorying for evermore ! So to live and 
 walk in the Spirit of God, is joy, and peace, and life ; but the mind going 
 forth into the creatures, or into any visible thmgs from the Lord, this 
 bringeth death. . Now when the mind is got into the flesh, and into 
 
46 THE HISTORY OP THE L 
 
 death, then the accuser gets within, and the law of sin and death, that 
 gets into the flesh; and then the Ufe suffers under the law ot sin ana 
 death ; and then there is straitness and failings. For then the good is 
 shut up, and then the self-righteousness is set a-top; and then oian doth 
 work in the outward law, and he cannot justify himself by the law; but 
 is condemned by the light; for he cannot get out of that state, but by 
 abiding in the light, and resting in the mercy of God, and behaving in 
 him, from whom all mercy doth flow : for there is peace in resting in the 
 Lord Jesus. This is the narrow way thaj leads to him, the life; but few 
 will abide in it : therefore keep in the innocency, and, be obedient to the 
 faith in him. And take heed of conforming to the world, and of reasoning 
 with flesh and blood, for that bringeth disobedience ; and then imagina- 
 tions and questionings do arise, to draw from disobedience to the truth 
 of Christ. But the obedience of faith destroyeth imaginations, and 
 questionings, and reasonings, and all the temptations in the flesh, and 
 buffetings, and lookings forth, and fetching up things that are past. But 
 not keeping in the life and light, and not crossing the corrupt will by 
 the power of God, the evil nature grows up in man : and then burdens 
 will come, and man will be stained with that nature. But Esau's 
 mountain shall be laid waste, and become a wilderness, where the 
 dragons lie: but Jacob, the second birth, shall be fruitful, and shall 
 arise ; for Esau is hated, and must not be lord ; but Jacob, the second 
 birth, which is perfect and plain, shall be lord: for he is beloved of God. 
 
 G. F.' 
 
 About the same time he writ to his friends the following paper: 
 ' The Lord is King over all the earth ! therefore all people, praise 
 and glorify your King in the true obedience, in the uprightness, and in 
 the beauty of holiness. O consider, in the true obedience the Lord is 
 known, and an understanding from him is received. Mark and con- 
 sider in silence, in the lowliness of mind, and thou wilt hear the Lprd 
 speak unto thee in thy mind : his voice is sweet and pleasant ; his sheep 
 hear his voice, and they will not hearken to another : and when they 
 hear his voice, they rejoice and are obedient; they also sing for joy. 
 Oh, their hearts are filled with everlasting triumph ! they sing and praise 
 the eternal God in Sion : their joy shall never man take from them. 
 Glory be to the Lord God for evermore!' 
 
 And since many, that had been convinced of the truth, turned aside, 
 because of the persecution that arose, he writ for the encouragement 
 of the faithful, these lines: 
 
 'Come ye blessed of the Lord, and rejoice together; keep in unity 
 and oneness of spirit; triumph above the world ; be joyful in the Lord ; 
 reigning above the world, and above all things that draw from the Lord; 
 that in clearness, righteousness, pureness, and joy, you may be pre- 
 served to the Lord. O hear, O hearken to the call of the Lord, and 
 come out of the world, and keep out of it for evermore ! and come, 
 sing together, ye righteous ones, the song of the Lord, the song of the 
 Lamb ; which none can learn, but they who are redeemed from the 
 earth, and from the world. 
 
 Now while G. Fox was at Derby in the house of correction, his re- 
 lations came to see him, and being sorry for his imprisonment, they 
 
1650] PEOPLE CALLED QUAKERS. 47 
 
 tpent to the justices, by whose orderhe was put thei'e, and desired that 
 he might be released, offering to be bound in one hutidred pounds, and 
 others in Derby in fifty pounds apiece withtthem, that he should no 
 more come thither to declare against the priests. But he being brought 
 before the justicesj would not consent that any should be bound for hifti, 
 because he believed himself to be innocent from any ill behaviour. 
 Then justice Bennet rose up in a rage, and as G. Fox was kneeling 
 down to pray to the Lord to forgive him, Bennet ran upon him, and 
 struck him with both his h^nds, crying, Away with him, jailer ; take 
 him away, jailer. Whereupon he was carried back again to prison, 
 and there kept, until the time of his commitment for six months was 
 expired. But now he had liberty of walking a mile ; which he had 
 made use of, in his own freedom : and sometimes he went into the mar- 
 ket and streets, and warned the people to repentance. And on the 
 First-days he now and then visited the prisoners in their religious meet- 
 ings. But the justices having required sureties for his good behaviour, 
 it came upon him to write to them again, as foUoweth. 
 
 ' Friends, 
 ' See what it is in you that doth imprison ; and see, who is head in 
 you ; and see, if something do not accuse you 1 Consider, you must be 
 brought to judgment. Think upon Lazarus and Dives ; the one fared 
 sumptuously every day; the other a beggar; and now you have time, 
 prize it, while you have it. Would you have me to be bound to my 
 good behaviour? I am bound to my good behaviour, and do cry for 
 good behaviour of all people, to turn from the vanities, pleasures, and 
 oppression, and from the deceits of this world : and there will come a 
 time, that you shall know it. Therefore take heed of pleasures, and 
 deceits, and pride : and look not at man, but at the Lord ; for look unto 
 me, all ye ends of the eatth, and be ye saved, saith the Lord.' 
 
 Not long after he wrote to them again, thus : 
 ' Friends, 
 
 'Would you have me to be bound to my good behaviour from drun- 
 kenness, or swearing, or fighting, or adultery, and the like 1 The Lord 
 hath redeemed me from all these things ; and the love' of God hath 
 brought me to loathe all wantonness, blessed be his name. They who 
 are drunkards, and fighters, and swearers, have their liberty without 
 bonds : and you lay your law upon me, whom neither you, nor any 
 other can justly accuse of these things, praised be the Lord ! I can look 
 at no man for my liberty, but at the Lord alone; who hath all men's 
 hearts in his hand.' 
 
 . And after some time, not finding his spirit clear of them, he writ 
 again, as followeth : 
 'Friends, 
 ' Had you known who sent me to you, ye would have received me ; 
 for the Lord sent me to you, to warn you of the woes that are coming 
 upon you ; and to bid you, look at the Lord, and not at man. But when 
 I had told you my experience, what the Lord had done for me, then 
 your hearts were hardened, and you sent me to prison ; where you have 
 kept me mat\y weeks. If the love of God had broken your hearts, then 
 would ye see what ye have done. Ye would not have imprisoned me. 
 
48 THE HISTORY OF THE t*®^" 
 
 had not my Father suffered you; and by his power I shall be loosed;- 
 for he openeth and shutteth, to him be all glory ! In what have i mis- 
 behaved myself, that any should be bound for mel All men's words will 
 do me no good, nor their bonds neither, to keep my heart, it i have not 
 a guide within, to keep me in the upright Ufe to God. But I believe in 
 the Lord, that through his strength and power, I shall be preserved from 
 ungodliness and worldly lusts. The Scripture saith, Receive strangers; 
 but you imprison such. As you are in authority, take heed of oppres- 
 sion and oaths, and injustice and gifts, or rewards, for God doth loathe 
 all such : but love mercy, and true judgment, and justice, for that the 
 Lord delights in. I do not write with hatred to you, but to keep my 
 conscience clear : take heed how you spend your time. 
 
 To the priests of Derby he also writ again in this manner: 
 ' Friends, 
 
 ' You do profess to be the ministers of Jesus Christ in words, but 
 you show forth by your fruits, what your ministry is. Every tree 
 doth show forth its fruit ; the ministry of Jesus Christ is in mercy and 
 love, to unloose them that be bound, and to bring out of bondage, and 
 to let them that are captivated go free. Now, friends, where is your 
 example, (if the Scriptures be your rule,) to imprison for religion? 
 Have you any command for it from Christ? If that were in you, 
 which you do profess, you would walk in their steps, who spake forth 
 those words, the Scriptures which you do profess. But he is not a 
 Jew, who is one outward, whose praise is of men ; but he is a Jew, who 
 is one inward, whose praise is of God. But if you do build upon the 
 prophets and apostles in words, and pervert their life, remember the 
 woes which Jesus Christ spake against such. They that spake the 
 prophets' words, but denied Christ, they professed a Christ to come ; 
 but had they known him the^ would not have crucified him. The 
 saints, which the love of God did change, were brought thereby to 
 walk in love and mercy ; for he that dwelleth in love, dwelleth in God. 
 But where envy, pride, and hatred doth rule, the nature of the world 
 doth rule, and not the nature of Jesus Christ, I write with no hatred to 
 you, but that you may weigh yourselves, and see how you pass on 
 your time.' 
 
 Having thus cleared his conscience to the priests, it was not long be- 
 fore a concern came upon him to write again to the justices, which he 
 did as foUoweth. 
 
 ' I am moved to warn you to take heed of giving way to your own 
 wills. Love the cross, and satisfy not your minds in the flesh/; but 
 prize your time while ypu have it, and walk up to that you know, in 
 obedience to God; and then you shall not be condemned for that you ■ 
 know not, but for that you do know, and do not obey. Consider be- 
 times, and weigh yourselves, and see where you are, and whom you 
 serve. For if you blaspheme God, and take his name in vain; if ye 
 swear and lie ; if ye give way to envy, hatred, covetousness, and gree- 
 diness, pleasures, and wantonness, or any other vices, be assured then 
 that ye do serve the devil ; but if ye fear the Lord, and serve him, ye 
 will loathe all these things. He that loveth God, will not blaspheme 
 bis name ; but where there is opposing of God, and serving the devil 
 that profession is sad and miserable. O prize your time, and do not 
 
1650] PEOPLE CALLED QUAKERS. 49 
 
 love that which God doth forbid ; lying, wrath, malice, envy, hatred, 
 greediness, covetousness, oppression, gluttony, drunkenness, whoredom, 
 and all unrighteousness, God doth forbid- So consider, and be not de- 
 ceived, evil communication corrupts good manners. Be not deceived, 
 God will not be mocked with vain words: the wrath of God is reveal- 
 ed from heaven against all ungodliness. Therefore obey that which 
 doth convince you of all evil, and telleth you, that you should do no 
 evil. It will lead to repentance, and keep you in the fear of the Lord ! 
 O look at the mercies of God, and prize them, and do not turn them 
 into wantonness. O eye the Lord, and not earthly things ! ' 
 
 Besides this, he writ the following to Nathaniel Barton, who, as wa8 
 hinted before, was both a justice, and a preacher. 
 ' Friend, 
 
 •Do not cloak and cover thyself: there is a God who knoweth thy 
 heart, and will uncover thee ; he seeth thy way. Wo be to him that 
 covereth, aiad not with my Spirit, saith the Lord. Dost thou do con- 
 trary to the law, and then put it from thee ? Mercy, and true judgment 
 thou neglectest : look what was spoken against such. My Saviour said 
 to such, " I was sick and in prison, and ye visited me not; I was hun- 
 gry and ye fed me not j I was a stranger and ye took me not in." 
 And when they said. When saw we thee in prison, and did not come 
 to thee, &c. He replied, " Inasmuch as ye did it not to one of these 
 little ones, ye did it not to me." Friend, thou hath imprisoned me for 
 bearing witness to the life and power of truth; and yet professest to be 
 a minister of Christ : but if Christ had sent thee, thou wouldst bring out 
 of prison, and out of bondage, and wouldst receive strangers. Thou 
 hast been wanton upon earth ; thou hast lived plenteously, and nourish- 
 ed thy heart, as in a day of slaughter: thou hast killed the justi O look 
 where thou art, and how thou hast spent thy time ! O remember thy- 
 self, and now, while thou hast time, prize it, and do not slight the free 
 mercy of God, and despise the long suffering of God, whieh^ is great 
 salvation ; but mind that in thee, which doth convince thee, and would 
 not let thee swear, nor lie, nor take God's name in vain. Thou knowest 
 thou shouldst do none of these things : thou hast learned that which 
 will condemn thee; therefore obey the light, which doth convince thee^ 
 and forsake thy sins, and look at the mercies of God, and prize his love 
 in sparing thee till now, The Lord saith, " Look unto me all ye ends 
 of the earth, and be ye saved:" and, "Cease from man, whose breath 
 is in his nostrils." And friend, prize thy time, and see whom thou 
 servest; for his servant thou art, whom thou dost obey, "Whether of 
 sin unto death, or obedience unto righteousness." If thou servest God, 
 and fearest him, thou wilt not blaspheme his name, nor curse, nor 
 swear, nor take his name in vain; nor follow pleasures and wanton- 
 ness, whoredom, and drunkenness, or wrath, or malice, or revenge, 
 or rashness, or headiness, pride or gluttony, greediness, oppression or 
 covetousness, or foolish jesting, or vain songs ; God doth forbid these 
 things, and all . unrighteousness. If thou professest God, and acteth 
 any of these things, thou takest him for a cloak, and servest the devil : 
 consider with thyself, and do not love that which God doth hate. He 
 that loveth God, keepeth his commandments. The devil will tell thee, 
 it is an ^hard thing to keep God's commandments ; but it is an easy 
 thing to keep the devil's commandments, and to live in all unriahteous- 
 
 VoL. I._7 ^ 
 
50 THE HISTORY OF THE [1650 
 
 ness and ungodliness, turning the grace of God into wantonness. "But 
 let the unrighteous man forsake his ways, and turn unto me," saith the 
 Lord, « and I will have mercy. Turn ye, why will ye die?" saith the 
 Lord. 
 
 'Howl ye great ones, for the plagues are pounng out upon you! 
 Howl ye oppressors, for recompence and vengeance is coming upon 
 you ! Wo unto them that covetously join one house to another, and 
 brino- one field so nigh unto another, that the poor can get no more 
 ground, and that ye may dwell upon the earth alone : these things are 
 in the ears of the Lord of Hosts. Wo unto him that covetously getteth 
 ill-gotten goods into his house, that he may set his nest on high, to es- 
 cape from the power of evil.' 
 
 It has been said already, that some of G. Fox's friends were moved, 
 as well as he, to preach the doctrine of truth ; and in this year it also 
 happened, that Elizabeth Hooton, of whom mention hath been made be- 
 fore, from a true experience of the Lord's work in man, also felt her- 
 self moved publicly to preach the way of salvation to others, being the 
 first woman preacher, by what I am informed, among those that began 
 now generally to be called by the name of Quakers. Yet I have found 
 in a Dutch book, printed at Dordt, in the year 1647, and called. His- 
 tory of the Troubles in England, concerning the various Sects risen 
 there, that among other persuasions at London, there were also women 
 that did preach in large meetings, and were heard by many with great 
 satisfaction; so that the preaching of a woman was not such a novelty 
 as otherwise it might have been. 
 
 In the foregoing year it hath been said, that some Scotch Commis- 
 sioners having been with Charles II. in Holland, were returned to Scot- 
 land; and though the King at first seemed backward to consent to the 
 Presbyterian Covenant, yet seeing no other way open to the Scottish 
 throne, he came to other thoughts, and so went over to Scotland, and 
 made his entry into Edinburgh, through the gate on which were placed 
 the quarters of the Earl of Montrose, who having endeavoured not 
 long before to subdue the Scots, had been beaten with his forces, and, 
 being taken prisoner, was executed. The young King being now come 
 into Scotland, seemed willing to comply as much as he could, thereby 
 to ingratiate himself, not only with the Scots, but also with the English, 
 if possible ; and in order thereunto, he gave forth a declaration at his 
 Court at Dumfermlingy dated the 16th day of August, 1650, and in the 
 second year of his reign, as it is there said, in which declaration, I meet 
 with the following words : — 
 
 'Though his Majesty, as a dutiful son, be obliged to honour the 
 memory of his royal father, and have in estimation the person of his 
 mother, yet doth he desire to be deeply humbled and afflicted in spirit 
 before God, because of his father's hearkening to evil counsels, and his 
 opposition to the Work of Reformation, and to the Solemn League and 
 Covenant, (by which so much of the blood of the Lord's people hath 
 been shed in these kingdoms,) and for the idolatry of his mother.' 
 
 Here the King confessed openly, that his father's house was guilty 
 of great crimes, and plamly signified, that the nation indeed had been 
 wronged by his father's behaviour ; and he seemed to promise amend- 
 ment, if he came to be restored. In the meanwhile, thev heiran to see 
 in England, that the Scots were like to make head aS tT ^ 
 therefore they ordered to send General Fairfax wlt^f^^^^J^^^"^^^^^^^^^^ 
 
1650] PEOPLE CALLED QUAKERS. 51 
 
 but he showed himself unwilling to go, chiefly, as it was believed, by 
 the advice of his wife, who hearkened to the'counsel of the Presbyterian 
 preachers ; and these thought it would contribute to their own settle- 
 ment, if those of their own persuasion in Scotland were not resisted. 
 But the Parliament, many of whose members were independents, did 
 not matter that ; but resolved, since Fairfax resigned voluntarily, to 
 create Oliver Cromwell general of the national forces, in the room of 
 Fairfax. Which being done, Cromwell was sent with an army to Scot- 
 land, and beat the Scots not far from Edinburgh, whereby that city 
 not long after yielded to him. 
 
 In this year was born in Holland, on the 14th of the month called 
 November, N. S. William the Third, Prince of Orange, whose mother 
 was daughter of the late King Charles the First. And this prince, by 
 a strange revolution of human affairs, has since been advanced to the 
 English throne ; and is at present, whilst I write this, King of Great 
 Britain, &c. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE SECOND BOOK. 
 
 THE year 1651 had scarce begun, -when the Scots resolved, not- 
 withstanding their overthrow, to crown their new King, which, after 
 he had sworn to maintain the Covenant, they did in the beginning of 
 the month called January. But leaving this. 
 
 We return again to George Fox, whom we left at Derby, in the 
 house of correction; where about. this time a trooper came to him, 
 who said, that having been in the steeple-house, hearing the priest, ex- 
 ceeding great trouble came upon him, and that a voice, (which he took 
 to be that of the Lord,) said to him, ' Dost thou not know that my ser- 
 vant is in prison? Go to him for direction.' G. Fox speaking to his 
 condition, told him, ' That which showed him his sins and troubled him 
 for them, would also show him his salvation ; because He that shows 
 a man his sin, is the same that takes it away.' Whilst he was thus 
 speaking, the trooper's understanding began to be opened concerning 
 the truth, and he was sensible of God's mercies, which made him speak 
 boldly in his quarters among the soldiers, and others, alleging the 
 Scriptures for what he believed to be truth. He also said, his colonel, 
 (which I take to be Barton,) was as blind as Nebuchadnezzar, to cast 
 the servant of the Lord into prison. This so incensed his colonel, that, 
 when at Worcester fight, the two armies lying near one another, two 
 from the King's army challenged any two of the ParUament's army to 
 fight with them, the said colonel made choice of him and another to an- 
 swer the challenge : and when in the encounter his companion was 
 slain, he drove both his enemies within a musket-shot of the town, with- 
 out firing a pistol at them. Thus he returned victorious ; but then he 
 saw the deceit of the officers, and how wonderfully the Lord had pre- 
 served him ; and in process of time becoming sensible that fighting was 
 unlawful for a true Christian, he laid down his arms, henceforth to fi^ht 
 under the banner of the Prince of Peace, by entering into the spiritual 
 warfare. 
 
 Now the time of G. Fox's commitment to the house of correction be- 
 ing very near put, and there being many new soldiers raised, the com- 
 rnissioners would have made him captain over them, and the soldiers 
 
1651] THE HISTORY, &c. 53 
 
 cried. ' They would have none but him.' So the keeper of the house of 
 correction was commanded to bring him up before the commis^oners 
 and soldiers in the market place; and there they proffered hm that 
 preferment, (as they called it,) asking him if he would not take up arms 
 ibr the Commonwealth, against Charles Stuart. G.Jox never having 
 been a fighter, though it Ls appeared he was bold and valiant, old 
 them, ' That he coufd not do so, as well knowing from whence all wai^ 
 do arise, (viz. from the lusts, according to the doctrine of the apostle 
 James,) and that he lived in the virtue of that life and power, that took 
 away the occasion of all wars.' The commissioners, to fawn upon 
 him, said, ' They offered him the office in love and kindness, because ot 
 his virtue.' But he not mattering those flattering words, replied, 'It 
 this be your love and kindness, I trample it under my feet' Ihis bold 
 answer presently showed how shallow their pretended kindness was: lor 
 it so enraged them, that they said, ' Take him away, jailer, and put him 
 into the dungeon amongst the rogues and felons.' Thus G. Fox was 
 put into a lousy stinking place amongst thirty felons, where he had no 
 bed, and was kept almost half a year, unless that at times he was suf- 
 fered to walk in the garden, for they believed of him that he would not 
 run away. Being in this nasty prison, it was said among the people, 
 that he never should come out: but he, trusting in God, believed the 
 contrary, it being showed him from the Lord, (according to what he 
 relates,) that he was not yet to be removed from that place, there being 
 a service for him to do. i-v , j 
 
 In the meanwhile it was noised abroad, that he was in Derby dun- 
 geon, and his relations came again to see him, they being much troub- 
 led about it ; for they thought it a great shame to them, that h.e should 
 lie thus in jail : besides, it was a strange thing then to be imprisoped for 
 religion. But some judged him to be mad, because he maintained the 
 doctrine of purity, righteousness, and perfection. Among others that 
 came to see him, there was also a soldier from Nottingham, who said 
 to him, 'Your faith stands in a man that died at Jerusalem; and there 
 was never any such thing.' This so grieved G. Fox, that he said to 
 him, ' How ! did not Christ suffer without the gates of Jerusalem, by the 
 professing Jews, the chief priests, and Pilate V ' No,' said the other, 
 ' he did not suffer there outwardly.' Then G. Fox asked him, ' Whether 
 there were not Jews, chief priests, and Pilate outwardly?' This puz- 
 zled the soldier a little, sa that he could not deny it. Then he told .,nim, 
 * As certainly as there was a chief priest, and Jews, and Pilate, so cer- 
 tainly Christ did suffer there outwardly under them.' Yet this incon- 
 siderate person said also, ' That never any of the prophets or apostles, 
 or holy men of God, suffered any thing outwardly; but that all their 
 sufferings were inward.' Then G. Fox instanced to him many of the 
 prophets and apostles, how they suffered, and by whom they suffered, 
 thereby to confound his silly imaginations. Yet such was the malice 
 of some, that a slander was raised among the people, that the Quakers 
 denied Christ that suffered and died at Jerusalem. This, indeed, is a 
 singular evidence of the credulity of people, taking upon trust any story, 
 how false soever, when it relates to those that are become the object of 
 vulgar odium. Now as G. Fox was often visited by those that came 
 out of curiosity, it is not to be wondered that sometimes he was contra- 
 dicted by presumptuous and self-conceited persons. Once there came 
 to him some that pretended they were triers of spirits; and these he 
 
54 THE HISTORY OF THE l^^^^ 
 
 asked, 'What was the first step to peace : and what it was by which a 
 man might see his salvation.' But they, being of an airy mmd, took 
 this to be such a strange question, that they did not stick to say he was 
 mad. Thus it appeared that these who pretended to try spirits, did not 
 know what spirit they themselves were of, and that they had not suffi- 
 cient knowledge to make a good judgment of the corporal constitution, 
 saying he was mad, who was in no wise out of his senses. 
 
 In the time of his imprisonment, he was much exercised in mind 
 about the proceedings of the magistrates, because men were put to 
 death for stealing of cattle, money, &c. and he was the more troubled 
 about it, because this practice was contrary to the law of God in old 
 time. Wherefore he writ the following two letters to the judges. 
 
 ' I am moved to write unto you to take heed of putting men to death 
 for stealing cattle, or money, &c, for the thieves in the old time were 
 to make restitution ; and if they had not wherewithal, they were to be 
 sold for their theft. Mind the laws of God in the Scriptures, and the 
 Spirit that gave them forth ; and let them be your rule in executing 
 judgment: and show mercy, that you may receive mercy from God, 
 the Judge of all. And take heed of gifts and rewards, and of pride ; 
 for God doth forbid them, and they do blind the eyes of the wise. I do 
 not write to give liberty to sin ; God hath forbidden it : but that you 
 should judge according to his laws, and show mercy ; for he delighteth 
 in true judgment, and in mercy. I beseech you to mind these things, 
 and prize your time, now you have it ; and fear God, and serve him ; 
 for he is a consuming fire.' 
 
 The other letter was thus. 
 
 ' I am moved to write unto you, that ye do true justice to every 
 man, and see that none be oppressed, nor wronged : nor no oaths im- 
 posed ; for the land mourneth because of oaths, and adulteries, and sor- 
 ceries, and drunkenness, and profaneness. consider, ye that be men 
 set in authority: be moderate, and in lowliness consider these things. 
 Show mercy to the fatherless, and to the widows, and to the poor: and 
 take heed of rewards or gifts, for they do blind the eyes of the wise: 
 the Lord doth loath all such. Love mercy and true judgment, justice, 
 and righteousness, for the Lord delighteth in such. Consider these 
 things in time, and take heed how ye do spend your time: now ye have 
 time, prize it, and show mercy, that ye may receive mercy from the 
 Lord: for he is coming to try all things, and will plead with all flesh, as 
 by fire.' 
 
 Whilst G. Fox was in prison among the felons, it grieved him to 
 hear their foul language; and he often reproved them for their wicked 
 words, and evil carriage towards each other: and people did admire 
 that he was so preserved among this bad company, without being de- 
 filed by their conversation: but the'/ear of God so prevailed in his heart, 
 that he could not be charged with any evil word or action all the time 
 he was there: yet he perceived that it was dangerous to converse with 
 such a naughty crew, and therefore he laid before the judges what an 
 hurtful thing it Was, that prisoners should lie long in a fail, because 
 they learned wickedness one of another, in talking of their bad deeds • 
 and that therefore speedy justice ought to be done. ' 
 
jesij PEOPLE CALLED QUAKERS. 55 
 
 Now whUst he was confined here, there was a young woman in the 
 jail for robbing her master of some money; and she being to be tned 
 for her life, he wrote concerning her to the judge and jury, showmg 
 them, how contrary it was to the law of God of old, to put people to 
 death for stealing; and that it was an incumbent duty to show mercy. But 
 notwithstanding his writing so, she was condemned to die, and a grave 
 was made for her. G. Fox having heard this, writ a few words, con- 
 taining, 'A warning for all people to beware of covetousness, and to 
 fear the Lord, and prize their time, while they have it; that so they 
 might avoid wickedness;' and when the woman, at the time appointed, 
 was carried forth to execution, he gave this writing to be read at the 
 gallows; but when she was upon the ladder, with a cloth over her face, 
 and ready to be turned off, she was reprieved, and was brought back 
 again to prison, where afterwards she came to be convinced of the 
 truth, as held forth by G. Fox and his friends. 
 
 In the jail there was also detained a wicked man, who was said to 
 be a conjurer; this«ian threatened G. Fox, and also the jailer, that he 
 would raise the devil, and break the house down; so that he made the 
 jailer afraid. But G. Fox went to him, and said, ' Come, let us see 
 what thou canst do, and do thy worst: the devil is raised high enough 
 in thee already; but the power of God chains him down.' At this un- 
 daunted speech the fellow slunk away. 
 
 Now the justices to get rid of G. Fox, resolved to press him for a 
 soldier, seeing he would not voluntarily accept of a command; and 
 Bennet sent constables to give him press-money: but he told him, 'That 
 he was brought off from outward war, and was dead to it.' And though 
 the commissioners over and again proffered him money, yet he would 
 not take it; at which they grew so angry, that he was committed close 
 prisoner. Hereupon G. Fox wrote to the justices, and those that were 
 concerned in his commitment, the following lines. 
 
 'You, who are without Christ, and yet use the words which he and 
 his saints have spoken, consider, neither he nor his apostles did ever 
 imprison any; but my Saviour is merciful even to the unmerciful and 
 rebellious. He doth bring out of prison and bondage : but men, while 
 the carnal mind doth rule, do oppress and imprison. My Saviour saith, 
 " Love your enemies, and do good to them that hate you, and pray for 
 them that despitefully use you and persecute you :" for the love of God 
 doth not persecute any; but loveth all, where it dwelleth: "he that hat- 
 etli his brother," is a murderer. You profess to be Christians, and one 
 of you a minister of Jesus Christ, yet you have imprisoned me who am 
 a servant of Jesus Christ. The apostles never imprisoned any ; but 
 were imprisoned themselves: take heed of speaking of Christ in words, 
 and denying him in life and power. O friends, the imprisoning my bo- 
 dy is to satisfy your wills ; but take heed of giving way to your wills, 
 for that will hurt you. If the love of God had broken your hearts, ye 
 would not have imprisoned me ; but my love is to you, as to all my fel- 
 low-creatures: and that you may weigh yourselves, and see how yoa 
 stand, is this written.' 
 
 About this time he gave forth a paper to those that were convinced 
 of the truth, to show them the deceit of the world, and bow the prfest* 
 had deceived the people, viz, 
 
gg THE HISTORY OF THE ^1651 
 
 'Christ was ever hated ; and the righteous for his sake Mind ^^^^^^ 
 thfiv were that did ever hate them. He that was born alter tne nesn, 
 did^plrsecutehir that was bom after the Spirit; and so it is now. 
 And mnd who were the chiefest against Christ; even the greatlearn- 
 TH^lnfhP heads of the people, rulers and teachers, that did profess 
 the^rw Ind're'prfpitsfan^ooked for Christ, they looked for an 
 outwardly glorious Christ, to hold up their outward glory: but Christ 
 spake asainst the works of the world ; and against the priests, and 
 scribes, and Pharisees, and their hypocritical profession. He that is a 
 strange'r to Christ, is an hireling : but the servants of Jesus Christ are 
 freemen. The false teachers always laid burdens upon the people: and 
 the true servants of the Lord did speak against them. Jeremiah did 
 speak against liirelings, and said, " It was an horrible thing ;" and said, 
 " What will ye do in the end?" for the people and priests were given 
 to covetousness. Paul did speak against such as did make gain upon 
 the people; and exhorted the saints to turn away from suen as were 
 covetous men and proud men, such as did love pleasures more than 
 God ; such as had a form of godliness, but denied the power thereof. 
 " For of this sort, (said he,) are they that creep into houses, and lead 
 captive silly women, who are ever learning, but never able to come to 
 the knowledge of the truth; men of corrupt minds, reprobate concern- 
 ing the faith ; and as Jannes and Jambres withstood Moses, so, (saitb 
 he,) do these resist the truth; but they shall proceed no further, for 
 their folly shall be made manifest unto all men." Moses forsook ho- 
 nours and pleasures, which he might have enjoyed. The apostle in his 
 time saw this corruption entering, which now is spread over the world, 
 of having a form of godliness, but denying the power. Ask any of your 
 teachers, whether you may ever overcome your corruptions and sins I 
 None of them doth believe that; but as long as man is here, he must, 
 (they say,) carry about with him the body of sin. Thus pride is kept 
 up, and that honour and mastership, which Christ denied; and all un- 
 righteousness: yet multitudes of teachers; heaps of teachers; the gold- 
 en cup full of abominations ! Paul did not preach for wages ; but la- 
 boured with his hands, that he might be an example to all them that 
 follow him. O people, see, who follow Paul ! The prophet Jeremiah 
 said, " The prophets prophesy falsely, and the priests bear rule by their 
 means ;" but now the " priests bear rule by the means they get from the 
 people :" take away their means, and they will bear rule over you no 
 longer. They are such as the apostle said, intruded into those things, 
 which they never saw, being vainly puffed up with a fleshly mind ; and, 
 as the Scriptures declare of some of old, " They go in the way of Cain, 
 (who was a murderer,) and in the way of Balaam, who coveted the 
 wages of unrighteousness." The prophet Micah also cried against the 
 judges, that judged for reward; and the priests, that taught for hire; 
 and the prophets that prophesied for money ; and yet leaned on the 
 Lord, saying, "Is not the Lord amongst us?" Gifts to blind the eyes of 
 the wise : and the gift of God was never purchased with money. All 
 the holy servants of God did ever cry against deceit : and where the 
 Lord hath manifested his love, they do loathe it, and that nature which 
 noldeth it up.' 
 
 He also wrote a serious exhortation to the magistrates of Derbv tw 
 consider whom they imprisoned. * -t-'eioy, to 
 
1651] PEOPLE CALLED QUAKERS. 57 
 
 'Friends, 
 
 • I desire you to consider in time, whom ye do imptison : for the ma- 
 gistrate is set for the punishment of evil-doers, and for the praise of 
 them that do well. But when the Lord doth" send his messengers unto 
 you, to warn yougof the woes that will come upon you, except you re- 
 pent; then you persecute them, and put them; into prison, and say, 
 ' We have a law, and by our law we may do it' For you indeed jias- 
 tify yourselves before men; but God knoweth your hearts; he will not 
 be worshipped with your forms and professions, ajid shows of religion. 
 Therefore consider, ye that talk of God, how ye are subject to him ; 
 for they are his children, that do his will. What doth the Lord require 
 of you, but to do justicejttf love and show mercy, to walk humbly with ^ 
 him, and to help the widows and fartherless to their right ? but instead ' 
 thereof ye oppress the poor. Do not your judges judge for reward, 
 and your priests teach for hire? The time is coming, that he wha 
 seeth all things, will discover^ll your secrets. And know this assured- 
 ly, the Lord will deiiver his servants out of your hands, and he will 
 recompence all your unjust dealings towards his people. I desire you 
 to consider of these things, and search the Scriptures, and see whether 
 any of the people of God did ever imprison any for religion; but were 
 themselves imprisoned. I desire you consider, how it is written, that 
 when the church is met together, they may all prophesy, one by one_: 
 that all may hear, and all may learn, and all be comforted: and then, 
 " If any thing be revealed to him that sitteth by, let the first hold his 
 peace." Thus it was in the true church ; and thus it ought to be. But 
 it is not so in your assemblies; but he that teaches for hire, may speak, 
 and none may contradict him. Again, consider the liberty that was 
 given to the apostles, even among the unbelieving Jews ; when after the 
 reading the law and the prophets, the rulers of the synagogue said unto 
 them, " Ye men and brethren, if ye have any word of exhortation for 
 the people, say on." I desire you to consider in stillness, and strive not 
 againit the Lord; for he is stronger than you. Though he hold his 
 people fast for a time; yet -when he cometh, he will make known who 
 are his : for his coming is like the refiner's fire, and like fuller's soapr 
 Then the stone that is set at nought of you builders, shall be the head- 
 stone of the corner. O friends, lay these things to heart, and let them 
 not seem light things to you. I wrote unto you in love, to mifld the 
 laws of God, and your own souls, and do as the holy men of God did.' 
 
 During his imprisonment there, he was under a great exercise and 
 travail in spii'it, because of the wickedness of that town ; for though 
 some were convinced there of the doctrine of truth, yet generally they 
 were a hardened people: and he seeing the visitation of Go^'s love pass 
 away from them, he mourned, and wrote the following lamentation. 
 
 'O Derby! as, the waters run away when the flood gates are up, so 
 doth the visitation of God's love pass away from thee, O Derby ! there- 
 fore look where thou art, and how thou art grounded; and consider, be- 
 fore thou art utterly forsaken. The Lord moved me twice, before I 
 came to cry against the deceits and vanities that are in thee ; and to 
 warn air to look at the Lord, and not at man. The wo is against the 
 crown of pride, and the wo is against drunkenness and^vajn pleasures, 
 and against them that make a profession of religion in words, and are 
 high and lofty in mind, and live in oppression ^nd envy. O Derby ' thy 
 
 V OL. I. — 8 
 
58 THE HISTORY OP THE t^SSl 
 
 profession and preaching, stinks before the Lord. Ye do profess a 
 Sabbath in words, and meet together, dressing yourselves in tine ap- 
 parel; and you uphold pride. Thy women go with stretched forth 
 necks, and wanton eyes, «fec. which the true prophet of old cried against 
 Your assemblies are odious, and an abomination to the Lord ; pride is 
 set up, and bowed down; covetousness abounds: and he that doth wick- 
 edly is honoured : so deceit doth bear with deceit ; and yet they pro- 
 fess Christ in words. O the deceit that is within thee ! it doth even 
 break my heart to see how God is dishonoured in thee, O Derby!' 
 
 After he had written this, he perceived that his imprisonment there 
 would not continue long ; ior the magistrates grew Uneasy about him, 
 ^nd could not agree what to do with him : one while they would- have 
 "sent him up to the Parliament, and another while they would have ban- 
 ished him to Ireland. At first they called him a deceiver, and a bla-s- 
 phemer ; and afterwards, when the judgments of God befel them, they 
 said he was an honest virtuous man. But their well or ill speaking 
 was nothing to him ; for the one did not lift him up, nor did the other 
 cast him down. At length they turned him out of jail, about the be-, 
 ginning of the winter, in the year 1651, after he had been prisoner in 
 Derby about a year : six months whereof in the house of correction, 
 and the rest of the time in the' common jail and dungeon. 
 
 Being set at liberty, he went into Leicestershire, and had meetings 
 where he came, preaching so efTectually, that several were convinced. 
 He went after to Nottinghamshire again, and from thence into Derlxy- 
 shire, where having visited his friends, he passed into Yorkshire,, and 
 coming into Doncaster, and other places, he preached repentance. Af- 
 terwards he came to Balby, where Richard Farnsworth and several 
 others were convinced by his preaching. And coming afterwards into 
 the parts about Wakefield, James Naylor came to him, and also ac- 
 knowledged the truth of that doctrine he held forth ; likewise William 
 Dewsbury, with many more; and these three named, became in time 
 also ministers of the gospel. But by the way, I must say that William 
 Dewsbury was one of those that had already been immediately con- 
 vinced, as G. Fo3t himself was, who coming to him, found himself in 
 unity with him: and of these was also G. Fox the younger, of whom 
 more hereafter. 
 
 But I return to the other G. Fox, who coming about Selby, passed 
 from thence to Beverly, where he went into the steeple-house, and after 
 he that preached there had done, George Fox spoke to the congrega- 
 tion, an4 said, that ' they ought to turn to Christ Jesus as their teacher.' 
 This struck a dread amongst the people, and the mayor spoke to him; 
 but none meddled with him. In the afternoon he went to another stee- 
 ple-house, about two miles off, where, after the priest had done, he spoke 
 to him, and the people, showing them the way of life and truth, and 
 the ground of election and reprobation. The priest saying he could 
 not dispute, G. Fox told him he did not come to dispute, but to hold 
 forth the word of truth, that they might all know the one seed, to which 
 the promise was, both in the male, and in the female. Here his speak- 
 ing did so please the auditory, that he was desired to come again on 
 another day, and to preach there. But he directed" them to their 
 teacher Christ Jesus, and so went away. 
 
 The next day he came to Cranswick, to Captain Pursloe's, who ac- 
 companied him to Justice Hotham's, and entering into discourse with 
 
,95iJ PEOPLE CALLED QUAKERS. S9 
 
 G. Fox, told him, he had known that principle above ten years, and 
 was glad that the Lord did publish it abroad among the people. While 
 G. Fox was there, a great woman of Beverly came to speak with the 
 said justice about some business, who in discourse said, that the last 
 sabbath-day, (as she called it,) there was an angel or spirit came into 
 the church at Beverly, and spoke the wonderful things of God, to the 
 astonishment of all that were there: and that when it had done, it 
 passed away, they not knowing whence it came, nor whither it went; 
 but it astonished all, both priest and professors, and the magistrates ol 
 the town. This relation justice Hotham gave himself afterwards ; and 
 then G. Fox told him, tha:t it was he who had been that day at Beverte,, 
 steeple-house, and had declared truth there. The next First-day of the 
 week captain Pursloe came to G. Fox, and they both went to the stee- 
 ple-house, where G. Fox, when the priest had done, spoke to both priest 
 and people, and directed them where they "might find their teacher, the 
 Lord Jesus Christ, viz. inwardly, in their hearts ; which was of such 
 effect, that some reeeived that doctrine of truth, and continued in it. 
 In the afternoon he went to another steeple-house, about three miles 
 off, where one preached that bore the title of doctor : he took his text 
 from Isaiah, Iv. " Every one that thirsteth, come ye to the waters, and 
 he that hath no money, come ye,i)uy and eat, yea come, buy wine and 
 milk, without money, and without price." G. Fox stayed till the priest 
 had done, and well knowing what kind of teacher he was, he was kin- 
 dled with such a zeal, that he said, Come down thou deceiver: dost 
 thou bid people come freely, and to take of the water of life freely, and 
 yet thou takest three hundred pounds a year of them ! mayest not thou 
 blush with shame ! did the prophet Isaiah and Christ do so, who spake 
 the words, and gave them forth freely? did not Christ say to his min- 
 isters, whom he sent to preach. Freely ye have received, freely give? 
 the priest being amazed, hastened away, and so gave G. Fox as much 
 time as he could desire, to speak to the people; who then directed them 
 to the light, and the grace of God, and to the spirit of God in their in- 
 ward parts, to be taught and instructed thereby. Having thus cleared 
 himsdf among the people, he returned to justice Hotham's house that 
 night, who embracing him, said, ' My house is your house ;' and also 
 signified, that he was exceedingly glad at the work of the Lord, and 
 that his power was revealed. 
 
 From thence G. Fox went through the country, and came at night 
 to an inn, where he bid the woman of- the house, if she had any meat, 
 to bring him some. But because he said thee and thou to her, she look- 
 ed strangely on him. Then he asked her if she had any milk; and she 
 said, no. He believing she spoke falsely, and seeing a churn stand in 
 the room, would try her further, and asked her if she had any cream; 
 but she denied that she had any. Then a liitle boy playing about the 
 churn, put his hands into it, and pulling it down, threw all the cream 
 on the floor. Thus the woman appeared to be a liar, and she being 
 amazed, tosk up the child and whipt it sorely: but he reproved her for 
 her lying, and going out of the house, went away, and that night lay in 
 a stack of hay, in rain and snow. The next day he came to York, and 
 the first day <M Jie week being come, he went to the cathedral ; when 
 the priest had done, he said, he had something from the Lord God to 
 speak to the priest and people. Then, (said a professor,) say on qoick- 
 ly; for it was very cold weather. G. Fox then told them, 'this was 
 
60 THE HISTORY OF THE [1651 
 
 the word of the Lord God unto them, that they lived in words ; but 
 God Almighty looked for fruits among them.' As soon as these woras 
 were out of his mouth, he was hurried out, and thrown down the steps. 
 But he got up again without hurt, and went to his lodgmg. Yet seve- 
 ral of the people was so reached, that they became convinced of the 
 truth. 
 
 He having now done his service in York, went from thence, and 
 came the next day to Burraby, and going into a certain meeting, where 
 there was a priest also, he had occasion to declare the truth, and many 
 were convinced ; and the priest himself confessed to the truth, though 
 he came not to Hve up to it. The following day G. Fox passed to 
 Cleaveland, where havihg a meeting, some were convinced. The first 
 day of the next week he went to the steeple-house, and when the priest 
 had done, he directed the people to their teacher within, Christ Jesus, 
 who had bought them. The priest th&n coming to him, he had httle 
 discourse with him, and put him soon to silence. 
 
 From thence he went to Stath, where he had great meetings, and 
 many received the truth he preached, among whom was Philip Scarth, 
 a priest, that afterwards came to be a minister of the gospel among 
 those called Quakers, who now began thereabout- to increase in num- 
 ber, and had great meetings. It happened here, that a certain Scotch 
 priest, walking with G. Fox, asked him many questions concerning the 
 light and the soul: to all which he answered fully. But after they part- 
 ed, this Scotch priest met Philip Scarth, and breaking his cane agaitist 
 the ground, said in anger, ' If ever he met with G. Fox again, he would 
 have his life, or Fox should have his;' adding, 'That he would give his 
 head, if G. Fox was not knocked down within a month.'" Yet what is 
 marvellous, this same Scotch priest, after some years, came to be one 
 of the people called Quakers, and afterwards G. Fox visited him at his 
 house. Not much unlike to this, was, that a woman of note, among 
 the independents, being swayed by prejudice against G. Fox, said, she 
 would willingly have gone to have seen him hanged; but when ^he 
 heard him preach, was so reached, that, being convinced of the truth 
 he declared, she came to be one of his friends. Ofteptimes he had op- 
 portunity to speak with the priests, who, when they heard of his coming 
 would hide themselves ; for it was a dreadful thing to them, when it 
 was told them, the man in leather breeches is come ; for this was in' 
 deed his dress in those days, not out of any superstition, but because 
 leather clothes being strong, it was not unsuitable for one that travelled 
 so much as he did. 
 
 Coming to Malton he had great meetings ; but it was thought such 
 a strange thing to preach in houses, that many durst not come there, 
 for fear of their relations; and therefore he was much desired to come 
 and preach in the churches, as the steeple-houses are commonly called: 
 nay, one of the priests himself, called Boyes, (who was so taken with 
 him, that he called him brother,) did invite him to preach in his steeple- 
 house: but fi.Fox had little inclination to that, because both priests and 
 people, called that place of worship, 'The house of God;' whereas the 
 apostle said to the Athenians, " God dwelleth not in temples made with 
 hands." And therefore he endeavoured to draw people off from them, 
 and to make them sensible, that God and Christ ought to dwell in their 
 hearts, that so their bodies might be made the temples of God. Yet for 
 that time he went into the steeple-house at Malton, where there was 
 
1651] PEOPLE CALLED QUAKERS. 61 
 
 not above eleven hearers, to whom the priest was preaching; but after 
 it was known in the town that G. Fox was there, it was soon filled 
 with people. And when the priest had done, he sent the other that had 
 invited him thither, to bring him up into' the pulpit. But G. Fox sent 
 him word, that he needed not go into the pulpit. This priest, not satis- 
 fied with this refusal, sent again, desiring him to go up unto it, for, said 
 he, it is a better place to be seen of the people. But G. Fox answered, 
 that he could be seen and heard well enough where he was; and that 
 he came not there to hold up such places, nor their maintenance and 
 trade. This created some displeasure, and it was said, that false pro- 
 phets were to come in the last times. But this saying grieved many of 
 the people, and some began to murmur at it: whereupon G. Fox stood 
 up, and desiring all to be quiet, he stepped upon an high seat; and since 
 somewhat had been spoken of false prophets, he declared to the au- 
 ditory, the mark of those prophets ; and he showed, that they were 
 already come, and were out of the steps of the true prophets, and of 
 Christ and his apo«tles. He also directed the people to their inward 
 teacher, Christ Jesus, who would turn them from darkness to Hght. 
 And having opened divers Scriptures to them, he directed them to the 
 Spirit of God in themselves, by which they might come to God, and 
 also to know who the false prophets were. And having thus had a 
 large time to preach to the people, he went away without disturbance. 
 After some time, he came to Pickering, where the justices held their 
 sessions in the steeple-house, justice Robinson being, chairman. At the 
 same time G. Fox had a meeting in the school-house, where many 
 priests and professors came, and asked several questions, which were 
 answered to their satisfaction : so that many persons, and amongst these, 
 four chief constables, were convinced that day; and word was carried 
 to justice Robinson, that his priest, whom he loved more than all the 
 others, was overthrown and convinced. After the meeting was done, 
 they went to an inn, and the said priest was very loving, and would 
 have paid for G. Fox's dinner : but this he would not suffer by any 
 means. Then he offered that he should have his steeple-house to preach 
 in; but he refused, and told him and the people, that he came to bring 
 them off from such things to Christ. The next morning he went with 
 the four chief constables to visit justice Robinson, who meeting him at 
 his chamber door, G. Fox told him, he could not honour him with man's 
 honour : to which the justice said, he did not look for it. Then he went 
 into his chamber, and spoke to him concerning the state of the false 
 prophets, and of the true ; and also concerning election and reprobation, 
 showing that reprobation stood in the first birth, and election in the 
 second; and what it was that the promise of God was to, and what the 
 judgment of God was against. All this so pleased the said Robinson, 
 that he not only confessed it to be truth, but when anomer justice that 
 was present made some little opposition, he informed him ; and at their 
 parting, he said to G. Fox, it was very well that he did exercise that 
 gift which God had given him. And he took the chief constables aside, 
 and would have given them some money for G. Fox, saying, he would 
 not have him to be at any charge in this country. But they told him, 
 that they themselves couU I'lot get him to take any money. G. Fox 
 passing from thence, priest Boyes went along with him : but the year 
 being now come to an end, let us take a short view how it stood with 
 state affairs. 
 
62 THE HISTORY OF THE [1661 
 
 It hath been said already, that Charles the II. had been crowned king 
 by the Scots, but having been beaten, with his forces, by Cromwell, he 
 marched afterwards with a new army into England, and took Worces^ 
 ter without opposition : yet, in the month of September, his forces were 
 so entirely routed by Cromwell, that king Charles, to prevent being 
 taken prisoner after the battle, hid himself a whole day in a hollow oak, 
 and afterwards, being clothed like a servant, and called by the name of 
 William, passed the country, and through many hazards escaped out 
 of England, and arrived on the Coast of Normandy in France : where 
 we will leave him to return again to 
 
 G. Foxj who coming with priest Boyes into a town to bait, and hear- 
 ing the bells ring, asked what that was for. They told him, that it was 
 for him to preach in the steef^e-house. Walking thither, he saw the 
 people were gathered together in the steeple-house yard. The priest 
 who accompanied him, would have had him to go into the steeple-house ; 
 but he said, it was no matter. This seemed strange to the people, that 
 he would not go into that which they called the house of God. But he 
 stood up in the steeple-house yard, and declared to them, that he came 
 not to hold up their idol temples, nor their priests, nor their tithes, nor 
 their Jewish and heathenish ceremonies ; that the ground on which their 
 temples stood, was no more holy than any other piece of ground ; that 
 the apostles, going into the Jews synagogues, and temples, was to bring 
 people off from that temple, &c. and from the offerings and tithes, and 
 covetous priests of that time ; that such who came to be converted, 
 and believed in Christ, afterwards met together in dwelling-houses ; and 
 that all who preach Christy the word of life, ought to preach freely, 
 as the apostles did, and as Christ had commanded ; and that the Lord 
 God of heaven and earth had sent him to preach freely, and to bring 
 people off from the outward temples made with hands, in which God 
 dwelleth not; that so they might know their bodies were to become the 
 temples of God and Christ. Moreover, that they ought to leave all 
 their superstitious ceremonies, traditions, and doctrines of men ; and 
 not regard such teachers of the world, that took tithes, and great wages, 
 preaching for hire, and divining for money ; whom God and Christ 
 never sent, according to their own confession, when they say, they never 
 lieard God's voice. That therefore people ought to come to the Spirit 
 and grace of God in themselves, and to the light of Jesus in their own 
 hearts: that so they might come to know Christ their free teacher, to 
 bring them salvation, and to open the Scriptures to them. This speech 
 had such effect, that many of them declared they were convinced of 
 the truth. 
 
 From this place he went to another town, and priest Boyes went 
 along with him. Thither came several professors, but he sat silent for 
 some hours ; which made them often ask the priest, ' When will he be- 
 gin? When will he speak?' To which the priest said, ' Wait:' and told 
 them that the people waited upon Christ a long while before he spake : 
 now, though G. Fox by silence was to famish people from words, yet 
 at length he felt himself moved to speak, which he did so effectually, 
 that many were reached, and there was a general convincement 
 amongst them. 
 
 From hence he passed on, the priest continuing to go with him, as 
 did several others ; and as they \«^ent along, some people called to the 
 priest, and said, ' Mr. Boyes, we owe you some money for tithes, pray 
 
1859] PEOPLE CALLED QUAKERS. 63 
 
 come and take it.' But he throwing up his hand, said, he had enough, 
 and would have none of it; they migh* lieep it ; and he praised the 
 Lord he had enough. At length they caihe into this priest's steeple- 
 house in the moors ; and the priest geing before, held open the pulpit 
 door : but G. Fox told him, he would not go into it. And this steeple- 
 house being very much painted, he told him and the people, that the 
 painted beast had a painted house. Then he spoke to them concerning 
 the rise of all those houses, and their superstitious ways ; and he told 
 them that, as the end of the apostles' going into the temples and syna- 
 gogues, was not to hold them up, but to bring people to Christ, the sub- 
 stance ; so the end of his coming there, was not to hold up these tem- 
 ples, priests, and tithes, but' to bring them off from all these things, to 
 Christ, the substance. Moreover, he declared to them what the true 
 worship was, which Christ had set up ; and he distinguished Christ, the 
 true way, from all the false ways ; opening the parables to them, and 
 turning them from darkness to the true light, that by it they might see 
 themselves and thair sins, and Christ their Saviour, that so believing in 
 him, they might be saved from their sins. 
 
 After this, he went to the house of one Birdet, where he had a great 
 meeting, and the priest Boyes accompanied him still, leaving his steeple- 
 house. Then he returned towards Cranswick, to Captain Pursloe's, and 
 Justice Hotham's, who received him kindly, being glad that truth was 
 spread, and so many had received it. And Justice Hotham said, ' If 
 God had not raised up this principle of light and life, which G. Fox 
 preached, the nation had been overrun with Ranterism, and all the jus- 
 tices in the nation could not have stopped it with ail their laws: because, 
 (said he,) they would have said as we said, and done as we command- 
 ed, and yet have kept their old principle still: but this principle of truth 
 overthrows their principle, and the root and ground thereof.' 
 
 Now, though G. Fox found good entertainment, yet he did not set- 
 tle there, but kept in continual motion, going from one place to another, 
 to beget souls unto God. I do not intend to relate all his occurrences, 
 but will give a short hint only of some of the chief. 
 
 Coming then towards night into Patrington, he walked through the 
 town, and meeting the priest in the street, he warned both him and the 
 leople to repent, and turn to the Lord. And people gathering about 
 lim, he declared to them the word of life, directing them to the inward 
 word, viz. the light wherewith they are enlightened. Going aftewards 
 to an inn, for it was dark, he desired lodging, but it was denied him : 
 then he asked for a little meat, oi* milk, offering to pay for it; but this 
 also was refused him. Being thus put off, he walked out of the town, 
 and some rude fellows following, asked him, ' What news V To which 
 his answer was, ' Repent, and fear the Lord.' After he was gone a 
 pretty way out of the town, he came to another house, where he de- 
 sired to have some meat, drink, and lodging, for. his money, but they 
 would not suffer him to stay there: then he went to another house, but 
 met with the like refusal. By this time it was grown so dark, that he 
 could not see the highway, but perceiving a ditch, he found a little wa- 
 ter, and so refreshed himself. Then he got over the ditch, and being 
 weary, sat down amongst the furze bushes, till it grew day; and theh 
 he arose, and passing on through the fields, a man came after him with 
 a pike-staff, and went along with hitp to a town, where he raised the 
 people, with the constable and chief constable, before the sun >was up. 
 
 III 
 
64 THE HISTORY OF THE [1652 
 
 G. Fox seeing thqjnultitude, warned them of the day of the Lord that 
 ■was coming upon all sin and^wickedness, and exhorted them to repent. 
 But they laying hold on him, carried him back lo Patrington, and 
 guarded him with halberts, pikes, staves, (&c. ]^i% come to the_said 
 town, all was in an uproar ; and the priest and constables consulting 
 together what to do with him, he took that opportunity to exhort the 
 people to repentance, and to preach the word of life to them. At last 
 a discreet man called him into his ho^^ where he got some milk and 
 bread, not having eaten for some days before. Then he was carried 
 about nine miles to a justice; and when he was come near his house, 
 there came a man riding after, and asked him whether he was the man 
 that was apprehended. G. Fox asking him, why 1 the other said, ' For 
 no hurt.' Then he told him, he was; and eo the man rode away to the 
 justice. 
 
 Now the men that guarded G. Fox, said, it would be well, if the 
 justice was not drunk when they came to him, because he used to be 
 drunk early, G. Fox being brought in before him, and not putting off 
 his hat, and saying thou to him, the justice asked the man that rode 
 thither before, whether he was not mazed or fond? But the man. said, 
 'No: it is his principle so to behave himself.' G, Fox, who was unwil- 
 ling to let any opportunity slip, without admonishing people to virtue, 
 warned the justice to repent, and bid him come to the light which 
 Christ^j^had enlightened iiim with, that by it he might see all his evil 
 words and actions, and so return to Christ Jesus, whilst he had time, 
 and that he ought to prize that time. ' Aye, aye,' said he, ' the light that 
 is spoken of in the third of John.' G. Fox desired him that he would 
 mind it, and obey it ; and laying his hand upon him, he was so brought 
 down by the Lord's power, that all the watchmen stood amazed. Then 
 he took G. Fox with him into a parlour, with the otKer inen, and desired 
 to see what he had in his pockets, of letters, or intelligence; for it seems 
 they suspected him to be an enemy to the Commonwealth. Then he 
 pulled out his linen, and showed that he had no letters; which made 
 the justice say, ' He is not a vagrant, by his linen.' and set him at li- 
 berty. Then G. Fox went ' back to Patrington again, with that man 
 who had rid before to the justice, and who lived in that town. Coming 
 to his house, he desired G. Fox to go to bed, or to lie down upon it ; 
 which he did, that they might say, they had seen him in a bed, or upon 
 a bed ; for there was a report, that he would not lie on any bed, raised 
 doubtless, because about that time he had lain often without doors. 
 
 When the First-day of the week Was come, he went to the Steepler 
 house, and declared the doctrine of Truth to the priest and people, 
 without being molested. Then presently after, he had a great meeting 
 at that man's house where he lay, and many were convinced that day 
 of the truth he preached ; and they were exceeding sorry that they had 
 not given him lodging when he was there before. From thence he tra- 
 velled through the country, warning people, both in towns and in coun- 
 try villages, to repent, and turn to Christ Jesus their teacher. 
 
 On a First-day of the week he came to one colonel Overton's house, 
 and had a great meeting of the chief of the people of that country; 
 where he opened many things out of the Scriptures, which they never 
 heard before. Coming afterwards again to Patrington, he understood 
 that a tailor and some wild blades in that town, had occasioned his be- 
 ing carried before the justice. This taylor came to ask him forgive- 
 
1652] PEOPLE CALLED QUAKERS. 65 
 
 Jiessj fearing he would complain of him; the constables also were afraid 
 lest he should trouble them ; but he forgatve them all, and exhorted them 
 to turn to the Lord, and to aimend their lives. Now that which made 
 them the more afraid, was, that he having been not long before in the 
 Bteepl^-house at Oram, there came a professor that gave him a push on 
 the breast, and bid him get out of the church. To which G. Fox said, 
 ' Dost tfiou call the steeple-house the church ? The church is the people, 
 whom God hath purchased with his blood, and not the house.' But 
 justice Hotham having heard of this man's thus abusing G. Fox, sent 
 a warrant, and bound the said man over to the sessions. So zealous 
 was this justice to keep the peace, that he had asked G. Fox before, 
 whether any people had abused him : but he esteeming it his duty to 
 forgive all, told him nothing of tfilt kind. 
 
 , From Patrington he went to several great men's houses, warning 
 them to repent. Some received him lovingly, and some slighted him. 
 Passing thus through the country, at night he came to another town, 
 where, he desired Iwdging and meat, offering to pay for it ; but they 
 Would not lodge him, linless he went to a constable to ask leave, which 
 they said was the custom of strangers. But he told them, that custom 
 was for suspected persons, and not for such as he, who was an inno- 
 cent- man. So after he had warned them to repent, and to mind the 
 day of their visitation, and directed them to the hght of Christ, and 
 Spirit of God, he passed away. As it grew dark, be spied a hay-stack, 
 and went and sat under it till morning. The next day he came to Hull, 
 where he admonished the people to turn to Christ Jesus, that they might 
 receive salvation. • And being very weary with travelling on foot so 
 far, he got that night a lodging there. 
 
 From thence he went to Nottinghamshire, visiting his fi^iends there J 
 and so passed into Lincolnshire, where he did the like. And coming 
 to Gainsborough, where one of his friends had been preaching" in the 
 market, he found the town and people all in an uproar; the piore, be- 
 cause a certain man had raised a false accusation, reporting, that G. 
 Fox had said he was Christ. ■ Here going into the house of a friendly 
 man, the people rushed in after him, so that the house soon was filled; 
 and amongst the rest was also this false accuser, who said openly be- 
 fore all the people, that G. Fox said ho was Christ; and that he had got 
 witnesses to prove the same. G. Fox kindled with zeal, stepped upon 
 the table, and said to the people, that Christ was in themj except the^ 
 were reprobates ; and that it was .Christ, the eternal power of God, 
 that spoke- in him at that time unto them ; not that he Was Christ. This 
 gave general satisfaction, except to the false accuser himself, to whom 
 G. Fox said, that he was a Judas, and that Judas's end should be his; 
 and that that was the word of the Lord through him, (Fox,) to him* 
 The minds of the people coming thus to be quieted, they departed peac6' 
 ably. But very remarkable it was: this Judas shortly after hanged him- 
 self, and a stake was driven into his grave; Now, though this was a 
 well known thing in this country, yet soine priests Spfead a report, that 
 a Quaker had hanged himself in Lincolnshirej and had a stake driven 
 through him. And though this Was taken upon trust by hearsay, yet, 
 out of mere malice, a certain priest gave out this falsehood in print, as 
 a true matter. But this wicked slander prevailed so little, that many 
 people in Lincolnshire were convinced of the truth preached by G. Fox. 
 
 After this he passed into Yorkshire, and coming to Warnsworth, 
 
 Vol. I.— 9 
 
66 THE HISTORY OI* THE [1653 
 
 went to the steeple-house in the forenoon, but found no acceptance; and 
 being thrust out, he was sorel^ beaten with staves, and clods and stones 
 were thrown at him ; yet he exhorted to repent, and turn to Christ. In 
 the afternoon he went to another steeple-bouse ; but the sermon was 
 finished before he got thither; so he preached repentance to the people 
 that were not departed, and directed them to their inward teacher, 
 Christ Jesus. From henCe he came to Doncaster, where he had for- 
 merly preached in the market ; but now on the First-day of the week 
 he went into the- steeple-house ; and after the priest had done, he began 
 to speak, but was hurried out, and hauled before the magistrates, who 
 threatened him with death, if ever he came thither again. But not- 
 withstanding all this, G. Fox bid them mind the light of Christ in them, 
 saying, that God was come to teach his people himself, whether they 
 would hear or not After a while, being put out with some of his friends 
 that were witli him, they were stoned by the rude multitude. - A certain 
 innkeeper, that was a bailiff, seeing this, came and took them into hife 
 house, but one of the stones that were thrown hit his head, so that the 
 blood ran down his face. The next First-day G. Fox went to Tickhill; 
 where he went into the steeple-hoxise, and there found the priest and 
 the chief of the parish in- the chancel,'to whom he began to- speak; biit 
 they immediately fell uponhimy and the clerk struck him with his bible 
 so violently on the face, that the blood gushed out, and he bled exceed- 
 ingly. Then the people thitist him out of the steeple-house, beat and 
 threw him down, and dragged him along the street, so that i.e was be- 
 smeared vnth blood,and dirt, and his hat taken away. When he was 
 got up again, he spoke to the people, and showed them how they dis- 
 honoured Christianity. Some time after, the priest coming by, scof- 
 fingly called G. Fox and his friends, Quakers. But he was spoken to, 
 in such an authority and dread, that he fell a trembhng; which made 
 one of the people say, 'Look how. the priest trembles and shakes, he is 
 turned a Quaker alsa' Some moderate justices now, hearing how G. 
 Fox and his friends had been abused, came to examine the business; 
 and the clerk was afraid of having his hand cut off, for striking him in 
 the church : but G. Fox, as a true. Christian, forgave him, and would 
 not appear against him. 
 
 Thus far G. Fox only hath been mentioned as a preacher of repent- 
 ance ; but now some others of his persuasion began also to preach pub- 
 licly, viz. Thomas Aldam, Richard Farnsworth, and, not long, after^ 
 William Dewsbury. This made such a stir, that the priest of Warns- 
 worth procured a warrant from the justices against G. Fox, and Tho-. 
 mas Aldam. The constable who came with this order which was to 
 be executed in any part of the West Riding of Yorkshire, took Thomas 
 Aldam, and carried him to York, and G. Fox went with him twenty 
 miles^ but though the constable had a warrant for him also, yet he 
 meddled not with G. Fox, saying, he was loth to trouble men that were 
 strangers; but Thomas Aldam was his neighbour. About this tim© 
 Richard Farnsworth went into an eminent steeple-house, in or about 
 Wakefield; where he spoke so powerfully, that the people were amazed. 
 The priest of that place, whose name was Marshal, spread a slander- 
 ous report, that G. Fox carried bottles about with him, and made peo- 
 ple drmk thereof, which made them follow him. And that he rid upon 
 a great black horse, and was seen in one country upon that horsfe, and 
 in the same hour in another country three scare miles off. But these 
 
1«54] PEOPLE CALLED QUAKERS. 67 
 
 horrid lies were so far from turning to the priest's advantage, that he 
 preached many of his hearers away from him; for it was well known 
 that G. Fox had no horse at that time, but travelled on foot. He com- 
 ing now into a steeple-house not far from Bradford; the priest took his 
 text from Jer. v. 31. " My people love to have it so;" leaving out the 
 foregoing words, "The prophets prophesy falsely, and the priests bear 
 rule by their means." G. Fox unwilling to. lei, this pass unregarded, 
 showed the people the priesfs unfair dealing ; and, directing them to 
 Christ, .the true inward teacher, declared, that God was come to teach 
 his people himself, and to bring them off from all the world's teachers 
 and hirelings, that they might come to receive freely from him; con- 
 cluding his speech with a warning of the day of the Lord that was 
 coming upon all flesh. He passed from thence without much opposi- 
 tion, and travelled now for some time wiih Richard Farnsworth : with 
 whom he once passed a night in the open field, on a bed they made of 
 fern. 
 
 Then parting from him, he came to Wensleydale, where he went 
 into the steeple-house; and after the lecture, he spoke to the people 
 much in the same terms as he used to do on the like occasions; and 
 had not much opposition there. Thus he went from place to place, 
 and often met with strange occurrences, some of which were more 
 jocose than scirious; others very rude, and even dangerous to his life. 
 But he trusted in God, really believing that he had sent him to preach 
 repentance, and to exhort people to a true conversion. 
 
 Thus travelling on, became near Sedbergh ; there he wentto a meet- 
 ing at Justice Benson's, whej e a people met that were separated from 
 the piiblic worship; and, by his preaching he gave such general satis- 
 faction, that most of the hearers were convinced of the Truth declared 
 by him. Thus the number of his fellow-believers increased so, that 
 now they had meetings by themselves, in many places of the country. 
 
 About this time there being a fair at Sedbergh, G. Fox declared the 
 day of the Lord through the fair ; and afterwards went into the stee- 
 ple-house yard, where abundance of people came to him: here he 
 preached for several hours, showing, that the Lord was come to teach 
 his people himself, and to bring them off from all the world's ways and 
 teachersj to Christ, the true teacher, and the true way to God. More- 
 over, he showed the declining state of the modern' doctors and teachers; 
 and exhorted the pieople to come off from the temples made with hands; 
 and wait to receive the Spirit ofjhe Lord, that they might know 
 themselves to be the temples of God. None of the priests, several of 
 whom were there, spoke against what he had declared ; but a captain 
 said, 'Why will ye not go into the church; for this is not a fit place to 
 preach inf' G. Fox told him, ' That he did not approve. of their church.' 
 Then stood up one Francis Howgill, who was a preacher, and though 
 he never had seen G. Fox before, yet he was so affected with him, that 
 he answered the captain, and soon put him to silence: for, said How- 
 gill, ' This man speaks with authority, and not as the scribes.' After 
 this, G. Fox opened to the people, ' That that ground and house was 
 not more holy than another place; and that the house was not the 
 church, but the people, whom Christ was the head of,' Then the priests 
 coming to him he warned them to repent; upon which one of them said, 
 he was mad; but notwithstanding his saying so, many were convinced 
 there that day ; and amongst these, one Captain Ward. 
 
68 THE HISTORY OF THE L1652 
 
 The next First-day G. Fox came to Firbank chapel in Westmore- 
 land, where the said Francis Howgill, and one Johi) Audland, had been 
 preaching in the morning. The chapel at that time was so'fuU of peo- 
 ple, that many could not get in : and Howgill said afterwards, he thought 
 G. Fox looked into the chapel, and his -spirit was ready to fail. But 
 G. Fox did not look into it; however, Howgill had been so restched 
 when he heard him preach iri the steeple-house yard at Sedbergh', that 
 he was as it were, checked, and so quickly made an end of his sermon; 
 thinking as well as othei's, that G. Fox would preach there that day, as 
 indeed he did. For having refreshed himself at noon, with a little wa- 
 ter out of a brook, he went and sat down oii the top of a rock hard by 
 the chapel, intending to have a meeting there. At this people wonder- 
 ed, because they looked upon the church, (so called,) as an holy place, 
 requisite for worship. But G. Fox told them afterwards, that the ground 
 whereon he stood, was as good as that of the steeple-house; besides, 
 we find, that Christ himself did preach on a mountain, and also at the 
 seaside. Now in the afternoon, the people gathered about him, with sev- 
 eral of their preachers, and amongst these, F. Howgill, and J. Audland. 
 To this auditory, which was judged to consist of more than a thousand 
 people, G. Fox began" to preach, and spoke about the space of three 
 hoUrs, directing all to the Spirit of God in themselves, that so they might 
 be turned from darkness to light, and from the power of Satan,' which 
 they had been under, unto God ; by which they should become children 
 of the light, and, by the Spirit of Truth, be- led into all truth ; and so 
 sensibly understand the words of the prophets of Christ, and- of the 
 apostles, and come to know Christ to be thgir teacher to instruct them, 
 their counsellor to direct them, their shepherd to feed them, their bishop 
 to oversee them, and their prophet to open divine mysteries to them; 
 that so their bodies might be prepared, sanctified, and made fit temples 
 for God and Christ to dwell in. Moreover he explained the' prophets, 
 and the figures, and shadows, and directed his hearers to Christ the 
 substance. He also opened the parabl^^ and sayings of Christ, and 
 showed the intent and scope of the apostles' writings, and epistles to the 
 elect. Then he spoke -also concerning the state of apostacy, that hath 
 been since the apostles' days ; how the "priests had gotten the Scriptures, 
 without being in that spirit which gave them forth ; and how they were 
 found in the steps of the false prophets, scribes, and Pharisees of old, 
 and were such as the true prophets, Christ, and his apostles cried 
 against^ insomuch that none that were guided by the Spirit of God now 
 could own them. 
 
 While G. Fox was thus preaching, many old people went into the 
 chapel, and looked out at the windows, thinking it a strange thing to 
 see a man preach on a hill, and not in the church, (as they called it.) 
 He perceiving this said, 'That the steeple-house, and the ground where- 
 on it stood, was no more holy than that hill ; and that those temples, 
 which they called the dreadful houses of God, were not set up by the 
 command of God and Christ ; nor their priests instituted as Aaron's 
 priesthood was ; nor their tithes appointed by God, as those amongst 
 the Jews were ; but that Christ was come, who ended hoth the temple, 
 and Its worship, and their priests and their tithes ; and that therefore all 
 iaught to hearken unto him ;-for he said, "Learn of me;" and God said 
 .ot him, "This is my beloved Son, in whom I am well pleased, hetr ye 
 film. In conclusion, he said, ' That the Lord God had sent him to 
 
Msa] PEOPLE CALLED QUAKERS. 69 
 
 preach the everlasting gospel, and word of life amongst them ; and to 
 bring them off from all these temples, tithes, priests, and rudiments of 
 the world, which were gotten up since the apostles' days, and had been 
 set up by such as had erred from the spirit and power the apbstles were 
 in.' Thus preached G. Fox, and his ministry was at that time accom- 
 panied with such a convincing power, and so reached the hearts of the 
 people, 'that many, and even all the teachers of that congregation, who 
 were many, were convinced of that Truth which was declared to 
 them. 
 
 After this meeting was over, G. Fox went to John Audland's who, 
 as well as Francis Howgill, and others, had been quite brotrght over by 
 his effectual preaching. And as these had been zealous preachers 
 amongst those of their former persuasion, so it was not long before they 
 became pubUshers of that doctrine, which now, by the ministry of G. 
 Fox they had embraced ; and were so far from approving their former 
 service, that they gave back the money they received for their preach- 
 ing to '.the parish of Colton in Lancashire; being now resolved to give 
 freely what they had received freely. - And here I shall make some 
 small digression, in saying something concerning these two excellent 
 men. 
 
 John Audland was a young man, and of a comely countenance, and 
 very lovely qualities. When he was but seventeen or eighteen years 
 old, he was very religious, and a zealous searcher of the Holy Scrip- 
 tures; arid having a good understanding, and strong memory, he thereby 
 gathered a large treasure of Scripture learnings became an eminent 
 teacher aritloMg the Tndfepepdents, and had a very numerous auditory. 
 But when he heard G. Fox preach, he was thereby so reached to the 
 heart, that he began in process of time to see the emptiness of his great 
 literal knowledge, and that all his righteousness was but as filthy rags. 
 This brought bitn to a state of mourning, for now he saw that all his 
 profession and wisdom, could not bring him to true happiness. But the 
 Lord, who doth not break the bruised reed, nor quench the smoking 
 flax, did pity him in tJiis state of deep humiKation, and bore him up 
 again by his supporting power; whereby in time he came to be pre- 
 pared for that service he was appointed to by God. 
 
 Concerning Francis Howgill; he was also a religious man, who, hav- 
 ing seen the smperstitions of the Episcopal church, had left it, and 
 applied himself to the Independents. But although he, who had been 
 trained up in the university to be a minister, became a tether amongst 
 the independents, and was zealous in virtue : yet he remained dissatis- 
 fied in himself, finding that notwithstanding all his fastins, praying, and 
 good works, the root of sin still remained in him ; ang although the 
 common doctrine was, that Christ had taken the guilt x5f sin upon him- 
 self, yet this could not satisfy him ; because his^ conscience told him, 
 " His servant thou art, whom thou obeyest." Thus increasing in un- 
 derstanding, it was resolved to him that the Lord according to what 
 the prophets had foretold, would teach his people himself; and it seem- 
 ed also to him, that this time was near at hand. Some while after it 
 happened, as hath been said already, that he was present when G. Fox 
 preached, and when he heard him say, that the light of Christ in man, 
 was the way to Christ, he believed this to be the word of truth; and he 
 fiaw how he had been ignorant of the principle of true religion. Sub- 
 mitting then to the reproofs of this inward light, he saw the unfruitful- 
 
.70 THE HISTORY OF THE [1^52 
 
 ness of all his labour, and anguish and sorrow seized on him, and 
 judgment went over all his former actions. But he bemg given, up, and 
 resigned in that stale, saying within himself, * Thou, O God, art just in 
 all thy judgments,' it pleased the Lord in due time to fill his heart with 
 joy, and to make him a minister of his everlasting \vord. But no sooner 
 did he enter into that service, but both priests and magistrates, of whom 
 he formerly had been beloved, became his enemies 5 and envy was so 
 kindled against him, that he was locked up in a nasty place at Appleby, 
 in Westmoreland, and was kept there prisoner for some time. 
 
 But let me now return to G. Fox, who coming to Kendal, had a 
 meeting there in the town halh where declaring the word of life, he 
 showed the people how they might come to the saving knowledge of 
 Christ, and to have a right understanding of the Holy Scripture ; open- 
 ing to them wJiat it was that would lead them into the way of recon- 
 ciliation with God. This was of such effect, that several became con- 
 vinced of the truth published by him; and others were so well affected 
 to him, that when he went to Under-Barrow, several people accompa- 
 nied him, and he had great reasonings with them, but especially with 
 one Edward Burrough, who, though of extraordinary parts, and ac- 
 quired knowledge, was not able to withstand the efficacious sayings of 
 G. Fox. And because this Burrough became an eminent man among 
 the Quakers, so called; being endued with courage and understanding, 
 fit to overcome his opposers, and to break even stony hearts; I will' 
 mention here a little of his descent and quality. 
 
 He was born in the barony of Kendal, in Westmoreland, of parents 
 who for their honest and virtuous life, were in good repute; he was 
 well educated and trained up in such learning as that country did af- 
 ford. His knowledge and understanding soon passed his years; for 
 being but a boy he had the spirit of a man, and in his youth was endued 
 with wisdom above his equals in years. Moreover, he was very reli- 
 gious, conversing frequently with those that were in esteem for piety 
 and godly life. Neither was he inclined to the ordinary pleasure's of 
 youth ; but it was his delight to be exercised in reading of Holy Scrip- 
 ture, wherein he was well versed. By his parents he was trained' up 
 in the Episcopal worship; yet when but twelve years of age, he often 
 went to the meetings of the Presbyterians, because their doctrine in 
 many things seemed to him to approach nearer to truth, than that of 
 the public church ; wherefore he became a follower of the Presbyte- 
 rians, although he was reviled for it by his acquaintance. But being 
 come to the age of about seventeen years, and growing more and more 
 sensible of his own condition, he was often struck with terror ; and when 
 he had been praying, he heard, as it were, a voice ' Thou art ignorant 
 of God ; thou knowest not where he is, nor what he is ; to what pur- 
 pose is thy prayer?' This brought him under such a concern, that he 
 began to take diligent heed to, his life, so that he abstained not only from 
 all vanities, but, when occasion offered, he reproved others for their vairi 
 conversation and wickedness; hut for this he was derided and lookedt 
 upon scornfully by many, yet continued to live religiously, and felt some- 
 times sweet refreshments to his soul. But though he had the Truth in 
 his comprehension, yet he wanted the real and experimental knowledge 
 ot It, and so became darkened again,'losing what he once possessed: 
 and being too ready to flatter himself, would say, 'Whom God loves 
 once, he loves for ever.' Now he grew weary of hearing any of the 
 
1652] PEOPLE CALLED QUAKERS. 71 
 
 priests ; for he saw they did not possess what they spolie of to others; and 
 sometimes he began to question his own experience. Being thus many 
 times put to a stand, he seemed almost to be at a loss. In this condi- 
 tion he heard G. Fox preach, and afterwards reasoned with him; and 
 it pleased the Lord so to open his understanding, that he perceived, (as 
 he relates himself,) that he was in the prodigal state, above the cross 
 of Christ, and not in the pure fear of the Lord. Being thus convinced, 
 he entered into the society of the despised Quakers, though he was now 
 rejected by his relations, and, by a bliijd zeal, turned out of his father's 
 house. This he bore patiently, and continued faithful in the doctrine he 
 had embraced. And in process of time he so advanced in true know- 
 ledge, that he became a very eminent minister of the gospel. But what 
 adversities did he nof undergo? Revilingjr slandering, buffeting, and 
 caning, were often his lot; watching and fasting were many times his 
 portion; and impriBonments, great jeopardies,' and danger of life, he 
 was not unacquainted with. But nothing could make this hero shrink : 
 he always was labonious, and seldom had any hours of rest. In his 
 preaching he was very acceptable, and eloquent in his speech, and 
 had the tongue, (according to what an eminent author relates, that 
 knew him from his youth,) of a learned orafor, to declare himself to 
 the Understandings and consciences of all men he met with. He was 
 also a great writer, and often would engage in disputes with those of 
 other persuasions, sparing no pains,- where he thought he could serve 
 the Lord and the church. Thus much, for this time, of E. Borrough- 
 
 Let us return now to G. Fox, whom we left at Under-Barrow, where, 
 with the consent of the inhabitants, he had a great meeting in the chap- 
 el, and many were convinced, and received the truth preached by him. 
 From thence he went to Lancashire, and having in some places spoken 
 in the steeple-houses, he came to Ulverstone, and so to Swarthmore, to 
 the house of Thomas Fell, a Judge in Wales, where many priests fre- 
 quently came. The judge was at that time abroad, employed in the 
 exercise of his office, and his wrife Margaret was also gone abroad that 
 day. G. Fox in the meanwhile coming thither, met the priest Williarat 
 Lampitt, who was a high notionist, and rich in words. But G. Fox 
 soon perceiving that he was without the possession of what he profes- 
 sed, opposed him boldly. Before it was night, Margaret Fell returned 
 home, and her children told her, that Lampitt and Fox had disagreed, 
 which did sgmewhat trouble her, for she, making much of the priests, 
 especially admired Lampitt. That same, night G. Fox had much rea- 
 soning there, and. declared the Truth to her and her family. The next 
 day Lampitt came again, and G. Fox discoursed with him in the pre- 
 sence of Margaret Fell, who then began clearly to discern the priest. 
 
 The following day being appointed for an humiliation, Margaret went 
 with her children to the steeple-house at Ulverstone, having asked G. 
 Pox before to go with her: but he replying. That he must do as he was 
 ordered by the Lord, left her, and walked into the fields ; and there he 
 felt a strong motion to go also to the steeple-house. When he came 
 there, the people were singing,, but what they sung was, according to 
 his opinion, altogether unsuitable to their states. After they had done, 
 he slept up on a form, and asked leave to speak : the priest consenting, 
 G. Fox began thus : ' He is not a Jew that is one outwardly ; neither 
 is that circumcision which is outward : but he is a Jew that is one in- 
 wardly ; and that is circumcision, which is of the heart' And so he 
 
72 THE niSTOllY OF THE. {1652 
 
 ■went on, and said, ' That Christ was the light of the world, and enlight^ 
 ened every man that cometh into the worlds and that by this light they 
 might be gathered to God,' &c. Margaret Fell standing Hp in her pew, 
 wondered at this doctrine, having never heard any such before. In the 
 meanwhile^. Fox went on, and opening the Scriptures, said, ' That they 
 were the prophet's words, and Christ's, and the apostles' words ; and 
 that what they spoke, they enjoyed and possessed, and had it from the 
 Lord. What have any to do, said he, with the Scriptures, if they come 
 not to the Spirit that gave them forth? You will say, Christ saith this, 
 and the apostles say this.; but what canst thou, O man, say thyself con- 
 cerning this? Art thou a child of the light; doSt thou walk in the light; 
 and wh^t thou speakest, is it inwardly from God,?' He showed also, 
 * That God was come to teach his people himself by his Spirit, and to 
 bring them oflF from their churches, and religions, and their ways of 
 worship,' &c. These^his words did so effectually reach the aforesaid 
 Margaret,- that she sat dovvn in her pew again, and weeping bitterly, 
 cried in her spirit to the Lord, ' We are all thieves ! We are all thievest 
 We have taken tlie Scriptures in words, and know nothing of thera !» 
 ourselves^' G. Fox still going on, declared against the false prophets, 
 and said, that their way of worship was bpt ta,lki»g of other mens' 
 words, and that they themselves were out of the life and spirit which 
 those were in w.ho gave them forth". Them cried out a justice of peace, 
 called John Sawrey, ' Take him away.' But Margaret Fell said to the 
 officers, ' Let him alone. -Why may not he speak as well as Etny other?' 
 Priest Lampitt, it is like to please her, said also, 'Let bin;* speak,' G-. 
 Fox then speaking yet awhile, was at length led -out by the constable, 
 according to the order of the said justice Sawrey j and then he spoke 
 to the people in the grave-yard. 
 
 In the evening he came again into the house of judge Fell, where he 
 took occasion to speak to the servants, and those of the family, who 
 most of Jhem came so effectually- to be convinced by him, that they 
 embraced the Truth which he preached. Among, these, was also WiL 
 liam Caton, of whom more hereafterl Margaret Fell in the meanwhile 
 being come home, was so reached, that she scarce knew what to do, 
 her husband being from home ; for she clearly perceived what she had 
 heard G. Fox preach, was truth. 
 
 The First-day after, he went to Aldenham steeple-house, where, when 
 the priest had done, he spoke to the people, and admonished them to 
 return to the Lord. From thence he went to Ramside, where was a 
 chapel, in which one Thomas Lawson, who was an eminent priest, used 
 to preach;- who having some notice of G. Gox's coming, preached in 
 the morning, and told the people that G. Fox was to come there in the 
 afternoon ; by which means very inany people were gathered together. 
 When he came, he saw there was no place so convenient to speak to 
 the people as the chapel, and therefore he went into it. , The priest 
 Lawson, willing to give a full opportunity to G. Fox, went not up into 
 the pulpit, but left aU the time to him. And G. Fox so powerfully de- 
 clared the doctrine of Truth, that many received it, and among these, 
 the priest himself, who left off his preaching for hire, and in process of 
 time, came to preach the Lord Jesus Christ, and his glorious gospel 
 reely; which however did not hinder him to exercise himself in the 
 Knowledge of herbs, wherein he came to be so experienced that he 
 was, as I have been told, one of the most skilful herbalists in England- 
 
WS3] PEOPLE CALLED QUAKERS. 73 
 
 which gave occasion to an eminent botanist, who at first seemed a little 
 shy of nim, when he perceived his great skill, to love him as a singular 
 friend. But this transiently. 
 
 Now I return again to G. Fox, who having performed his service 
 about Ram side, went somewhere else, and came also to BrereclifF, 
 where he found some people that told him, they could not dispute. But 
 he bid them to fear the Lord, and not to speak the words of God in an 
 airy manner, but to do the things required. Moreover, that they ought to 
 mind the light of Christ, and take heed to his Spirit in their hearts, 
 whereby they would come to see their evil thoughts, words, and actions; 
 for this light, (he said,) would show them their sins, and by following 
 this light, they should also see that their Saviour Christ Jesus, saved 
 them from sin: and he said, the first step to peace was to stand still 
 in the light, which showed them their sins and transgressions; by which 
 they should see they were in the fall of the old Adam, in darkness and 
 death, alienated from the covenant of the promise, and without God in 
 the world; and that Christ who died for them, was their Saviour and 
 Redeemer, and their way to God. After G. Fox had spoken thus, he 
 went to a new built chapel near Gleaston, v.'herein none had yet 
 preached : hither came a great many people, unto whom he preached, 
 and many were convinced. 
 
 From thence he returned to Swarthmore again; for Margaret Fell 
 being full of fear, and expecting her husband's return home, had de- 
 sired G. Fox to come, since some of the great ones of the country, 
 being gone to meet her husband, had informed him, that a great disas- 
 ter had befallen the family: and that the Quakers were witches, and 
 had turned them from their religion ; and that he must send them away, 
 or all the country would be undone. Without all question, this was a 
 very sad message to judge Fell, for he came home greatly offended: 
 and one may easily think what a condition his wife was in, being in 
 fear that she should either displease her husband, or offend God. 
 
 At that time Richard Farnsworth and James Nayler were at her 
 house, and she desired them to speak to her husband ; which they did 
 very moderately and wisely: and though at first he was displeased, yet 
 after he had heard them speak, he was better satisfied. And they 
 making as if they would go away, she desired them to stay, because 
 she expected G. Fox that evening; and she wished for an opportunity, 
 that both he and they might speak to her husband, whereby he might 
 satisfy himself further about them. Dinner in the meantime being 
 ready, judge Fell, and his wife Margaret, sat down at table, and whilst 
 they were sitting, an extraordinary power seizing on her, made such 
 an operation on her mind, that he was struck with amazement, and 
 knew not what to think of it; but he was quiet and still; and the chil- 
 dren also were become so grave and modest, that they could not play 
 on their music they were learning. At night G. Fox came, and judge 
 Fell sitting in the parlour, Margaret asked him if G. Fox might come 
 in; and he said, 'Yes.' George then coming in without any compli- 
 ment, began to speak presently; at which the family, as well as J. 
 Nayler, and R. Farnsworth, entered. He now speaking, declared what 
 the practice of Christ and the apostles was in their day ; and showed 
 how the apostacy came in since ; and what was the practice of the 
 modern priests in the apostacy. He also answered all the objections 
 of judge Fell, and so thoroughly satisfiecl him by the Scriptures, that 
 
 Vol. I.— 10 
 
•74 
 
 THE HISTORY OF THE [1652 
 
 he was convinced in his judgment, and asked if he was that George 
 Fox whom justice Robinson had spoken so much in commendation of 
 amongst many of the parliament men? To this G.Fox answered him, 
 that he had been with the justices Robinson and Hotham in Yorkshire ; 
 that they had been very civil and loving to him, and that they were con- 
 vinced in their judgments by the Spirit of God, that the principle he 
 bore testimony to was the Truth; and that they saw beyond the priests 
 of the nation. All this so satisfied judge Fell, that he was very quiet 
 that night, and went to bed. The next morning came Lampitt, the 
 priest of Ulverstone, and walking with the judge into the garden, spoke 
 much to him there, to render the doctrine of theQuakers odious to him, 
 having also said to others, that G. Fox held strange notions. But 
 judge Fell had seen the night before so much, that the priest got little 
 entrance upon him. And when Lampitt came into the house again, G. 
 Fox spoke sharply to him, and asked him, when God spake to him, and 
 called him to preach to the people. The priest not Hking such ques- 
 tions, it was not long before he went away. And whilst some were 
 speaking how several in those parts were convinced of the Truth now 
 declared, and that they knew not where to get a meeting place; judge 
 Fell hearing them, said of his own accord, ' You may meet in my hall, 
 if you will.' So the next First-day there was at his house a meeting, 
 and a large one indeed, being the first meeting of the people called 
 Quakers, that was at Swarthmore; and so it continued to be kept there 
 until the year 1690, when a new meeting-house was built there. Judge 
 Fell not being willing to appear in that meeting, went that day to the 
 steeple-house, and none with liim but his clerk and his groom. Yet in 
 process of time he came to be so well aflected to the doctrine of the 
 Quakers, so called, that though he did not enter publicly into their so- 
 ciety, yet he loved them, and several years before his death, did not 
 frequent the steeple-house any more. 
 
 After G. Fox had stayed some days at the house of judge Fell, he 
 went to Lancaster, and there preached in the market; and on the next 
 First-day, had a great meeting in the street, amongst the soldiers, to 
 whom he declared the Truth; and in the afternoon went to the steeple- 
 house ; but speaking there, and directing people to the Spirit of God, 
 he was hauled out, and stoned along the street. 
 
 Then having travelled about some time, and preached in some 
 places, sometimes with rude opposition, he returned to Swarthmore, 
 where discoursing with several priests at judge Fell's house, he asked 
 them, whether any of them ever heard the voice of God or Christ, 
 commanding them to go to any people, and declare the word of the 
 Lord to them. But none of them answered tliis with Yea : yet one 
 saying, «I can speak of my experience as much as you;' G. Fox told 
 him experience was one thing, but to go with a message, and to have 
 the word of the Lord, as the prophets and apostles had, was quite an- 
 other. An ancient priest, whose name was Thomas Taylor, did ingen- 
 uously confess before judge Fell, that he had never heard the voice of 
 God, nor of Christ, but that he spoke his experiences, and the experien- 
 ces of the saints in former ages. This very much confirmed judge 
 J? ell m the persuasion he had already, that the priests were not what 
 1 ^/J!!!'"'^^^ *° ^^'- ^°'' ^^ had thought, as the generality of the peo- 
 ple did then, that they were sent from God. At this time, the saying of 
 G. i^ox wrought so close on the mmd of the said T. Taylor, that he 
 
1652] PEOPLE CALLED QUAKERS. 75 
 
 •was convinced, and travelled with him into Westmoreland ; and com- 
 ing into Crosland steeple-house, T. Taylor's mouth was opened, so that 
 he declared amongst the people, how he had been before he was con- 
 vinced ; and like the good scribe, brought forth things new and old from 
 his treasury, to the people ; and showed them how the priests were out 
 of the way. 
 
 Now great rage arose among the priests, and they began as much as 
 they could, to stir up to persecution 5 for not only T. Taylor after some 
 time preached the gospel freely, but several others, viz. John Audiand, 
 Francis Howgill, John Camm, Edward Burrough, Richard Hubberthorr, 
 Miles Haihead, and others, appeared zealous preachers among those 
 called Quakers ; and often declared the doctrine they professed in 
 steeple-houses, and markets ; whereby the number of their friends be- 
 gan greatly to increase. 
 
 In the meanwhile G. Fox returned into Lancashire, and went to 
 Ulverstone, where Lampitt before mentioned was priest. He now see- 
 ing how the people <?&lled Quakers did set up meetings, and met in pri- 
 vate houses, said they forsook the temple, and wentto Jeroboam's calves 
 houses; whereas formerly he had preached of a people, that would 
 own the teachings of God, and that men and women should come to 
 declare the gospel. Now it was told him, that the old mass houses, 
 which were called churches, were more like Jeroboam's calves houses; 
 though man strove to persuade people that such a building was the 
 house of God : whereas Christ was the head of the church, and never 
 was called the head of an old house; and that the apostle speaking of 
 Christ said, "Whose house we are," Heb. iii. 6. 'I'liis passage puts me 
 in mind, how some of the parliament soldiers, observing, over some of 
 the steeple-house doors, these words of the patriarch Jacob, when God 
 had appeared to him in a dream, 'This is none other but the house of 
 God, and this is the gate of heaven,' could not endure to see this gross 
 conceit concerning those buildings, but rased out the words, 'of God,' 
 and 'of heaven;' so that nothing-was left, but 'This is none other but 
 the house, and this is the gate :' and certainly their zeal was more rea- 
 sonable that the conceit of those, who think that in the gospel days a 
 building of lime and stone, may be called the house of God. It seems 
 also a silly conceit, to call a meeting-house, furnished whh a steeple, a 
 church ; and to deny that name to the congregation-houses of dissen- 
 ters, calling them, and them only, meeting-houses. But this notion bath 
 kept up the esteem of those mass-houses; and the priests, that they 
 might not lose their gain of burials, have endeavoured to keep people 
 in the belief, that the ground of these buildings was holy; and this gave 
 occasion to the people called Quakers, to call those buildings, steeple- 
 houses. Now since a fantastical man I very well knew in Holland, 
 conversing there among the people of that persuasion, undertook to 
 translate that denomination into Dutch, Gespilste hiiyzpn, it gave occa- 
 sion to some Latin writers in Germany, to complain, that the Quakers 
 scornfully called their temples Dornvs anjminatrn:* And though Croese 
 says also in Historia Quakeriana concerning them, Ttmpla cuncti Qva- 
 keri conlvmeliost vocabanl cedes pyramic'atas,-\ yet he knew better. But 
 this digression has led me off from G. Fox, whom I left at Ulverstone, 
 
 * Steeple-house. 
 
 t All the Quakers contemptuously called ehurches, iteople-housea. 
 
76 
 
 THE HISTORY OF THE [1652 
 
 where he went to the ,sJ;eeplerhouse whilst priest Lampitt was preach- 
 ing. And when G. Fox began to speak, John Sawrey the justice came 
 to him, and said, if he would speak according to the scriptures, he 
 should speak. G. I^ox told him he should speak according to the Scrip- 
 tures, and bring the Scriptures to prove \yhat he had to say. But then 
 Sa wrey, contradicting himself, said he should not speak ; and incensing 
 the people against him, they fell upon G. Fox,, knocked him down,kick- 
 ed him, and trampled upon him. At last Sawrey came, took him from 
 the people, and led him out of the steeple-house, bidding the constables 
 to whip him. Then he was dragged out of the town and given up to 
 the rage of the rude multitude, who did so terribly beat him with switch- 
 es and staves, tha.t at length fainting, he fell down upon the wet com- 
 mon ; but recovering again, and being strengthened by an immediate 
 power, he stood up, and stretching out his arms, said with a loud voice, 
 * Strike again, here are my arms, my head, and my cheeks.' Then a 
 mason gave him such a heavy blow over the back of his hand with his 
 rulei, that it was much bruised, and his arm so benumbed, that he could 
 not draw it to him again, so that some of the people cried out, 'He has 
 spoiled his hand for ever.' But he being preserveid through the love of 
 God, stood still, and after a while felt such an extraordinary strength- 
 ening power, that he instantly recovered strength in his hand and arm. 
 
 This made the people fall out among themselves ; and some said,, if 
 he would give them money, they would secure him from the rest; ,But 
 he, instead of doing so, showed them their false Christianity, and told 
 them, they were more like .Tews and heathens, than true Christians; and 
 that their fruits were an evidence of the unprofitable ministry of their 
 priests. Then he felt himself moved to return to Ulverstone, and went 
 into the market there : and as he went, a soldier meeting him, said, ' Sir, 
 I see you are a man, and I am ashamed and grieved that you should 
 be thus abused.' But G. Fox told him, the Lord's power, was over all. 
 And this he experienced, when he walked through the .people in the 
 market; for none of them had power to touch him then, though some 
 of his friends were abused. And he. seeing the soldier among them, 
 with his naked rapier, bade him put up his sword again, if he would go 
 along with him; for he was willing to draw him out of the company, 
 lest some mischief should be done: and yet a few days after seven men 
 fell upon this soldier, and beat him cruelly, because he had taken .part 
 with G. Fox and his friends. 
 
 G. Fox having performed his service at Ulverstone, came again to 
 Swarthmpre, where he found several 9f his friends dressing their wounds 
 and bruises received by the hearers of priest Lampitt." And now the 
 priests began to prophesy again, that, within half a year, the Quakers 
 should all be put down and gone. , But they reckoned wrong ; for it 
 fared with those people as with trees, which grow best when most lop- 
 ped. Duris ul ilex tonsa pipen7iibus,pir damna, per cades,, ab ipso, ducii 
 opes animumque ferro* 
 
 G. Fox keeping in continual motion, went with James Nayler to Wfij- 
 ney Island, having first had a meeting at a httle town called Cockan, 
 
 * IMITATED. 
 
 As by the lopping axo, tho sturdy oak 
 Improves her shade, and thrives beneath the stroke • 
 Tho' present loss and wounds severe she feel, 
 She draws fresh vigour from th' invading sleol. 
 
1652] PEOPLE CALLED QUAKERS. 77 
 
 after which a man came to him with a pistol, and held it at him, but it 
 would not go off. G. Fox then zealously speaking to him, he was so 
 struck, ihat he trembled with fear, and went away. The next morning 
 G, Fox went over in a boat to James Lancaster's, and as soon as he 
 came to land, about forty men with staves, clubs, and fishing-poles, fell 
 upon him, beating and punching him, and endeavoured to thrust him 
 backward into the sea : but he pressing on, was knocked down and 
 stunned. When he came to himself again, he saw James Lancaster's 
 wife, throwing stones at his face, and her husband James was lying over 
 him, to keep the blows and the stones from off him ; for the people had 
 persuaded this woman, that G. Fox had bewitched her husband, and 
 promised her to kill him when he came thither. But the Lord, by his 
 invisible power, preserved him wonderfully, so that they could not take 
 away his life. At length he got up, but was soon beat down again into 
 the boat; which James Lancaster observing, came to him, and set him 
 over the water. Being come to the other side, they saw how the wicked 
 crew was fallen upoa James Nayler, with an horrible cry, 'Kill him; 
 Kill him.' For whilst they had been beating G. Fox, they had not 
 minded Nayler, who was walking up into a field. 
 
 G. Fox:being now come again to Cockan, met with no better enter- 
 tainment, for the people came on with pitchforks, flails, and staves, to 
 keep him out of the town, crying, ' Kill him ; Knock him on the head.' 
 But he was preserved alive; and after having been much abused, they 
 drove him a pretty way out of the town, and left him. Then James 
 Lancaster went back to took after James Nayler. In the meanwhile 
 G. Fox.wenl to a ditch, oft water, and washed himself from the blood 
 and dirt. After which he walked about three miles to the house of one 
 Thomas Hutton, but was so bruised that he could hardly speak ; only 
 he told where he left James Nayler, Whereupon the said Hutton, and 
 Thomas Lawson, the priest rnentioned before, (who lodged then at Hut- 
 ton's house,) took each of them a horse, to see if they could find James 
 Nayler; and they lighting on him, brought him thither that night. 
 
 Margaret Fell the next day hearing what was befallen G. Fox, sent 
 an horse for him;, but he was so sore bruised, that he was not able to 
 bear the shaking of .the horse, without much pain. When he was come 
 ,to Swarthmore,ithe justices Sawrey and Thompson gave forth a war- 
 rant against him ; , but judge Fell coming home, made it ineflfectual, and 
 sent out warrants into the Isle of Walney, to apprehend all those riot- 
 ous persons: whereupon some of them fled the country. But what is 
 remarkable, James Lancaster's wife, who so wickedly behaved herself, 
 repented so of her evil, that she became afterwards one of G. Fox's 
 friends. , 
 
 Judge Fell now desired of G. Fox a relation of what had befallen 
 him: but ,he was backward^ and said, that those people could not do 
 otherwise in the spirit they were; and that they manifested the fruits of 
 their priests' ministry. .Which made the judge afterward say to his 
 wife, ' G. Fox spoke iof the things as a man that had not been con- 
 cerned.' 
 
 The occasion upon which a warrant was issued out against Jiim, was 
 a, design the priests had laid to touch his life; in order to which a re- 
 port was spread, that in a certain meeting he had spoken blasphemy; 
 and they, to maintain this forgery, had suborned false witnesses. The 
 time of the sessions at Lancaster being come, G. Fox went thither with 
 
yg THE HISTORY OF THE 116S2 
 
 judge Fell, who on the way told him, that such a matter had never been 
 brought before him, and that he did not know what to do in the case. 
 But G. Fox said, ' When Paul was brought before the rulers, and the 
 Jews and priests accused him of many false things, he stood still all that 
 while, till they had done ; and when they had done, Fehx, the governor, 
 beckoned to him to speak for himself And so, said G. Fox, thou may- 
 
 est do by me.' 
 
 Being come to Lancaster, at the sessions, there appeared about forty 
 priests against him; and these had chosen one Marshal, priest of Lan- 
 caster, to be their speaker ; and the witnesses they had provided, were 
 a young priest, and two priests' sons. When the justices were set, and 
 had heard all the charges of the priests and witnesses; which were, that 
 G. Fox had said, that God taught deceit, and that the Scripture con- 
 tained but a parcel of lies; the witnesses were examined upon oath; 
 but they were so confounded, and at such a loss, that one of them, not 
 being able to answer directly to what was asked him, said, the other 
 could say it; which made the justices say, 'Have you sworn it, and 
 do you now say, the other can say it ? It seems you did not hear those 
 words spoken yourself, though you have given it in upon your oath.' 
 There were several persons in the court, who declared that they had 
 heard one of the two priests' sons say, if he had power he would make 
 George deny his profession; and that he would take away his life. 
 The young priest, who also was a witness, confessed, that he should 
 not have meddled with the thing, had not another priest sent for him, 
 and set him on work. After all the accusations had been heard, several 
 men of reputation in the country affirmed in court, that no such words, 
 as had been sworn against G. Fox, were spoken by|him at the meet- 
 ing ; for most of the serious men on that side of the county, that were 
 then at the sessions, had been at that meeting, wherein the witnesses 
 swore he spake the aforesaid blasphemous words. Colonel West, be- 
 ing a justice of the peace, and then upon the bench, was so well pleas- 
 ed with these evidences, that he, (having long been weak in body,) said 
 he blessed the Lord that had healed him that day ; adding, that he never 
 saw so many sober people, and good faces together in all his life. And 
 then turning himself to G. Fox, said, ' George, if thou hast any thing to 
 say to the people, thou mayest freely declare it.' Then he began to 
 speak; but priest Marshal, the orator for the other priests, went away 
 presently. Now that which G. Fox declared, was, that ' the holy Scrip- 
 tures were given forth by the Spirit of God ; and that all people must 
 first come to the Spirit of God in themselves, by which they might know 
 God and Christ, of whom the prophets and apostles learnt, and also 
 know the holy Scriptures. For as the Spirit of God was in them that 
 gave forth the Scripture ; so the same Spirit of God must also be in 
 those that come to know and understand the Scriptures: by which Spi- 
 rit they might have fellowship with the Father, and with the Son, and with 
 one another : and that without that Spirit, they could know neither God 
 nor Christ, nor the Scriptures, nor have right fellowship with one ano- 
 ther.' No sooner had he spoken these words, but about half a dozen 
 priests burst out into a passion, and one of them, whose name was Jac- 
 kus, said that the Spirit and the letter were inseparable : which made 
 G. Fox answer, 'Then every one that hath the letter, hath the Spirit; 
 and they might buy the Spirit with the letter of the Scripture.' To 
 which judge Fell, and colonel West added, that according to that posi- 
 
1952] PEOPLE CALLED QUAKERS, 79 
 
 tion, they might carry the Spirit in their pockets, as they did the Scrip- 
 tures. The justices also bid Jackus prove what he had said. But he 
 finding himself caught, would have denied it; and the other priests en- 
 deavoured to disguise his words with a pretended meaning. But the 
 justices would admit no other meaning, than the plain sense of the 
 words. And seeing the witnesses did not agree, and perceiving that 
 they were set on by the envy of the priests, they discharged him, and 
 after judge Fell had spoken to the justices Sawrey and Thompson, 
 concerning the warrant they had given forth against G. Fox, showing 
 that this tended to encourage such riots as those in the Isle of 
 Walney, he and colonel West granted a supersedeas, to stop the ex- 
 ecution of the said warrant. 
 
 G. Fox, being thus cleared in open sessions, many people rejoiced, 
 and were that day convinced of the Truth declared by him in the court; 
 and among these, one justice Benson, and the mayor of Lancaster, 
 whose name was Ripan ; also one Thomas Briggs, who had been very 
 averse to, and an opposer of, the Quakers so called ; and this same 
 Briggs became afterwards a faithful minister of the gospel amongst 
 them, and remained so to the end of his days. 
 
 G. Fox stayed yet some days at Lancaster. But to relate all that 
 he and his friends met with, is not my intention; for to set down at 
 large ail such occurrences, would be a work requiring more leisure and 
 strength than can be expected from me. And therefore I intend only 
 to describe what I find most remarkable; though many notable things 
 have happened, of which I could not fully be informed in every cir- 
 cumstance, as name, place, time, &;c. But it is probable that this may 
 give occasion in England, to some other author after me, to make such 
 discoveries, that posterity will wonder at it. For such abuses as G. 
 Fox met with, was the share also of many others of his friends, espe- 
 cially the preachers, who this year were no less than twenty-five in 
 number ; and almost in every place where they came, they met with 
 opposition, and became as it were the prey of the rude multitude. But 
 neither the beating, buffeting, nor stoning of the mad rabble, nor the 
 jails, nor whippings that befel them from the magistrates, were able to 
 stop the progress of the doctrine they preached to the people in mar- 
 kets, streets, and also in steeple-houses. And many and even of those 
 that had been em-aged like wolves, became afterwards like lambs; and 
 suffered patiently from others, what formerly they themselves, in a blind 
 zeal, had committed. 
 
 Thus the Quakers so called, by a firm and lasting patience, have sur- 
 mounted the greatest difficulties, and are at length become a numerous 
 people, many not valuing their own lives, when they met with any op- 
 portunity for the service of God. And though their enemies on this ac- 
 count, have charged them with stubbornness and obstinacy, yet they 
 meekly resigned to what' befel them, well knowing that thus to be ac- 
 cused hath been always the lot of those who suffered for the testimony 
 of truth. Neither could they be charged with resistance or making 
 head against their persecutors; for one mEtn did sometimes lead a great 
 many of them to prison, who never forsook their religious assemblies, 
 how hot soever persecution was. That this was also the practice of 
 the primitive Christians, appears by what Cyprian, who died a martyr, 
 wrote to Demetrian, viz. Nemo noslrum, quando apprehenditur, relucta- 
 tur; nee se adversus injustam violentiam veslram, quamvis nimius et copi- 
 
go THE HISTORY OF THE [1652 
 
 osus sit noster populus, uldkilvr.* But let not my TeadOT think, that 
 these I have described have been the greatest sufferings of this barm- 
 less people; for I believe them to have been an hundred times more 
 than my pen will be able to mention. Now I take up again the thread 
 
 of my relation. , , , -j ^ j *u 
 
 G. Fox being acquitted by the court, as hath been said, it made the 
 priests fret to hear it cried about, that the priests had lost the day, and 
 that the Quakers had kept the field. To revenge this, they got some 
 envious justices to join with them, who at the following assizes at Lan- 
 caster, informed judge Windham against G. Fox; which so prevailed 
 upon him, that he commanded colonel West, who was clerk of the as- 
 sizes, to issue forth a warrant for apprehending him, but the said colo- 
 nel telling the judge of his innocency, spoke boldly in his defence. The 
 judge offended at this, commanded him again, either to write a warrant, 
 or to go off from his seat. Then the colonel told him in plain terms, 
 that he would not do it,but that he would offer up all his estate, and 
 his body also for G. Pox. Thus the judge was stopped ; and G. Fox 
 coming that night to Lancaster, heard of a warrant to be given out 
 against him, and therefore judged it belter to show himself openly, than 
 to make his adversaries seek him. So he went to the chambers of judge 
 Fell and colonel West ; and as soon as he came in, they smiled, and 
 the colonel said, 'What! are you come into the dragon's mouth?' But 
 G. Fox was always undaunted, and did not use to flinch in danger. 
 So he stayed some days in town, and walked up and down there, with- 
 out being meddled with, or questioned by any. 
 
 Yet his Friends in the meanwhile did not suffer- the less; for all the 
 villany or insolence that could be thought of, was not judged by some 
 to be too bad to vex them. It was about this time that Richard Hub- 
 berthorn and several others were hauled out of a meeting by some wick- 
 ed men, and carried some distance off in the fields, where they bound 
 them, and left them so in the winter season. 
 
 G. Fox being now come again to Swarthmore, wrote several letters 
 to the magistrates and priests who had raised persecutions thereabouts. 
 That to justice John Sawrey, was very sharp, and after this manner: 
 
 ' Friend, 
 ' Thou wast the first beginner of all the persecution in the North. 
 Thau wast the first stirrer of them up against the righteous seed, and 
 against the truth of God ; and wast the first strengthener of the hands of 
 evil-doers against the innocent and harmless : and thou shalt not pros- 
 per. Thou wast the first stirrer up of strikers, stoners, persecutors, 
 stockers, mockers, and imprisoners in the North ; and of revilers, slan- 
 derers, railers, and false accusers', and scandal-raisers. This was thy 
 work, and this thou stirredst up! So thy fruits declare thy spirit. In- 
 stead of stirring up the pure mind in the people, thou hast stirred up 
 the wicked, malicious and envious; and talien hand with the wicked. 
 Thou hast made the people's minds envious, up and down the country, 
 this was thy work. But God hath shortened thy days, and limited thee, 
 and set thy bounds, and broken thy jaws, and discovered thy religion 
 to the simple and babes, and brought thy deeds to light. How is thy 
 
 un*rirf>°e°o"u7v^ol'L'r'''''u^'''''i'"''^ ""'''"J'' '' ''''"'" "P' """^ "^''^^ ""y «^eng« "" your 
 unrignieouB violence, although our numbers are greater than yours. •= J 
 
1652] PEOPLE fcALLED QUAKERS. 81 
 
 habitation fallen, artel become the habitation of devils I How is thy 
 beauty lost, and thy glory withered ! How hast thou showed thy end, 
 and thou hast served God but with thy lips, slrid thy heart far from him, 
 and thou in thy hypocrisy ! How hath the form of thy teaching de« 
 clared itself to be thd mark of the fiilse prophets, whose fruit declares 
 itself! for by their fruits they are khoWn. HoW are the wise men turned 
 backward! View thy Waysj and take riotice, with whom thou hast 
 taken part That of God in thy Conscience will tell thee. The ancient 
 of days will reprove thee. How hath thy zeal appeared to be the blind 
 xeal; a persecutor, which Christ and his ap6§tks forbad Christians to 
 follow 1 How hast thou strengthened the hands of evil-doers, and been 
 a praise to them, and not to them that do dwell ! How like a mad 
 man, and a Wind man, didst thou turn thy sword backward against the 
 saints, against whom there is no law I How wilt thou be gnawed and 
 burned one day, when thou shalt feel the flame and have the plagues 
 of God poured upon thee, and thou begin to gnaw thy tongue for pain, 
 because of the plagues I Thou shalt have thy reward according to thy 
 works. Thou canst not escape; the Lord's righteous judgment will 
 find thee out, and the witness of God in thy conscience shall answer it. 
 How hast thou caused the heathen to blaspheme, and gone on with the 
 multitude to do evil, and joined hand in hand with the wicked! How 
 is thy latter end worse than thy beginning, who art come with the dog 
 to bite, and art turned as a wolf to devour the lambs ! How hast thou 
 discovered thyself to be a man more fit to be kept in a place to be nur- 
 tured, than to be set in a place to nurture ! How wast thou exalted 
 and puffed up with. pride! And how art thou fallen down with shame, 
 that thou comest to be covered with that which thou stirredst up, and 
 broughtest forth. Let not John Sawrey take the words of God into 
 his mouth, till he be reformed. Let him not take his name into his 
 mouth, till he depart from iniquity. Let not him and his teacher make 
 a profession of the saints' words, except they intend to proclaim them- 
 selves hypocrites, whose hves are so contrary to the lives of the saints ; 
 whose church hath made itself manifest to be a cage of unclean birds. 
 You having a form of godliness, but not the power, have made them 
 that be in the power, your derision, your bye-word, and your talk at 
 your feasts. Thy ill savour, John Sawrey, the country about have 
 smelled,-and of thy unchristian carriage all that fear God have been 
 ashamed ; and to them thou hast been a grief. In the day of account 
 thou shalt know it, even in the day of thy condemnation. Thou wast 
 mounted up, and hadst set thy nest on high ; but never gottest higher 
 than the fowls of the air. But now thou art run amongst the beasts of 
 prey, and art fallen into the earth ; so that earthliness and covetous- 
 ness have swallowed thee up; and thy conceitedness would not carry 
 thee through, in whom was found the selfish principle, which hath 
 blinded thy eye. Thy back must be bowed down always ; for thy ta- 
 ble is already become thy snare. G. F.' 
 
 Sharp indeed was this letter; but G. Pox thought himself moved 
 thereto by the Lord: and it is remarkable that this justice Sawrey, who 
 was the first persecutor in those parts, afterwards was drowned, and 
 so died not a natural death. To the priest William Lampitt he writ 
 also, and another letter to others, to reprove them. for their wicked- 
 ness. 
 
 Vol. L— II 
 
82 THE HISTORr OF THE ttSsS 
 
 Some time after he wfent to Westmoreland, where mischief was in- 
 tended against him, but prevented by justice Benson, and some consi- 
 dera'bte men besides. Coming to Grayrigg, he had a meeting there; 
 where a priest came to oppose, but was confounded ; and there being 
 many people, some of the milk^pails that stood npon the side of the 
 house, tumbled down' by reason of the crowd; from which the priest 
 afterwards raised a slander, that the devil frighted him, and took away- 
 one side of the house. And though this was a known falsehood, yet it 
 was given out as true in public print. 
 
 Another time this priest came to another meeting, and fell to jang' 
 ling ; saying first, that the Scriptures were the word of God. Ta 
 which G. Fox said, that they were the words of God, but not Christ, 
 who is the Word. And when he urged the priests for proof of what 
 he had said, the priest, being at a loss, was not long before he went 
 away. Some time after coming again into a meeting, and hearing 
 that G. Fox directed the people to Christ Jesus, the priest taking out his' 
 bible, said, it was the word of God. Then G. Fox told him, it was the 
 words of God ; but not God, the Word. The priest however persisted' 
 in what he had said; and offered to prove before all the people, the 
 Scriptures to be the word of God. But this quarrel tending to vain 
 logomachies, or contest about words, ended in confusion ; and many of 
 the priest's followers came to see the vanity of his assertions. 
 
 The year being now come to an end, and a war kindled between Eng- 
 land and Holland, King Charles II. then in exile, asked the Dutch to be 
 received in their navy as a volunteer, without any command: but this 
 was courteously refused by the States-General. Oliver Cromwell, in 
 the meanwhile, strove for the supreme authority in England, the more 
 because he perceived how some of the parhament, jealous of his in- 
 creasing greatness, endeavoured to cross him in his design. This 
 made him labour to get the parliament dissolved: but they not going on 
 so quickly as he would have them, loput a period to their sitting, he re- 
 solved arbitrarily to make an end of them. And entering the house 
 in the month called April, 1653, after having rudely inveighed against 
 them, that they had made a bad use of their authority, and that without 
 their dissolution the realm would not be safe, &c. he at length cried 
 out, 'You are no parliament:' and then ordering some musqueteers to 
 enter, he made the members depart the house, and ordered the doors to 
 be shut; thus putting an end to this assembly, that had been sitting nigh 
 thirteen years. 
 
 But what is remarkable, G. Fox not long before being come to 
 Swarthmore, and hearing judge Fell and justice Benson discoursing to- 
 gether concerning the parliament, he told them, 'That before that day 
 two weeks the parhament should be broken up, and the speaker plucked 
 out of his chair.' And thus it really happened : for at the breaking up 
 of the parliament tlie speaker being unwilling to come out of his chair, 
 said that he would not come down unless he were forced : which made 
 general Harrison say to him. Sir, I will lend you my hand ; and there- 
 upon taking him by the hand, the speaker came down. This agreed 
 with what G. Fox had predicted. And a fortnight after justice Benson 
 told judge Fell, that now he saw George was a true prophet; since 
 Oliver had by that time dissolved the parhament. 
 
 Now in Cumberland great threatenings were spread, that if ever G. 
 a ox came there again, they would take away his life. He hearing this, 
 
1653] PEOPLE CALLED QUAKERS. 83 
 
 went thither; but nobody did him any harm. Returning then to 
 Swarthmore, where justice Anthony Pearson was at that time ; he so 
 effectually declared truth, that this justice was convinced, and not long 
 after entered into the society of the despised Quakers. 
 
 G. Fox then, going again into Cumberland, went to Bootle, and there 
 found preaching in the steeple-house, a priest from London, who gather- 
 ed up all the Scj-iptures he coali think of, that speak of false prophets, 
 antichrists, and deceivers, and made application of them to the Qua- 
 kers. But when he had done, George began to s^peak, and returned all 
 those Scripture places on the priest; who being disfdeased at this, said 
 that he must not speak there. But G. Fox told hira that the hour-glass 
 being run, and he having done, ihe time was free for him, as well as for 
 the priest, who was himself but a stranger there. He having said this, 
 went on, and showed who were the false prophets, and what marks the 
 Scriptures gave them ; directing people to Christ their teacher- When 
 he had done, the priest of the place made a speech to the peopfe in the 
 steeple-house yards apd said, 'This man hath gotten all the honest men 
 «nd women in Lancashire to him; and now he comes here to do the 
 same.' To which G. Fox returned, ' What wilt thou have left? and 
 what have the priests left tbem, but such as themselves 1 for if it be the 
 honest that receive the Truth and are turned to Christ, then it must be 
 the dishonest that follow thee, and such as thou art.' Some words were 
 also exchanged about tithes ; and G. Fox told them, that Christ had 
 ended the tithing priesthood, and had sent forth his ministers to give 
 freely, as they had received freely. 
 
 F^rom thence he went to Cockermouth, near which place he had ap- 
 ;pointed a meeting; and coming thither he found James Lancaster speak- 
 ing under a tree, which was so full of people, that it was in danger of 
 ^breaking. G. Fox now looked about for a place to .stand upon, for the 
 j)eople lay spread up and down- But at length a person came to him, 
 and asked if he would not go into church. He seeing no place more 
 convenient to speak to the people, told him, yes. Whereupon the peo- 
 
 Ele rushed in on a sudden, so that the house was so full of people, he 
 ad much ado to get in. When they were settled he stood up on a seat, 
 and preached about three hours; and several hundreds were that day 
 convinced of the truth of this doctrine. 
 
 From thence he went to other places, and particularly to Brigham, 
 where he preached in the steeple-house with no less success. After- 
 wards coming into a certain place, and casting his eye upon a woman 
 ■unknowH to him, he told her that she had lived a lewd life ; to which she 
 .answered, that many could tell her of her outward sins, but of her in- 
 ward, none could. Then he tdd her, her heart was not right before 
 the Lord: and she was so reached, that afterwards she came to be con- 
 vinced of God's truth. 
 
 Then he came near Coldbeclt, to a market town, where he had a 
 meeting at the cross, and some received the truth preached by him. 
 
 Fxom thence he went to Carlisle, where the teacher of the Baptists, 
 with most of his hearers, came to the abbey, in which G. Fox had a 
 meeting. After the meeting the Baptist teacher, who was a notionist, 
 and an airy man, came to him, and asked what must be damned? and 
 he told him, that which spake in him was to be damned. And this 
 stopt bis mouth. Then he opened to him the states of election and re- 
 probation, so that he said, he never heard the like in his life, and came 
 
g4 THE HISTORY OF THE [1653 
 
 afterwards also to be convinced of the truth. Then he went up to the 
 castle amortt^ the soldiers, who by beating of the drum called the gam- 
 son together. Among these he preadhed ; directing them to the mea- 
 sure of the Spirit of Christ in themselves, by which they might be turn- 
 ed from darkness to light, and from the power of Satan to God: he 
 warned them also to do no violence to any man, &c. G. Fox having 
 thus discharged himself, none opposied him, except the Serjeants, who 
 afterwards came to be convinced. On the market-day he went into 
 the market, though he had been threatened that if he came there, he 
 would meet with rude treatment. But he willing to obey God more 
 than man, showed himself undaunted, and going upon the cross, he de- 
 clared that the day of the Lord was coming upon all deceitful ways and 
 doings, and deceitful merchandise ; and that they should put away all 
 cozening and cheating, and keep to yea, and nay, and speak the 
 truth to one another. 
 
 On the First-day following, he went into the steeple-house, and after 
 the priest had done he began to preach. Now the priest going away, 
 and the magistrate desiring G. Fox to depart, he still went on, and told 
 them he came to speak the word of life and salvation from the Lord 
 amongst them. And he spoke so powerfully that the people trembled 
 and shook, and they thought the steeple house shook also : nay, some of 
 them feared it would have fallen down on their heads. Some women 
 in the meanwhile making a great bustle, at length , the rude people of 
 the city rose, and came with staves and stones ilito the steeple-house: 
 whereupon the governor sent some musqueteers to appease the tu- 
 mult ; and these taking G. Fox by the hand in a' friendly manner, led 
 him out. Then he came to the house of a lieutenant, where he had a 
 very quiet meeting. The next day the justices and magistrates sent 
 for him to come before them in the town-hall. So he went thither, and 
 had a long discourse with them concerning religion, and showed them 
 that though they were great professors, (viz. Presbyterians and Inde- 
 pendents,) yet they were without the possession of what they professed. 
 But after a long examination they committed him to prison as a blas- 
 phemer, an heretic, and a seducer. There he lay till the assizes came 
 on, and then all the talk was, that he was to be hanged: and the high 
 sheriif Wilfrey Lawson, was so eager to have his life taken away, that 
 he said, he himself would guard G. Fox to execution. This made such 
 a noise that even great ladies came to see him, as one that was to die. 
 But though both judge and magistrates were contriving how they might 
 put him to death, yet the judge's clerk started a question, which puzzled 
 them and confounded their counsels, so that he was not brdught to a. 
 trial as was expected ; which however was contrary to law. But such 
 was their envy against him, that the jailer was ordered to put him 
 amongst thieves and murderers, and some naughty women ; ' which 
 wicked crew were so lousy, that one woman was almost eaten to death 
 with lice: but what made the prison the worse, there was no bouse of 
 office to it, and in this nasty place men and women were put together 
 against all decency. Yet these prisoners, how naught soever, were 
 very loving to G. Fox, and so hearkened to his wholesome counsel, 
 that some of them became converts. But the under jailer did him all 
 tl Z'^l^'w ^^■'"''^^ Once when he had been at the grate, !o take in 
 the meat h.s friends brought him, the jailer fell a beating of him with 
 a great cudgeVcrying. « Come out of the window,' thougrhe wTsS 
 
1653] PEOPLE CALLED QUAKERS. 85 
 
 far enough from it But wliilst the jailer was thus beating him, he was 
 so filled with joy, that he began to sing, which made the' other rage the 
 more, so that he went and fetched a fiddler, thinking thereby to vex him. 
 But when this fellow played, he sang a hymn so loud, that with feis 
 voice he drowned the sound of the fiddle, and thereby so confoQftded 
 the player, that he was fain to give over and go his ways. 
 
 Not long after. Justice Benson's wife felt herself moved to eat no meat 
 but what she should eat with G. Fox, at the bars of the dungeon-win- 
 dow. Afterwards she herself was imprisoned at York, when she was 
 big with child, for having spoken, it is like, zealously to a priest. And 
 when the time of her travail came, she was not suffered to go out, but 
 was delivered of her child in the prison. 
 
 Whilst G. Fox was in the dungeon at Carlisle, there came to see 
 him one James Parnel, a little lad of about sixteen years of age ; and 
 he was so effectually reached by the speaking of G. Fox, that he be- 
 came convinced of the truth of his sayings ; and notwithstanding his 
 youth, was by theCord quickly made a powerful minister of the gospel, 
 showing himself both with his pen, and his tongue, a zealous promoter 
 of religion, although he underwent hard sufferings on that account, as 
 will be mentioned hereafter. 
 
 There were also many others, who not sticking at any adversities, 
 came to be zealous preachers of repentance; among these was Thomas 
 Briggs already mentioned, who went through many cities, towns, and 
 villages, with this message : ' Repent, repent, for the mighty terrible 
 day of the Lord Gf)d of power is appearing, wherein no worker of 
 iniquity shall stand before him, who is of purer eyes than to behold 
 iniquity, for he wills not the death of a sinner ; and if ye repent, and 
 turn to him, he will abundantly pardon.' Sometimes he went into 
 markets and steeple-houses, and was often cruelly abused. Once being 
 in a steeple-house at Warrington in Lancashire, and speaking a few 
 words after the priest had done, he was very violently knocked on his 
 head: after' which, a man taking hold of his hair, smote him against 
 a stone, and pulled off an handful of it, which Thomas taking up from 
 the ground, mildly said, 'Not one hair of my head shall fall without my 
 Father's permission.' At another time he speaking to a priest in 
 Cheshire, as he was going in his journey, the priest was much offended 
 at him ; and one of his hearers, as it were in revenge of this pretended 
 a^ront, struck him on the head, and knocked him down; but Thomas 
 getting up again, and turning his face to the smiter, he smote him on 
 his teeth, so that the blood gushed out exceedingly; which some of the 
 standers by could not but cry out against. But not long after, the man 
 that struck him thus, fell sick, and died, crying upon his death-bed,' 'Oh 
 that I had not smitten the Quaker!' This Thomas once going through 
 Salisbury, and calling the inhabitants to repentance, was apprehended, 
 and brought before several justices, who proffered him the oath, under 
 pretence of his being a Jesuit : but he saying, he could not swear, be- 
 cause Christ had commanded, not to swear at all, was sent to prison, 
 where he was kept a month. He also went up and down the streets 
 of Yarmouth, proclaiming the terrible day of the Lord, that all might 
 repent, and fear Him, that made heaven and earth, and the sea. And 
 being followed by a great multitude of rude people, and turning about, 
 he spoke so powerfully to them, and with such piercing words, that they 
 ran away for fear. At length an officer came and took hold of himf, 
 
gg THE HISTORY OF THE 116S3 
 
 but leading him gently, he had opportunity to continue preaching to the 
 people, and to clear himself. Being brought before the magistrates, 
 they ordered him to be led out of the town; which being done, Thomas 
 came in again by another way, and having performed his service there 
 to his satisfaction, he departed the town. 
 
 When he came to Lynn, and warned people to repent, a great mas- 
 tiff dog was set upon him, but the dog coming near him, fawned upon 
 Mm. Thus he went through many places, passing sometimes five or 
 six towns in one day; and though swords were drawn against him, or 
 axes taken up to hew him down, yet he went on, and spoke so awfully, 
 that even some, who did not see his face, were so reached by the power 
 that accompanied him, that they became converts. Coming to Clan- 
 zous in Wales, and many hearing him attentively, the constable stirred 
 up the rude people, and cried, 'Kill him; Kill him;' as if he had been 
 a mad dog ; and they threw such great stones upon him, that he ad- 
 mired they did not kill him ; but he was preserved by such a mighty 
 power, that according to his relation, they were to him as a nut, or a 
 bean. Many other rude encounters he met with, but was preserved 
 wonderfully in the greatest dangers; which strengthened him not a lit- 
 tle in the belief, that God, who so miraculously saved him, did require 
 this service from him. He was also in America, and died in a good 
 old age, after having laboured above thirty years in the service of the 
 
 Miles Halhead was also one of the first zealous preachers among the 
 'Quakers so called. He was the first of those of his persuasion, that 
 was imprisoned at Kendal, Once he went to Swarthmore to visit his 
 friends, and to assist at their meeting; by the way he met the wife of 
 the justice Thomas Preston, and because he passed by her quietly, with- 
 out the ordinary way of greeting, she grew so offended, that she com- 
 manded her man to go back and beat him ; which he did. At which 
 Miles being kindled with zeal, said to her, ' O thou Jezebel ! Thou proud 
 Jezebel ! Canst thou not permit and suffer the servant of the Lord, to 
 pass by thee quietly?' She then held forth her hands, as if she would 
 have struck him, and spit in his face, saying, ' I scorn to fall down at 
 thy words.' This made Miles say again, ' Thou proud Jezebel, thou 
 that hardenest thy heart, and brazenest thy face against the Lord and 
 his servant, the Lord will plead with thee in his own time, and set in 
 order before thee, the things that thou hast done this day to his servant.' 
 And so he parted with her, and went to Swarthmore. About three 
 months after this, he felt himself moved to go and speak to her; and 
 when he came to Houlker Hall, he asked for Thomas Preston's wife : 
 she then coming to the door, and Miles not knowing her, asked her, if 
 she was the woman of the house; to which she said, 'No: but if you 
 would speak with Mrs. Preston, I will intreat her to come to you.' 
 Then she went in, and coming back with another woman, said, ' Here 
 is mistress Preston :' but then it was manifested to him, that she herself 
 was the woman. It is true, as hath been said, some time before he had 
 seen her on the way, and spoken to her ; but it may be, she was then 
 in so different a dress, that by reason thereof he did not know her; yet 
 firmly believing that it was she, he said, ' Woman, how darest thou lie 
 betore the Lord and his servant? Thou art the woman I came to speak 
 to. And she being silent, not speaking a word, he proceeded, ' Wo- 
 man, hear what the Lord's servant hath to say unto thee: O woman, 
 
ieS3] PEOPLE CALLED QUAKERS. 87 
 
 harden not thy heart against the Lord; for if thou dost, he will cut thee 
 off in his sore displeasure ; therefore take warning in time, and fear the 
 Lord God of heaven and earth, that thou mayest end thy days in peace.' 
 Having said this, he went away, she, how proud soever, not doing him 
 any harm, being withheld, without knowing by what. But, notwith- 
 standing that, she continued the same : for several years after, when G, 
 Fox was prisoner at Lancaster, she came to him, and belched out many 
 railing words, saying amongst the rest, that bis tongue should bqpput 
 off, and he be hanged. But some time after, the Lord cut her off, and 
 she died, as it was reported, in a miserable coMdition. 
 
 But before I leave this woman, I must also say, that about three years 
 after she had made her man beat Miles, it happened that as he was rid- 
 ing from Swarthmore, near to Houlker Hall, he met with a person who 
 said to him, ' Friend, I have something to say unto you, which hath lain 
 upon me this long time. I am the man that, about three years ago, at 
 the command of my mistress, did beat you very sore ; for which I have 
 been very much troubled, more than for any thing that I ever did in 
 all my life : for truly, night and day it hath been often in my heart, that 
 I did not well in beating an innocent man, that never did me any hurt 
 or harm. I pray you forgive me, and desire the Lord to forgive me, 
 that I may be at peace and quiet in my mind.' To this Miles answer- 
 ed, ' Truly friend, from that time to this day, I never had any thing in 
 my heart against thee, nor thy mistress, but love. The Lord forgive 
 you both; 1 desire that it never may be laid to your charge; for ye 
 knew not what ye did.' Here Miles stopped, and so went his ways. 
 Many a notable occurrence he had in his life, and therefore he is to ap- 
 pear yet more than once in the course of this history. 
 
 Travelling once in Yorkshire, he came to Skipton, where declaring 
 the word of truth, he was so sorely abused and beaten, that he was laid 
 for dead ; nevertheless, by the Lord's power, he was healed of all his 
 bruises, and within three hours he was healthy and sound again, to the 
 astonishment of those that had so abused him, and to the convincing of 
 many that beheld him. 
 
 Then he went to Bradford, Leeds, and Halifax, where he also de- 
 clared the doctrine of truth amongst the people; but not without meet- 
 ing with great persecution. 
 
 Pro'(n thence he came to Doncaster, and there went on a First-day 
 of the week to a steeple-house, where, after the worship was done, he 
 spoke to the priest and people: but they, instead of hearkening to what 
 he said, fell upon him in a great rage, and drove him out of the town;^ 
 and he being sorely bruised, they left him for dead. But before his go- 
 ing from home, he had been firmly persuaded, that the Lord would pre- 
 serve him in all dangers : and it happened so to him according to his 
 belief; for he got up again, and went to a friend's house, where he laid 
 himself down upon a bed. But not long after, he Mt a very strong 
 motion to go to a certain chapel, and there to declare the word of the 
 Lord: forthwith he felt also an inward assurance, that if he gave up 
 to do so, the Lord would heal him from his bruises. Then he rose, as 
 well as he could, and came down stairs with great difficuky, by taking 
 hold of the walls for a stay, and going out, he began to mend by de- 
 grees ; and coming at length into the chapel, he spake as he was moved; 
 and when he had cleared himself, he went back to the house from 
 whence he came, and the Lord made him sound of all his bruises. 
 
88 
 
 THE HISTORY OF THE [1663 
 
 From thence he went to York, and there spoke to the lord mayor, 
 and other rulers of that city: and passing through Yorkshire, he went 
 into several steeple-houses, to exhort the people; and though he met 
 with great hardships, yet he was supported by an invisible' hand. So 
 being clear of that country, he returned to his house at Mountjoy, in 
 TJnderbarrow, in the county of Westmoreland. But his going thus of- 
 ten from home, was an exceeding great cross to his wife, who in the 
 first|.year of his change, not being of his persuasion, was very much 
 troubled in her mind, and would often say from discoiitent, ' Would to 
 God I had married a drunkard, then I might have found him at the, ale- 
 house ; but now I cannot tell where to find my husband.' But after the 
 space of a year, it pleased the Lord to visit her, She had a litlte son 
 of about five years of age, which child she loved extraordinarily, inso- 
 much that she thought it was her only delight and comfort ; but it hap- 
 pened that this darling died, and some time after she spoke thus to her 
 husband: ' Truly, husband, I have something to tell thee: one night be- 
 ing in bed, mourning and lamenting with tears in my eyes, I heard 3 
 voice, saying, ' Why art thou so discontented concerning thy husband? 
 I have called and chosen him to my work; my right hand shall uphold 
 him. Therefore be thou content and pleased, that he serve me, and I 
 will bless thee, and thy children for his sake ; and all things shall pros-- 
 per that thou shalt take in hand. But if thou wilt not be content, but 
 grudge and murmur, and repine against me, and my servant, whom I 
 nave chosen to do my work, I will bring a greater cross upon thee,' 
 These words being fresh in my mind both night and day, I often said 
 within myself, What cross can this be, that would be greater than the 
 want of my husband? But for all this, I could not be content: all the 
 joy I had, or could find, was in our little boy, who would often, when 
 he saw me weeping and mourning, take me about my neck, and say. 
 My dear mother, pray be content, for my father will come home in a 
 litde time. This child would often comfort me in this manner; but for 
 all that I could not be content. Not long after, it pleaded- the Lord to 
 take from me this my only son, my chiefest joy. Then the voice which^I 
 had heard came into my mind, and I perceiving that this was the cross 
 which the Lord would bring upon me, smote uppn my breast, and said 
 within myself, that I was the very cause why, the Lord had taken away 
 my little son. A great fear then seizing upon me, I said, O LorS, my 
 God ! give me power to be content to give up my husband freely to do 
 thy will, lest, O Lord, thou take away from me all my children. From 
 that time I never durst oppose thee, my husband, anymore in the work 
 of the Lord, for fear that his judgments might also fall upon me and 
 my children.' This served not a little to strengthen and encourage 
 Miles. 
 
 Some time after, walking in his garden, he felt a motion to go to 
 Stanley chapel in Lancashire. Novv though he might expect to meet 
 with rude entertainment there, yet he consulted not with flesh and blood, 
 but went to the aforesaid chapel. Being come, he was not suffered to 
 enter, but the door was violently turned against him. Then he walk- 
 ed in the yard till the worship was done, and the people that came out, 
 (one may guess how edified,) fell upon him with great rage, and one 
 captam William Rawlinson, took hold of his arms and shoulders, and 
 calling another man to take him by the fetet and legs, they threw him 
 over the wall; by which fall he was exceedingly bruised, so that he had 
 
1653} PEOPLE CALLED QUAKERS. 89 
 
 much to do to get home. By the way iti was inwardly said to him, 
 that he must be content with what was befallen him that day, and that 
 if he was faithful in what th^ Lord required of him then, he would heal 
 him again. Being come home, he waited upOn the Lord to know his 
 will. In this resignedness, within six days, he, was moved to go to 
 Windermere steeple-house, and it was, as it were said unto him, Fear 
 not the face of any* man, but speak the word of the Lord freely ; and 
 then thou shalt be made soundagain of all thy bruises. So he wen^o 
 the said steeple-house, and having spoken the word of the Lord to the 
 priest and people, without receiving any harm, he was healed that day 
 of his sore bruises. 
 
 'Some time after by another motion, he came to Furness in Lancashire, 
 to the house of captain Adam Sands, where he found a great number 
 of professors gathered, and priest Lampitt preaching. But as soon as 
 Miles entered, Lampitt was silent, and which continuing a pretty while, 
 captain Sands said to him, ' Sir, what is the matter: are you not virell?' 
 to which the priest answered, ' I am well, but I shall speak no more as 
 long as this dumb devil is in the house. ' A dumh devil,' said the cap- 
 tain, 'where is heV ' This is he,' said the priest, pointing with his 
 hand, ' that standeth there.' Then the captain said, ' This man is quiet 
 and saith nothing to you : I pray you, sir, go on in the name of the 
 Lord ; and if he trouble or molest you in my hou^e, I will send him to 
 Lancaster castle.' But the priest said again, ' I shall not preach as long 
 as this dumb devil is in the house.' Then this captain said to owe Cam- 
 elford, a pri6st also, ' I pray you, sir, stand up and exercise your gift, 
 and I will see that you be not disturbed.' But the priest answered as 
 the other, ' I shall not speak as long as this dumb devil is in the house.' 
 Then the people cried, 'Lord rebuke thee Satan ; Lord rebuke thee 
 Satan: what manner of Spirit is this that stops our ministers' mouths?' 
 Then the captain came to Miles, and taking him by the hand, led hins 
 out of the house. In all that time he had not spoke a word, and saw 
 now the accomplishment of what he had been persuaded of before, viz. 
 that an invisible power would confound by hitiJ the wisdom of the 
 priests when he spoke never a vyord. The said Camelford was one 
 who, a good while before had stirred up the rabble against <3. Fox; 
 and the other was that Lampitt, who hasbeen mentioned already, and 
 who had been so esteemed by Margaret Fell, before she came to be ac- 
 quainted with G. Fox. 
 
 Some time after this occurrence. Miles went to Newcastle, and there 
 said to the mayor, rulefs, and priests of that town, thai God's anger 
 was kindled against them, because they had shut the kingdom of heaven 
 against men, and would not enter themselves, nor suffer them that 
 would. Because of this he was imprisoned : but the mayor being much 
 troubled, sent for. the sheriff, for these two had committed Miles ; when 
 come, he said to him, ' We have not done well in committing an inno- 
 cent man to prison: pray let us release him.' The sheriff consenting. 
 Miles was set at liberty. Then he declared the word of the Lord in 
 those parts, and jnany were donvinced of the truth held forth by him. 
 But now I part with this Miles Halhead, who hereafter is to be mention- 
 ed again. 
 
 About this time, viz. in the summer, general Cromwell had called a 
 new parliament, consisting mostly, (as hath been said by some,) of mem- 
 bers of his own choice ; for it was a certain number of persons out of 
 
 Vol. I.— 12 
 
Missing Page 
 
1653] PEOPLE CALLED QUAKERS. 91 
 
 creased ; though Dewsbury at that time was so violently beaten by the 
 people that he was almost killed ; but the Lord's power^healed him. 
 
 But to return to Robert Widders : he being recovered from the rude 
 treatment he met with, as hath been said, felt himself so encouraged 
 anew, and strengthened in his undertakings, that he went, the same day 
 in the afternoon, seven miles to Ackton steeple-house, when he spolie 
 to priest Nichols, and calling him an enemy of Christ, told him, also, 
 that the hand of the Lord was against him. Then William Briscoe,' a 
 justice of Crofton, commanded the constable to secure Robert ; -which 
 he did, and carried him to the priest's house;, where being examined by 
 the justice, the priest began to fawn upon him. Thereupon Robert told 
 the priest, that the spii'it of persecution lodged in him. But the priest 
 said, 'No, he was not such a man.' Yet presently after he said to the 
 justice, that Robert had stolen the horse he came with : and, that he 
 could find in his heart to become his executioner with his own hands : 
 which made Robert say, 'Did I not say unto thee, that the spirit of perse- 
 cution lodged in thee?'" Then the aforesaid justice writ a warrant to send 
 Robert to Garlisle jail ; and after having given the warrant to the con- 
 stable be asked Robert, by what authority or pOwer he came to seduce 
 and bewitch the p^ple ? Robert answered, ' I came not to seduce and 
 bewitch people, but I came in that power which shall make thee, and 
 all the powers of the earth, bend and bdw down before it, to wit, the 
 mighty power of God.' Whilst Robert was speaking thus, the dread 
 of-the Lord seized on the justice, and so struck him, that he called for 
 his warrant again, and took it out of the constable's hand, suffering Ro- 
 bert, about ni^ht, to go away. 
 
 He being thus freed, did not leave visiting ihe steeple-houses from 
 time to time, for which he was Sometimes imprisoned, and at other 
 times saved remarkably. Once coming near SkiptOn in Yorkshire, at 
 the steeple house, he spoke very sharply to the priest, Webster; since 
 he was one that had been partly convinced of the doctrine of the in- 
 ward light, but becoming disobedient thereunto, was turned back again. 
 He also spoke to the people, and to jtistice Coats, bidding them to mind 
 the word of God in the heart, which divided between the precious and 
 the vile. After having cleared himself, he went to a place where a few 
 of his friends were met together ; but he had not been long there, when 
 there came some horsemen and foot, who took him away, and carried 
 him to the said justice ; who examining him, said, he had broken the 
 lawj by disturbing the minister and the people, and that he might send 
 him prisoner to York castle. Robert answered, ' Send me to jail thi- 
 ther, if thou darest ; for I appeal to the witness of God in thy conscience.' 
 But the justice being a moderate man, said, ' I neither dare nor will;' 
 and taking Robert by the hand, told him, he might take his own time 
 in going away. 
 
 To relate all the occurrences of this' Robert Widders, would be too 
 prolix ; therefore I will only say, that as he was very zealous in speak- 
 ing to the priestsrso he suffered very much in his estate, because for 
 conscience-sake he refused to pay them tithes ; and on that account 
 there was taken from him, at sundry times, to the value of 143/. besides 
 what he suffered for meetings, and for Sunday shillings, so called, which 
 also amounted to a considerable sum. And this not only befel him, but 
 it was the portion of many hundreds, nay, perhaps thousands of those 
 
Missing Page 
 
1653] PEOPLE CALLED QUAKERS. 93 
 
 his position, he said that Adam and Eve were perfect before they fell; 
 and all that God made was perfect ; and that the imperfection came 
 by the devil and the fall: but that Christ, who came to destroy the devil, 
 said, ' Be ye perfect.' To. this one of the professors answered, that Job 
 said, ' Shall mortal man be more pure than his Maker ? The heavens are 
 not clean in his sight.' God charged his angels, with, folly.' ButG. Fox 
 showed. him his mistake, and told him -that it was not Job that said so, 
 but one of those that contended against him. Then the professors said, 
 the outward body was the body of death and. sin ; but G. Fox replied, 
 that Adam atid Eve had each- of them an outward body, before the 
 body of death and sin got into them ; and tha't men would have bodies 
 when the body of sin and death was put off again, and they were re- 
 newed into the image of God agairi by Christ Jesus. 
 , Thus G. Fox found work almost every where,and passing to Hexham, 
 he had a great meeting there on the top of a hill. The priest, indeed, 
 had thre3.tened that he would come and oppose ; but came not. 
 
 G. Fox, then travelling on, catpe into Cumberland, where he had a 
 meeting of many thousands' of people on a hill near Langlands. Once 
 he came into Brigham steeple-house, before the priest was there, and 
 declared the Truth to the people; but when the priest came in, he be- 
 gan to oppose, but was wearied so, that at length he went away. 
 
 There being now_also several others who preached the doctrine of 
 the inward light of God, which convinceth man of sin, the number of 
 those professors of the light increased greatly. And as it had beeri 
 said at first, that they should be destroyed within a short time; so novv 
 the priests began to say, that they would eat out one another. For 
 many of them, after meetings, having a great way to go, staid at their 
 friends' houses by the way, and sometimes mpre than there were beds 
 to lodge, so that some lay on the hay-mows. This made some of the 
 public church grow afraid -that this hospitality would cause poverty, 
 and that when these friends had eaten out one another, they would come 
 to be maintained by the parishes, and so be chargeable to them. But 
 it fell out quite otherwise, for these people were the more blessed, and 
 increased, without falling into want. This puts me in mind of what 
 one of the daughters of Judge Thomas Fell once told me, viz. that her 
 father having been abroad, and coming home- with his servants, found 
 tlie shed so full of the horses of strange guests, (for Margaret, his wife, 
 had cleared the stable where they first stood, to make room for her 
 husband's own hotses,) that he said to his wife, this was the way to be 
 eaten out, and that thus they themselves should soon be in want of hay. 
 But to this Margaret said, in a friendly way, that she did not believe, 
 when the year was at an end>,- that they should have the less for that. 
 And it so fe^ out ; for this year their stock of' hay was- such, that they 
 sold a great parcel of what they had in abundance. Thus the proverb 
 was verified, that charity doth not impoverish. The truth of this was 
 also experienced by those called .Quakers i for though many people at 
 first were shy, and would not deal with them, because of their noncon- 
 formity with the vulgar salutation, and their sayiijp Thou and Thee to 
 a single. person, instead of You, &c. insomuch that some that were 
 tradesmen lost tiheir customers, and could hardly get money enough to 
 buy bread; yet this changed in time, when people found by experience 
 they could better trust to the words of these, than to that of those of th6ir 
 own persuasion. Hence it was, that often when any came into a town, and 
 
Missing Page 
 
1653] PEOPLE CALLED QUAKERS. 95 
 
 and upon which his judgments and wrath remains^ where the love of 
 the world is sought after, and a crown that is mortal : in which ground 
 the evil enters, which is cursed; which brings forth briars and thorns, 
 where the death reigns, and tribulation and anguish is upon every soul, 
 and the Egyptian tongue is heard: all which is by the light condemned. 
 And there the earth is which must be removed ; by the light it is seen, 
 and by the p&wer it is removed, and out of its place it is shaken ; to 
 which the thunders utter their voices, before the mysteries of God be 
 opened, and Jesus revealed. Therefore all ye whose minds are turned 
 to this light, (which brings condemnation upon all those things ^before- 
 mentioned, that are contrary to the light,), wait upon the Lord Jesus for 
 the crown, that is immortal, and that fadeth not away. 
 
 \ G. F.' 
 
 This epistle he sent to be read at the meetings of his friends. Not 
 long aftery a certain priest of Wrexham in Wales, whose name was 
 Morgan Floyd, sent two of his congregation into the north of England, 
 to inquire what kind of people the Quakers were. ' These two coming 
 thither, found the doctrine of the said people such, that they became 
 convinced of the truth thereof, and so embraced' it ; and after some 
 stay, they returned home. One of these was called John ap-John, and 
 continuing faithful, became a minister of the gospel he had thus receiv- 
 ed; but the other afterwards departed from his convincement. 
 
 Let us now take a short view of state affairs in England. We Jiave 
 seen already Cromwell's, power so great, that he ventured to dissolve 
 the long parliament, and that he Called another in its room. But be- 
 fore the year's end> this Parliament resigned their power into the hands 
 of Cromwell, from whom they had received it. Thus he, with his coun- 
 cil of field oflicers, saw himself again in the possession of the supreme 
 government: and it was not long before this councir declared : 'that 
 Henceforth the chief rule of the nation should be entrusted to a single 
 person, and that this person should be Oliver Cromwell, chief general 
 of all the forces in England, Scotland, and Ireland ; that his title should 
 be Lord Protector of the Commonwealth of England, Scotland, and 
 Ireland ; and all the dominions belonging thereunto ; and he was to 
 have a council of twenty-one persons to assist him in the govern- 
 ment.' 
 
 This matter being thus stated, the comrtiissioners of the great seal, 
 and the lord mayor and aldermen of London, were requited, on the 
 16th of December, to attend Cromwell, and his council, in Westmins- 
 ter-haH. Being come thither, the instrument of government was read, 
 whereby Cromwell was declared Protector, he standing all this while 
 bare-headed, and major-general Lambert kneeling, presented him with a 
 sword in the scabbard, representing the civil sword : which Cromwell 
 accepting, put off his own, to intimate thereby, that he would no longer 
 rule by the military sword. The said instrument43eing writ on parch* 
 ment, contained, ' That the Protector was to call a Parliament every 
 three years ; that their first meeting should be on the 13th of Septem- 
 ber next ensuing : that he should not be 'permitted to dissolve a parlia- 
 ment, before it had set five months ; that the bills presented to him for 
 his consent, if he did not confirm them within twenty days, should have 
 the force of laws; that he was to have a council, who were not to ex- 
 ceed the number of twenty-one, and not to be under thirteen; that forth- 
 
96 THE HISTORY, &c. [1653 
 
 with after his death, the council was to choose another Protector; that 
 no Protector after him, should be capable of being chief general of the 
 army ; and that, it should be in the power of the Protector to make war 
 and peace.' Whilst this instrument was reading, Cromwell held his hand 
 on the bible, and afterwards took the oath, that he would perform all 
 that was contained therein. This being done, he covered himself, all 
 the others remaining uncovered. Then the commissioners delivered 
 the seals to him, and the lord rnayor of London the sword; all which 
 he restored again, with an exhortation to use them well. , Afterward 
 general Lambert carried the sword before him to his couch, in which 
 he went to Whitehall, where he was proclaimed Protector, which was 
 done also in the city of London. Now he was attended like a prince,, 
 and created knights, as kings used to do. Thus Cromwell, by. a singu- 
 lar, and very strange turn of mundane affairs, saw himself placed Jn 
 the palace, from whence -he and his adherents had caSt out King 
 Charles the First. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE THIRD BOOK. 
 
 OLIVER CROMWELL in the beginning of the year 1654, seeing 
 himself invested with the supreme authority of the nation, required, both 
 of the soldiers and others, the oath of fidelity. But since amongst the 
 first, there were many, who, though convinced of the truth of the doc- 
 trine of the Quakers so called, yet had not convenient opportunity to 
 leave the military service, it now presented itself; for when the oath 
 was tendered them, they declared that in obedience to Christ's command, 
 they could not swear ; whereupon they were disbanded. Among these 
 was John Stubbs, a man skilled not only in Latin, Greek, and Hebrew, 
 but also in the Oriental languages ; he was convinced by G. Fox, when 
 in Carlisle prison, and became afterwards a faithful minister of the gos* 
 pel. But some of the soldiers, who had been ponvinced in their judg- 
 ment, not continuing steadfast, took the required oath, but not long out- 
 lived it ; for marching afterwards into Scotland, and passing by a gar- 
 rison there, these, thinlung they had been enemies, fired at them, where- 
 by several were killed. 
 
 G. Pox now seeing the churches of his friends in the North settled, 
 passed from Swarthmore, (where he was about the beginning of this 
 ye'&r,) to Lancaster, and from thence to Synder-hill-greep,' where he 
 had a great meeting of some thousands of people, among whom were 
 many persons of note ; and a general convincement there was, so that 
 a great number entered into the communion of those called Quakers : 
 with whom about this time, Ambrose Rigge was also united, who, hav- 
 ing been inclined to godliness from a youth, hearing G. Fox preach, 
 and being convinced of the truth of the doctrine he taught, received it, 
 and became a professor of it, though for that reason he was cast out by 
 his parents and relations. 
 
 We have seen the first rise of these Christians, called Quakers, in the 
 North of England, and how they increased under the oppression of per- 
 secution, so that in most places in those parts meetings were settled : it 
 remains to relate how they spread further. 
 
 There were now about sixty ministers of the word raised among 
 them, and these went out in the service of the gospel, to turn people, 
 
 V^L. I.— 13 
 
98 THE HISTORY OF THE tl^S* 
 
 where they could have an opportunity, from darkness to the light, and 
 from the power of Satan to God. Of these, Francis Howgill and Ed- 
 ward Burrough, went to London ; John Camm and John Audland, to 
 Bristol; Richard Hubberthorne and George Whitehead, to Norwich: 
 Thomas Holmes into Wales, and others other ways. G. Fox, well 
 knowing this tp^e a weighty work, writ a large epistle to these minis- 
 ters, wherein he admonished them to prudence, advising them, to know 
 the seed of God, which bruiseth the head of the serpent; also to know 
 the power of God, and the cross of Christ:' to receive wisdom from 
 God by the light; and npt to be hasty, or to run in their own wills, 
 but to continue in patience. ^ j 
 
 I will first mention somewhat of the occurrences at London, whither 
 Edward Burroughs and Francis HowgilU with Anthony Pearson, who 
 had been a justice of peace, came in the fore-part of the summer. 
 Howgill and Pearson, were the first of the people called Quakers, that 
 had a meeting in this great city, where they preached in the house 
 of one Robert Bring, in Watling-street ; and Burrough was, as I have 
 been informed, that day in an assembly of a separate society. Yet I 
 have been told also, that Ruth, wife of William Crouch, merchant in 
 London, had said, that somewhat before that time, there had been in 
 the said house meetings of some few persons, of whom she was one ; 
 and also Anne Downer, afterwards married to George Whitehead; 
 that one Isabella Buttery, with another woman, having spread in Lon- 
 don some books, and among these one of G. Fox's, called, ' The way 
 to the Kingdom,' had met with this small company, of which were but 
 two or three men, one of which was Amos Stoddard, formerly a milita- 
 ry officer, mentioned already; and that the said Isabella sometimes 
 spoke a few words in this small meeting. But when F. Howgill and 
 E. Burrough were come to London, things began to have another face; 
 for they laid hold of all opportunities they could light on to preach the 
 gospel. 
 
 At London there is a custom in summer time, when the evening ap- 
 proaches, and tradesmen leave off" working, that many lusty fellows meet 
 in the fields, to try their skill and strength in wrestling, where general- 
 ly a multitude of people stands gazing in a round. Now it sO fell out, 
 that E. Borrough passed by- the place where they were wrestling, 
 and standing still amongst the spectators, saw how a strong and dex- 
 terous fellojv had already thrown three others, and was waiting for a 
 fourth champion, if any durst venture to enter the lists. At length, none 
 being bold enough to try, E. Burrough stepped into the ring, (common- 
 ly made up of all sorts of people,) and having looked upon the wrestler 
 with a serious countenance, the man was not a little surprized, instead 
 of an airy antagonist, to meet with a grave and awful young man ; and 
 all stood as it were amazed at this sight, eagerly expecting that would 
 be the issue of this combat. But it was quite another fight E. Borrough 
 aimed at. For having already fought against spiritual wickedness, that 
 had once prevailed on him, and having overcome in measure, by the 
 grace of God, he now endeavoured also to fight against it in others, and^ 
 to turn them from the evil of their ways. With this intention, he begafl 
 very seriously to speak to the slanders by, and that with such a heart- 
 piercing power, that he was heard by this mixt multitude with no less 
 attention than admiration; for this speech tended to turn them from 
 darkness to the light, and from the power of Satan to Gk)d. To effect 
 
16S4] PEOPLE CALLED QUAKERS. 99 
 
 this he laboured with convincing words, showing how God had not 
 left himself without a witness, but had given tojuan a measure of his 
 grace, and enlightened every one with the light of Christ. Thus he 
 preached zealously ; and though many might look upon this as a novel- 
 ty, yet it was of such effect, that some were convinced of the Truth ; 
 for he was a breaker of stony hearts, and therefore by a certain author, 
 not unjustly, called a son of thunder ; though he also omitted not in due 
 season, to speak a word of consolation to those, that were of a broken 
 heart, and of a contrite spirit. 
 
 But to thunder against sin and iniquity was his peculiar talent; inso- 
 much, that once preaching very zealously in meeting, and perceiving 
 there were some contrite souls, that wanted spiritually-refreshing food, 
 he was heard to intimate, that though his present speaking was not 
 milk for babes, yet he would remember such anon, and administer to 
 them also; but now he must thresh the whore. And indeed he was one 
 of those valiants, whose bow never turned back, nor sword empty from 
 the slaughter of the mignty; for the Lord blessed his powerful ministry 
 with very glorious success : nay, he was such an excellent instrument in 
 the hand of God, that even some mighty and eminent men were touched 
 to the heart by the power of the word of life, which he preached. And 
 although coals of fire, as it wer6, came forth of his mouth, to the con- 
 suming of briers and thorns, and he passing through unbeaten paths, 
 trampled upon wild thistles and luxuriant tares; yet his wholesome doc- 
 trine dropped as the oil of joy upon the spirits of mourners in Sion. 
 Hence it was that Francis Howgill not unjustly said of him when de- 
 ceased, ' Shall days, or months, or years, wear out thy name, as though 
 thou hadst had no being? Oh nay : shall not thy noble and valiant acts, 
 and mighty works which thou hast wrought, through the power of him 
 that separated thee from the womb, live in generations to come? Oh 
 yes! The children that are yet unborn shall have thee in their mouths, 
 and thy ■^^rks shall testify of thee in the generations who yet have no 
 being.' 
 
 The said Howgill, also an eminent and eloquent man, being now at 
 London, went to court, to utter what was in his mind to Oliver Crom- 
 well. And after having spoke to him, he thought it convenient to ex- 
 press himself further in writing ; as he did in the following letter; 
 
 ' Friend, 
 ' I was moved of the Lord to come to thee, to declare the word of 
 the Lord, as I was pnoved of the Lord, and deal plainly with thee, as I 
 was commanded, and not to petition thee for any thing ; but to declare 
 what the Lord had revealed to me, concerning thee ; and when I had 
 delivered what I was commanded, thou questionedst it, whether it was 
 the word of the Lord or not, and soughtest by thy reason to put it off; 
 and we have waited some days since, but cannot speak to thee, there- 
 fore I was moved to write to thee, and cle^r my conscience, and to 
 leave thee. Therefore hear the word of the Lord. Thus saith the Lord, 
 I chose thee out of all the nations, when thou wast little in thy own 
 eyes, and threw down the mountains and the powers of the earth be- 
 fore thee, which had established wickedness by a law, and I cut them 
 down, and broke the yokes and bonds of the oppressor, and made them 
 stoop before thee, and 1 made them as a plain before thee, that thou 
 passedstover them, and trode upon their necks; but thus saith the Lord, 
 
2QQ THE HISTORY OF THE [1654 
 
 now thy heart is not upright before me, but thou takest counsel, and not 
 of me; and thou art establishing peace, and not by me; and thou art 
 setting up laws, and not by me ; and my name is not feared, nor am I 
 souo-ht after; but thy own wisdom thou establishest. What, saith the 
 Lord, have I thrown down all the oppressors, and broken their laws, 
 and thou art now going about to establish them again, and art going to 
 build again, that which I have destroyed? Wherefore, thus saith the 
 Lord, Wilt thou limit me, and set bounds to me, when, and where, and 
 how, and by whom I shall declare myself, and publish my name? Then 
 will I break thy cord, and remove thy stake, and exalt myself in thy 
 overthrow. Therefore this is the word of the Lord to thee, whether 
 thou wilt hear or forbear, If thou take not away all those laws which 
 are made concerning religion, whereby the people which are dear in 
 mine eyes are oppressed, thou shalt not be estabUshed ; but as thou hast 
 trodden down my enemies by my power, so shalt thou be trodden 
 down by my power, and thou shalt know that I am the Lord; for my 
 gospel shall not be established by thy sword, nor by thy law; but by 
 my might, and by my power, and by my Spirit. Unto thee, this is the 
 word of the Lord, Stint not the eternal Spirit, by which I will publish 
 my name, when and where, and how I will; for if thou dost, thou shalt 
 be as dust before the wind ; the mouth of the Lord hath spoken it, and 
 he will perform his promise. For this is that I look for at thy hands, 
 saith the Lord, that thou shouldst undo the heavy burdens, and let the 
 oppressed go free. Are not many shut up in prison, and some stocked, 
 some stoned, some shamefully entreated? And some are judged blas- 
 phemers by those who know not the Lord, and by those laws which 
 have been made by the will of man, and stand not in the will of God ; 
 and some suffer now because they cannot hold up the types, and so 
 deny Christ come in the flesh ; and some have been shut up in prison, 
 because they could not swear, and because they abide in the doctrine 
 of Christ ; and some, for declaring against sin openly in the markets, 
 have suffered as evil-doers: and now, if thou let them suffer in this na- 
 ture by those laws, and count it just ; I will visit for those things, saith 
 the Lord, I will break the yoke from off their necks, and I will bring 
 deliverance another way, a"nd thou shalt know that I am the Lord. 
 ' Moved of the Lord to declare and write this, by a servant of the 
 Truth for Jesus's sake, and a lover of thy soul, called, 
 
 FRANCIS HOWGILL.' 
 
 The last of the First Month, ahout the ninth ) - 
 hour, waiting in James's Part, at London. J 
 
 How this was received, I am not acquainted ; but this I have under- 
 stood, that some of Cromwell's servants, and among these one Theo- 
 philus Green, and Mary, afterwards wife of Henry Stout, were so 
 reached by F. Howgill's discourse, that after some time they entered 
 into the society of the Quakers, so called. 
 
 Now in the said letter, or speech, we find notice taken of laws made 
 concernmg religion : these I do not look upon as made bv the induction 
 of Cromwell ; but such as were made in former times, which he could 
 have altered, if he would have done it : as afterwards many penal laws 
 were abrogated, under the reign of King William and Queen Mary, as 
 will be said in its proper place. For I do not find that in Cromwell's time 
 any laws were made to constrain people to frequent the worship of the 
 
1654] PEOPLE CALLED QUAKERS. 101 
 
 public or national church. But notwithstanding, the Quakers, so called, 
 were imprisoned for refusing to swear, or for not paying tithes to main- 
 tain the priests ; and they were whipped like vagabonds, for preaching 
 in markets, or in other public places ; or they were fined for not taking 
 off their bats before magistrates ; for this was called contempt of the 
 magistracy ; and when for conscience sake they refused to pay such a 
 fine, either the spoiling of goods, or imprisonment became their share : 
 and thus always a cloak or cover was found to persecute ,them, and 
 malice never wanted pretences to vex them. And it also often happen- 
 ed tliat E. Burrough and F. Howgill were opposed by the chiefest of 
 several sects, whereby disputes Were raised, which many limes gave 
 occasion for some of the hearers to embrace the doctrine maintained 
 by the said Burrough and Howgill; which so enraged their enemies, 
 that no slanders were spared, and they sometimes branded them as 
 witche's. 
 
 In the meanwhile the people called Quakers so increased in London, 
 that they began to hafVe settled meetings, the first of which was in 
 Aldersgate Street, at the house of one Sarah Sawyer. The first among 
 woman of this society that preached at London publicly, was the 
 already mentioned Anne Downer, afterwards married to one Greenwell, 
 and being become a widow, in process of time entered into matrimony 
 with George Whitehead, as hath been hinted already. 
 
 The number of the said people increasing at London from time to 
 time, several meetings were now erected there, one of which was in 
 the house of one Bates, in Tower Street, and- another at Gerard Robert's, 
 in Thomas Apostles ; until the church became so great, that a house 
 known by the name of the Bull and Mouth, in Martin's le Grand, near 
 Aldersgate, was hired for a meeting-house ; and it being a building that 
 had belonged to some great man, there was a large hall in it that would 
 hold many people, and so was very convenient for a meeting place. 
 
 Abundance of books were now spread against the Quakers, as sedu- 
 cers and false prophets ; and these written by the priests and teachers 
 of several^ sects : for they perceiving that many of their hearers forsook 
 them, left 'no stone unturned to stop it. But the event did not answer 
 their hope, since Burrough and Howgill did not suffer those writings to 
 go unanswered, but clearly showed the malice and absurdities of those 
 writers. 
 
 Leaving them busy with this work, we will take a turn toward Bris- 
 tol, to behold the performances of John Audland, and Thomas Airey; 
 who came thither in the month called July in this vear, and going into 
 the meetings of the Independents and Baptists, they found opportunity 
 to preach Truth there, and also had occasion to speak to others, so that 
 many received their testimony. 
 
 From thence they went to Plymouth in Devonshire, and so to Lon- 
 don, where they met with John Camm ; but after some stav there, John 
 Audland returned to Bristol with John Camm, and found there a door 
 opened for their ministry. Among those that did receive their testi- 
 mony, were Josiah Cole, George Bishop, Charles Marshal, and Barbara 
 Blaugdone, concerning which persons more is to be said hereafter. It 
 was not long ere F. Howgill and E. Burrough, having gathered a 
 church at London, came also to Bristol, where persecution now began 
 to appear with open face: for the magistrates commanded them to de- 
 part the city and the liberties thereof; to which they answered, that 
 
102 THE HISTOar OF THE [1654 
 
 they came not in the will of man ; and that when He who moved them 
 to come thither, did move them also to depart, they should obey ; that 
 if they were guilty of the transgression of any law, they were not un- 
 willing to suffer by it; that they were freeborn Englishmen, being free 
 from the transgression of any law ; and that if by violence they were 
 put out of the city, they were ready to suffer, and would not resist ; and 
 so they departed out of the presence of the rulers. But now the priests, 
 especially one Ralph Farmer, began to incite and enrage the people, 
 and to set the city, as it were, on fire. 
 
 Hence it was that J. Camm and J. Audland, intending to have a 
 meeting at Brislington, about two miles from Bristol, and passing over 
 a bridge, were assaulted by the rabble of the city, and several appren- 
 tices of Farmer's parish, who having got notice of their coming, were 
 gathered there, and violently abused them with beating, kicking, and a 
 continual cry, knock them down, kill them, or hang them presently. 
 Thus they were driven back, and forced into the city again, narrowly 
 escaping with their lives. But the tumult did not yet cease ; for some 
 of the multitude were heard to say, that they should find more protec- 
 tion from the magistrates, than those "Strangers, viz. Camm and Aud- 
 land. But the officers of the garrison, thinking it unwarrantable to per- 
 mit such a tumult, since it was not without reason to be feared, that 
 the royalists, or abettors of King Charles, might take hold^of such an 
 opportunity to raise an insurrection, caused three of the ringleaders to 
 be seized; but this made such a stir, that the next day more than five 
 hundred people, as it was thought, were gathered together in a seditious 
 manner, so that their companions were set at liberty. This made the 
 tumultuous mob more bold and saucy, the rather because they saw that 
 the magistrates, hearing that J. Camm and J. Audland not only had kept 
 a meeting at Brislington, but also had visited some in their houses at 
 Bristol, had bid them to depart the town. 
 
 Now the riotous multitude did not stick to rush violently into the 
 houses of the Quakers, so called, at Bristol, under a pretence of pre- 
 venting treasonable plottings. And when some in zeal told the priests* 
 these were the fruits of their doctrine, they incited the people the more, 
 and induced the magistrates to imprison some of those called Quakers. 
 This instigated the rabble to that degree, that now they thought they 
 had full liberty to use all kind of insolence against the said people; 
 beating, smiting, pushing, and often treading upon them, till blood was 
 shed : for they were become a prey to every malapert fellow, as a peo- 
 ple that were without the protection of the law. This often caused a 
 tumult in the town ; and some said, (not without good reason,) that the 
 apprentices durst not have left their work, had not their masters given 
 them leave. And a certain person informed the mayor and aldermen 
 upon his oath, that he had heard an apprentice say, that they had leave 
 from their masters, and were encouraged; for alderman George Hel- 
 iier had said, he would die rather than any of the apprentices should go 
 to prison. Now an order of sessions came forth, that the constables do 
 once in every fortnight, make diligent search within their several wards, 
 for all strangers and suspicious persons; and that all people be fore- 
 warned, not to be present at any tumult, or other unlawful assembly, 
 or gather into companies or multitudes in the streets, on pain of being 
 punished according to law. But this order was to little purpose, for 
 the tumultuous eompanies and riots continued ; and once ^hen a pro- 
 
16541 PEOPLE CALLED QUAKERS. 103 
 
 clamation was read in the name of the Lord Protector, requiring every 
 one to depart, some of the rioters were heard toway, ' What do you 
 tell us of a Protector? tell us of King Charles.' In the meanwhile the 
 Quakers, so called, were kept in prison, and it plainly appeared that 
 the order against unlawful assemblies was levelled against their meet- 
 ings : and though the magistrates pretended that they must answer for 
 it to the Protector, if thoy did let the Quakers alone without disturbing 
 their meetings, which at that time, for the most part, were silent^ and 
 nothing was spoken, but when now and then one of their ministers 
 from abroad visited them ; yet this was not at all agreeable with the 
 Protector's speech he made on the 12th of the month called Septem- 
 ber, to the parliament, in the painted chamber, where he spbke these 
 words : 
 
 ' Is not liberty of conscience in religion a fundamental ? so long as 
 there is liberty for the supreme magistrate, to exercise his conscience 
 in erecting what form'bf church government he is satisfied he should 
 set up, why should he not give it to others 1 Liberty of conscience is 
 a natural right, and he that would have it, ought to give it, having li- 
 berty to settle what he likes for the public. Indeed that hath been the 
 vanity of our contests : every sect saith. Give me Hberty ; but give it 
 him, and to his power he will not yield it to any body else. Where is 
 our ingenuity 1 Truly that is a thing that ought to be very reciproccd. 
 The magistrate hath his supremacy, and he may settle religion accord- 
 ing to his conscience. And I may say to you, I can say it, all the mo- 
 ney in the nation would not have tempted men to fight upon such an 
 account as they have engaged, if they had not' had hopes of liberty, 
 better than they had from episcopacy, or than would have been aflferd- 
 ed them from a Scottish Presbytery, or an English either, if it had 
 made such steps, or been as sharp and rigid as it threatened when it 
 was first set up. This I say is a fundamental: it ought to be so. It is 
 for us and the generations to come.' 
 
 Cromwell spoke more in confirmation hereof; and indeed he would 
 have been a brave man, if really he had performed what he asserted 
 with binding arguments. But though now he seemed to disapprove the 
 behaviour of Presbytery, (for then he was for Independency,) yet after 
 some time he courted the Presbyterians ; and these fawning upon him 
 from the pulpit, as their preserver and the restorer of the church, he 
 suffered the Quakers to be persecuted under his government, though he 
 pretended not to know it, when he might easily have stopt it. But by 
 hearkening to the flatteries of the clergy, at length he lost his credit, 
 even with those who with him had fought for the common liberty; and 
 thus at last befel him after his death, what he seemed to have impre- 
 cated on himself in the foregoing speech, if he departed from allowing 
 due liberty For he further s^id, that many of the people had been 
 necessitated to go into the vast howling wilderness in New England, 
 tor the enjoyment of their liberty ; and that liberty was a fundamental 
 01 the government; adding," that it had cost much blood to have it so, 
 and even the hazarding of all. And in the conclusion he said, that he 
 could sooner be willing to be rolled into his grave, and buried with in- 
 lamy, than give his consent to the wilful throwing away of that d-qv- 
 ernment; so testified unto in" the fundamentals of it. Now who knows 
 not what infamy befel him afterwards, when in the reign of King 
 
104 THE HISTORY OF THE [1654 
 
 Charles the Second, it is said, his corpse was digged up, and buried 
 near the gallows, as may be further mentioned in its due place? 
 
 But I return now to Bristol, where several were kept in prison still, 
 and-ne^ liberty grante3 'them ; nay, they were even charged with what 
 they utterly denied themselves to be guilty of. Among these, one John 
 Worring was accused of having called the priest, Samuel Grimes, a de- 
 vil: but Worring denied this, though he did not stick, to say, he could 
 prove somewhat like it by his own words. And it being asked him how, 
 he answered, that the priest had said at the meeting, that in all things 
 he did, he sinned; and if in all things, then as well in his preaching, as 
 in other things; and he that sinneth is ofjhe devil. If you will not be- 
 lieve me,*believe the Scriptures. It may be easily conjectured that this 
 answer did not please the priests' followers, and therefore Worring and 
 some others were kept in prison: and among these also Ehzabeth Mar- 
 shall, who in the steeple-house, after the priest John Knowls had dis- 
 missed the people with what is called the blessing, spoke to him, and 
 said, ' This is the word of the Lord to thee. I warn thee to" repent, and 
 to mind the light of Christ in Ihy conscience.' And when the people, 
 by order of the magistrates then present, violently assaulted her, giving 
 her many blows with staves and cudgels, she cried out, 'llhe mighty 
 day of the Lord is at hand, wherein he will strike terror on the wick- 
 ed.' Some time before she spoke also in the steeple-house to the priest 
 Ralph Farmer, after he had ended his sermon and prayer, and said, 
 'This is the word of the Lord to thee. Wo, wo, wo from the Lord 
 to them who take the word of the Lord in their mouths, and the Lord 
 never sent them.' 
 
 A good while after this, the magistrates gave out the following 
 warrant : 
 
 ' City of Bristol. 
 
 ' To all the constables within this city, and to every one of them. 
 
 'Forasmuch as information hath been given us, that John Camm, and 
 John Audland, two strangers, who were commanded to depart this city, 
 have, in contempt of authority, come into this city again, to the distur- 
 bance of the public peace : these are therefore to will and require you 
 forthwith to apprehend them, and bring them before us to be examin- 
 ed, according to law. Given this 22d of January, 1654. Signed, 
 
 William Cann, Richard Vickris, Dept. Mayor. 
 
 Joseph Jackson, Henry Gibbs, 
 
 Gabriel Sherman, John Lock,'' 
 
 Camm and Audland had departed the town before this time, having 
 never been commanded, (as the warrant saith,) to depart the ci,ty, either 
 by the magistrates themselves, or by any other at their command; 
 though F. Howgill and E. Burrough had been required to do so. So 
 this warrant proving ineffectual, the magistrates caused another to be 
 formed in these words : 
 
 ' City of Bristol. 
 
 - ' To the constables of the peace of the ward of and to every 
 
 of them. 
 
 ' Forasmuch as information hath been given us upon oath, that cer- 
 tain persons of the Franciscan order in Rome, have of late come over 
 
1654] » PEOPLE CALLED QUAKERS. 105 
 
 into England, and under the notion of Quakers, drawn together several 
 multitudes of people in London; and whereas certain strainers, going 
 under the names of John Camm, John Audland, George Fox, James 
 Nayler, Francis Howgill, and Edward Burrough, and others unknown, 
 have lately resorted to this city, and in like manner, under the notion 
 of Quakers, drawn multitudes of people after them, and occasioned very 
 great disturbances amongst us ; and forasmuch as by the said informa- 
 tion it appeareth to us to be very probable, and much to be suspected, 
 that the said persons so lately come hither, are some of those that came 
 from Rome, as aforesaid; these are therefore in the name of his high- 
 ness, the lord protector, to will and require you to make diligent search 
 through your ward for the aforesaid strangers, or any of them, and all 
 other suspected persons, and to' apprehend and bring them before us, or 
 some of us, to be examined and dealt with according to law : hereof 
 fail you not. Given the 25th of Jan. 1654. Signed, 
 
 John Gunning, Mayor. William Cann, 
 . Gabriel Sherman, Joseph Jackson, 
 
 Henry Gihbs, John Lock, 
 
 George Hellier, Richard Vickris.^ 
 
 Gabriel Sherman, 
 
 Hereunto these magistrates affixed their seals; and that alderman Sher- 
 man might be sure his name was down, he wrote it twice. How frivolous 
 this pretence of persons of the Franciscan order was, even a child 
 might perceive ; for the Quakers were by this time so multiplied in the 
 North of England, that they could no more be looked upon as an un- 
 known people. And as for G. Fox, and James Nayler, they had not 
 yet been at Bristol, and therefore it seemed absurd to seek for them 
 there. But it was thought expedient io brand the Quakers with odious 
 names, that so under the cloak thereof, they might be persecuted as 
 disturbers of the public peace: as appeared when one Thomas Robert- 
 son, and Josiah Cole, being at Nicholas' steeple-house, and standing 
 both still without speaking a word, until the priest Hazzard had ended, 
 and dismissed the people,were very rudely treated ; for Thomas then lifting 
 up his voice, was presently, even when the word was yet in his mouth. 
 Struck on the head by many, as was also his companion, though he did 
 not attempt to speak. But Thomas, after being a little recovered of a 
 heavy blow, began to speak again, and said to the people, ' Tremble be- 
 fore the Lord, and the word of his holiness.' But this so kindled their 
 anger, that they were both hurried out of the steeple-house, and with 
 great rage driven to the mayor's, who commanded them both to New- 
 gate prison. 
 
 Not long after one Jeremy Hignel, being in his shop attending his 
 calling, was sent for by the mayor and aldermen, to come before them ; 
 which he presently doing, the mayor asked him whether he knew where 
 he was ; he answered he did. Then the mayor asked where ; he repli- 
 ed, ' In the presence of the Lord.' ' Are you not,' said the mayor, • in 
 the presence of the Lord's justices V his answer was, ' If you be the 
 Lord's justices, I am.' Whereupon one of the aldermen said, without 
 any more words passing at that time, ' We see what he is ; take him 
 away to Newgate.' For since he did not take off his hat, it was con- 
 cluded he was a Quaker, and this was counted cause enough to send 
 him to prison ; and so he was immediately brought thither, where the 
 
 Vol, I.— 14 
 
106 THE HISTORY OF THE [1654 
 
 keeper received him without a mittimus, and kept him close prisoner 
 nineteen days, permitting none to come to him but his wife. 
 
 No better was the treatment of Daniel Wastfield, who, bemg sent tor 
 by the mayor, appeared before him, and alderman Vickris ; then the 
 mayor said to him, ' Wastfield, come hither;' and he thereupon draw- 
 ins' near, the mayor asked him three several times, ' What art thou"!' 
 Though he knew him well enough, having called hina by his name as 
 above said. Wastfield answered, ' I am a man.' ' But what's thy name?' 
 said the mayor. ' My name is Daniel Wastfield,' answered he. Then 
 said the mayor to one of his officers, ' Take him and carry him to New- 
 gate;' further adding, that he came thither to contemn justice: to 
 which Wastfield replied, 'No, I came hither in obedience to thy order;' 
 for the mayor had sent for him, as hath been said. Thus he was car- 
 ried away without a mittimus, the mayor saying his word was a mit- 
 timus ; and he was kept a close prisoner thirty-three days, and none 
 suffered to come to him but his servants, notwithstanding he was a wi- 
 dower, and must now leave his house and trade to their management; 
 and a child of his died in the meanwhile, and was buried, and he kept 
 from seeing it. 
 
 The magistrates having thus begun persecution, became from time 
 to time more vigorous in it, insomuch, that several others were impri- 
 soned, and among these Christopher Birkhead, who, standing stili in 
 Nicholas' steeple -house, with his hat on, and being asked by the priest, 
 Ralph Farmer, what he stood there for ; answered, ' I stand in obe- 
 dience to the righteous law of God in my conscience ; I have neither 
 offended the law of God, nor of the nation. A wonderful and horrible 
 thing is committed in the land.' More he would have spoken, but was 
 stopped with beating and thrusting, and so carried to prison. 
 
 Now the magistrates were not a little incited to persecution by the 
 said Farmer ; and there being several that were very bold, they did 
 not slick to wriie sharp letters to him; and his indecent carriage was 
 also told him to his face, by word of mouth, in the steeple-house, after 
 sermon ; and those who did so, were sent to prison. At length these 
 prisoners were brought to trial ; and since it could not be proved that 
 they had transgressed any law, some of the magistrates seemed in- 
 clined to set them at liberty, if they would have declared that they 
 were sorry for what they had done. Among them was also one William 
 Foord, and nothing material being found against him, but that he was 
 one of those called Quakers, he was accused of having kept a stranger 
 at work; which he however esteemed to be lawful, since his trade of 
 wool-combing did not belong to the company of milliners, who com- 
 plained of him. Yet he was asked whether he was sorry for what he 
 had done ; which denying, as well as those who had reproved4he priests, 
 he that was not guilty was sent to prison again, as well as those that 
 were pretended to be so. Among these last was also Sarah Goldsmith, 
 who, from a well meant zeal to testify against pride, having a coat of 
 sackcloth, and her hair dishevelled, with earth or dust strewed on her 
 head, had gone through the city without receiving any considerable 
 harm from the people, because some looked upon her to be crack- 
 brained. There was also one Temperance Hignel, who, having said 
 in the steeple-house to the priest, after he had ended his sermon ' Wo 
 irom the Lord God to thee, Jacob Brint,' was presently struck down 
 and so violently abused, that blood ran down hir face, and slje, Sg 
 
1654] PEOPLE CALLED QUAKERS. 107 
 
 committed to prison, fell sick ; and when they saw her life was in dan- 
 ger, she was carried out in a basket, and died three days after. The 
 reason she gave, when in prison, why she spoke in that manner to the 
 priest was, that he had scarce any hearers, but what were swearers, 
 drunkards, strikers, fighters, and railers, «&c. And that therefore his 
 ministry was in vain, since he preached for gain ; iwhereas he himself 
 ought to have brought forth good frujts. 
 
 How long the others were kept in prison, I do not know certainly; 
 however, it was a pretty long time; for George Bishop, and Dennis 
 Hollister, who formerly had been a member of the parliament, and 
 three others, put all these transactions in writing at large, and sent it 
 to the magistrates, in hopes that thereby they might see the evil of per- 
 secution : out this proving in vain, they gave it out in print five months 
 after, that so every one might know how the Bristollers treated their 
 inhabitants, which was to that degree, that an author said, ' Was such 
 a tyrannical iniquity and cruelty ever heard of in this nation 1 Or 
 would the ministers under king Charles have ventured to do so 1 Was 
 not StaflTord but a mean transgressor in comparison of these 1^ And 
 though archbishop Laud was beheaded, yet it could not be proved that 
 the EpiscopaUans had persecuted so fiercely, as these pretended assert- 
 ers of'liberty of conscience had done, who, being got into possession of 
 the power, did oppress more than those they had driven out. This 
 made the persecuted, some of which formerly had also fought for the 
 common liberty, tlie more in earnest against those that were now in au- 
 thority. 
 
 But I will turn away from Bristol towards Norwich, whither Rich- 
 ard Hubberthorn, and George Whitehead were gone. Here it happened, 
 that R. Hubberthorn, having spoken to a priest in a steeple-house yard, 
 and not having taken off his hat before the magistrates, was imprisoned 
 in the castle, where he was kept great part of thei^ following year, and 
 in the meanwhile, writ several epistles of exhortation to his friends ; 
 and his companion, G. Whitehead's preaching had such an effect, that 
 a meeting of their friends was settled in that city. 
 
 But before T go on, it will be convenient to give some account of the 
 quality of these two persons : R. Hubberthorn was born in the North of 
 Lancashire, and descended from very honest parents : his father was a 
 yeoman of good reputation among men, and Richard was his only son, 
 and from a youth inclined to piety. Being come to man's estate, he be- 
 came an officer in the parliament's army, and from a zeal for godliness, 
 preached sometimes to his soldiers. But entering afterwards into the 
 society of the Quakers so called, he left his military employment, and 
 testified publicly against it; for he was now become a soldier under 
 another banner, viz. that of Christ Jesus, Prince of Peace ; not fighting 
 as formerly, with the outward sword, but with the sword of the Spirit, 
 which is the word of God. In his ministry he had an excellent gift, and 
 though not so loud in voice as some others, yet he was a man of a quick 
 understanding, and very edifying in his preaching. 
 
 G. Whitehead, (who, whilst Iwrite this, is yet aUve,) was trained up 
 to learning, and though but a youth, instructed others in literature, and 
 continued in that calling sometime after he came to be convinced of 
 that Truth which was preached by the professors of the light; and he 
 strove to bring up children in the fear of the Lord. But before this 
 change he was a diligent hearer of the world's teachers, and usually 
 
108 THE HISTORY OF THE [1654 
 
 frequented the steeple-house at Orton in Westmoreland ; yet the singing 
 of David's psalms became so burdensome to him, that sometimes he 
 could not join therewith ; for he saw that David's conditions were not 
 generally suitable to the states of a mixed multitude ; and he found 
 himself to be short of what they sung. This consideration brought him 
 into such a strait, that often he durst not sing those psalms the priests 
 gave their hearers to sing, lest he^hould have told lies unto God. Now 
 also he began to see that the priests' lives and practices did not agree 
 with their doctrine; for they themselves spoke against pride and co- 
 vetousness, and yet lived in them. This likewise made him go to hear 
 some that were separated from the national church, and got into a 
 more specious form of godliness ; but he soon saw, that, though there 
 was a difference in the ceremonial part, and that these had a more true 
 form of words than the priests, yet they were such as ran before they 
 were sent by God, speaking peace to that nature in him, wherein he felt 
 no true peace. And when he was about seventeen years of age, which 
 was in the year 1652, he first heard the doctrine of Truth preached by 
 those that were reproachfully called Quakers; and their testimony 
 wrought so powerfully on his mind, that he received it, and so entered 
 into their communion. Now he found, that to grow up in the true wis- 
 dom, and to become wise in the living knowledge of God, he must be- 
 come a fool to that wisdom, wherein he had been feeding upon the tree 
 of knowledge, having in that state no right to the tree of life : and he 
 continuing in faithfulness, it pleased the Lord to ordain him a minister 
 of the gospel: in which service he acquitted himself well, to the con- 
 vincing of others, and the edification of the church. 
 
 But now leaving him, let us go and see what happened at Oxford in 
 the year 1654. At the latter end of the month called June, there came 
 two women, named Elizabeth Heavens, and Elizabeth Fletcher. These 
 spoke in the streets to the people, and in the college they exhorted the 
 scholars, who wickedly requiting their zeal, violently pushed Elizabeth 
 Fletcher against a grave-stone, and then threw her into the grave ; and 
 their malice grew to that pitch, that they tied these two women toge- 
 ther, and drove them under the pump : and after their being exceeding- 
 ly wetted with pumping water upon them, they threw them into a miry 
 ditch, through which they dragged Elizabeth Fletcher, who was a young 
 woman, and so cruelly abused her, that she was in a painful condition 
 till her death, which fell out not long after. Some short time after this 
 rude encounter, she and her companion, on a First-day of the week, 
 went into the steeple-house at Oxford, and when the priest had ended, 
 they began to admonish the people to godliness: but two justices there 
 present, commanded them to be taken into custody, and carried to the 
 prison called Bocardo, where none but felons were used to be lodged. 
 The justices desiring the magistrates to meet on this account, the mayor 
 would not meddle with it, but said, ' Let those who have committed 
 them deal with them according to law, if they have transgressed any;' 
 adding that he had nothing to say against them ; but that he would pro- 
 vide them with victuals, clothes, or money, if they wanted any. Yet 
 he came into the assembly where these women were examined, and 
 whither the vice-chancellor of the university was also required to come, 
 who charged them, that they blasphemed the name of God, and did 
 abuse the Spirit of God, and dishonoured the grace of Christ: and ask- 
 ing them whether they did read the Scriptures, they answered yea fhey 
 
1654] PEOPLE CALLED QUAKERS. "109 
 
 did. Then he asked whether they were not obedient to the power of 
 the magistrate ; to which their answer was, they were obedient to the 
 power of God, and to the power that was of God they were subject for 
 conscience-sake. 'Well,' said the vice-chancellor, 'you profane the 
 word of God, and I fear you know not God, though you so much speak 
 of him.' Then the women being made to withdraw, it was concluded 
 that there was matter enough for their commitment and punishment, and 
 agreed that a paper should be drawn up for their being whipped out of 
 the city. When this was done, it was presented to the mayor to set 
 his hand to it ; but he refused, and said he was not willing to do so. 
 Then one of the justices said, that it was the prfvilege of the city, that 
 if any vagrant was taken within the franchises and liberties thereof, a 
 paper must be drawn up, that such a one, mayor, had committed such 
 and such persons; and that then it was to be sealed with the office seal. 
 But the mayor refused this as well as the other. Which made some 
 say, that if he would not, it should be done by them. And then it was 
 agreed upon, that they should be whipped soundly; which was perform- 
 ed the next morning, though with much unwillingness in the execution- 
 er: and the mayor had no hand in it. 
 
 But leaving these, I will turn to another, one Barbara Blaugdone, of 
 whom mention hath already been made, that she was one of those that 
 received the Truth, by the ministry of John Audland and John Camm. 
 She was from her youth inclined to godliness, and her employment 
 was to instruct children. But being entered into the society of those 
 called Quakers, she became plain, both in speech and habit, and there- 
 upon the children she taught, were taken from her; and, going some- 
 times into the steeple-houses, to bear testimony against their formalities, 
 she was put in prison, and kept there a quarter ot a year at a time. 
 Afterwards she led a very severe life, and abstained from all flesh, wine, 
 and beer, drinking only water for the space of a whole year. In the 
 meanwhile she grew up and prospered in true piety. Once it happen- 
 ed, that coming from a meeting that was at George Bishop's house at 
 Bristol, a rude fellow ran a knife, or some sharp instrument, through 
 all her clothes, into the side of her belly, which if it had gone but a lit- 
 tle further, might have killed her. Then she wdnt to Marlborough, 
 where, exhorting people, in the steeple-houses and other places, to fear 
 God, she was put into prison for the space of six weeks, and there she 
 fasted several days and nights. When she was released, she went to 
 Isaac Burges, the man that committed her, and discoursing with him, 
 he was really convinced of the Truth, but could not resolve to take up 
 the cross ; yet he was afterwards very loving to her friends, and stood 
 by them upon all occasions, never more persecuting any of them : and 
 coming some time after to Bristol, he went to her house and confessed, 
 that he knew her doctrine was Truth, but that he could not take up the 
 cross to walk in that way. A while after she went into Devonshire, to 
 Moulton, Barnstable, and Bediford, in all which places a prison was 
 her lot. She went also to him, that after was earl of Bath, where, being 
 acquainted, she had formerly vainly spent much time, but now she was 
 moved to call this family to leave off their vanity. And she asked to 
 speak with the lady; but one of the servants that knew her, bid her to 
 go to the back door, and their lady would come forth that way, to go 
 into the garden. Barbara being come thither, a great mastiff dog was 
 set loose upon her; and he running fieroely, as if to devour her, turned 
 
110 THE HISTORY OF THE [1654 
 
 suddenly, and went away crying and halting, whereby she clearly saw 
 the hand of the Lord in it, to preserve her from this danger. The lady 
 then came and stood still, hearing what Barbara spoke, and gave her 
 thanks for her exhortation, yet did not invite her to come in, though 
 she often had been lodged there, and had eaten and drank at her table. 
 
 Then Barbara went to Great Torrington, and, going into the stee- 
 ple-house, spoke somewhat to the people by way of exhortation ; but not 
 having sufficient opportunity to clear herself, went to her lodging, and 
 sat to writing. After noon the constables came to her, and took away 
 what she had written, and commanded her to go along with them to 
 their worship. To which she answered, that they would not suffer her 
 to speak there, and that she knew no law that could compel her to go 
 thither twice in a day ; and that they all knew she was there in the 
 morning. Being thus unwilling to go, the next day the mayor sent for 
 her; when come, she found him moderate, and loth to send her to 
 prison ; but the priest being present, was very eager, and said she ought 
 to be whipped for a vagabond. She then bid him prove where ever 
 she asked any one for a bit of bread ; but he said she had broken the 
 law by speaking in their church ; and he so pressed the mayor, that at 
 length he made him write a mittimus, and send her to Exeter prison, 
 which was twenty miles distant : there she remained for some time, 
 until the assizes came, but was not brought forth to a trial. And after 
 the sessions were over, she was put to lodge one night among a great 
 company of gypsies, that were then in prison ; and the next day the 
 sheriff came with a bea^, who brought her into a room, where he 
 whipped her till the bloM ran down her back, and she never startled 
 at a blow; but sang aloud, and was made to rejoice that she was 
 counted worthy to suffer for the name of the Lord; which made the 
 beadle say, 'Do ye sing? I will make you cry by and by;' and with 
 that he laid on so hard, that one Ann Speed seeing this began to weep ; 
 but Barbara was strengthened by an uncommon and more than human 
 power, so that she afterwards declared if she had been whipped to death 
 in the state she then was, she should not have been terrified or dismay- 
 ed. And the sheriff seeing that all the wrath of man could not move 
 her, bid the fellow leave off striking ; and then Ann Speed was suffered 
 to dress her stripes. The next day she was turned out with all the 
 gypsies, and the beadle followed her two miles out of the town; but as 
 soon as he left her, she returned back, and went into the prison to 
 see her friends, that were prisoners there, and having visited them, she 
 went home to Bristol. 
 
 But by the way coming to Bediford, she was taken up, and put into 
 the town-hall, and searched to see whether she had either knife or scis- 
 sars about her. Next day she was brought before the mayor, who dis- 
 coursing much with her, had a sense of what she spoke to him ; and at 
 last he set open two doors, one right against the other, and said he 
 would give her her choice, which she would go out at; whether she 
 would go forth to prison again, or go home. And she told him, that 
 she would choose liberty rather than bonds. So she went homeward, 
 and then he took his horse .and followed ; and overtaking her, would 
 have had her ride behind him ; but when-any whom he .knew met them, 
 he would slacken his pace ; and as soon as they were passed, he came 
 up again to her ; which she perceiving, refused to ride behind him ; yet he 
 rode three or four miles with her, and discoursed all the way : and when 
 
1654] PEOPLE CALLED QUAKERS. Ill 
 
 they parted, she kneeled down and prayed for him, all which time he 
 was very serious, and afterwards grew very solid and sober. She writ 
 once to him ; but not long after, he died. 
 
 Being come home she was moved to go to Basingstoke, to endeavour 
 to obtain liberty for two of her friends, viz. Thomas Robinson, and 
 Ambrose Rigge, who were taken up at the first meeting that their 
 friends had had there. But when she came thither the entrance of the 
 prison was denied her. And she having a letter from John Camm to 
 them, put it in at the chink of the door, and then she went to the may- 
 or to desire their liberty ; he told her, that if he saw the letter which she 
 brought them, they should have their liberty. She t^en said he should 
 see it ; and so went and fetched it ; which he having I'ead, told her that 
 she should have her brethren out ; but that he could not let them out 
 presently. Yet it was not long before her friendls had their liberty. 
 
 Now leaving Barbara for some time, we return to Miles Halhead. 
 In the First month of this present year, he was moved to go to Ireland, 
 and declare the word of the Lord there ; and speaking of this to James 
 Lancaster, and Miles Bateman, they quickly resolved to keep him com- 
 pany, and so they went for Ireland; where they proclaimed the Truth 
 in cities, towns, villages, and before magistrates, as occasion offered ; 
 and their testimony was received by many. After they had discharged 
 themselves, they returned to England, where Miles soon found himself 
 moved to go to Scotland. In his way thither, he met his friend James 
 Lancaster, who was very free to go with him; and so they went into 
 Scotland ; but were not the first of those called Quakers in that coun- 
 try ; for Christopher Fell, George Wilson, and John Grave, had been 
 there before ; so that a little church of those of their communion, was 
 already planted in that kingdom, before Halhead went thither: and one 
 Alexander Hamilton had, a year before ever any Quakers appeared in 
 Scotland, erected a meeting at Drumbowy, and also at Heads, and he 
 received their testimony when they came there, as also his wife Joan, 
 James Gray, James Miller, and others. I find also that Scotland was 
 early visited by Catherine Evans, and Sarah Cheevers, two eminent 
 women, of whom something extraordinary is to be related in its due 
 time. 
 
 But I return to J. Lancaster, and Miles Halhead, who being come 
 to Dumfries, went on a First-day of the week into the steeple-house in 
 that town, where seeing many people gathered together, howling and 
 crying, and making great lamentation, as if they had been touched with 
 a sense of their sins, Miles was silent until their worship was done ; but 
 then, being grieved with their deceit and hypocrisy, spoke as he was 
 moved ; but met with great opposition, many of the people being in 
 such a rage, that they drove him and his companion out of the town, 
 near to the side of a great river; and it was intended that the women 
 of the town should stone them ; but they prevented this by wading 
 through the river. 
 
 Being thus safely passed the water, they went to Edinburgh and Leith, 
 where they staid about ten days. During that time. Miles spoke to the 
 people when occasion offered ; as also to the garrisons, and to the cap- 
 tains and officers of the army, who were much affected, and confessed 
 that the Lord had been very good unto them ; for Miles's message 
 was, that the anger of the Lord was kindled against them, because 
 they had not performed their promises, which they made to Irim in the 
 
1J2 THE HISTORY OF THE [1654 
 
 day of their distress, when their enemies encompassed them on eveiy 
 side ; for then the Lord delivered them, and gave them victory ; but 
 they had returned him evil for good, and committed violence against 
 those he sent to declare his word amongst them. This being told them 
 at large by Miles, he went to Glasgow and Stirling, .where he also 
 spoke as he was moved; and so returned to England. 
 
 But before I leave Scotland, I maysay.thatas the first meetings were 
 at Drumbowy, and Heads, so it was not long ere meetings were settled 
 also at Garshore, at Edinburgh, and also at Aberdeen. The first Scotch 
 preachers of those called Quakers, I find to have been William Osbom, 
 Richard Ree, and Alexander Hamilton, already mentioned. Of the said 
 Hamilton, I may mention a singular instance: after he and his wife, 
 with her and his sister, had separated themselves from the society of the 
 Independents, it happened that Thomas Charters, a teacher of that sect, 
 at Kilbride, not far from Drumbowy, seeing that he could not draw 
 Hamilton, and those of his family back again, threatened them with 
 excommunication, and appointed a day for it, giving notice thereof to 
 Hamilton some days beforehand. Hamilton warned him to forbear, or 
 else the anger of God would seize on him. But he answered, ' It is but 
 Alexander Hamilton that saith so.' To which Hamilton returned in 
 the presence of many witnesses, that it was not only he, but what he 
 had said was of the Lord. But Charters persisting in what he intend- 
 ed, and walking two days before the appointed time in the steeple-house 
 yard, where his horse was feeding, stepped to him to stroke him ; but 
 the horse growing wanton, gave Charters such a violent kick on his 
 side, that he died about the same hour which was appointed by him for 
 the excommunication. Whether this case happened in the year I now 
 describe, I am not certain ; but however, it was either in, or near it. 
 
 This year Miles Halhead came to Berwick in Northumberland, and 
 went to the mayor of that town, and spoke to him in his shop thus ; 
 'Friend, hear what the servant of the Lord hath to say unto thee. 
 Give over persecuting the Lord's servants, whom he doth send in love 
 to this town of Berwick, to show you the way that leads to life eter- 
 nal. I charge thee, O man, touch not the Lord's anointed, nor do his 
 prophets any harm, least thou procure the anger of the living eternal 
 God against thee.' This bold language so offended the mayor, that he 
 sent Miles to prison, where he was about ten weeks, and then was 
 brought to the sessions, where a bill drawn up against him, was read 
 in open court: but he denied the contents thereof, yet said, 'But what I 
 said to the mayor of this town, I will not deny.' And then he related 
 the aforesaid words he spoke to the mayor. Whereupon the recorder 
 said, ' Sirs, as I understand by his own words, if he cannot prove the 
 mayor of the town a persecutor, in my judgment he hath wronged him.' 
 To this Miles answered, ' If the mayor of this town of Berwick, dare 
 say in the presence of the Lord, whose presence is here, that he is no 
 persecutor, but the persecuting nature is slain in him, I will be willing 
 to abide the judgment of the court.' ■ Then the clerk of the court said, 
 • Mr. Mayor, if you will say that you are no persecutor, but the per- 
 secuting nature is slain in you, he is willing to abide the judgment of 
 the court.' To this the mayor answered, ' I know not what to do ; I 
 would I had never seen him ; I pray you, let him go, and let us be no 
 more troubled with him.' Then Miles said that he would prove this 
 mayor of Berwick the greatest persecutor in town or country. ' I was 
 
1664] PEOPLE CAI.LEP QUAlpERS. 113 
 
 once, [thus he went on,] comniitted tp the prison in Mi town before, by 
 some of the justices that are now in this court; but thou, O mail, hast 
 eiceed«d them all ; thou hast committed me, and kept me in close pri^ 
 son, for about ten weeks, for spelling to thy own person, in thy- own 
 shop. Now I make my appeaj to the recorder of this tpwn of , Ber- 
 wick, as I am a freeborn Englishmq.n, whether my imprisonment be 
 legal, according to the law of this nation, or not? Then, the recorder 
 of the town stood up and said, ?It is not verjijlega:! for any minister of 
 the law to imprison ai?y man in his own cause.' Then the court cried, 
 ' Tjjke him away.' The chief priest, of the town then stood, and desir- 
 ed the coiirfrthat he might ask Miles one question i to this Miles said, 
 • The Lord knows thy heart, O man, and at' this present has revealed 
 thy thoughts to his servant;, and therefore.now I know thy heart also, 
 thou high priest, and the question thou wouldst ask me': and if thou wilt 
 promise me before the court,,that if I tell thee the question thou wouldst 
 ask me, thou wilt deal plainly with me, J will not only tell thee thy que- 
 ry, but I will answej^ it' Then the priest said he would. Then Miles 
 proceeded: ' Thy question is. this: Ihou. wouldst know 'whether I own 
 that Christ that died at Jerusalem, qr notl' To this the priest wonder- 
 ing, said, ' Truly that is the question.' Then Miles said, ' According to 
 my promise, I will answer it before this court: in th^ presence of the 
 Lord God of heaven, I own no other Christ than him that died at Jeru- 
 salem, and made a good confession before PontiUs Pilate, to be the 
 light and way that leads falleh man out of sin and evil, up to God eter- 
 nal, blessed for evermore.' More questions were not asked him, but 
 the jailer wasjcommanded to take him away. Yet within a short time, 
 the court gave order to release him. Then going to Newcastle, he re- 
 turned to his wife and children at M'ount-joy, where we y/iti. leave him 
 for some time, and in the meanwhile i-eturn again to G. Fox, whom we 
 left at Cynder-hill-green, from hence he travelled up ajid down in York- 
 shire, 3s far as Holderness, visiting his friends, and finding the churches 
 in a flourishing state. To relate dll his occrurrences there, would be be- 
 yond my pale. 
 
 Passing then through the countries, he went to Lincolnshire, and to 
 the meeting where he was, came the, sheriff of Lincoln, who made great 
 contention for^a time ; but at length the power of the Lord ^o reached; 
 him, that he was convinced of Ihe Truth, as were several others also 
 that did oppose him. 
 
 Whilst G. Fox was in this country, the church of his friends increased, 
 and many received the doctrine preached by him, and amongst these, 
 was one sir Richard Wrey, with his brother, and the brother's wife, 
 who both continued steadfast till they died ; but sir Richard found this 
 way so natrow, that he afterwards ran out ; for persecution in that time 
 fell so fast on those called Quakers, that none could, abide in their so- 
 ciety, but such as were wUhng to hazard all. 
 
 G. Fox now went to Derbyshire, and the abovesaid sheriff of Linccdn 
 travelling with him, they came into Nottinghamshire, and so into the 
 Peak country, where having a nieeting.at Thomas Hammersley^S,, se- 
 veral ranters came and opposed him ; and when he reproved them for 
 swearing, they said Abraham, Jacob, and Joseph swore. But thotigh 
 G, Fox did not deny this, yet he said, 'Christ, (who said before Abra- 
 ham was, I am,) saith. Swear not at all. And Christ ends the pro- 
 phets, as also the old priesthood, and the dispensation of Moses ; and be 
 
 Vol. L— 15 
 
114 THE HISTOaY OF THE [1654 
 
 reigns over the house of Jacob, and of Josephs and saitb, Swear not at 
 all. And God when he bringeth in the first-begotten into the world, 
 saith, Let all the angels of God worship hihi, to wit, Christ Jesus, who 
 saith, Swear not at all. And as for the plea that men make for swear- 
 ing to end their strife, • Christ, who says. Swear not at all, destroys the 
 devil and his works, who is the author of strife; for that is one of his 
 works. . And God said," This is my beloved , Son in whom I am well 
 pleased, hear ye him.. So the; Son is to be' heard, who forbids swear- 
 ing : and the apostle James, who did hear the Son of God, and followed 
 him, and preached him, forbids ailso all oaths.' Thus G. Fox prevailed, 
 and many were, convinced that day. It is remarkable that Thomas 
 Hammersley, being summoned upon a jury, was admitted to serve with- 
 out an oath; and when he being foreman brought in the verdict, the 
 judge did declare, that he had .been a judge so many years, but never 
 heard a more uprighi verdict than that the Quaker had then brought in. 
 
 G. Fox travelling on, came to Svsranington, in Leicestershire, where 
 there was a general meeting, to which many of his friends came from 
 several parts, and among these, J. Audla-nd, and F. Howgill, from Bris- 
 tol ; and E. Burrough,. from London. After this, G. Fox c?ime to 
 Twycross, and some ranters there sang and danced before him; but he 
 reproved them so earnestly, that some jof them were reached, and be- 
 came modest and sober. 
 
 Then he went toDrayton, his birth-place, to visit his relations ; whefe 
 Nathaniel Stevens, the priest, having gotten another priestj sent for him. 
 G. Fox, having been three years abroad, knew nothing of their design, 
 but yet at last he went to the steeple-house yard, where tlie two-priests 
 had gathered abundance of people; andthey would have had him gone 
 into the steeple-house: buthe^sked them what>he should do there; and 
 it was answered'him, Mr. Stevens could not bear the cold. At which 
 G. Fox said, 'He may bear if as well as I.' At Uisf they, went into a 
 gi-eat hall, R. Farnsworth being with him, where they entered into a 
 dispute w^ith the priests concerning their practice, bow contrary it was 
 to Christ and his apostles. The priests asked where tithes were forbid- 
 den, Or ended; whereupon G. Fox showed them out of the epistle to 
 the Hebrews, chap. vii. that not-only tithes, but. the priesthood that took 
 tithes, was ended; and thaf the law was ended and disannulled, by 
 which the priesthood was made, and tithes were commanded to be paid. 
 Moreover, he, knowing Steven's condition, laid-open his manner of 
 preaching, showing, that he, like the rest of the priests^ did apply the., 
 promises to the first birth, which must liie; whereas the promises were 
 to the seed, not to many seeds,, but to the one seed, Christ, who was 
 one in male and female: for all were to be born again, before they 
 could eater into the kingdom of God. Then Stevens said, that he must 
 not judge *so. But G. Fox told him, he that was spiritual judged all 
 things. Stevens confessed, that this was a full scripture: but ' Neigh- 
 bours,' said be, 'this is the business; G. Fox is come to the light of the 
 sun, and now he thinks to put out my star-light.' To this G. Fox re- 
 turned, that he would not quench the least measure.of God in any, mach 
 less put out-his star-light, if it were true star-light, light from the morning 
 star: but that if he had any thing from Christ, or God, he ought to 
 speak it freely, and not take tithes from the people for preaching ; see- 
 ing Christ commanded his ministers to give freely, as they had received 
 freely. But Stevens said, he would not yield to that. 
 
1654] PEOPLE CALLED QUAKERS. 115 
 
 This dispute being broke off for that tittie, was taken up again a week 
 after by eight priests, in the presence of many people: and when they 
 saw that G. Fox remained unshaken, they fawningly said, • What might 
 he have been if it had not been for the Quakers!' Afterwards the dis- 
 pute was resumed in the steeple-house yard, where G. Fox showed, by 
 abundance of Scriptures, that they who preach for wages were false 
 prophets and hirelings ; and ths(t such who would not preach without 
 wages or tithes, did not serve the Lord Jesus Christ, but their own bel- 
 lies. This he treated on so largely, that a professor said, 'George, 
 what! wilt thou never have done?' To this his answer was, that he 
 should have done shortly.. And when he broke off, one of the priests 
 said, they would read the Scriptures he had quoted. -'With all my 
 heart;' said he: then they "began to read Jer. xxiii. and when they had 
 read a verse or two, George said, ' Take notice, people.' But the priests 
 cried, ' Hold thy tongue, George.' He then bid them read the whole 
 chapter throughout; but they stopping, asked him a question: and he 
 told them, that if the matter he-charged them with was first granted, 
 then he would answer their question: for his charge had been that they 
 were false prophets, and false teachers, such as the true prophets, 
 Christ and his apostles, cried against. 'Nay,' said a professor to that: 
 but he said, 'Yes; for yoii, leaving the matter, and going to another 
 thing, seem to consent to the proof of the former charge.' " Now their 
 question was, seeing those false prophets were adulterated, whether he 
 did judge priest Stevens an adulterer. To this he answered, that he 
 was adulterated from God in his practice, like those false prophets. 
 
 Then they broke up the meeting, and Stevens desired, that G. Fox, 
 with his father and mother, might go aside with him, that he, might 
 speak to him in private. George, though his relations yielded to it, was 
 very loth to do so; yet, tbatit might not be said he was disobedient to 
 his parents, he went,: but- many of the people being willing to hear, 
 drew close to them. Then Stevens said, if he was out of the way, 
 George should pray for him; and if George was out of the way, he 
 would pray for him : moreover, that he would give to George a form 
 of words to pray by. To this G. Foxjeplied, 'It seems thou dost not 
 know, whether thou art in^the right way or no ; but I know that I am 
 in the everlasting way, Christ Jesus, which thou art out of: and thou 
 would st give me a form of vpords to pray by, and "yet thou deniest the 
 common prayer book to^pray by, as well as I. If thou wouldst have 
 me pray for thee by a form of words, is not this to deny the apostles' 
 doctrine and practice of praying by the Spirit as it gave words and ut- 
 terance?' Here, though some of the people fell a laughing,. yet others, 
 that were grave and sober, were convinced of the Truth, and the priests 
 were greatly shaken : insomuch that George's father, though he was a 
 hearer and follower of the priest, was so well satisfied, that, striking 
 his cane upon the ground, he said, 'Truly I see, he that will but stand 
 to the Truth, it will carry. him out.' 
 
 G. Fox did not stay long at Drayton, but went to Leicester, and 
 from thtence to Whetstone, where a meeting was to be kept; but be- 
 fore it began, there came about seventeen troopers, of colonel Hacker's 
 regiment, who, taking him up, brought him to the said colonel, where 
 there was also his major and captains. Here he entered into a. long 
 discourse with them, about the priests, and about meetings ; for at this 
 time there was a noise of a plot against Cromwell: and ne spoke also 
 
116 THE HISTORY OF THE ti654 
 
 mnch concerning the light of Chfist, tvhich enlighteweth every m&n that 
 cometh intb the '^orld. The colonel hearing hina speak thus, asked 
 whether it Was the hght of Christ "that made Judas betray his Master, 
 and afterwards led hirti to hang himself?: G. Fox told him, ' Nov that 
 was the spirit of darkness which hated Christ and his light.' Then the 
 colonel said to George, he might go home, and keep at home, and not 
 go abroad to meetings. But he fold him, he was an innocent man, Tree 
 from plqts, and he jdenied all such works. Then the colonel's son, 
 Needham, said, ' Father, this man hath reigned too long ; it is time to 
 have him cut off.' G. Fox asked him for what? 'What have I done, 
 or whom have I wronged ■ from a child ; and who can accuse me of 
 any evil?' Then the colonel asked him, if he would go home, andstay 
 there. To which G. Fox answered, that if he should promise him so, 
 it would imply that he was guilty of something, to-go-home, and make 
 ■his home a prison to himself; and if he went to meetihgs, they would 
 say, he broke their order; but that he should' go to. meetings, as the 
 Lord should order him ; and that therefore he could not submit'tb their 
 requirin^s: and having further added, that he and his friends were a. 
 peaceable pedple : the colonel said, 'WelLthen,r will send- you to-mor- 
 row morning by six o!clocfc, to my lord Protector, by captain Djury, 
 one of his life-guaiM.' The nextmor-nin^, aboutthe appointed time, he 
 ■was delivered to captain Drury. Then G. "Fox desired he would let 'him 
 speak with the colonel,, before he went ; and so the captain brought him 
 to the colonel's bed-side, who again bade him go home and keepno more 
 meetings. But G. Fox told him he could not submit to that ; but must have 
 liis liberty to serve God, and go to meetings. ' Then,' said the colonel, 
 ' you must go before the Protector.' Whereupon G. Fox kneeled oh his 
 bedside^^nd prayed the Lord to forgive him: since, according to his judg- 
 ment, he was as Pilate, though he would wash his hands ; (for he was 
 stirred up and set on by the priests,) and therefore George bade him, when 
 the da-y of his misery and trial should come'xipon him-, then^ to remember 
 what he had said to him. Far was it now from Needham, who would 
 have had G. Fos cut off, to think that one time this would befal his fa- 
 ther, in an ignominious manner, at Tyb"urn. But what afterwards hap- 
 pened, when he was condemned as one of the judges of King Charles 
 the First, will be related in its due place. • 
 
 G. Fox then having left colonel Hacker, was carried prisoner by cap- 
 tain Drury to London; where the captain went to give the Protector 
 an account of him ; and coming again, he told G. Fox, the Protector 
 ■did require, that he should promise, not to take up a carnal sword or 
 .TOeapon against him, or the gove'rnment as it then was: and that he 
 should write this in -what words he saw good, and set his hand to it. 
 G. -Pox -considering this, next morning writ a paper to the Protector, 
 jby the name of Oliver Cromwell, wherein he did in the presence of God 
 IdeclaiSe,- that he disnied the wearing or drawing of a carnal sword, or 
 any outward weapon, against him, or any man : and that hewas sent 
 of God'to^stand ■& witness agtfin^t all violence, and against the works of 
 darkness; faiiidtoiturn people from darkness to the light, and to bring 
 themfrom ithbocoasion of war and fighting, to _the peaceable gospel; 
 and -from being 'eviM'oers, which the magistrates sword should be a 
 terror to.- Having writ this, he set his name to it, and gave it to cap- 
 tain Drury, who' delivered it to Oliver Cromwell ; and after some time 
 returnii^ to the Mepinaid, near Charing-oross, where G. Fox ■was 
 
♦664] PEOPLE CALLED QUAKERS. 117 
 
 lodged, he carried him to Whitehall, and brought him before the Pro- 
 tector who was not yet dressed, it being pretty early in the morning. 
 G. F coming in, said, 'Peace be in this house,' and bid the Protector 
 keep in the fear of God, that he might receive wisdom from hini; that 
 by it he might be ordered, and with it might order dil things under his 
 hands to God's glory. He had also much discourse with ham concern- 
 ing religion, wherein Cromwell carried himself very moderately, but said 
 that G. Fox and his friends quarrelled with the ministers, nreaning is^s 
 teachers. G. Fox told him^ he did not q uarrel with them ; butjhey 
 quarrellfi£L.wifh'him and'his friends. 'BuC^us continue3"he,) if we 
 own the propfiefsTChrist, ancrtlie apostles, we cannot uphold such teach- 
 ers, prophets, and shepheWs, as tlie prophets, Christ, and the apostles 
 declared against ; but we must declare against them by the same power 
 and spirit.' Moreover, he showed that the prophets, Christ, and the 
 apostles preached freely, and declared against them that did not declare 
 freely, but preached for filthy lucre, and divined for money, or preached 
 for hire, being covetous and greedy, like the dumb dogs, that could 
 never have enough: and that they tiiat had the same spirit, which Christ, 
 the prophets, and the apostles had, could not but declare against all sucli 
 now, as they did then. He also said, that all Christendom, (so called,) 
 had the Scriptures, but they wanted the power and spirit, which they 
 had who gave them forth; and that was the reason they were not in 
 'fellowship with the Son, nor with the Father, nor with the Scriptures, 
 nor one with another. Whilst he was thus speaking, Cromwell several 
 times said, it was very good, and it was truth. G. Fox had many more 
 words with him ; but seeing people coming in, Me drew a little back : 
 and as he was turning, Cromwell catched him by the hand, and with 
 tears in his eyes, said, 'Come again to my house ; for if thou and I were 
 but an hour of a day together, we should -be nearer one to another : 
 •adding, that he wished him no more ill than he did to his own soul. 
 To this G. Fox returned, that if he did, he wronged his own soul; and 
 ■bid him hearken to God's voice, that he mighfc^stand in his counsel, and 
 obey it; and if he did' so, that would keep nim from hardness of heart; 
 but if he did not hear God's voice, his heart would be hardened. This 
 so reached the Protector, that he said it was tru& 
 
 Then G. Fox went out; and captain DruryfoUowing, told him, that 
 the lord Protector said he was at liberty, and. might go whither he 
 would : yet he was brought into a great hall,' where the protector's 
 gentlemen were to dine ; and he asked what they did bring him- thither 
 for 1 They told him it was by the Protector's order, that he might dine 
 with them. But George bid them tell the Protector he' would not eat a 
 bit of his bread, nor drink a sup of his'drink. When Cromwell heard 
 this, he said, 'Now! see there is a people risen, and come up, that I 
 cannot win either with gifts, honours, offices, or places; but all other 
 sects and people I can.' But it was told him again, that ,the Quakers 
 had forsook their own, and were not like to look for such things from him. 
 
 It was very remarkable that captain Drury, who, while G. Fox was 
 under his custody, would often scoff at him, because of the nickname 
 of Quakers, which the Independents had first given to the professors of 
 the light, afterwards came to him, and told him, that as he was lying 
 on his bed to rest himself in the day time, a sudden trembling seized on 
 him, that his joints knocked together, and his body shook so, thathe 
 ^30uld not rise from his bed ; he was so shaken, that he bad not strength 
 
118 THE HISTORY OF THE [1654 
 
 enough left to rise. But he felt the poTwer of the Lord was upon him, 
 and he tumbled off his bed, and cried tcJ the Lord, and said,"he would 
 never speak against^the Quakers more, viz. such as. trembled at the 
 word of God. 
 
 The particular occurrences that befel G.Fox, when'he was at liberty 
 in London, I pass by. He had great meetings there, and the throngs 
 of people were such, that he could hardly get to and from 'the meetings, 
 because of the crowd. In the meanwhile the number of his friends in- 
 creased exceedingly, and some belonging to Cromwell's court were also 
 convinced of the Truth preached by him. He wrote about that time 
 several papers, one of which was against pride, gaudy apparel, and the 
 world's fashions. 
 
 I do not find that about this time. there wa^ at London any persecu- 
 tion from the magistrates, but in other places there was : and it was in 
 this year that Anne the wife of John Audland, corning into a steeple- 
 house at Banbury, said, after the priest had ended, that those that were 
 without the doctrine of Christ, though they said 'the Lord liveth, yet 
 spoke falsely, according to Jer. v. 2. For this she was imprisoned as 
 guilty of blasphemy, and two boys swoi'e against her, that she had said 
 that the Lord did not live. Thus false accusations prevailed, and at this 
 rate persecution was cloaied. ' , 
 
 The year drew now to an end, and Cromwell concluded a peace with 
 the United Netherlands; to get things the more clear at home, it seems 
 he endeavoured to remove troubles abroad. And there being a rumour 
 spread of a plot as hath been hinted already, to be the more assured of 
 the.parliament, he caused a guard to be set upon the door. of the house, 
 to keep out those members that refused -to sign a paper, whereby they 
 promised to be faithfulto the lord Protector, and to make no alteration 
 in the government, so as it was settled, on a single person, and a parlia- 
 ment. But several of the members would not sign this paper, saying, 
 that it was a violation oFthe privileges of the parliament, and a depriv- 
 ing them of their liberty ; and therefore they vVere kept out ; but others 
 who subscribed the said paper were admitted. Yet this assembly not 
 acting to the satisfaction of Cromwell, he dissolved them after- a session 
 of five months. The young king Charles, who lived in exile, had left- 
 France, and was come to Cologne on the Rhine, where he stayed for 
 some tiriie. ~ 
 
 But I return to London, where^we left G. Fox. He was in that oity 
 continually at work, discharging his duty every where, both with 
 mouth and pen, suffering no ticrie .to:be lost. There being commission, 
 ers appointed for the trying of ministers, -he writ a paper to them, 
 wherein he advised them, to see whether they were not such whom 
 the prophets, Christ, and the apostles disapproved ; and who would ad- 
 mire men's persons because of advantage, &c. He. staid at London 
 till the year 1655; and after having cleared himself, he. went to Bed- 
 fordshire, and came to the house of John Crook, a justice of peace, 
 wherethere was a great meeting, and many were convinced of the 
 Truth he declared, of >)vhich number John Crook also was one ; but 
 for this he was soon turned out from- being a justice. 
 
 Whilst G. Fox was in Bedfordshire, there was also Alexander Par- 
 ker, one of the early Riinisters among those called Quakers. But leav- 
 them there, I now intend to speak of William Gaton, who, as it hath 
 been said already, was one of the family of judge Fell. When he 
 
16S4] PEOPLE CALLED QUAKERS. 119 
 
 was but about fourteen years of age, his father procured leave for him 
 to dwell in the said family ; and his behaviour was so pleasing, that he 
 was'allowed the judge'ason, as a companion night and day; he ate as 
 he did, and went withhim a huntings shooting, and fishing, partaking of 
 the same pleasure with him in every thing, and living in ease and plen- 
 ty ; so that he had cause of joy, that Providence had cast his lot into 
 such a noted family; for not only judge FeU, but also his wife Marga- 
 ret, and their daughters, were well qualified. W. Caton conversing 
 with such choice company, grew up in piety, and was very zealous in 
 performing his private devotions, staying often in the bed-chamber, till 
 the judge's,, son, his bed-fellow, was gone down, so that he might the 
 more freely pour out his heart- before God in prayer. Having attained 
 to the age of fifteen years, he was very diligent, when he had been at 
 a lecture, to write down the chief heads thereof; for such of the fami- 
 ly as could make repetitions of sermons, and paraphrase thereupon, 
 were held in esteem. But William Caton found that what he reaped 
 thereby, could not satisfy, the hunger and thirst of his immortal soul. 
 After he and the judge's son had for some time learned JLatin toge- 
 ther in the family, where there was a priest that ;nstructed them, they 
 were removed to a school at Hawkshead : but here he found company 
 which he disliked more than that in the -judge's family. . . 
 
 ■ It was in the year 1652, about Midsummer, that G^ Fox, (as hath 
 been said in -its proper place,) first came to the house Of judge Fell at 
 Swarthmore, , His nonTOonformity to the-ordmary salutations, W. Ca- 
 ton not a little wondered at ; but yet it did not hinder him from giving 
 due attention to the doctrine G. Fox preached, which in substance was^ 
 to give heed to the light, wjiicb Christ Jesus had enlightened us withal, 
 and which shining in our hearts, convinceth us of sin and evil. . This 
 so reached W. Caton, that in due time he began to be subject to this 
 inward convincement, by -which he came to be much restrained in, his 
 carriage, and could not allow himself so great liberty as he was wont 
 to do ; for though he was no ,ways extravagant, yet now he saw that a 
 true Christian must be weaned froni~all vanity; and that the common 
 diversions of youth displeased God. This he clearly perceived, for the 
 witness of God had awakened and reproved him of that which was 
 contrary to true gravity, and sobriety of mind.- He had not yet left 
 the school: but, though' he was pretty much advanced in his learning, 
 the making of Latin verses became a burden to him, because he could 
 not give his thoughts that liberty for invention as others did ; neither 
 could he well any longer give to the master of the -school the com- 
 pliment of the hat, as he was used to do : this I had from his own 
 mouth. One may easily guess that hereby he was bEought into a strait ; 
 but Margaret Fell, seeing that he longed to be freed from the sehooly 
 caused him to stay at home, where he was employed by> her in writing, 
 and teaching her children. Arid when he was about seventeen years 
 of age, he became more and more strengthened in the spiritual warfare, 
 and his heart was often filled with joy, because of the mercy and loving 
 kindness of the Lord to him. 
 
 Thus advancing in godliness, he was fre'quently moved to go to the 
 places of public worship, and also to markets, to warn people to repen- 
 tance ; but then beating and buflfeting was his share, and because of his 
 youth he was despised by many ; yet he fainted not : and esteeming it 
 his duty now to labour in the ministry of the gospel, he desired to be 
 
120 THE HISTORy OP THE {1654 
 
 discharged of his service. Judge Fell was very unwilling to part with 
 him ; but Margaret his wife, though she could net well give him up be- 
 fore, yet behaving that the Lord required his service, not only freely 
 resigned him., but ailso prevailed with her husband to let him go : fer 
 he did' not desire his liberty ta serve other men, but to enter into the 
 service of the Lord, and to proclaim the everlasting gospel. About 
 ("the eiid of the year 1654, being eighteen years of age, he took his 
 leave of that family, which was not done without mutual shedding of 
 tears at parting. . ' . , 
 
 -He then went to visit his friends in Lancashire, Yorkshire, Derby- 
 shire, and Warwickshire; from thence to Norwich, -and so to Welling-, 
 borough, in Northamptonshire ; where he found an opportunity to de- 
 clare the Truth of God in the steeple-house. Mter that he travelled 
 to Cambridge, visiting his friends there ; and then returned to Norwich., 
 where he visited his friends in prison, and^had great meetings in that 
 city. Then he went to London, where he. was very kindly received 
 by those of the household of faith ; and on a First-day of the week was 
 at two steeple-houses, at one of which he had large liberty to speak, 
 being indeed persuasivejn speech; and in the afternoon, at a,meeting 
 of dissenters from the public worship, he had liberty to publish Truth 
 without opposition, or contradiction from any'; and many were added 
 to the faith : fol* at that time- there were twelve njinistering brethren-, 
 most of them come out of the North of England, among whom was 
 John Stubbs, already mentioned, with whom he traveDpd into Kent : 
 and coming to Dover, where they were altogether strangers, not know^ 
 ing any body in the' town, they took their lodging at an inn. J. Stubbs 
 went on the first day of the .week to a meeting of the Baptists,- and W. 
 Caton to the steeple-house, where he had but little hberty; but in the 
 yard, he had more opportunity to clear his conscience to the people. In 
 the afternoon he went up to the castle, where the Independents per- 
 formed their worship. Shortly after, he and J- Stubbs went into the 
 Baptists' meeting, unto which much people resortedj- and many began to 
 be affected with their, testimony, and adhered to it This made such a 
 stir, that they were haCiled before the magistrates, who examined them, 
 and ordered that none should entertain them on a certain petialty; 
 whereupon they were turned out of their lodging, i But one Luke How- 
 ard,- a shoemaker, who had already heard, W. Caton, at London, and 
 afterwards at Dover, in the steeple-house yard, though he little regard- 
 ed him at London, but said_ to his cpmpahion, ' I know more than he 
 can tell me, or more than either I or he is able to live up to ;' yet now 
 he became so affected with W. Caton's testimony, that he invited him 
 and J. Stubbs to his house, where he entertained them ; -and not lopg 
 after they had a meeting there ; aiid he heard the testimony of his 
 guests with no less satisfaction, than Agrippa of old,- did the speech of 
 the apostle Paul, when he said to him, ' Almost thou persuadestme to 
 be a Christian :' For Luke Howard %vas not yet come so far that he 
 could resolve to conform himself with the Quakers, so called : but yet, 
 such was his love to them, that when the mayor of the town sent four 
 constables to his house, with an order to deUyer them up, thrcCt- so they 
 might be carried out of the town, he j-efused to do so, relying on his 
 right as a freeman of the corporation ; and the doors being shut, kept 
 the constables out of his house, and told them from the shop window, 
 that the mayor had no lawful authority to have these ipneahauled out of 
 
1654] PEOPLE CALLED QUAKERS. 121 
 
 hia house, and sent out of town, there being no hue and cry come af- 
 ter them. They staid yet some days in his house, and he became so 
 strengthened by their ministry, that he joined with them in profession, 
 and also gave up his house to be a. meeting-place for their friends. 
 
 Then W. Caton and J. Stubbs departed the town, and went to Folk- 
 stone, and from thence to Hithe, in both which places they found op- 
 portunity to preach the Truth. After some stay, they went to Romney, 
 and so to Lydd. Here it was, that Samuel Fisher, both by their min- 
 istry, and by that of Ambrose Rigge, and Thomas Robinson, (who now 
 were also gone forth in the service of the gospel,) was convinced, and 
 brought over to their society. 
 
 He was trained up to Uterature, and had studied diligently in the 
 University ; and though but young then, yet was of a pious conversa- 
 tion, and disliked many ceremonies and customs usual in the schools. 
 When he had finished his course there, he was ordained a priest of the 
 church; and a certain great man took him to be his chaplain; and af- 
 terwards he got a living at Lydd, worth about two hundred pounds a 
 year. But after having been thus employed some time, lie came to 
 see that infant baptism was an human institution, and to preach for 
 wages unlawful. To this may be added, that Luke Howard, some time 
 before he knew the Quakers, so called, not being satisfied concerning 
 the singing of David's psalms at the public worship, so troubled his 
 master that he had been apprentice with, that he got Samuel Fisher, 
 as a learned minister, to come and discourse with him, and to try to 
 convince him : and S. Fisher talking with him, L. Howard told him, that 
 God was a Spirit, and must be worshipped in Spirit and Truth, of all 
 those that would worship him acceptably. And also, that it was con- 
 trary to Truth, for a proud man to sing, " he was not puft in mind, he 
 had no scornful eye, and he did not exercise himself in things that were 
 too high;" when he lived in pride, wherein'God beheld him afar off. And 
 further, that it was very unbecoming such an one to sing, "Rivers of 
 tears run down mine eyes, because other men keep not thy laws," when 
 he never knew a true sorrow and repentance for his own sins. This 
 reason of Howard's against the customary singing in their worship, had 
 so much influence upon S. Fisher, that from that time he was stopped 
 from any more giving David's conditions to the people to sing;. and be- 
 coming in time more and more uneasy to go on in acting what was 
 burdensome to his conscience, he resolved to desist from his ministry, 
 and so went to the bishop, and delivered up the commission that he 
 had received from him to preach : and casting himself upon God's pro- 
 vidence, he took a farm, and turned grazier, by which means he main- 
 tained his wife and children much better to his content than before. 
 
 Departing thus from the Episcopalian church, he went over to the 
 Baptists, and became a zealous teacher among them. It was about 
 this time, that W. Caton, and J. Stubbs came to Lydd, whom S. Fisher 
 received into his house, remembering that Scripture exhortation, " Be 
 not forgetful to entertain strangers, for many thereby have entertained 
 angels unawares." W. Caton went to the meeting of the Independents,' 
 and Stubbs to that of the Baptists, where Fisher then preached ; and J. 
 Stubbs having got opportunity to speak, declared Truth so plainly, that 
 S. Fisher being very much affected with it, began to paraphrase upon 
 it, with excellency of speech. W. Caton and J. Stubbs departing this 
 place, went to another town in this county, but not long after return- 
 
 Vol. I.— 16 
 
122 THE HISTORY OF THE |[1664 
 
 ing to Lydd, they found S. Fisher in fellowship with themselves ; for it 
 happened that this fellow-teacher, George Hammond, in his sermon so 
 violently inveighed against those called Quakers, that S. Fisher could 
 not be satisfied, until he stood up in the said meeting, and bore a pub- 
 he testimony against the revijings of Hammond: saying tohim, 'Dear 
 brother, you are very dear and near to me, but the Truth is nearer and 
 dearer: it is the everlasting Truth and gospel which they hold forth.' 
 And speaking more words to that effect, he openly defended the doc- 
 trine of the reviled Quakers. This so vexed Hammond, that falling in- 
 to a greater rage, he said, ' Our brother Fisher is also bewitched.' But 
 Fisher rendered not reviling for reviling, but continued with patience 
 in the faith. This was he who afterwards writ a book, called Rusticus 
 ad Academicos, wherein he often encountered the priests with their 
 own weapons ; for he was very dexterous at that, and so well versed 
 in the ancient poets, that he now and then with their words, gave home 
 blows to his adversaries, allowing himself sometimes the freedom of 
 the prophet Elijah against the prophets of Baal. He writ also a paper 
 in Hebrew to the Jews, in which language he was well skilled. But 
 before I say more of him, I return to W. Caton and J. Stubbs. They 
 went from Lydd to Ashford, Tenterden, Cranbrook, and Staplehurst, 
 where they found an open and tender hearted people, who embraced 
 their doctrine, and some would'have given them moniey, nay, even 
 have forced it upon them, yet they would not take any: but as they 
 freely had received, so they freely gave: telling people it was not theirs, 
 but them, which they sought. Thence they travelled to Maidstone, 
 where J. Stubbs went to the public place of worship, and W. Caton to 
 the meeting of the Independents. J. Stubbs was taken at the steeple- 
 house, and W. Caton, the day following from his inn, and were both 
 sent to the house of correction, where they were searched, and their 
 money, inkhorns, and bibles, &c. taken from them. Afterwards they 
 were stripped, and their necks and arms put in the stocks, and in that 
 condition were desperately whipped. A bard encounter indeed, espe- 
 cially for such a young man as W. Caton was ; but they were support- 
 ed by an invisible hand. Afterwards means were used to compel them 
 to work; and it was told them, he that would not work should not eat. 
 But they were not free to consent thereto, because they esteemed this 
 demand unjust, not being guilty of the breach of any law. Thus they 
 were kept without victuals for some days, only a little water once a 
 day was allowed them. In the meanwhile, the malefactors that were 
 there, would have given them of their bread; yea, the women of the 
 house being moved with compassion, would have given them something 
 privately ; but they were not free to accept of either. Now the report 
 of this cruelty being spread in the town, many began to be offended at 
 it ; so that an officer was sent to make restitution of some of their things, 
 which had been taken from them, and then they bought victuals with 
 their own money. Not long after, they were parted, and with ofBcers 
 conveyed out of the town, one at the one end of it, and the other at the 
 other. 
 
 At length W. Caton came to London, where he found his companion, 
 J. Stubbs ; but being there, it came upon them to return to the town 
 from whence they came, which was no small trial to them; but yet 
 they resigned, and gave up to what they believed to be the will of the 
 Lord. Now Providence so ordered it, that none meddled with them, 
 
J8S4] PEOPLE CALLED QUAKERS. 123 
 
 though they, to be more fully aeen, went on a First-day of the week to 
 the steeple-house. They went also to Canterbury, where, at the meet- 
 ings of the Baptists and Independents, they had pretty good liberty to 
 declare the Truth amongst them; and some, being convinced, received 
 their testimony. They were likewise at Sandwich, where W. Caton 
 had some service among the Dutch people at their steeple-house. 
 
 It was now nigh Midsummer, when he felt a motion to go over to 
 Calais, in France. For that end he went to Dover, and so to Calais, 
 where coming to their high place of worship, his spirit was very much 
 grieved and burdened, with the great idolatry in vogue there; for he 
 saw how some were worshipping before their dumb idols, and he could 
 not well ease his spirit for want of the language. Having some time 
 walked about in the town, he came to be known to some of the chief 
 of the city, who desiring to speak with him, some of them came down 
 in person to the quay, to look for him; and understanding he was 
 aboard, he was called ashore, and conveyed to a large house, where 
 several of the great ones were come to see and hear him: so that he 
 had a very good opportunity to declare the Truth among them, there 
 being a Scotch lord who interpreted for him. And after he had clear- 
 ed hia conscience, they suffered him to depart quietly. 
 
 Soon after he returned for England, and found his companion, J. 
 Stubbs, at Dover; and it being upon him to go for Holland, W. Caton 
 was made free to accompany him. With this intent, they went toge- 
 ther to Yarmouth, but could not find passage there for Holland, and so 
 they passed further to the North; and coming to Swarthmore, W. Caton 
 found his friends very glad to see him, especially Margaret Fell, who 
 had been as a nursing mother to him. After some stay there, having 
 been abundantly refreshed, they went to Sliields, where they heard of 
 a ship bound for Flanders; but having little inclination to go thither, 
 came soon after to Yarmouth, where they found a ship intended for 
 Flushing, in Zealand* With this vessel they went over, and arrived 
 safely at the said town: and on the First-day of the week, they went 
 to the congregration of the English and Scotch, where many wonder- 
 ed at them because of their non-conformity ; and after they began to 
 speak, there arose a great stir, so that they were soon hurried out. 
 The same day they went to Midddleburgh, whither being come, before 
 the afternoon's worship was ended, one of thom began to speak after 
 the priest had done: but he stopped him presently, thinking at first they 
 were such as came thither begging; but perceiving the contrary, he 
 and others were the more violent. After that, he sent for them to his 
 house, and reasoned awhile with them; but he being of a lofiy mind, 
 they found but a slight entertainment there. After a short stay in town, 
 they embarked themselves for Rotterdam, in Holland, where being 
 come, when they had been some few days in the city, they got a meet' 
 ing at an English merchant's house : but he that interpreted for them, 
 not rendetring their words truly, it seemed not to. satisfy the hearers. 
 After some time they returned to Zealand, and from thence again tp 
 England, where being arrived, W. Caton journeyed to Swarthmore, 
 and was received there with joy ; and having some drawings to Scot;^ 
 land, he went to Bishopric^, where he found his companion J. Stubbs 
 again, with whom he travelled towards Scotland. It was about the bei^ 
 ginoiBg of the month called December, when they came to B^rwipl^ 
 upon Tweed, where W. Caton went into the great public assembly; an4 
 
124 THE HISTORY OF THE [1654 
 
 when the priest had done, stepped upon a seat, and beginning to speak, 
 none seemed to make such haste to get away, as the priest : in the mean- 
 while W. Caton spoke with great boldness, and had pretty good liber- 
 ty to declare the Truth. But when he had done, he was taken hold of, 
 and brought before the magistrates, who ordered that he should be 
 turned out of the town; which was done. J. Stubbs was that day in a 
 meeting of the Baptists, and had some service there. Not long after, 
 W. Caton, who wandering up and down, could not well get any lodging 
 for his money, returned, and came into the town again, the guard suffer- 
 ing him very freely to pass. 
 
 Then they both travelled to Edinburgh, in Scotland, where they 
 found things somewhat out of order, through the unfaithfulness of some 
 that were convinced of the Truth; but their ministry was so effectual 
 among them, that they were brought into better order again : and so 
 they edified the church according to their ability, the meeting being 
 kept at the house of William Osborn, who had been a lieutenant-colonel, 
 and afterwards become a zealous minister among the flock there. 
 While W. Caton was there, he went once to the chief steeple-house, 
 where, after the priest had done, he spoke to the people; but, the mul- 
 titude combining^ he was not suffered to say much, but was carried 
 out; and coming into the street, there was a guard of soldiers, who 
 conducted him with drawn swords to the places where he desired to 
 be. He was about that time also with general Monk, who behaved 
 himself moderately, and heard him. J. Stubbs now returning to Eng- 
 land, W. Caton went to Stirling, where, being carried to the go- 
 vernor, he was at first high, but when W. Caton, who was a man of 
 meek behaviour, had spoke a little to him, he became cool and sedate. 
 He then went to the English chaplain's house, who was kind to him. 
 From Edinburgh he weiit to Glasgow, where, going into the great ca- 
 thedral, after the service was done, he had some liberty to speak to the 
 multitude in the yard, the rude people being kept under by the English 
 soldiers, who were moderate, so that he had very good service 
 there. He also went to Douglas, where his service was no less, both 
 in the steeple-house and elsewhere : so that having cleared himself in 
 Scotland, he returned to England, and came again to Swarthmore, 
 where he was received as formerly in very great love. 
 
 Leaving him there, I turn again to G. Fox, whom we left in Bed- 
 fordshire. From thence he went by London to Kent, and came to 
 Romney, not long after W. Caton and J. Stubbs had been there. Here 
 he had a very large meeting, whither Samuel Fisher also came, and 
 there was a great convincement that day, so that many were turned to 
 the light of Christ: and after the meeting S. Fisher's wife said, 'Now 
 we may discern betwixt flesh and spirit, and distinguish spiritual teach- 
 ing from fleshly.' 
 
 From hence G. Fox went to Dover and Canterbury, and further into 
 Sussex, and so to Reading, where they had a great meeting, and many 
 were convinced that day. There came also George Bishop, of Bristol, 
 who, being a captain; then wore a sword, though in time, he entirely 
 
 .left it off. 
 
 f* G. Fox, going from hence, passed up to London, where, leaving him 
 for some time, we will go and behold the life and occurrences of James 
 Parnel, who was born at Retford, in Nottinghamshire, and trained up 
 jn the schools of literature. He&boured very early in the ministry of 
 
1656] PEOPLE CALLED QUAKERS. 125 
 
 the gospel, having been convinced by G. Fox, when not quite sixteen 
 years of age, and then embraced the Truth ; though for that reason de- 
 spised and rejected by his relations. He was, (though of low stature,) 
 endued with great ability, and did not fear, wherever he came, to call 
 people to repentance. Being imprisoned at Cambridge for his zealous 
 testimony, and afterward turned out of town like a vagabond, he soon 
 came back and disputed with the scholars of the university; but met 
 with rude and bad entertainment from them. In the beginning of this 
 year he came into Essex, being then about eighteen years of age, and 
 preached the gospel in several parts of that county, as Felsted, Steb- 
 bing, Witham, Coggeshall, Halsted, and other places, and many re- 
 ceived the word by his ministry. About the middle of the summer he 
 came to Colchester, and there preached the gospel on a First day of 
 the week in a steeple-house, after the sermon ; then in a great meeting 
 appointed on purpose ; and after that disputed with the town-lecturer, 
 and another priest, in the French school, all in one day; so that many 
 were convinced of the Truth preached by him ; and among these also 
 Stephen Crisjj, of whom more will be said hereafter. J. Parnel spent 
 that week in the said town, preaching, exhorting, and disputing, to the 
 convincing of many ; though others were enraged, insomuch, that his 
 godly zeal was often rewarded with blows; as once coming out of Ni- 
 cholas' steeple-house, he was struck by one with a great staff, who 
 said, ' There, take that for Christ's sake.' To which he meekly answered, 
 'Friend, I do receive it for Jesus Christ's sake.' Many other grievous 
 affronts he bore, without showing any heat or anger ; so that he was a 
 real pattern of patience and meekness. 
 
 Having laboured in the gospel about ten days in Colchester, he went 
 to Coggeshall, where a fast was proclaimed, to be held upon the 12th of 
 the month called July, to pray against the errors of the people called 
 Quakers. J. Parnel being come thither, went into the steeple-house, 
 where he stood still, till the priest was coming out of the pulpit. Now 
 since this priest Sammes, who was an Independent, had cried out fiercely 
 against the Quakers, as deceivers, J. Parnel esteemed it his duty to say 
 something to that ; and the first words he spoke were, ' This is the 
 order of the true church, that all may speak one by one ; and if any 
 thing be revealed to him that stands by, let the first hold his peace.' 
 Then he spoke on behalf of those called Quakers : but the priest, inter- 
 rupting, asked what he would object against him 1 To which J. Parnel 
 answered, in that he reviled the people called Quakers, and said th^y 
 were built upon a sandy foundation, and so called them Shakers. ' mit,' 
 said he, 'I will prove their foundation not to be sandy, and thee to be 
 a false prophet.' After some more words spoken by him, some accused 
 him, that he owned no church: to which he said it was false. Then it 
 was asked him what church he owned? And he answered, the church 
 in God. Then priest WiUis stood up, and said, he spoke nothing but 
 nonsense. Parnel bade him name one word which he had spoken that 
 was nonsense. At which WilUs said, ' To say the church in God.' 
 Then Parnel took out his bible, and read 1 Thes. i. 1. where the apostle 
 writes to the church, which is in God the Father. The priest now was 
 at a loss, and Parnell told him, that he blasphemed in saying the chilfech 
 in God was nonsense. Then priest Stellum stood up, and accused Par- 
 nel with lies and slanders, and not suffering him to clear himself from 
 those accusations, he got up into the pulpit, and began to pray ; but 
 
]26 THE HISTORY OF THE [1655 
 
 Parnel not taking off his hat, the magistrates called to him to put it off. 
 To which he returned, ' Order the priest to put off his cap;' and further 
 said, before he should be subject to their wills, he would rather pass 
 out of the meeting place; and so he went- out. 
 
 Not long after, justice Dionysius Wakering followed him, and struck 
 him with his hand upon his back, saying he arrested him in the name of 
 the lord protector. Parnel, not knowing him to be a magistrate, asked 
 him where his writ was. Wakering said he had one; but showed none. 
 Then Parnel was hurried into an house, and some of his friends en- 
 gaged, that he should be forthcoming when their worship was done. 
 And accordingly he appeared where four justices and six or seven 
 priests were met together. Then justice Wakering pulled his hat off 
 his head, and threw it away ; and they questioned him concerning 
 many things; all which he answered, with many frivolous questions 
 asked to ensnare him. At last he was committed to the common jail 
 at Colchester, where none of his friends were permitted to come to him. 
 The time of the sessions at Chelmsford being come, he, with several fe- 
 lons and murderers was fastened to a chain, and thus led jbout eighteen 
 miles through the country, remaining chained both night and day. 
 
 Being brought into the court before judge Hills, the jailer took off his 
 hat and cast it upon the floor. Then the clerk read his indictment, 
 and asked him if he was guilty; to which he said, that he denied all 
 guilt ; and he called for his accusers. The judge said he might see 
 them ; and that he ought to say guilty, or not guilty. On which Parnel 
 told him, he was not guilty. Then a jury of twelve men was called, 
 whose foreman was a drunkard ; priest Willis was also called, who 
 swore against him, and so did two justices; one of their men swearing 
 that they would speak nothing against him but the truth. The accusa- 
 tions were, that iij_a_riotous manner he did^£nter into the parish church 
 at Great Coggeshall; that "HeTRere dTd'^stand up, aiid Told the mmister 
 he bl asphem ed, and spoke falsely, using many other_repr6achful_wprds 
 against Him : and he coulaliorgive a good account where he was last 
 settled, "t)r of his life and conversation, appearing to be an idle person. 
 He was also accused with contempt of the magistracy, and of the min- 
 istry. To this he answered,, that he no ways in a riotous manner enter- 
 ed the steeple-house, but came thither quietly, and alone : for being fol- 
 lowed by several boys that would have come in after him, he hade them 
 go in before, rather than to go in disorderly, whereby to occasion any 
 distijrbance. That he had said to priest Willis, he blasphemed, by say- 
 in^he church in God was nonsense, he denied not ; but did not own 
 himself to be a vagabond and idle person. And he did not think it in- 
 <tecent to call an unjust judge, unrighteous; a persecutor, persecutor; 
 and a deceiver, deceiver. Thus Parnel pleaded his cause. Yet the 
 judge said to the jury, that if they did not find him guilty, the sin would 
 lie upon their heads ; thus condemning the prisoner before the jury had 
 considered the case. Then J. Parnel began to speak, to inform them 
 concerning his cause, but the judge would not suffer him, though one of 
 the jury desired it After consultation, the jury had nothing to lay to 
 his charge, but a paper in which he had answered the mittimus, though 
 heAad already owned this paper to be his writing. But in that they 
 were at a loss, because in the indictment he was accused of a riot: yet 
 the judge and the clerk strove to draw some words from the foreman, 
 which the other jurymen did not consent to, and he himself was unwil • 
 
1665] PEOPLE CALLED QUAKERS. 127 
 
 ling to answer fully to their questions. Then J. Parnel was made to 
 withdraw; and being called in again, the judge fined him to the value 
 of about forty pounds, for contempt of the magistracy and ministry ; 
 for he said the lord protector had charged him to punish such persons ■ 
 as should contemn either magistracy or ministry. Thereupon J. Par- 
 nel was carried back again to the prison, being an old ruinous castle, 
 built as it is reported, in the time of the ancient Romans : here he was 
 to be kept until the fine should be paid : and the jailer was commanded, 
 not to let any giddy-headed people, (by which denomination they meant 
 his friends,) come at him. 
 
 The jailer was willing enough to comply with this order, suffering 
 none to come to him, but such as abused him; and his wife, who was 
 a wicked shrew, did not only set her man to beat him, but several times 
 herself laid violent hands upon him, and swore she would have his 
 blood : she also set other prisoners to take away the victuals brought 
 to him by his friends; and would not let him have a trundle bed, which 
 they would have bi»iight him to lie on, so that he was forced to lie on 
 the cold and damp stones. Afterwards he was put into the hole in the 
 wall, a room much like a baker's oven ; for the walls of that building, 
 which is indeed a direful nest, are of an excessive thickness, as I have 
 seen myself, having been in the hole where this pious young man ended 
 his days, as will be said by and by. Being confined in the said hole, 
 which was, as I remember, about twelve feet high from the ground, and 
 the ladder too short by six feet; he must climb up and down by a rope 
 on a broken wall, which he was forced to do to fetch his victuals, or 
 for other necessities: for though his friends would have given him a 
 cord and a basket to draw up his victuals in, yet such was the malice 
 of his keepers, that they would not suffer it. 
 
 Continuing in this moist hole, his limbs grew benumbed ; and thus it 
 once happened, that as he was climbing up the ladder, with his victuals 
 in one hand, and come to the top thereof, catching at the rope with his 
 other, he missed the same, and fell down upon the stones, whereby he 
 was exceedingly wounded in his head, and his body so bruised, that he 
 was taken up for dead. Then they put him into a hole underneath the 
 other; for there were two rows of such vaulted holes in the wall. 
 This hole was called the oven, and so little, that some baker's ovens 
 were bigger, though not so high. Here, (the door being shut,) was 
 scarcely any air, tliBre being no window or hole. And after he was a 
 little recovered from his fall, they would not sufler him to take the air, 
 though he was almost spent for want of breath : and though some of 
 his friends, viz. William Talcot and Edward Grant, did offer their bond 
 of forty pounds to the justice Henry Barrington, and another, whose 
 name was Thomas Shortland, to lie body for body, that Parnel might 
 but have his liberty to come to W. Talcot's house, and return, when 
 recovered; yet this was denied; nay so immoveable were they set 
 against him, that when it was desired that he might only walk a little 
 sometimes in the yard, they would not grant it by any means : and 
 once the door of the hole being open, and he coming forth, and walking 
 in a narrow yard between two high walls, so incensed the jailer, that 
 he locked up the hole, and shut him out in the yard all night, being-^in 
 the coldest time of the winter. This hard imprisonment did so weak- 
 en him, that after ten or eleven months he fell sick and died. At his 
 departure there were with him Thomas Shortland, and Ann Langley ; 
 
128 THE HISTORY OF THE [1655 
 
 and it was one of these, that came often to him, who long after brought 
 me into this hole where he djed. 
 
 Several things which are related here, I had from the mouth of eye- 
 witnesses, who lived in that town. When death approached, he said, 
 ' Here I die innocently.' A little after he was heard to say, ' Now I 
 must go :' and turning his head to Thomas, he said,. ' This death must 
 I die ; Thomas, I have seen great things: don't hold me, but let me go.' 
 Then he said again, ' Will you hold me V To which Ann answered, 
 ' No, dear heart, we will not hold thee.' He had often said that one 
 hour's sleep would cure him of all : and the last words he was heard to 
 say, were, ' Now I go;' and then stretched out himself, and slept about 
 an hour, and breathed his last. Thus this valiant soldier of the Lamb 
 conquered through sufferings : and so great was the malice and envy 
 of his persecutors, that to cover their guilt and shame, they spread 
 among the people, that by immoderate fasting, and afterwards with too 
 greedy eating, he had shortened his days. But this was a wicked lie ; 
 for though it be true that he had no appetite to eat some days before 
 he fell sick, yet when lie began to eat again, he took nothing but a little 
 milk, as was declared by credible witnesses. During his imprison- 
 ment he writ several edifying episries to his friends. 
 
 By continuing this relation without breaking off, I am advanced some- 
 what as to time ; but going back a little, let us see the transactions of 
 Edward Burrough and Francis Howgill. It was in the year 1655, that 
 they went together to Ireland, where they came in the summer, and 
 staid more than six months, having spent at Dublin about three months, ' 
 without being disturbed, though they omitted no opportunity to declare 
 the doctrine of Truth. Henry Cromwell, son of the protector, was at 
 that time lord deputy of Ireland ; and it was in his name that they were 
 carried from Cork, (whither they were gone,) to Dublin ; for since .se- 
 veral received their testimony, and adhered to the doctrine they preach- 
 ed, it was resolved upon, not to let them stay any longer in Ireland. 
 Here it was, as I have been told, that William Ames, by their ministry, 
 was brought over into the society of the Quakers, so called. He was 
 a Baptist teacher, and also a military officer, who being of a strict life 
 himself, kept his soldiers under a severe discipline. I remember how 
 he used to tell us, when any soldier under his colours had been guilty 
 of any immorality on a First-day of the week, he presently had him 
 bound neck and heels. But being now entered into the society of the 
 despised Quakers, and in process of time becoming a minister among 
 them, it was not long before he was cast into prison; of whom more 
 may be said hereafter. 
 
 Now E. Borrough and F. Howgill were banished out of Ireland; but 
 on the same day that they were sent away, Barbara Blaugdone arrived 
 there. She went from England in a vessel bound for Cork, but by foul 
 weather carried to Dublin. When the tempest was high, the seamen 
 said, that she being a Quaker was the cause of it, and they conspired 
 to cast Tier overboard. Aware of this plot, she told the master what 
 his men designed to do, and said that if he did suffer this, her blood would 
 be required at his hands. So he charged them not to meddle with her. 
 The storm continuing, and it being on a First-day of the week, she 
 went upon the deck, feeling herself moved to speak to the seamen by 
 way of exhortation, and to pray for them ; for their priest, afraid like 
 the rest, could not say any thing among them. Having spoke what 
 
1653] PEOPLE CALLED QUAKERS. 129 
 
 was upon her, she concluded with a prayer; and all the ship'a crew 
 were very quiet and sedate, saying,, that they were more beholden to 
 her than to their priest, because she prayed for them ; and he^ for fear, 
 could npt open his mouth to speak. At length they arrived safe at 
 Dublin, without damage, which indeed was strange, and made the mas- 
 ter say, that he was never in such a storm without receiving any loss. 
 
 Barbara going ashore, went to the house of the deputy ; but the people 
 told her, there was for her no speaking with him ; for she might know 
 that he had banished two of her friends out of the nation the day before* 
 Then she met with the secretary, and desired him to help her to speak 
 with the deputy^ He answered that he did not think he could ; then she 
 told him that if he would be so civil, as to go up and tell the deputy 
 that there was a women below that would speak with him ; if he refused, 
 she was answered. • So the secretary went up; and there came a man 
 to fetch her into the withdrawing-room ; and after she had been there 
 awhile,, a person came out of the deputy's chamber, and all that accom- 
 panied him stood bafte-headed ; for they knew she never saw the deputy, 
 but she had a sense it was a priest, who showed himself covered to 
 deceive her: and the room being almost full of peopje, they asked her 
 why she did not do her message to' their lord. To which she ahsweredj 
 * When I see your lord, thep I shall do my message to him.' A little 
 after the deputy came forth, and sat down on a couch : she then stood 
 up, and speaking to him what was upon her mind, bade him beware 
 that he was not found fighting against God, in opposing the Truth, and 
 persecuting thelnnocent ; but like wise Gamaliel, to let them alone; for 
 if it was of God, it would stand ; but if of man, it would fall. Further^ 
 that the enmity did not lie so much in himself, but he was stirred up to 
 it by evil magistrates, and bad priests ; and that God's people were as 
 dear to him now, as ever; and they that touched them, touched the 
 apple of his eye. In the meanwhile, in his name, and by his power, 
 there was much hurt done to the people of God, all over the nation, and 
 it would at last lie heavy upon him. Moreover, that the teachers of the 
 people did cause them to err, and that he knew the priests' condition. 
 She touching upon that, the deputy said to the priest that stood by, 
 ' There's for you, Mr. Harrison :' and she spoke with such power, that 
 it made the deputy much concerned : and when she had done, he asked 
 the priest what he had to say to that which she spoke. And he said, 
 it was all very true, and very good, and he had nothing to say against 
 it, if she did speak as she meant. Then she told the priest, that the 
 Spirit of God was true, and did speak as it meant, and meant as it spoke ; 
 but that men of corrupt minds did pervert the Scriptures, by putting 
 their own imaginations and coniceivings upon it, and so did deceive the 
 people : but the holy men of God wrote, and gave forth the Scriptures 
 as they were inspired of the Holy Ghost ; andthat they were of no pri- 
 vate interpretation ; and could not be understood, but by the same spirit 
 that gave them forth. 
 
 After having thus spoken, she. went away, and returned to her lodg- 
 ing, which was at one captain Rich's house, who coming home, said, 
 that the deputy was so sad and melancholy, after she had been with 
 him, that he could not go to bowls, or to any other pastime. 
 
 Barbara having now performed her service at Dublin, went to Cork, 
 where she had some relations and acquaintance ; but great were her 
 sufferings thereabout ; for she was imprisoned almost wherever she came. 
 
 Vol. I.— 17 
 
130 THE HISTORY OF THE [166& 
 
 being moved to follow those of her acquaintance, into several steeple- 
 houses : yet wherever her mouth was opened, there was some that re- 
 ceived her testimony. Once she was made to speak in a market-place, 
 where a butcher swore he would cleave her head ; and having lifted up 
 his cleaver to do it, there came a woman behind him, and matching his 
 arms, stopt him, till the soldiers came and rescued Barbara. Many of 
 her acquaintance, with whom she formerly had been very conversant, 
 were now afraid of her ; for sometimes she spoke so awfully to them in 
 their houses, that it made them tremble; and some said she was a witch ; 
 and, running away, their servants turned her out of doors. After hav- 
 ing been there some time, she returned home to Bristol ; but it was not 
 very long ere she was moved to go to Ireland again ; and being come 
 near Dungarvan, the ship foundered near the shore : the master and the 
 passengers got into the boat, save one man and a woman, who were 
 cast away ; and Barbara who was still in the cabin, was almost stifled 
 by waves that beat in, upon her; yet at length she got upon the deck- 
 The master in the meanwhile being come ashore, called to her, that if 
 she would leap down, he and another would venture to come into the 
 water to save her. Accordingly they came up to their necks, and she 
 leaping down, they caught her ; but lieing entangled in the ropes in leap- 
 ing down, she was drawn from them again : but presently a wave came 
 rolling and beat the ship outward, which was their presei'vation ; for if 
 it had beaten inward, it might have killed them all three ; she was thus 
 caught again, and drawn to shore. Then she went to Dublin, where 
 coming into the court of justice, she spoke to the judges, and exhorted 
 them to righteousness. But this was taken so ill, that she was put into 
 prison, where she lay upon straw on the ground, and when it rained, 
 the wet and filth of the house of office ran in under her. Being ar- 
 raigned at the bar, she was required to plead guilty or not guilty. She 
 answered that there was no guilt upon any one's conscience for what 
 was done in obedience to the Lord God. But she not answering in that 
 form of words they bid her, was sent back to prison again, where she 
 suffered much. In the meanwhile, there happened a singular instiance, 
 which I cannot pass by with silence. 
 
 At that time there was in prison an inn-keeper, with his family, being 
 accused of a murder : now the brother of him that was either murdered, 
 or lost, could not enjoy some land, except he could prove that his bro- 
 ther was dead ; and in order thereto, he brought a fellow into the prison, 
 who said, he would prove that the man was killed at such an inn, and 
 buried under a wall: and he accused the inn-keeper and his wife, their 
 man and maid, and a smith, to be guilty of this murder; they being al-' 
 ready in prison. Barbara having heard of this, found means to go to 
 this desperate fellow : and asked him how he could conceal this murder 
 so long, when he was, according to law, as guilty of it as any of them, 
 if what he said were true. At this question ne trembled so exceeding- 
 ly, that his knees struck one against another ; and he confessed that he 
 never before saw the people with his eyes, nor ever was at the place in 
 his life, nor knew anything of it, but only he was drawn in by the man 
 that was to have the land, and was persuaded to witness the fact. 
 Other prisoners heard this confession also, and Barbara sent to the de- 
 puty, desiring him to send down his priest, that he might hear the said 
 confession. The priest came, and the fellow confessed the same to him 
 as he had done to Barbara ; and he once also confessed the same before 
 
I65S] PEOPLE CALLED QUAKERS. 131 
 
 the judge. But afterwards he eat liis words; for the man that had in- 
 duced him, came every day, and made him drink plentifully, and also 
 caused the jailer to lock up Barbara, t^at she might not come to him. 
 Then she wrote to the inn-keeper, and his wife, and man, and judge 
 Pepes, and told him the day of his death did draw nigh, wherein he 
 must give an account of his actions ; and that therefore he ought to 
 take heed, that he did not condemn innocent people, having but one 
 witness, in whose mouth so many lies were found, the others all saying 
 they were innocent. For all that, the judge went on, and condemned 
 all the accused, and the accuser also, as conscious to the crime. Here- 
 upon a priest came to speak with the maid that was condemned, and 
 was in the same prison with Barbara, but she would, not see him, say- 
 ing, ' Nay, he can do me no good ; I have done with man for ever : but 
 God, thou knowest that I am innocent of what they lay to my charge.' 
 But, however, they were all hanged, and the witness first, probably for 
 fear he should have made another confession after he had seen the 
 others hanged. * 
 
 Now some friends of Barbara, viz.> Sir William King, colonel Fare, 
 and the lady Brown, hearing she was in prison, came to see her, and 
 afterwards went to the afore-mentioned judge, to get her released : but 
 when they came to him, he told them, that he was afraid of his life. At 
 which they laughed, and said, they had*known her from a child, and 
 there was no harm in h^r at all. And being all very earnest to get 
 her liberty, they at last obtained it. Then she went to the steeple- 
 house where this judge was, and cleared herself of him. He being 
 come home, went to bed, and died that night. The noise of which sud- 
 den death being spread, it made people say, that Barbara had been a 
 true prophetess unto him. 
 
 She now went to Limerick, where she was put into prison, but after 
 a while being released, she took shipping for England again; and at 
 sea was robbed of all that she had, by a privateer, who, coming on 
 board, took the master away, until he should pay them a sum of money, 
 for the ship and goods ; but she came safe to England. She travelled 
 at her own charge, paying for what she had. 
 
 But leaving her, I will return to Miles Halhead, who, as he was fol- 
 lowing the plough, in the beginning of this year, felt a motion to go to 
 London. Taking York and Hull in his way, and passing thence 
 through Lincolnshire and Leicestershire, he came to the city of Lon- 
 don, from whence, after some stay, he went to Bristol with Thomas 
 Salthouse, and so to Exeter and Plymouth, where he suffered much 
 persecution, and was imprisoned. He writ about that time a letter to 
 his wife, which I think worth the while to insert here, and was as fol- 
 loweth. 
 
 ' Anne Halhead, 
 * My dear heart, my dear love in the bowels of love, in the Lord 
 Jesus Christ, salutes thee and my children. My soul, my soul is pour- 
 ed forth in love to thee daily, and the breathings, of my soul to my Pa-f 
 ther is for thee, that thou mayest be kept in the fear of the Lord, and in 
 his counsel daily, that so thou mayest come to rest and peace, that is 
 laid up for all that fear him, and walk in pbedience to the light that 
 Jesus Christ hath enlightened them withal. So my dear heart, I de- 
 clare to thee, in the presence of the living God, who is Lord of heaven 
 
132 THE HISTORY OF THE [1655 
 
 and earth, and bfefore men and angelsj therfe is no other way that leads 
 to peace, and eternal rest, but walking in obedience to the light that 
 comesfrom Jesus Christ, and of<this light thou hast received a measure. 
 Therefore my dear heart, be faithful to the Lord in what is made 
 known unto thee, that thou mayest come to witness true peace and rest, 
 that eye hath not seen, iior ear heard, neither hath it entered into the 
 heart of man, what is laid up for all them that fear him. So, my dear 
 heart, as I have found peace and eternal rest to my soul from the Lord, 
 so I am moved of the Lord in love to thy soul, to show thee the way 
 that leads to peace and eternal rest; which way is Christ, who is the 
 light, and the vvay that leads to the Father, from whence all light comes ; 
 and of this light which comes from Christ, I bear record thou hast re- 
 ceived a measure. Therefore, in dear love, I exhort thee to walk in 
 obedience to thy measure, which thou hast received from the Lond. 
 So, in the presence of the Lord God do I declare, that walking in obe- 
 dience to this light that comes from Christ, -is the way that leads to 
 eternal rest and peace. Therefore, as thou tenderest the eternal good 
 of thy soul, be faithful to the light that comes from Christ, vvhich light 
 beareth witness against lying, and sweariiig, and vain talking, and all 
 manner of evil. So, my dear wife, in bowels of dear love to thy soul, 
 which is more precious than all the world, have I showed thee the way ; 
 if thou wilt w-alk in it, it will %ad thee into the eternal covenant of life 
 and peace. So, my dear wife, in love, in love I have cleared my con- 
 science to thee, in the presence of the living God, as a true and faith- 
 ful husband to thee, desiring thy eternal good and welfare as my' own, 
 the Lord God is my witness. Dear wife, remember my dear love to 
 all my friends and countrymen, according to the flesh ; for I desire the 
 eternal good and welfare of you all, and that you all may come to be- 
 lieve in the light in your own consciences, which Jesus Christ hath en- 
 lightened you with; which light bears witness against lying, and swear- 
 ing, and ail manner of evil. This^ is the light of Christ, and walking in 
 obediende to this light is the way that leads out of sin and evil, up to 
 God eternal, blessed for evermore: and he that acts contrary to this light 
 in his own conscience, it is his condemnation. Now, dear friends, 
 ^'hile you havp time prize it. 
 
 Thy husband, and a lover of thy soul, 
 MILES HALHEAD.' 
 
 Wiltshire, the 7th of the Third month, 1655. 
 
 This year also he writ the following epistle to his fellow-believers, 
 
 > Dearly beloved friends and brethren, 
 ' In the North of England, even to the South, the land of our nativity, 
 whom the Lord God of heaven and earth hath called and chosen in this 
 the day of his eternal everlasting love, to serve him in truth and in right- 
 eousness, who hath received the Lord's Truth in the. love of it, not only 
 to believe in his name, but to suffer bonds and imprisonments, and hard 
 sentences for the testimony of Jesus, and the word of God. Desr friendsj 
 and beloved brethren, my prayers to the Lord God of heaven and earth, 
 at)d my soul's desire is for you all, that you may all dwell together as 
 children of one father, in the eternal bond of love, and oneness of the 
 spirit; that you may all grow in the eternal living Truth of God, to be 
 established upon the rock and sure foundation, that the gates of hell and 
 
1655] PEOPLE CALLED QUAKERS. 133 
 
 death cannot prevail against you ; that under the shadow of the wings 
 of the Almighty, you may all be kept and preserved in peace and rest, 
 now in the day of trial, and hour of darkness, when hell hatli opened 
 her mouth, and the raging sea cast out her proud waves, even like to 
 overflow the banks. Glory, glory, and' eternal living praises be given 
 to the Lord God, and to the Lamb fcjEevermore, of all the children of 
 the light, who hath found a resting-place for all his dear ones, lambs, 
 and babes, and children of light to flee^nto, in the needful time of trou- 
 ble, where none can make them afraid, nor take away their peace, as 
 they abide faithful to him, who is our way, our light, our life, our 
 strength, and eternal portion for ever. My dear friends and brethren, 
 I beseech you in the bowels of dear and tender love, that you walk as 
 dear children, faithful to him who hath called you with an honourable 
 calling, and loved you from the beginning with an everlasting love, that 
 all your friends and neighbours, and men of this world, that see your 
 life coupled with fear, may be made to confess and acknowledge, to 
 the honour and glory of the living Lord, that the God whom we sejve 
 and fear, is the only true God of Israel: and herein you become a pre- 
 cious savour unto the living eternal God, and a sweet smelling savour 
 unto all the children of light, and no good thing will the Lord God 
 withhold from you; the mouth of the Lord God of Hosts hath spoken 
 it, whose promises are yea and amen^S his own seed forevermore. 
 
 MILES HALHEAD.' 
 
 Giyon forth the 14th of the Sixth Month, 1655, * 
 
 when I was a prisoner at the prison-house, 
 in the cit^ of Exeter, in Deronshire, for the 
 testimony of Jesus, and the word of God. 
 
 A chief cause why he was imprisoned there, was, that Thomas Salt- 
 house, with whom he travelled, (having heard that one George Brooks, 
 a priest belonging to the Nightingale, frigate, said, after th^eclarations 
 of M. Halhead, and T. Salthouse, at Plymouth, that it was the eternal 
 truth which they hacu'spoken, with many other words in vindication of 
 what they said,) tol%Brooks, that he had spoken many good words, 
 and fair speeches ; but asked him, whether he lived the life of what he 
 spoke 1 Further, ' He that entereth not by the door, but climbeth up 
 some other way, is, as Christ said, 'a thief and a robber.' ForT. Salt- 
 house thought, and that not without reason, as will be shown by and 
 by, that he did not want the praises of this priest, that were not better 
 than those of the damsel possessed with a spirit of divination, which 
 she spoke concerning Paul and Silas, viz. ' These men are the servants 
 of the most high God, which show unto us the way of salvation.' Now 
 what T. Salthouse had spoken to the priest, was called provoking lan- 
 guage; the rather, because when the priest was speaking of the trinity, 
 T. Salthouse had asked him, where that word was to be found in the 
 Scrip'tures : sayfng further, ' I know no such Scripture that speaks of the 
 three persons in the trinity; but the three that the Scripture speaks of, 
 are tne Father, the Son, and the Holy Ghost, and these three are one.' 
 From hence T. Salthouse, and M. Halhead, were accused as such as 
 denied the Holy Three that are One. But because about this accusa- 
 tion, they were at a loss in the court, something else was thought of to 
 ensnare them, viz. they were required to take the oath of abjuration of 
 the Pope. This oath the mayor of Plymouth had already tendered 
 them, when they were first apprehended j and they refusing to swear. 
 
134 &► THE HISTORY OF THE [1655 
 
 were sent to^xeter prison : and now being brought to trial, and the 
 said oath required of them, they answered thus: 
 
 'In the presence of the Eternal God, and before all this people, we 
 do deny, with as much detestation as any of you do, the Pope and his 
 supremacy, and the purgatory," and all that is in the form of the oath 
 mentioned, we declare freely aa^st : and we do not deny to swear 
 because of any guilt that is upo^Bs, but in obedience to -the command 
 of Christ, who saith, " Swear nofat all:" and we will norRome under 
 the condemnation of an oath, for the liberty of the outwara'iman.' 
 
 Thus refusing to swear, merely that they might not offend against 
 the command of our Saviour, they were sent back to prison again, as 
 such that clandestitiely adhered to the Pope: and use hath been.inade 
 of this snare during the sp^ce of many years, to vex the Quakers, so 
 called. The next day the prisoners were brought again before the 
 bench, and were asked : 
 
 'Will ye confess, that you wronged G. Brooks, in_ calling him thief, 
 and be sorry for it, and make him satisfaction? 
 
 To this M. Halhead answered: 
 
 ' One of us did not speak one word to him, and therefore I deny to 
 make him satisfaction, or to be sorry for it; and what was spoken was 
 no sucfeKjJiing; therefore we will not tie for our liberty, nor confess 
 that we are sorry for that whi0 we never spoke.' 
 
 Then the court fined them five pounds a piece; and they were to go 
 to the house of correction till payment, and to find sureties for their 
 good behaviour : g,nd for refusing to take the oath, the court threat- 
 ened to send inti^the North ,to seize on their estates. So they were 
 returned to prison; and what .jfoUows, was entered as the record of 
 their proceedings. * 
 
 'July 10, 1655. Thomas Salthouse, and Miles Halhead, for provo- 
 king words««against G. Brooks, clerk, who refused to be tried by the 
 country, fined 5/. a piece, committed to Brid^wdl till payment, and 
 finding sureties for their good behaviour.' -^f^. 
 
 WMlis said here of refusing to be tried by the^couptry, was a noto- 
 rious untruth : and as to finding sureties, that seemed of little moment ; 
 for though the giving of security had been offered before, when they 
 were taken prisoners, yet that was»not accepted of; and the mayor, 
 John Page, had the |)oldness to assert, that they refused to give securi- 
 ty, as will appear *by the warrant by which he sent them to the com- 
 mon jail in Exeter, whereof the following is a "true copy, 
 
 ' Devon, 
 
 'John Page, merchant, mayor of the borough of Ply^^, iffife 
 county aforesaid, and one of his highness's justices of the peaf&'wit^p 
 the said borough, to the keeper of his highness's jail at Exon c^sis^or 
 to his lawful deputy in that behalf, areetlng. I send you herew^dipPby 
 the bearer hereof, the bodies of Thomas Salthouse, late of Drag^beck, 
 in the county of Lancaster, husbandman; and Miles Halhead, late of 
 liendal, in the county of Westmoreland, lately apprehended here, as 
 disturbers of the public peace, and for divers other high misdemeanors 
 against a late proclamation, prohibiting the disturbing of ministers and 
 other Christians in their assemblies and meetings,|^nd against an ordin- 
 ance of his said highness tijp lord protector, and his i|a)uncii, lately 
 
1655] PEOPLE CALLED QUAKERS. 135 
 
 made against duels, challenges, and all provdRtions thereto, who have 
 refused to give sufficient s egu^ y for their personal appearance at the 
 next general sessions of tls^fmte, to be held for the county of Devon ; 
 and in the mean time to be ofgoq^ehaviour towards his highness the 
 lord protector, and all his liege people. These are therefore in his said 
 highness's name, to will and command you, that when the bodies of the 
 said Thomas Salthc^ttse and Miles Halnead, shall be unto you brought, 
 you them safely detain, and ke^pbthem, until by due course of law they 
 shall be thence delivered : hereof fail not at your peril. Given under 
 my hand, and seal of Plymo^h aforesaid, the 28th day of May, in the' 
 year of our Lotd God, l65M}f^' ' 
 
 JOHNPAGE.Jtfayor.' 
 
 By this may be seen under wha,t frivolous pretences those called 
 Quakers wereinffirisoned, viz. beca^ jof an ordinance made against 
 duels, &c. anWis for their having reflfce^to give security, how untrfee 
 this wKs, as well as'other accusationlphay toapear from the following 
 certificate. 
 
 . i 
 •We whose namej^re hereuntb subscribed, doftestifk that the sev^eral 
 particulars in an answer ifiade by oui^ien^s, are Ism, to wit. That 
 they did not at all disturfcthe public peWe, nor \^efl^4iley at any other 
 
 meeting, (but that whicjh was appiE^|^ by us,) -^&-distu|^ any ministers, 
 or other Christians in their assemU^effand meeMg^ ; nor were they guilty 
 of any challenges, duels, ahite|gfo6a!!ons ther^njlfe in the least measure, 
 whilst they were amongst ul^^.nd as for thejea^sal to give security, 
 two of us, whose names are Robert Gary, and Arthur Cotton, had given 
 security to the mayor, by enteringjinto recognizance for their appear- 
 ance at the next sessions, the day before their sending to orison, but 
 that the town-clerk made it void the next day, pretending it could not 
 be according to law. 
 
 Ralph Fogg, Thomas Faulkener, 
 
 Arthur Cotton, J^ficholas Cole, 
 
 Robert Cary, John Martindale-, 
 
 Richard Smith, Richard Lepincote, 
 
 Anthofiy Todde, John Harris, sen.'' 
 
 John Harris, jun. 
 
 Now to what a height of confidence the aforesaid mayor, Page, was 
 come, in saying, that Thomas Salthouse and Miles Halhead had refused 
 to give bail, nay, thajt this was the cause of their confinement, may also 
 appear frohi the following letter he writ to general Desborough, to ex- 
 ctiiSe his" proceedings against him. 
 t ' Plymouth, June \, \655. 
 
 •Right Honourable, 
 
 •Captain Hatsell hath communicated to me what you wrote him in 
 reference to thosetwo men, Thomas Salthouse and Miles Halhead, of 
 whom, and of their imprisonment, your honour had heard something 
 from some persons of this place, and received a copy of a letter which 
 they sent me. By the enclosed copies of their examinations, your hon- 
 our will see some part of the cause of their confinement, which was on 
 their refusal to give bail for. their appearance the next general sessions, 
 to be held for the county of Devon ; they being, as I conceive, oflfenders 
 
136 THE HISTORY OF THE [1656 
 
 within the late ordinance.of his highness the lord protector ahd council, 
 made against duels, challenges", and all m-ovocations thereunto, and also 
 his highness's late proclamation againstl^Si&akers ; andlhey still refusing 
 to ^ive bail for their appearance as aforesaid, went from hence to the 
 jailat Exon on Tuesday last. Indeed, sir, their carriage here was not be- 
 coming men, much less Christians ; and besides their contempt of autho- 
 rity, all the while they were in prison, they never sought God by prayer 
 at any time, nor desired a. blessing on any creature they received, or 
 gave thanks for them. And these very men were about two months past 
 taken up by colonel Cupplestone, high sheriff of our county, and after 
 fourteen days restraint, were sent away by him for Taunton, from tith- 
 ing to tithing, as by their own examination; and they show no occasion 
 they have to come to these parts. They are by profession Quakers, but 
 husbandmen by their calling : oneof them is a Lancashire man, the other of 
 Westmoreland ; and they left their families, relations, and callings, about 
 three months since, as they say, and do not work, nor employ them- 
 selves in their calling, to procure themselves a livelihoooTbut wander up 
 and down in all parts, t6''vent their wicked opinions, and discover their 
 irregular practices in the breacii of peace, and disturbance of good 
 people. Indeed, sir, they hold many sad opmions, destructive to the true 
 religion, and the power of godliness. I have' hereby according to my 
 duty, given your honour an ac^unt of what (passed here in reference 
 to these men. I, could say much more in reference to their examina- 
 tion and discourse with|hem; but; I fear I have already trespassed upon 
 ypur honour's patienck in the perusal o^jtliefee lines, and humbly desir- 
 ing your excuse for gwing you this trot3ble, do most thankftiUy-acknowr 
 ledge your honour's continued favours to this place, for which M'e stand 
 very much obliged, desiring your honour still to retain such an opinion 
 of us, as those that desire to d(3 nothing unbecoming Christians, and 
 persons thaf desire the welfare and peace of this commonwealth and 
 government, and shall ever labour to appear 
 
 Your honour's very humble servant, 
 
 (For myself and my brethren,) 
 
 JOHN PAGE, Muyor.' 
 
 That General Desborough was but little satisfied with this letter, 
 seems not improbable, because, inquiring into the matter, he let others 
 have a copy of it, so that Thomas and Miles wrote an answer to it; 
 and it was also, some time after, given out in public print at London, 
 by Giles Calvert, with other writings relating thereunto. Now as to 
 what^s said in this letter of his highness's proclamation against Qua- 
 kers, it was a gross untruth; for in the proclamation the Quakers were 
 not named ; but it was,^Minst_th£_disturbir]iffof_^^^ in their as- 
 sembl ies ; and besid"esruie^[uSEer^so~SSll^77u^e^ public 
 
 WOT&fiip"was permitted them by the 37th article of the instrument of 
 government, which said, ' That all that profess faith in God by Jesus 
 Christ, shall not be restrained from, but be protected in, the profession 
 of the faith and exercise of their religion,' &c. As concerning their 
 contempt of authority the mayor charged them with, it was nothing 
 else, but that for conscience sake they could not take off their hats to 
 the magistrates ; neither did they give that honour to any other but God 
 alone. And as to what was said, that all the while they were in prison. 
 
165S] PEOPLE CAI^D QUAKERS. 137 
 
 they never sought God by prayerfWc. this was no other matter, than 
 that they did not follow the formal way of prayers ; for they were in- 
 deed religious men, who often prayed to God, and gave him thanks; 
 though they were represented in the letter as very wicked men, and 
 vagabonds that had left their calling, and wandered up and down the 
 country; although it was well known that they were honest men, and 
 travelled on horseback, lying at the best inns on the road, and paying 
 for what they received there. And, thefefore, after they had got a 
 copy of the said letter, they writ a large letter to the mayor. Page, 
 and showed him his abominable untruths, and told him, that they had 
 been moved several times in prison, as well as out of prison, to go to 
 prayers, and to give thanks for the blessings of God which they re- 
 ceived. And in the conclusion of their letter, they signified, that they 
 would not render railing for railing; but, (said they,) in the spirit of 
 love and meekness we exhort you all to repent, and fear to offend the 
 Lord, &c. 
 
 Now as concerninf the provoking words against George Brooks, for 
 which they had been fined, it hath been said already what they were ; 
 but this Brooks was of a dissolute life, and a debauched fellow, having 
 for his drunkenness not only been turned out of the frigates in which he 
 had served, but also once in the ship Nightingale, ignominiously ex- 
 posed with a quarter can about his necki as appears by the following 
 testimonies. 
 
 ' I having been formerly desired to relate upon what account it was 
 that Mr. George Brooks, chaplain of the frigate under my command, 
 was put on shore. First, because he was a busy body, and disturbed 
 the whole ship's company. Secondly, being on shore, it was his com- 
 mon practice to abuse the creature in such sort, that he was drunken, 
 void of good reason, that he would abuse any one that came in his 
 company, by ill language, besides the abuse of himself and the good 
 creature, daily complaints coming unto me both aboard and on shore. 
 Therefore, knowing him to be a deboist fellow, and not fit for that em- 
 ployment, I put him on shore, and I dare own it, whoever shall call me 
 to question. Witness my hand, 
 
 ROBERT VESSAY.' 
 
 ' Mr. Brooks being formerly with me in the Nightingale, I found him 
 to be very idle, and continually drunk, which once made me to put a 
 quarter can about his neck ; whereunto I subscribe, 
 
 JOHN JEFFERY, 
 
 Captain of the Jfantwich.' 
 
 ' The person above-mentioned I have seen drunk on shore, in testi- 
 mony whereof I have set my hand, 
 
 RICHARD POTTER, 
 
 Captain of the Constant Warwick frigate' 
 
 From such evidences as these it appears, that it was not without rea- 
 son that he and the like priests sometimes were treated a little roughly. 
 But to return to M. Halhead; he continued prisoner many months be- 
 fore he was released. 
 
 In the meanwhile it happened that George Whitehead, Richard Clay- 
 
 VoL. I.— 18 
 
138 THE HIS-^Jy OF THE [1655 
 
 ton, and John Harwood, comingflHiIhe 30th of the month called July, 
 to Bures, in Suffolk, were imprisoned on this occasion. R. Clayton 
 had set up a paper on the steeple-house door, containing these queries. 
 
 ' Whether setting up such ministers as seek for their gain from their 
 quarters, such as the prophet disapproves; Isaiah, Ivi. 11, such as the 
 prophet Jeremiah disapproves ; Jer. v. and of whom mention is made 
 also, Ezek. xxxiv. and Mic. iii.,such as are called of men, mastei's, loving 
 the chief places in the assemblies; such as Christ disapproved; Matt, 
 xxiii. such as the apostle Peter disapproves, 2 Pet, ii. and which the 
 apostle Paul disapproved also ; Phil. iii. or when such were set up that 
 would not suffer another to speak that stands by, when any thing is re- 
 vealed, but . send him to prison ;. whether this was not the setting up a 
 persecuting spirit, limiting the Spirit of God, and despising prophecies, 
 not daring to try all things 1 Whether it was expedient to give to scof- 
 fers, scorners, drunkards, swearers, and persecutors, David's conditions 
 to sing ? And if such were set up that took tithes, though the apostle 
 said that the priesthood was changed, and the Jaw also, Heb. vii. 
 Whether by the setting up of siich, they did not set up such as did not 
 labour in the Lord's vineyard.' 
 
 This paper being set up,"people came to read it. G. Whitehead being 
 there, and laying hold of this opportunity, spoke a few words to the 
 people, and exhorted them to turn to the Lord from the vanities and 
 wickedness they lived in. And when G. Whitehead and his fellow-tra- 
 vellers were passing away, there came a constable who staid them, 
 and carried them before Herbert Pelham, justice of peace. He asking 
 several vain questions, and behaving himself rudely, G. Whitehead began 
 to speak to him concerning his rage : but Pelham said he did not send 
 for him to preach. And not being able to lay the transgression of any 
 law to their charge, he sent them by the constable, to Thomas Wal- 
 grave, justice of peace at Smalbridge, in Suffolk. Being come into his 
 house, Richard Clayton was first examined, of his name and. country, 
 and where he had been. The same and some other frivolous questions 
 were asked of G. Whitehead. Then Walgrave asked John Harwood, 
 if he would answer him all the questions he would demand of him ; but 
 J. Harwood refused to be limited thus to -his will. Justice Pelham now 
 being come thither also, J. Harwood told justice Walgrave, that Pel- 
 ham, who had before examined him, had his examination in writing. 
 Then the two justices consulted together whait to do in the case; and 
 not long after Thomas Walgrave asked G. Whitehead, if he would work 
 at hay? But he denied to be bound to such task-masters, as being in that 
 calling whereunto God had called him, and wherein he was chargeable 
 to no man. The conclusion of their consultation was, that they caused 
 R. Clayton to be whipped, under pretence of having fastened a sedi- 
 tious papSfT3"the'sreeple-house ; anSTTHe other two w'effe" imprisoned. 
 * -'R WBs abouTTHis fime'that William Dewsbury, and several other of 
 his friends were put into prison at Northampton. It happened that he 
 being at Wellingborough, and going along the streets, the priest, Tho- 
 mas Andrews, called to him in these words, ' Give over deceiving the 
 people, lest the plagues of God fE^^l on thee.' To this Dewsbury returned, 
 'Dost thou say I deceive the the people"? Make it manifest wherein I 
 deceive them.' Then Andrews said, ' Thou sayest there is not any 
 original sin ;' to this Dewsbury replied, ' Didst thou hear me say so V 
 But the priest, unwilling to answer that+question, went away. After- 
 
WSS] PEOPLE CALLED QUAKERS. 139 
 
 wards Dewsbury wen t into tb" ptfifipT''-b""'"' in the said town, and after 
 the sermon was done, he demanded of the priest that he would prove 
 there before the people, what he had openly accused him of, viz. that 
 he had said there was no original sin. Yet the priest would not an- 
 swer, but went away. There was also information given, that Dews- 
 bury had said, ' The priests preach for hire, and the people love to have 
 it so: but what will ye do in the end thereof? ^ut that this was real- 
 ly so, I do not find. ( *'^^ vCm-*^ sAo ) 
 
 Dewsbuiy then being committed to prison, ann kept there above half 
 a year, was at last brought to his trial at Northampton, with other pris- 
 oners, his friends ; and being set to the bar, the judge, Atkins, said to 
 the jailer, ' Do you use to bring prisoners before the court in this man- 
 ner? You deserve to be fined ten pounds, for bringing them before the 
 court covered.' The jailer answered, 'If you command me, I will take 
 off their hatfe.' To which the judge gave command, and the jailer's 
 man took theiTi ofl^. Then the judge said to Dewsbury, 'What art thou 
 here for?' Dewsbury answered, ' The mittimus will express what I was 
 committed for ; but a copy of it I am denied by the keeper of the jail.' 
 The next query of the judge was, 'What is \!i\j name ?' And the answer 
 was, ' U nknown to thewQjjd.' ' Let us hear,' said the judge, ' what name 
 that is, tliat the worlTknows not.' 'It is,' quoth Dewsbury, ' known in 
 the light, and none can know it, but he that hath it ; but the name the 
 world knows me by, is William Dewsbury.' Then said the judge, 
 • What countryman art thou?' Dewsbury answered, 'Of the land of 
 Canaan .' 'That is far ofl^,' replied the judge; 'Nay,' saiJ'DewsbuTy, 
 •for all that dwell in God, are in the holy city. New Jerusalem, which 
 comes down from Heaven, where the soul is in rest, and enjoys the love 
 of God in Jesus Christ, in whom the Union is with the Father of light.' 
 To this the judge returned, ' That is true; but are you ashamed of your 
 country? Is it a disparagement for you to be born in England?' ' Nay,' 
 said Dewsbury, 'I am five to declare that my natural birth was in 
 Yorkshire, nine miles from York, towards Hull.' Then the judge said, 
 ' You pretend to be extraordinary men, and to have an extraordinary 
 knowledge of God.' To which Dewsbury replied, 'We witness the 
 work of regeneration to be an extraordinary work, wrought in us by 
 the Spirit of God.' 'But,' said the judge, 'the apostles wrought with 
 their hands in their callings.' 'They had,' answered Dewsbury, 'call- 
 ings in the world, some#vere fishermen, Paul, a tent-maker : but when 
 they were called to the ministry of Christ, they left their callings to fol- 
 low Christ, whither he led them by his Spirit, to preach the word : and 
 I had a calling in the world, as they had, and in it did abide, until the 
 Father revealed his Son in me, and called me from my calling I had in 
 the world, to preach the eternalword he had made known to me in the 
 great work of regeneration.' ' Wh^jlguedfiAihe-jiidgfi, ' didst thou Jipt 
 abidail^h]^;^owaJitt^atJ;y, andjgaah people in jytisgeupacta?'"" 'There I 
 did stay,' returned Dewsbury, ' until I was "called from thence to go to 
 where I was led by the Spirit of the Lord; and as many as are led by 
 the Spirit of God, are the sons and daughters of God; and they that 
 have not the Spirit of Christ are none of his.' To this the judge said, 
 ' You say well ; for we must in charity conclude, that every one in this 
 place hath the Spirit of God in him : but how do you know that you 
 are guided by the Spirit of God ?' ' They that have the Spirit of God,' 
 replied Dewsbury, ' are known by their fruits : and he that believeth in 
 
140 THE HISTORY OF THE [1655 
 
 Jesus Christ, and is guided by his Spirit, hath the witness in himself.' 
 ' That is true,' said the judge, ' yet notwithstanding, I see by your car- 
 riage, that what my brother Hale did at the last assizes, in requiring 
 bond for your good behaviour, he might justly do it; for^-ou are 
 against magistrates and ministers.' But Dewsbury returned, ' Make 
 that manifest wherein we are against them.' ■ 
 
 Then said the judge to the clerk, ' Robert Guy, what have you against 
 these men?' And he gave relation of what Dewsbury had said to 
 priest Andrews in the steeple-house. Dewsbury then giving an account 
 of the matter of fact, and how the thing happened; and that it was not 
 any breach of the law of the nation; the judge resumed, 'But in that 
 you are found wandering in the country, you break the law ; for there 
 is an old law, that if any did go from their dwellings to travel in the 
 country without a certificate froji some justice, they were to be taken 
 as wandering persons. To this Dewsbury said, ' If there, be any such 
 law, read it to us ; and if there be such a law, thou knowest in thy con- 
 science it is contrary to the scripture ; for the apostles and ministers of 
 Christ went to and fro in the country, preaching the word of eternal 
 life ; and there were added to the church daily such as should be saved ; 
 and the number of the saints and brethren daily increased ; and the law 
 that is in force in this nation, doth allow all who profess faith in Jesus 
 Christ, to have free liberty to walk in the faith, which is according to 
 Scripture.' To this the judge said, ' Thou hast an eloquent tongue, and 
 thou art proud of it.' ' Pride I deny,' replied Dewsbury, ' but the Truth 
 I witness, which will judge pride, and torment all that live in it, until it 
 be destroyed.' The judge then spoke to the other prisoners; and 
 though he behaved himself moderately, yet he could not resolve to set 
 them at liberty ; but they were continued in prison, though they had 
 been kept there above twenty-nine weeks. 
 
 One of these prisoners was John Huchin, whom they had nothing 
 else to charge with, but that being come into the steeple-house at Wel- 
 lingborough, he stood there peaceably in silence, but before half the 
 sermon was over, priest Andrews commanded to have him taken away; 
 which was done by the church-warden, Henry Hensnan, who carried 
 him to an alehouse, where it was told him h^ the constable, that if he 
 would not come into the church in the afternoon he should be set free. 
 But he refusing to make such a promise, though they Jet him alone then, 
 yet some days after, a constable came to his ijptiaster's shop, where he 
 was working, and took him away without showing any warrant. 
 
 Another of the prisoners was Michael Pattison, who having been in 
 the same steeple-house, and stood peaceably in silence until priest An- 
 drews had done, and the people were going away, said to him, 'Friend, 
 canst thou witness this to be the word of the Lord, that thou hast 
 spoken here before the people V But this so offended the priest, that he 
 comijnanded the officers to take Michael away, which the constable, 
 John Brown, did. 
 
 Thomas Goodyar, who was also one of^the prisoners, being come to 
 Northampton, to visit his friends in prison there, it was denied him by 
 the jailer; and he meeting the mayor^nd some aldermen in the streets, 
 spoke to them about persecution ; but one of the aldermen struck oif his 
 hat, and said he would teach him better manners, than to stand and 
 talk before the mayor with his hat on. Then they required sureties for 
 bis good behaviour; and he told them, that he was bound to good be- 
 
1656] PEOPLE CALLED QUAKERS. 141 
 
 haviour by the righteous law of God^; and refusing to find sureties, he 
 was taken up in the street, and sent to prison without mittimus, or fur- 
 ther examination. But I will not detain my reader any longer with 
 these prisoners; for if I should relate all occurrenceslofthk nature that 
 are come to my knowledge, and under what unreasoriaBP Metences, 
 even such that were as yet not fully entered into the ' comajpiion of 
 those called Quakers, were committed to prison, I must wnie, much 
 more than I might be able to do, though my life should, yet be length- 
 ened considerably. 
 
 I find among my papers of this time, the names of about an hundred 
 persons, who, for not paying tithes to the priests, and refusing to- swear, 
 suffered either by seizure of their cattle and goods, or imprisonment. 
 Thomas Aldam, for not paying of tithes to the priest Thomas Rookby, 
 of Warnsworth, was imprisoned at York in the year 1652, where he 
 was kept above two years and a half, and besides had thirteen beeves 
 and two horses taken from him. 
 
 But passing by a jpultitude of the like cases, I return again to G. Fox, 
 whom I left at London. He, having had there several large meetings, 
 went from thence to Colchester, where, with difficulty he visited James 
 Parnel in prison. From Colchester he went to Ipswich, and so on to 
 Norwich and Yarmouth, finding service every where. 
 
 Travelling further, in company with R. Hubberthorn, towards Lynn, 
 and by the way being in bed at an inn, a constable and officers came 
 thither, being sent with an hue and cry from a justice of peace, to 
 search for two horsemen that rid upon grey horses and in grey clothes; 
 a house being broken up at night, as was reported. Now though they 
 said they were honest and innocent men, yet a guard with halberds and 
 ■ pikes was set upon them that night, and in the morning they were car- 
 ried before a justice of peace about five miles off. The justice grew 
 angry because they did not put off their hats to him: but G. Fox told 
 him, he had been before the protector, and he was not offended at his 
 hat; why then should he be offended at it, who was but one of his ser- 
 vants? The justice, having examined them, said, he believed they 
 were not the men that had broken open the house; but he was sorry that 
 he had no more against them. But G. Fox told him, he ought not to 
 be sorry for not having evil against them ; but rather to be glad. The 
 justice, though stirred up by the constable to send them to prison, yet 
 let them go. G. Fox being thus set at liberty, travelled on to Lynn, 
 from whence he went to Sutton, where he had a great meeting, many 
 people from other places being come thither, and also the mayor's wife 
 of Cambridge ; and many hundreds were convinced of the truth he 
 preached. From thence he passed to Cambridge, and though the 
 scholars were exceeding rude, yet he got safe into an inn. In the 
 dark of the evening, the mayor of the town came, and fetched him to 
 his house, whither some friendly people were sent for, and he had a 
 meeting there. Next morning he departed thQ,t;Own and returned to 
 London, where he staid some time. -^ .:-* '; -£«4 . 
 
 In this year came out the oath^of abjuratiop'againstljKing Charles, 
 whereupon he wrote to the pjf^tector, acquainting him, that many of 
 his friends, who could not swear for conscience sake,^suffered much on 
 this account. 
 
 From London he went to Leicestershire^ and coming to Whetstone, 
 where formerly he had been taken by colonel Hacker, he now had a 
 
142 THE HISTORY OF THE [1655 
 
 great meeting, to which Hacker's wife, and his marshal came, and they, 
 besides many more, were convinced of G. Fox's ministry : who going 
 from thence after having passed through many places, came again to 
 London, where meeting James Nayler, and casting his eyes upon him, 
 he was afcufe with a fear concerning him ; being, as it were, under a 
 sense oaH|me ^eat disaster that was like to befal him. 
 
 In thisyear Edward Burrough writ a letter to the protector, where- 
 in he told him, that the Lord's controversy was against him, because he 
 had not been faithful in God's work; but that he had taken his rest and 
 ease upon a lofty mountain of pride and vain glory ; having set up him- 
 self to be worshipped, and exalting his own horn, without giving glory 
 and honour to God. Moreover, that he had not performed his vows made 
 to the Lord in the day of distress ; and that now he suffered grievous 
 oppression, cruelty, and tyranny to be acted in his name, by unjust im- 
 prisonments, and persecution of the Lord's people. That therefore the 
 Lord would bring his judgments upon him, except he did repent. How 
 boldly soever Burrough wrote in this letter to Cromwell, yet I do not 
 find that he showed himself angry because of it; but yet he hearkened 
 too much to the flatteries of those teachers, who, being now entered into 
 the possession of the Episcopalians, exalted him as their idol, by their 
 applause. And he revering them as such who could strengthen his au- 
 thority with the people, winked at the grievous persecution, by their in- 
 stigation carried on against the Quakers, so called. 
 
 In the meanwhile there were many malcontents, who could not bear 
 that Cromwell should force the members of parliament to consent to 
 make no change in the government then established, and would not suf- 
 fer any one to sit in the house, without having promised by writing, not 
 to oppose, or give his consent there, to the change of the said govern- 
 ment. This gave occasion, that even some of those who had been his 
 eminent friends, now did not stick to reprove him sharply. 
 
 Among these was lieutenant-colonel John Lilburn, who being an ex- 
 traordinary bold man, very stiff and inflexible, had more than once 
 showed himself a public asserter of the people's liberties and freedoms ; 
 for which he had been prosecuted at law; viz. once in the year 1645, 
 when he was imprisoned as guilty of treason, but was discharged ; and 
 afterwards, in the year 1649, when, having -pubhshed several books, to 
 expose to the public the arbitrary power he thought was exercised in 
 the government, he was confined in the tower: and, after having been 
 prisoner about seven months, was impeached of high treason. But he 
 so vigorously defended his cause, that though strong persuasions had 
 been used to move the jury to bring him in guilty, yet he so far prevail- 
 ed, that at length he was set at liberty again: though I find that once 
 he was whipt for a crime laid to his charge, of which he gloried pub- 
 licly. And when Cromwell had usurped the supreme power, Lilburn 
 made bold to charge him, both by word of mouth, and by writing, with 
 falseness and tyranny ; and he went on at that rate, that Cromwell, 
 foreseeing that if this man continued thi;(^ to expose his doings, he should 
 not be able to maintain his credit &^^uthority, ordered him to be ta- 
 ken into custody, and impeached of m^treason. When Lilburn, thus 
 accused, appeared at the bar, he behaved himself with that undaunted- 
 ness, and so defended his caqse, that he seemed less to plead for his 
 life, than for the freedom of his country; and, boldly answering what 
 was objected to him, said that what he had done was not only no high 
 
165S] PEOPLE CALLED QUAKERS. 143 
 
 treason; but the government was' such, that no high treason could be 
 committed against it; and that therefore all true Englishmen were 
 obliged to oppose the tyranny that was exercised. He also said that 
 having been once in favour with Cromwell, he might haves attained to 
 great preferment, if he would have been quiet; but that hei,having 
 thought this unlawful, it was now resolved to have his life takgn away; 
 which he did not fear, because he asserted a good cause. Thus vigor- 
 ously Lilburn pleaded, and he defended his cause with such strong ar- 
 guments, that the jury brought him. in not guilty, notwithstanding the 
 endeavours of the judges to the contrary. 
 
 Now, though according to law, he must have been set, at liberty, yet 
 Cromwell would not consent to it, but kept him prisoner : and because 
 he indeed feared him, as one that would weaken his government, he 
 ordered him to be carried from one prison to another ; till at length he 
 came to be confined in the castle of Dover, in which town lived Luke 
 Howard, mentioned before ; who thereby having occasion to speak with 
 Lilburn concerning ireligion, gave him such convincing reasons for his 
 professions, as prevailed upon Lilburn to receive the Truth ; as he him- 
 self signified in a letter he writ to his wife ; who having visited him in 
 prison, afterwards writ to him this following exhortation. 
 
 ' My dear, 
 ' Retain a sober patient spirit within thee, which I am confident thou 
 shalt see shall be of more force to recover thee, than all thy keen metal 
 hath been. I hope God is doing a work upon thee and me too, as 
 shall make us study ourselves more than we have done.' 
 
 These words were so acceptable to Lilburn, that repeating them ia 
 his letter to her, he answered thus, after many other passages. 
 
 ' 0, my dear love ! 
 ' I am deeply already entered into my part of it : the mighty power 
 of God enable thee to get in too, and also to go through thine, and ef- 
 fectually to go cheerfully and willingly along hand in hand with me, 
 which would render thee abundantly more amiable, lovely, and pleasant 
 in mine eyes, although thou wert then clothed in rags, than thou couldest 
 be to me in the drawing back, or standing still where thou wast when 
 I last saw thee, though therein thou wert clothed all over with rich and 
 outwardlyglistering earthly diamonds, and in the greatest of earthly pros- 
 perity. I am sorry thou art so straitly put to it for money ; but to live 
 upon God by faith, in the depth of straits, is the lively condition of a 
 Christian. O that thy spirit could attain unto this, according to thy de- 
 sire in thy letter, and my own present frame of spirit ! 1 now can 
 
 contentedly feed savourily upon bread and cheese, and small beer alone, 
 for saving of money. And for my liberty, about which thou so wear- 
 iest and spejtidest thyself, as thy letter acquaints me thou dost, 1 can say 
 to thee, that I am in my pr|jent temper of spirit, ready really with Peter, 
 at the sight of the glorious^ansfiguration of Christ, to say, it is good 
 being here. For here in Dover Castle, through the loving-kindness of 
 God, I have met with a more clear, plain, and evident knowledge of 
 God and myself, and his gracious outgoings to my soul, than ever I had 
 in all my lifetime, not excepting my glorying and rejoicing condition 
 
144 THE HISTORY OF THE fl655 
 
 under the bishops. — And now submissively and heartily I can say, the 
 will of my heavenly Father be done in me, by me, and for me; in whose 
 will I leave thee and thine, with all thy and my friends, and rest 
 Thine in the strength of 
 
 renewedness of true love, 
 
 JOHN LILBURN.' 
 
 From Dover Castle, the place of the present 
 enjoyed delightful dispensation of the eternal, 
 everlasting love of God unto my soul. The 
 4lh of the Tenth Month, 1655. 
 
 Whilst Lilburn was prisoner here, Cromwell, as it seemed, would have 
 released him, if he would have signed a declaration that he would never 
 draw a sword against his government. But Lilburn as yet not being 
 fully convinced, that to refrain from the use of the carnal sword, was 
 the duty of a true Christian, refused; thinking that though G. Fox had 
 signed such a declaration, yet this did not become him, because he did 
 not perfectly approve that point of self-denial. But however, continu- 
 ing in faithfulness, Jto persevere in respect of that knowledge he had al- 
 ready attained to, he became, in process of time, such an asserter of 
 the true Christian life, that in a paper, which at his desire was given out 
 in print, he expressed himself thus: 
 
 ' I have now the faithful and true witness in ray own soul, that the Lord 
 himself is become, within me,, the teacher of my soul, and enabler of 
 me to walk in a measure of his pure ways and paths ; yea, and so clear 
 a teacher within me is he already become unto me, as that I with con- 
 fidence believe my inward teacher shall never now more be removed 
 into a corner; but is, and shall be, as a continual voice speaking in my 
 ears, " This is the way, walk in it :" by which divine teaching, I am now 
 daily taught to die to sin, and led up by it into living power, to be rais- 
 ed up, and enabled to live in a pure measure of righteousness; and by 
 which inward spiritual teachings, I am, I say again, led up into power 
 in Christ, by which I particularly can, and do hereby witness, that I 
 am already dead, or.crHoifiedto the very occasions, and real grounds 
 of all outward wars, .arid. carnal sword-fightings, and fleshly bustlings 
 and contests; and that therefore confidently I now believe, I shall never 
 hereafter be an user of a temporal sword more, nor a joiner with those 
 that so do. And this I do here solemnly declare, not in the least to 
 avoid persecution, or for any politic ends of my own, or in the least for 
 the satisfaction of the fleshly wills of any of my great adversaries, or 
 for satisfying the carnal will of my poor weak afflicted wife; but by 
 the special movings and compulsions of God now upon my soul, am I 
 in truth and righteousness compelled thus to declare; that so I may 
 take away from my adversaries, all their; fig-leaf covers, or pretences, 
 for their continuing of my every way unjujkbonds. And that thereby, 
 if yet I must be an imprisoned sufferer, it€piy from this day forward, 
 be for the Truth as it is in Jesus ; which Truth I witness to be truly pro- 
 fessed and practised by the savouriest of people- called Quakers. 
 
 ' And to this my present declaration, which I exceedingly long and 
 earnestly desire to have in print, and for whick I know that I can 
 
1«5S] PEOPLE CALLED QUAKERS. 145 
 
 36 called to witness t 
 JOHN LILBURN.' 
 
 cheerfully and assuredly lay down my life, if I be called to witness the 
 truth of it, I subscribe my name, 
 
 From my innocent and every way causeless captivity 
 in Dover Castle, the place of my soul's delighlnil and 
 contentful abode, where I have really and substantially 
 found that which my soul many years hath sought dili- 
 gently after, and with unsatisfied longingness thirs^d 
 to enjoy: this present First-day of the week, being the 
 4th of the Third Month, 1655. 
 
 It sufficiently appears by this, that Lilburn did not think that this de- 
 claration would procure his liberty ; and he guessed not wrong ; for be- 
 fore he was released, Cromwell died. Lilburn being then discharged 
 from his confinement, continued steadfast to the doctrine of the Truth 
 he had embraced, and died at London in the year 1G60. But being 
 advanced in the time, I go therefore back a little, and intend in the se- 
 quel to give a more circumstantial description of Cromwell's death. 
 
 And thus I conclude this book with the year 1655, in which year 
 there was a plot of the royalists against Cromwell.; and in Nottingham- 
 shire they had already surprised some places; and towards the West 
 the city of Salisbury. The young king, (Charles,) was now come from 
 Cologne into Zealand, to be the nearer if the attempt succeeded. But his 
 time of ruling was not yet come ; for the cavaliers were soon forced to 
 give way to the power of Cromwell : and the design being thus squash- 
 ed, king Charles returned to Cologne. In the meanwhile, Cromwell, to 
 raise his esteem abroad, sent a fleet, under admiral Penn, to the West 
 Indies, and another, under the cpmmand of admiral Blake, towards 
 the Mediterranean sea. 
 
 Vol. L— 19 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS- 
 
 THE FOURTH BOOK. 
 
 NEAR the beginning of the year 1656, G. Fox went from London 
 to Surry, Chichester, Portsmouth, and Pool ; where William Baily, a 
 Baptist teacher, and some others, were convinced- by G. Fox's tninistry* 
 and entered into the society of those called Quakers ; among whom, 
 Baily afterwards became an eminent minister. From Pool, G. Fox 
 went to Southampton, and Dorchester, where he desired of the Baptists 
 to have thfeir meeting-house to meet in ; but they r^fusing,'he sent them 
 word, that they might come to his inn, -if they pleased. Many of them 
 came, with their teacher, and they" fell into a discourse about water- 
 baptism. G. Fox asked them, whether they could say they were sent 
 of God to baptize people, as John was; and whether they had the same 
 spirit and power, that the apostles had. They said they had not. Then 
 he asked them, how many powers there are. Whether there are any 
 more than the power of God, and the. power of the devil; and they said, 
 there was not any power than those two. Then said G. Fox, ' If you 
 have not the power of God, that the apostles had, then you act by the 
 power of the devil.' And his spteaking was of such effect, that many 
 substantial people were convinced that night. Next morning when he 
 was passing away, the Bapfistsi began to shake the dust from off their 
 feet after him. ' What, said he, in the power of darkness 1 We who 
 are in the power of God, shake off the dust of our feet against you.' 
 
 Leaving Dorchester, he came to Weymouth,„where, inquiring after 
 the sober people, about fourscore of them gathered together at the 
 priest's house, and most of them were turned to Christ Jesus, who had 
 enlightened them with his divine light, by which they were reproved of 
 their sins. There was at that time a captain of horse in the town, who, 
 rode about seven miles out of town with G. Fox. This captain was of 
 such a merry temper, and so exceedingly given to laughter, that G. 
 Fox several times spoke very seriously to him about it ; but it was be- 
 come so customary to him that he would laugh almost at any thing he 
 saw. But G. Fox still admonished him to gravity, and the fear of the 
 Lord ; and of this he spoke to him again when they parted. The next time 
 G. Fox saw him, the captain told him, that when he spoke to him at 
 
1656] THE HISTORY, &c. I47 
 
 parting, the power of the Lord so struck him, that before he got home 
 he was serious enough, and had left his laughing. , He indeed became 
 a serious and good man ; and being convinced of the Truth, died in the 
 real profession thereof. 
 
 For brevity's sake I do not intend to mention all the places G. Fox 
 passed through, much less all his occurrences. At Kingsbridge he had 
 good service ; and returning in the evening to his inn, and there being 
 many people drinking, he was moved to go amongst them, and to di- 
 rect them to the light which Christ, the heavenly man, had enlightened 
 them withal; by which light they might see all their evil ways^ words, 
 and deeds ; and by the same light they might also see Christ Jesus their 
 Saviour. But this discourse did not pifease the innkeeper, seeing'it hin- 
 dered his guests from drinking: and hearing G. Fox speak so much of 
 the light, he snatched away the candle, and said, ' Come, here is light 
 for you to go into your chamber.' 
 
 The next day, G. Fox went to Plymojath, and from thence to Corn- 
 wall ; and travelling •through the country, he came to Market-Jew. 
 Being there at an inn, he met with some trouble from the magistrates: 
 and ne writ a paper to show, that the Lord was come to teach his 
 people himself, by Jesus Christ, &c. This paper came accidentally to 
 the hands of Peter Ceely, ar major in the army, and also a justice of 
 peace at Ives, whither G. Fox came. Here Edward Pyot and Willian^ 
 Salt, who were G. Fox's fellow-travellers, were hauled before the said 
 major, whilst G. Fox was walking down to the sea-side: but he hear- 
 ing this, followed them, and came also into the justice's house, where 
 the aforesaid paper being produced, it was asked him, whether he would 
 own it: and he said, ' Yes.' Then the major tendered them the oath of 
 abjuration, G. Fox thereupon putting his hand in his pocket, drew forth 
 the answer to it, which had been, given to the protector. A priest being 
 present there, found fault'with his hair, which then was pretty long, and 
 asked to have cut it ; but G. Fox told him, he had no pride in it. It 
 happened also at other times, that because of his long hair he was 
 spoken to, as I have se6n myself; but of this I am fully persuaded, that 
 he had not the least pride in it; but it seems to me not improbaJ^le, that 
 he, seeing how some would make it a kind of holiness to wear short 
 hair, did the contrary to show that, in some things, there was a Chris- 
 tian liberty, for which we ought not to judge one another. But to pro- 
 ceed, G. t ox and his companions weA taken into custody, ^nd with a 
 guard of horse sgnt to prison with thiswittimus. 
 
 ' Peter Ceely, one of the justices of the peace of this county f to the keeper 
 of his highnesses jail at Lctunceston, or his lawful deputy in that behalf 
 greeting. 
 
 'I send you herewithal by the bearers hereof, the bodies of Edward 
 Pyot, of Bristol, and George Fox, of Drayton and Clay, in Leicester- 
 shire, and William Salt, of London, which they pretend to be the places 
 of their habitations, who go under the notion of Quakers, and acknow- 
 ledge themselves to be such; who have spread several papers, tending 
 to the disturbance of the public peace, and cannot render any lawful 
 cause of coming into these parts, being persons altogether unknown, 
 and having no pass for their travelling up and down the qountiy, and 
 refusing to give sureties of their good behaviour, according to the law 
 
148 THE HISTORY OP THE [1656 
 
 in that behalf provided, and refuse to take the oath of abjuration, &c. 
 These are therefore, in the name of his highness, the lord protector, to 
 will and command you, that when the bodies of the said, Edward Pyot, 
 George Pox, and William Salt, shall be unto you brought, you them re- 
 ceive, and in his highness's prison aforesaid you safely feep them, until 
 by due course of law they shall be delivered. Hereof fail ye not, as you 
 •will answer the contrary at your peril. Given under my hand, and seal, 
 at St. Ives, the 18th day of January, 1656. 
 
 P. CEELY.' 
 
 By this mittimus it appears under what odd pretences the Quakers, 
 so called, were committed to prison ; for such reasons as are mention- 
 ed therein, might be found and picked up at any time. Thus G. Fox 
 and his cortipanions were carried through Redruth, Falmouth, and 
 Bodmin, to Launceston. By the way they suffered great insolences, 
 both froni the soldiers that conducted them, and from others, by the 
 connivance of captain Keat; but I will not detain my reader with all 
 those particulars. Being come to Launceston, Keat delivered the priso- 
 ners to the jailer. And though many were greatly enraged against 
 them, and expected that these prisoners, who thou'd and thee'd all, and 
 did not put off their hats to any man, should at the assizes be condemn- 
 ed to be hanged if they did not pay that respect to the bench; yet there 
 were many friendly people, out of several parts of the country, that 
 came to visit them ; for it was about nine weeks from the time pf their 
 commitment to the assizes: by reason of which several got opportunity 
 to speak with them, which had that good effect, that many were con- 
 vinced of the truth of the doctrine held forth by them. 
 
 At the time of the assizes, abundance of people came froni far and 
 near, to hear the trial of the Quakers; who being guarded by the sol- 
 diers, and the sheriff's men to the court, had much ado to get through 
 the multitude that filled the streets: besides the doors and windows were 
 filled with people looking out upon them. Being brought into the court, 
 G. Fox after all was quiet, said, ' Peace be amongst you.' The judge, 
 (Glyn,) who was then chief justice of England, said to the jailer, ' What 
 be these you have brought here into the court?' ' Prisoners, my lord,' 
 said he. ' Why do you not put off your hats V said the judge to them. 
 They saying nothing ; ' Put off your hats,' said the judge again ; and 
 thfey still continuing silent, the Adge said, 'The court commands you 
 to put off your hats.' Then GJ^Fox began to speak, and said, ' Where 
 did ever any magistrate, king^ or judge, from Moses to Daniel, com- 
 mand any to put off their hats, when they came before them in their 
 courts, either amongst the Jews, (the people of God,) or amongst the 
 heathen? And if the law of England, doth command any such thing, 
 show me that law either written^pr printed?' The judge, then grow- 
 htg angry, said, ' I do not carr^ii'y law-books on my back.' ' But,' 
 said G. Fox, 'where is it print ^fe - any 'statute-book, that I may read 
 it?' At this the judge said,i,'TSKe him away, prevaricator ! Pll ferk 
 him.' Then the prisoners were' ifjieaaway, and put among the thieves, 
 But presently after the judge called to the jailer, * Bring them up again.' 
 This being done, ' Come,' said he, ' where had they hats from Moses 
 to Daniel? Come, answer me ; I have you fast now.' To this G. Fox 
 replied, ' Thou mayest read in the third of Daniel, that the three chil- 
 dren were cast into the fiery furnace, by Nebuchadnezzar's command, 
 
16S6] PEOPLE CALLED QUAKERS. 149 
 
 with their coats, their hose, and their hats on.' This plain instance 
 stopped him : so that not having any thing else to say, he cried again, 
 ' Take them away jailer.' Accordingly they were taken away, and 
 being thrust among the thieves, they were kept there a great while, and 
 at length carried again to prison; but in the afternoon they were 
 brought up again into the court. 
 
 G. Fox seeing the jurymen there, gave them a paper, which he had 
 written against swearing. This paper passing from the jury to the 
 justices, they presented it to the judge; and he. bid the clerk give G. 
 Fox that paper, and then asked him whether that seditious paper was 
 his : to which he said if they would read it in open court, that he might 
 hear it, if it was his, he would own it, and stand by it. The judge 
 would have G. Fox to have taken it, and looked upon it in his own 
 hand. But he desired again that it might be read, that all in the court 
 might hear it, and judge whether there was any sedition in it, or no; 
 for if there were, he was willing to suffer for it. At length the clerk of 
 the assizes read itVith an audible voice; and when he had done, G. 
 Fox said it was his paper, and he would own it ; and so might they too, 
 except they would deny the Scripture ; for was it not Scripture lan- 
 guage, and the words and commands of Christ and the apostles, which 
 all true Christians ought to obey ? Then tli6y let fall that subject, and 
 the judge speaking again about the hats pf'the prisoners, bid the jailer 
 take them off. Then they asked what they had lain in prison for these 
 nine weeks, seeing now nothing was objected against them, but what 
 concerned their hats : ' And,' said G. Fox, ' as for putting off our hats, 
 that was the honour which God would lay in the dust, though they 
 made so much ado about it: the honour which is of men, and which 
 men seek one of another, is the mark of unbelievers : for, " How can ye 
 believe," saith Christ, " who receive honour one of another, and seek 
 not the honour that cometh from God only 1" And Christ saith also, 
 " I receive not honour from men." And all true Christians should be 
 of his mind,' Then the judge make a speech, how he represented the 
 lord protector's person; and how he made him lord chief justice of 
 lEngland, and sent him to come that circuit, &c. Thereuppn the pris- 
 oners desired him, that he would do them justice for their false impris- 
 onment, which they had suffered nine weeks. 
 
 But instead thereof, an indictment was read against them, but so full 
 of untruths, that G. Fox thought it h^d been against some of the thieves: 
 for it contained, that they came by force of arms, and in a hostile man- 
 ner, into the court; whereas they were brought there as prisoners; 
 which made him saij?: it was all false. And still they cried for justice 
 for their false imprisonment, being taken up in their journey without 
 cause, by major Ceely. Then this Peter Ceely, who, as a justice of 
 peace, sat also on the bench, said to the judge, ' May it please you, my 
 lord, this man, (pointing to G. Fox,) went aside with me, and told me 
 how serviceable I might be for his design ; that he could raise forty 
 thousand men at an hour's warning, and involve the nation in blood, 
 and so bring in king Charles ; and I would have aided him out of the 
 country, but he would not go. And if it please you, my lord, I have a 
 witness to swear it.' And so he called upon his witness, who, without 
 question, was one that was bribed. But the judge, perceiving this pal- 
 pable lie, was not forward to examine the witness: then G. Fox desired 
 the judge that he would be pleased to let his mittimus be read, in which 
 
150 THE HISTORY OF THE {1656 
 
 the pretended crime was signified, for whicii he was committed to pri- 
 son. But the judge said it should not be read: G. Fox still insisting to 
 have it read, said, ' It oyght to be; for if I have done any thing worthy 
 of death, or of bonds, let all the cquntry know it.' Seeing then they 
 would not read it, he said to one of his fellow-prisoners, ' Thou hast a 
 copy of it; read it tip.' 'It shall not be read,^ said the judge; 'jailer, 
 take him away ; I will see whether he-or I shall be master.'" 
 
 Then G. Fox was taken away, and aM'hile after called for again. 
 He still Cried to have the mittimus read ; and the people being eager to 
 hear it, he bid his fellow-prisoner read it up; which being done, and 
 read'according to the copy already mentioned, G. Fox said to the judge 
 and justices, 'Thou that sayest thou art chief justice of England, and 
 you that be justices, ye know, that if I had put in sureties, I might 
 have gone whither 1 pleased, and have carried on the design, if I had 
 one, which major Ceely hath charged me with. And if I had spoken 
 these words to him, which he hath declared, then judge ye, whether 
 bail or mainprise could have been taken in that case.' Then directing" 
 his speech to major Ceely, he said, 'When or where did I take thee 
 aside? Was not thy house full of rude people, and thou as rude as any 
 of them at our examination, so that I asked for a constable, or other 
 officer, to keep the people civil? But if thou art my accuser, why 
 sittest thou on the bench? That is not a place for thee to sit in; for 
 accusers do not use to sit with the judges: thou oughjest to come down, 
 and stand by me, and look me in the face. Besides, I would ask the 
 judge and justices this question, whether or no major Ceely is not guilty 
 of this treason, which he. charges against me, in concealing it so long 
 as he hath done? Doth he understand his place, either as a soldier or a 
 justice of the peace? For he tells you here, that I went aside with him, 
 and told him what a design I had in hand ; and how serviceable he 
 might be for it: that I could raise forty thousand men in an hour's time, 
 and bring in Charles, and involve the nation in blood. Moreover, that 
 he would have aided, me out of the country, but I would not go; and 
 therefore he committed me to prison for want of sureties for the good 
 behaviour, as the mittimus declares. Now do not you see plainly, that 
 major Ceely is gUilty of this plot and treason that he talks of, and hath 
 made himself a party to it, bydesiring me to go out of the country, and 
 demanding bail of me ; and not charging me with' this pretended trea- 
 son till now, nor discovering it? But I deny and abhor his words, agd 
 am innocent of his devihsh design.' 
 
 The judge by this seeing clearly that Ceely, instead of ensnaring G. 
 Fox,, had ensnared himself, let fall that business. But then Ceely got 
 up again, and said to the judge, 'If it please you, my lord, to hear me: 
 this man struck me, and gave me such a blow, as I never had in my 
 life.' G. Fox smiling at this, said, ' Major Ceely, art thou- a justice of 
 peace, and a major of a troop of horse, and tells the judge here in the 
 face of the «Qurt and country, that I, who am a prisoner, struck thee; 
 and gave thee such a blow, as thou never hadst the like in thy life? 
 What ! art thou not ashamed ? Prithee, major Ceely, where did I strike 
 thee; and who is thy witness for that? Who was by?' To this Ceely 
 said it was in the castle-green, and that captain' Bradden was standing 
 by when G. Fox struck hirai who then desired the judge to let him pro- 
 duce his witness for that: and he called again upon Ceely, to come 
 down from off the bench ; telling him it was not fit that the accuser 
 
1656J PEOPLE CALLED QUAKERS. 151 
 
 should sit as judge over the accused. Ceely then said, captain Brad- 
 den was his witness : which made G. Fox say to captain Bradden, 
 who was present there, * Didst thou see me give him such a blow, 
 and strike him as he saith?' Bradden made no answer, but bowed his 
 head. G. Fox then desired him to speak up,, if he knew any such thing : 
 but he only bowed his head again. ' Nay,' Said G. Fox, ♦ speak up, and 
 let the court and country hear, and let not bowing of the head serve the 
 turn. If I have done so, let the law be inflicted on me. I fear not suf- 
 ferings, nor death itself 5 for I am an innocent man concerning all his 
 charge.' But Bradden would not testify to it. And the judge, finding 
 those snares would not hold, cried, ' Take him avyay, jailer ;' and fined 
 the prisoners twenty marks apiece, for not putting ofi" their hats, and to 
 be kept in prison till they paid their fine : and so they were brought 
 back to jail again. 
 
 At night captain Bradden came with seven or eight justices to see 
 them : and they being very civil, said, they did not believe that either 
 the judge, or any in the court, believed those charges which major 
 Ceely had made upon G. Fox. And Bradden said, major Ceely had an 
 intent to have taken aWay G. Fox's life, if he could have got another 
 witness. ' But,' said G. Fox, 'captain Bradden, why didst not thou wit- 
 ness for me, or against me, seeing major Ceely produced thee for a wit- 
 ness, that thou sawest me strike Kim I and when I desired thee to speak 
 either for me, or against me, according to what thou sawest or knew- 
 est, thou wouldest not speak.' ' Why,' said he, ' when Major Ceely.and 
 I came by you, as you were walking in the castle-green, he put off his 
 hat to you, and said, how do you do, Mr. Fox f Your servant, sir. 
 Then you said to him, major Ceely, take heed of hypocrisy, and of a 
 rotten heart; for when came I to be thy master, or thou my servant? 
 Do servants use to cast their masters into prison? This was the great 
 blow he meant that you gave him.' G. Fox hearing this, called to mind, 
 that they walking by, Ceely had spoken the aforesaid words, and that 
 he himself indeed made such an answer, as is mentioned; and he 
 thought he said nothing amjss,since Ceely so openly had manifested his 
 hypocrisy and rotten-neartedness, when he complained of this to the 
 judge in open court, and would have made all believe, that G. Fox gave 
 him a stroke outwardly with his hand. A report of this trial being 
 spread abroad, divers people, of whom some were of account in the 
 world, came far and near to see him and his friends in prison, which 
 tended to the convincement of some. 
 
 Being settled in prison upon' such a commitment, that they were not 
 likely to be soon released, they forebore giving the jailer seven shillings 
 a week apiece for themselves, and as much for their horses, which he 
 had in a manner extorted from them: but upon this he grew so very 
 wicked, that he turned them down into a nasty stinking place where 
 they used to put persons condemned for witchcraft and murder. This 
 place was so noisome, that it was observed few who went into it, did 
 ever come out again in health: for there was no house of office in it, 
 and the excrements of the prisoners that from time to time had beeta 
 put there, had not been carried out for many years; so that it was all 
 like mire, and in some places to the top of the shoes; and the jailer 
 would not suffer them to cleanse it, nor let them have beds or straw to 
 lie on. At night some friendly people of the town brought them a can- 
 dle and a little straw ; of which they were about to burn a little to take 
 
152 THE HISTORY OF THE [1668 
 
 away the stink. The thieves lay over their -heads, and the head jailer 
 in a room by them, over their heads also. But it seems the smoke went 
 up into the room where he lay, which put him into such a rage, that 
 he took the pots of the thieves' excrements, and poured them down 
 through a hole upon their head? ; whereby they were so bespattered, 
 that it was loathsome to touch themselves, or one another : besides the 
 stink so increased, that by it, and the smoke, they were almost in dan- 
 ger of being suffocated. And all this could not satisfy the rage of this 
 cruel jailer, but hej-ailed against them so hideously, and called then? 
 such horrible nicknames, that they never had heard the like before. In 
 this manner they were forced to stand all night, for they could not sit 
 down, the place being so filthy. Thus he kept them a great while, be- 
 fore he would let them cleanse it, or suiTer them to have any victuals 
 brought in, but what they got through the grate, And^ven this could 
 not be done without difficulty;, for a lass one time having brought them 
 a little meat, the sued her in the town-court for breaking the prison; 
 perhaps, because she had a little bent an half-br,oken bar of the gr^te, 
 to get a small dish through it. That this jailer was so desperately 
 wicked, is not so much to be wondered at, since, as they were inform^ 
 ed, he had been a thief, and was on that account burnt both in the 
 hand and on the shoulder ; and the under-jailer in like manner : their 
 wives had also been burnt in the hand. It was not at all strange, then, 
 that the prisoners suflfered most grievously from such a wicked crew ; 
 but it was more to be wondered at, that colonel Bennet, a Baptist 
 teacher, having purchased the jail and lands belonging to the castle, 
 had there placed this head-jailen^ 
 
 It was much talked of, that spirits haunted this dungeon, and walked 
 there, and that many had died in it; some thinking to terrify the priso- 
 ners therewith. But G. Fox told them, that if all the spirits and devils 
 in hell were there, he was over them in the power of God, and feared 
 no such thing ; for Christ, their priest, would sanctify the walls and the 
 house to them; he who bruised the hefad of the devil; as the priest was 
 to cleanse the plague out of the walls of the house under the law. 
 
 Now the time of the sessions at Bodmin being come, the prisoners 
 drew Up their suffering case, and sent the paper thither; upon reading 
 of which, the justices gave order, that the door of Doomsdale, (thus the 
 dungeon was called,) should be opened, and that they should have li- 
 berty to cleanse it, and to buy their meat in the town. Having obtain- 
 ed this liberty, they writ to London, and desired Anne Downer, a 
 young woman already mentioned in this work, to come down, and to 
 buy and dress their meat: which she being very willing to do, was 
 therein greatly serviceable to them ; for she was a good writer, and 
 could talte things in shorthand. They also sent up a relation of their 
 sufferings to the protector; who thereupon sent down an order to the 
 governor of Pendennis Castle, to examine the matter. On which oc- 
 casion Hugh Peters, one of the protector's chaplains, told him they could 
 not do George Fox a greater service for The spreading of his principles 
 in Cornwall than to imprison him there. This was not altogether un- 
 true, for he was much visited, and, many were turned from darkness 
 to the light; notwithstanding the mayor,of Launcestonwas a fierce per- 
 secutor, casting in prison all he could get; and he did not stick to search 
 substantial grave women, for letters, as supposed. 
 
 In Devonshire it was hot much better; for many of those called Qua- 
 
1658] PEOPLE CALLED QUAKERS. I53 
 
 kers, that travelled through the country, were taken up and lyhipped, 
 under pretence of being vagabonds: nay, some clothiers, that were 
 going to mill with their cloth, and other substantial men, were seized 
 and whipped ; and Henry Ppllexfen, who had been a justice of peace 
 for the most part of forty years before, was cast into prison, under pre- 
 tence of being a Jesuit. 
 
 In the meanwhile Edward Pyot, who had been a captain, and was 
 a man of good understanding in the laws and rights of the nation, writ 
 a large letter to the lord chief justice John Glyn, wherein he plainly set 
 before him his unlawful dealings ; and queried with him, whether his 
 saying if ye will be uncovered, (or put off your hats,) I will hear you, 
 and do you justice, was not an overthrow of the laws that were made 
 to maintain right and justice. Many other particulars, and among the 
 rest, that of G. Fox's striking major Ceely were also mentioned in this 
 letter. G. Pox himself writ also several papers, wherein the odiousness 
 of persecution was plainly set forth. 
 
 Among those that»came to visit him was Thomas Lower, a doctor 
 of physic at London; who, whilst I am writing this, is yet alive: and 
 he, asking many questions concerning religious matters, received such 
 satisfactory answers from G. Fox, that he afterwards said his words 
 were as a flash of lightning, they ran so through him; and that he 
 never met with such wise men in his life, &c. Thus he came to be 
 convinced of the Truth, and so entered into the communion of the de- 
 spised Quakers. While G. Fox was still in prison, one of his friends 
 went to Oliver Cromwell, and oflfered himself body for body, to lie in 
 Doomsdale prison in his stead, if he would take him, and let G. Fox go 
 at liberty. But Cromwell said he could not do it, for it was contrary 
 to law : and turning to those of his counsel, ' Which of youj quoth he, 
 ' would do so much for me, if I were in the same condition'?' 
 
 Thus G. Fox continued in prison, and it was yet a good while before 
 he and his feliow-prisoners were released. The next year the wicked 
 jailer received a recompense of his deeds; for he was turned<jOut of his 
 
 glace, and for some wicked act was cast into jail himself;" and there 
 is carriage was so unruly, that he was, by the succeeding jailer, put 
 into Doomsdale, locked in irons, and beaten, and bid to remember how 
 he had abused those good men, whom he had wickedly, without any 
 cause, cast into that nasty dungeon ; but that now he deservedly should 
 suffer for his wickedness; and the same measure he had meted to others, 
 he should have meted out to himself: and this mischievous fellow, who 
 might have grown rich if be had carried himself civilly, grew now 
 very poor, and so died in prison. 
 
 About the same time that G. Fox was released, Cromwell called a 
 parliament, which met for the first sitting, in the painted chamber at 
 Westminster, on the 17th of the month called September. Samuel 
 Fisher got an opportunity to come into this assembly, where he heard 
 the protector's speech, and in it these words, ' that he knew not of any 
 one man that had suffered imprisonment unjustly in all England.' Anidi 
 after he had got the conveniency of a standing, he said that he had a 
 word to speak from the Lord to the protector, to the parliament, and 
 the people, and then he began thus: 
 
 'The burden of the word of the Lord God of heaven, and of earth, as 
 it came unto me on the 22d day of the last month, and as it now lieth 
 upon me to declare it in his name, even unto thee, Oliver Cromwell, pro- 
 VoL. I.— 20 
 
154 THE HISTORY OF THE [1656 
 
 tector, (so. called,)' of these three nations, England, Scotland, and Ire- 
 land; and also, to all you who are chosen out of the several -parts there- 
 of to sit in parliament this day, to consider of such things as concern 
 the commonwealth thereof; and likewise to the three nations them- 
 selves, and all the people thereof, whose rulers and representatives ye 
 are: -which word of the Ix)rd, as ye do not deem yourselves too high, 
 or too great, or too good, to be spoken to from the Lord; and as you 
 will not fall under the guilt of that sin of saying to the seers, See not, 
 and to the prophets, Prophesy jiot, prophesy not unto- us right things, 
 prophesy smooth things, prophesy deceits ; J charge you all, in the name 
 of the living God, that without interruption or opposition, whether lyou 
 like it, or hke it not, you stand still and hear it: and when I have done, 
 you may do with me as the«Lord shall give you leave, or leave me 
 under the power of your hands to do;'no law of equity condemning 
 any man before he be heard, especially when he speaks on so high an 
 account as from the God of heaven! himself, though to such as are no 
 less than God's under him here on earth.' ' 
 
 Scarce had he spoken, thus much, but some cried, ' A Quaker, a Qua- 
 ker; keep him down, he shall not speak.:' yet the protector and the par- 
 liament-men were still and quiet. But some others, among whom two 
 justices of peace, had not so much patience; bu.t'Fisher, as he related 
 afterwards, believed that, the protector and the parliament-men would 
 have given him audience, had not otliers set him at nought: some say- 
 ing the'protector had spoken long, and was very hot and weary : and that 
 he, [Fisher,] might be ashamed to occasion his stay any longer. Thus 
 Fisher was interrupted, and the protector and parliament-men, rising, 
 went away, though Fisher did not question but the .protector would 
 have heard him : for his moderation in hearing what was said, having 
 been experienced before, Fisher was willtng to acknowledge his nobi- 
 lity as freely as Paul took notice of .the like in Festus; whom he held 
 most noble in that he would hear him, though he thought him mad. 
 Fisher bt^g:thus prohibited,- published his speech in print, soas he in- 
 tended tonave delivered it, though, not ohe syllable of it was written 
 before. It was pretty long, and contained a sharp reproof to the hy- 
 pocrisy of those, who, under a show of godliness, made long prayers, 
 kept fasts, and, nevertheless, lived in pride, pomp, and luxury, perse- 
 cuting those who really were a pious people. And to the protector he. 
 said, that unless he took away the wicked from before him, and all flat- 
 tering false accusers, his throne would never Ije established in righteous- 
 ness. In the introduction placed before this speech, he saith that before 
 this burden came upon him, he had prayed God that he might have been 
 excused of this message, thinking that a more unworthy one than him- 
 self could not have been singled oiit; but whatever he did, he could not 
 be rid of it; and though he spent a whole week with fasting, tears, and 
 supplication, yet during the time of that abstinence, he felt a daily sup- 
 ply and refreshment to his spirits, so that he fully resigned to do what 
 he believed was required of him from the Lord ; and he felt all fears 
 of the fro-wns of men removed from him. Some other speeches which 
 he intended to ha've made to the parliament, but was obstructed therein, 
 he also published afterwards in print. 
 
 In the latter part of this year it happened that Humphrey Smith 
 coming to Evesham in Worcestershire, was disturbed in a meeting by 
 the mayor, Edward Young, who said. he would break the Quakers' 
 
1656] PEOPLE CALLED QUAKERS. 155 
 
 meetings, or else his bones should lie in the dirt. Thus resolved, he 
 came in the month called October, on a First-day of the week in the 
 morning, into their meeting, in a house where H. Smith was : and sev- 
 eral persons after being rudely abused, were hauled out to prison. In 
 the afternoon a meeting being kept in the street, some of the company 
 were by order of the said mayor put into the stocks, and others, of 
 which the aforesaid Smith was one, into a dark dungeon: and though 
 the mayor then said it was an unlawful assembly, but if they would 
 meet in houses he would not molest them ; yet on next First-day of 
 the week, he seeing one going to a meeting that was appointed in a 
 house, put him in prison. H. Smith and his friends had some bedding 
 and bed-clothes sent them, but the mayor caused it to be taken away 
 from them; and afterwards when some straw was brought them to lie 
 upon, the jailer would not suffer it; nay, when one came, and asked 
 liberty to fetch out their dung from them, the mayor denied it, and or- 
 dered him to be put in the stocks. The place where they were kept, 
 was not twelve feet^square, and the hole to take in air, was but four 
 inches wide, so that even by day-hght they were fain to burn candle, 
 when they had it. Here they were kept above fourteen weeks, with 
 their own dung in the same room ; so that one of them grew sick of 
 the stink; and yet the jailer said, if they had been there for theft or 
 murder, he could have let them have more liberty than now he durst, 
 because of the mayor. James Wall, one of the prisoners, was a free- 
 man of the town, and a shopkeeper, and yet the mayor forbade his 
 wife to stand in the market-place, which for many years she had done. 
 She going to him about it, he began to fawn upon her, and said : ' I hear 
 that your husband doth abuse you.' To which she answered, 'My 
 husband did never abuse me; but as for that judgment which he now 
 holdeth, once I could not own it; but now seeing it is so much persecu- 
 ted, makes me own it, because the way of God was always persecuted.' 
 He hearing her speak so, said, she should not have a standing place for 
 five pounds. 
 
 About a month after, Margaret Newby and Elizabeth Courton came 
 to this town, and had a meeting at the house of one Edward Pitwayest 
 but coming in the afternoon to visit the prisoners, the mayor himself 
 laid violent hands on them, and caused them to be put in the stocks, with 
 their legs near a yard one from another; and lie would not suffer thern 
 to have a block to sit on, though they desired it; }'et as one th^it would 
 seem to have some modesty, he bid the constable fetch a block, and put 
 between their legs,, uttering indecent expressions ; in this posture they 
 were kept for the space of fifteen hours, and then, in a freezing night 
 sent out of the town, without suffering them to go to any place to refresh 
 themselves. And as to Humphry Smith, and those with him, they were 
 yet kept a good while in prison. 
 
 In this year Alexander Parker was at Radnor in Wales, and bearing 
 there a testimony against the priest Vavasor Powel, he also preached' 
 the doctrine of Truth, as occasion offered. It was, I think, about this 
 time, that Ambrose Rigge and Thomas Robinson came to Exeter; from 
 thence to Bristol, and afterwards to Basingstoke in Hampshire. Here, af- 
 ter much trouble, they got a meeting appointed; but before all the people 
 were assembled, the chief priest, with the magistrates, came thither, and 
 causing them to be taken away, tendered them the oath of abjuration. 
 Bnt they denying to swear for conscience sake, were committed to pri- 
 
156 THE HISTORY OF THE [1656 
 
 soa: and the jailer nailed planks before the window, to deprive them of 
 the light 5^ neither would he suffer them to have a candle at night 
 Here they were kept about a quarter of a year ; having nothing to lie 
 on but some straw: But, this their sufleriug had such effect, that some 
 of the inhabitants seeing these unreasonable dealings, began to inquire 
 into the doctrine held forth by the sufferers, and so came to be convin- 
 ced of the truth thereof They at last being released, Robinson went 
 to Portsmouth, where he preached repentance. Some time after A. 
 Rigge came also thither, and reaped what Robinson in some respect had 
 sowed ; though it was not long before he was sent out of town. But 
 returning within a short time, he found opportunity to have a meeting 
 there ; and by his preaching some were convinced, an|d embraced his 
 doctrine. 
 
 From thence he went to the Isle of Wight, where some also received 
 the doctrine maintained by him. After some stay he returned to Sus- 
 sex, where he had great service. And travelling up and down the coun- 
 ty, he came to Weymouth and Melcomb-Regis, where speaking in the 
 steeple-house against the priest, he was seized and locked up in a nasty 
 dungeon where there was nothing to lie on but some filthy straw, and 
 a stone to sit on : there was also no house of office ; but on the ground 
 lay an heap of dung, where he was also forced to ease himself. But 
 there being an opening at the top of the room, he could see people go 
 along the streets, and thus took occasion, from this subterranean cave, 
 to preach to the passengers with such power and efficacy, that his doc- 
 trine entered into the hearts of the hearers and stuck there. This man- 
 ner of preaching often- hath been in England, and I myself, in my young 
 years, have been an eye-witness of it ; and have heard the prisoners lift 
 up their voice so, that it could be heard very easily in the streets ; which 
 made people that passed by, stand still, and hearken to what was spo- 
 ken by such zealous preachers. And though these were often hindered 
 of having meetings, yet it was impossible to stop up the fountain from 
 whence their words flowed. Thus if^was also with A. Rigge, who, 
 after an imprisonment of eleven weeks, being set at liberty, travelled 
 up and down again ; but in many places where he came, a prison was 
 his lot ; sometimes even when nothing could be laid to his charge, but 
 that he was gone from his dwelling-place ; for the parliament had made 
 a law, that all who were gone from home, and could not give a satis- 
 factory account of their business, should be taken up as vagabonds. 
 Under this pretence, many who travelled to the markets with their goods, 
 were seized by the way ; for if it did but appear that such an one was a 
 Quaker, which was presently seen by his not putting off his hat, then 
 there wanted no pretended i-eason to clap him up in prison. 
 
 A. Rigge travelling on, came also to visit some of his friends in prison 
 at Southampton. This was taken so ill, that the nuayor, Peter Seal, 
 without examining, caused him to be fastened to the, whipping-post, in 
 the market place, where he was severely lashed by the executioner, and 
 then put into a cart, and sent out of the town, in freezing snowy wea- 
 ther ; the mayor threatening him, that if ever he returnfed,''he should be 
 whipt again, and burnt in the shoulder with an R. signifying rogue. 
 Notwithstanding this, he was moved to return, and the mayof 'was very 
 eager to have this executed on him ; but the other magistrates would 
 ' not consent ; and not long after the mayor died of a bloody flux. This 
 relation hath carried me a little beyond the course of time. But now J 
 
1656] PEOPLE CALLED QUAKERS. 157 
 
 leave A. Rigge for a while, intending to make further mention of hitn 
 hereafter. 
 
 In this year William Caton went again into Scotland, from whence 
 returning, he travelled to Bristol, thence to Plymouth, and so to London ; 
 from whence he made a voyage again to Holland, where William Ames 
 and John Stubbs had been, and also found some among the English peo- 
 ple at Amsterdam, who had received the doctrine they preached, though 
 afterwards they turned from it again. W. Ames found also some re- 
 ception among the Baptists there, whoat first were pleased with him,' 
 but J. Stubbs did not please them so well : as Dr. Galenus Abrahams 
 once told me, who compared Ames to a musician that played a very 
 melodious tune, and Stubbs to a disturber of the harmonious music ; 
 though Ames afterwards, for his great zeal, was found fault with also. 
 
 W. Caton now arrived at Dort, and from thence repaired to Rotter- 
 dam, where, for wantof an interpreter that understood English, he was 
 fain to make use of the Latin. But it grieved him exceedingly to meet 
 with some unruly S^jirits there, that having been in some measure con- 
 vinced, by W. Ames, ran out under the denomination of Quakers, into 
 extrerfies, both in words and writings. Some of these persons I know, 
 an(|^ave seen also some of the books -they pubUshed in print, in which, 
 under a pretence of plainness, not one capital letter was to be found, 
 even not to proper names, nay, not to names of authors themselves. 
 And since they ran out into several other extravagancies, it was not 
 much to be wondered, that the magistrates clapt them up in Bedlam. 
 The ringleader of these people, was one Isaac Furnier, who formerly, 
 (as I'have heard my uncle tell, who had seen it himself,) Uvcid as another 
 Diogenes, using at the fire, instead of a pair of tongs, a split stick ; and 
 now conversing among the Quakers, so called, made it a piece of holi- 
 ness to use the most blunt language, he could think of; how absurd and 
 irregular soever. In fine, he so behaved himself, that the orthodox Qua- 
 kers rejected his society. He it was, as I have understood, who was 
 the author of that ridiculous saying, ' My spirit testifieth :' which, though 
 not approved nor used by the true Quakers, yet hath been so spread 
 among the people in the Low Countries, that it hath been constantly 
 credited, and is not yet quite disbelieved, that the Quakers used to say 
 so of any thing they intend to do ; and that if any one, whoever it be, 
 says so, they will give credit to his saying. The abovesaid Dr. Gal- 
 enus told me, that this man coming to his door, and finding the doctor's 
 name writ on the post of the door, (as is usual in Holland,) did with his 
 knife, scratch out the letters Dr. signifying doctor. On which the doc- 
 tor asked him, why he did so ? And his answer was, because the spirit 
 did testify so unto him. And being asked farther, if so be that spirit 
 did move him to stab the doctor vvith the knife, whether he would follow 
 that motion, he-answered, (if the relation be true,) as the doctor affirmed 
 to me, ' Yes.' But however it be, this is true, that this Furnier was a 
 passionate, and giddy-headed man, whom the true Quakers could not 
 own, though he had translated many of their books out of English into 
 Dutch ; Bind would also preach amongst them. But at length he left 
 them, and turning papist, fell into a dissolute and debauched life. 
 
 But tp return to W. C^ton: coming to Amsterdam, he did not find 
 much more satisfaction there than at Rotterdam; for several high-con- 
 ceited professors, who seemed to approve the doctrine preached by the 
 Quakers, were more apt to take up6n them to teach others, than to re- 
 
158 THE HISTORY OF THE [16S6 
 
 ceive instruction from others. Wherefore W. Caton did not stay long 
 at Amsterdam^ but returned to Rotterdam ; and from thence went to 
 Zealand, arriving at Middleburgb, accompanied with a certain young 
 man, who w.ent'to some of the meeting-places in that city, and was ap- 
 prehended ; which Caton understanding, went to visit him, and they 
 perceiving that he was his companion, secured him- also; and after hav- 
 ing been kept in prison some days, being weak in bt)dy, it was ordered 
 that they should be sent to England ; and so they were carried in a 
 coach-wagon to the waterside, being conducted by a guard of soldiers, 
 to protect- them against the rude multitude, and brought on board a ship 
 of war, where Caton suffered great hardship; for the seamen were so 
 ill-natured, that they would not allow him so much as a piece of sail- 
 cloth, but he was fain to lie upon the bare boards, in very cold and 
 stormy weather. But though thus hardly used, yet he felt his strength 
 increase, and so experienced the mercies of God. It was in November 
 when he arrived at London, where he was kindly received by the bre- 
 thren : after some stay there, he went to Hampshire, Surry, Sussex, 
 and Kent. 
 
 Not long before this, G. Fox came to Exeter, where James Nayler 
 was in prison, and spoke to him by way of reproof ;' which Nayler 
 slighted, though he offered to kiss G. Fox : but he unwilling to suffer 
 this, said, since he had turned against the power of God, he could not 
 receive his show of kindness. It appeared by letters the magistrates 
 found in his pocket at Bristol, that the Quakers found fault with him, 
 and had reproved him of his high-mindedness, before it launched out 
 into that extravagant act which made so great a noise in the worlds and 
 hath been mixed with many untruths, and false turns. I have there-' 
 fore thought it worth while to inquire narrowly into it, in order to give 
 a true relation of matters of fact. 
 
 This James Navler was born of honest parents,* in the parish of 
 Ardesley, near Wakefield in Yorkshire, about the year 1616.- He had 
 served in the parliament army, being' tjuarter-master in major-general 
 Lambert's troop in Scotland; was a member of the Independents ; and 
 afterwards, in the year 16.51, he entered into the communion of the 
 Quakers, so called.-|- He was a man of excellent natural parts, and at 
 
 * His father was a husbandman, and 6f good repute, having a competent estate to live 
 on, with industry, according to the manner of the country where he dwelt. He was ed- 
 ucated in good English, and wrote well. About the age of twenty-two. he married, and 
 then removed into Wakefield parish ; where he coritinued, till the wars broke out in 1641, 
 and then went into the army, and was a soldier eight or nine years, first under the Lord 
 Fairfax, and afterwards quarter^master under major-general Lambert, till disabled by 
 sickness in Scotland, he returned home about 1649. — J. W.'s account. 
 
 + Ho and Thomas Goodair were convinced by G. Fox, about Wakefield, anno 1651, 
 as were also Richard Farnsworth, Thomas Aldam, William Dewsbury, and wife, about 
 the same time. And in the beginning of the year following, as he was in the field at 
 plough, meditating on the things of God, he heard a voice, bidding him to go out from 
 his kindred, an'd from his father's house ; and had a promise given with it, that the Lord: 
 would be with him ; whereupon he did exceedingly rejoice that he had heard the voice 
 of God, whom he had professed from a child, and endeavoured to serve : and when ho 
 went home he made preparation, to go; but not being obedient, the wrath of God was 
 upon him, so that he w&s made a. wonder, and it was thought he would have died. Af- 
 terwards being made willing, and going out with a friend, not thinking then of a journey, 
 he was commanded to go into the West, not knowing what he was to do there ;'1)ut when 
 he came, he had given him what to declare ; and so he continued, not knowing one day 
 what he was to do the next ; and the proinise of God, that he would be with him, he 
 found made good to him every day.— Collect, of J. N.'s writings,- 
 
1656] PEOPLE CALLED QUAKERS. 169 
 
 fiist did acquit himself well, both in word and writing among his friends, 
 so that many came to receive the Truth by his ministry. He came to 
 London towards the latter end of the year 1654-, or beginning of 1655, 
 and found there a meeting of friends, which had already been gathered 
 in that city, by the service of Edward Burrough, and Francis How- 
 gill ; and there he preached in such an eminent manner, that many ad- 
 miring his great gift, began to esteem him much above his brethren, 
 which as it brought him no benefit, so it gave occasion of some differ- 
 ence in the society ; and this ran so high, that some forv?ard and incon- 
 siderate women, of whom. Martha Simmons was the chief, assumed the 
 boldness to dispute with F. Howgill and E. Burrough, openly in their 
 preaching, and thus to disturb the meetings :* whereupon they, who 
 were truly excellent preachers, -did not fail, according to their dutj' to 
 reprove this indiscretion.- But these women were so disgusted, that 
 Martha, and another woman, went and complained to J. Nayler, to in- 
 cense him against F. Howgill and E. Burrough ; but this did not suc- 
 ceed, for he showed'himself afraid to pass judgment upon his brethren, 
 as they desired. Hereupon Martha fell into a passion, in a kind of 
 moaning or weeping, and, bitterly crying out with a mournful shrill 
 voice, said, 'I looked for judgment, but behold a cry;' and with that 
 cried aloud in a passionate lamenting manner, which so entered and 
 pierced J. Nayler, that it smote him down into so much sorrow and 
 sadness, that he was much dejected in spirit, or disconsolate. Fear and 
 doubting then entered him, so that he came to be clouded in his under- 
 standing, bewildered, and at a loss in Jiis judgment, and became estrang- 
 ed from his best friends, because they did not approve his conduct; in- 
 somuch that he began to give ear to the flattering praises of some 
 whimsical people, which he ought to have abhorred, and reproved them 
 for. But his sorrowful fall ought to stand;as,a warning, even to those 
 that are endued with great gifts, that they do not presume to be exalt- 
 ed, lest they also fall, but endeavour to continue in true humiUty, in 
 which alone a Christian can be kept safe. 
 
 Hannah Stranger, whom I very well know, and have reason to be- 
 lieve a woman of high imaginations, at this time wrote to him several 
 very extravagant letters; calling him the everlasting Son of Righteous- 
 ness, Prince of Peace, the only begotten Son of God, the fairest of ten 
 thousands, &c. In the letters of Jane Woodcock, John Stranger, and 
 others, were expressions of the like extravagancy ; and the said Hannah 
 Stranger, Martha Simmons, and Dorcas Erbury, arrived to that height 
 of folly, that in the prison at Exeter, they kneeled before Nayler, and 
 kissed his feet: but as to what hath been divulged concerning his com- 
 mitting of fornication, I never could find, though very inquisitive in the 
 case, that he was in the least guilty thereoffi But for all that, he was 
 
 * These women's practice we may suppose to be somewhat like that which gave oc- 
 casion to the apostle Paul to say, " Let j'our women keep silence in the churches, for it 
 is not permitted unto them to speak." 1 Cor. xix. 34> This prohibition of speaking, 
 must be voluntary discourse, by way of reasoning or disputing, and not when they had 
 an immediate impulse, or concern to prophesy; for the apostle in the same epistle, has 
 defined prophesy to be speaking unto "Men to edification, exhortation, and comfort." 
 chap.xiv. 3. And has also chap. xi. made express mention of women's praying and pro- 
 phesying, together with the men. 
 
 t As to that accusation, as if I had committed adultery with some of those women 
 who came with us from Exeter prison, and also those who were with me at Bristol, the 
 night before I suffered there, of both which accusations I am clear, before God, who kept 
 
160 THE HISTORY OF THE [1656 
 
 already too itiuch transported, . and grew yet more exorbitant; for 
 being released from that prison, and riding to Bristol in the beginning 
 of November, he was accompanied by. the aforesaid and other persons; 
 and passing through the suburbs of Bristol, one Thomas Woodcock 
 went bareheaded before- him; one of the women led his horse; Dorcas, 
 Martha, and Hannah, spread their sfcarfs and handkerchiefs before him, 
 and the company sung,- "Holy, holy, holy, is the Lord God of hosts, 
 Hosannah in the highest-: holy> holy, holy, is the Lord God of Israel." 
 Thus these mad peoplp sung, whilst they were walking through the mire 
 and dirt, till they came into Bristol; where they were examined by the 
 magistrates, and committed to prison ; and not long after he was car- 
 ried to London, to be examined by the parliament. How it went there; 
 may be seen in the printed trial, which the parliament was pleased to 
 publish,! I believe that J. Nayler was clouded in his understanding in 
 all this transaction: but how grievous soever his,fall was, yet it pleas» 
 ed God, in his infinite mercy to raise him up again, and to bring him to 
 such sincere repentance, that, (as we may see in the sequel,) he abhor- 
 red not only this whole business, but also manifested his hearty sorrow, 
 ihpathetical expressions, which were published, as will be shown in its 
 proper place. 
 
 What hath been said of the odd doings in Exeter prison, and of his 
 riding into Bristol, was not denied by him, nor by the rest of the com- 
 pany, when they were examined by a committee of parliament, who 
 made their report on the 5th of December, to which the house agreed 
 next day. On the 16th this business, which had, (not without much 
 contradiction ; for many members of the parhament did not approve the 
 severity used against him,) been treated both forenoons and afternoons, 
 was proposed the twelfth time: which made an ingenious author say 
 afterwards, that it was wondered at by many, what the cause might 
 be, that this foolish business should hold so many wise men so long at 
 work. On the 17th, after a long debate, they came to this resolution. 
 
 That James Nayler be set on the pillory, with his head in the pillory, 
 in the Palace-yard, Westminster, during the space of two hours, on 
 Thursday next, and be whipped by the hangman through the streets, 
 from Westminster to the Old Exchange, London; and Siere likewise 
 be set on the pilloryi with his head in the pillory, for the space of two 
 hours, between the hours of eleven and one, on Saturday next, in each 
 place wearing a paper containing an inscription of his crimes ; and that 
 at the Old Exchange his tongue be bored through with a hot iron, and 
 that he be there also stigmatized in the forehead with the letter B. ; and, 
 that he be afterwards sent to Bristol, and be conveyed into, and through 
 
 me at that day both in thought and deed, as to all women, as a little child, God is my 
 record. Collect, of J. flaylor's writings, p. 54. See more particularly in his answer to 
 Bloome's Fanatic History, in the said Collect, at p. 652. 
 
 + But the extravagancy of the sentence, which that parliament passed upon him with 
 other circumstaiioes, give great reason to suspect the account was partially taken, and 
 published to justify their cruelty, whichis also set forth in part by way of annotation 
 on the said trial. And, (as J. W. says,) some of his answers were innocent enough, 
 some not clear, and some exaggerated by his adversaries ; some of them he denied, some 
 he owned ; they reported the worst, and more than was true in some things, adding and 
 diminishing as they were minded ; much was wanting of what he had spoken to the com- 
 mittee ; wresting ^nd perverting his words what they could, and endeavouring to draw 
 words out of him to ensnare himVand take away his life : and to show their confusion 
 when he was before them, they would have had him to kneel, and put off his hat to 
 them, though a part of the charge against him was, that some kneeled to him. 
 
1656] PEOPLE CALLED QUAKERS. 161 
 
 the said city on horseback, with his face backward, and there also pub- 
 licly whipped the next market-day after he comes thither ; and that from 
 thence he be committed to prison in Bridewell, London, and there 
 restrained from the society of all people, and there to labour hard till 
 he shall be released by parliament ; and during that time he be debar- 
 red the use of pen, ink, and paper, and shall have no relief but what he 
 earns by his daily labour. 
 
 They were long ere they could agree on the sentence; for suppose 
 there was blasphemy committed, yet his tongue seemed not properly 
 guilty of it, since it was not proved that blasphemous words had been 
 spoken by him.* Many thought it to be indeed a very severe judg- 
 ment to be executed upon one whose crime seemed to proceed more 
 from a clouded understanding, than any wilful intention of evil. 
 
 Now although several persons of diflerent persuasions, being moved 
 with compassion towards Nayler, as a man carried away by foolish 
 imaginations, had offered petitions to the parliament on his behalf, yet 
 it was resolved not to read them, till the sentence was pronounced 
 against him. 
 
 There lived then at London, one Robert Rich, a merchant, (a very 
 bold man,) who writ a letter to the parliament, wherein he showed 
 what was blasphemy; and on the 15th of December, several copies 
 thereof were delivered to particular members ; and in that which was 
 given to the speaker, these words were written at the bottom, ' If I may 
 have liberty of those that sit in parliament, I do here attend at their 
 door, and am ready, out of the Scriptures of Truth, to show, that not 
 any thing J. Nayler hath said or done, is blasphemy,' &c. 
 
 The parliament after judgment was concluded, resolved that the 
 speaker should be authorized to issue his warrants to the sheriffs of 
 London and Middlesex, the sheriff of Bristol, and governor of Bride- 
 well, to see the said judgment put in execution. By some it was ques- 
 tioned whether that was a sufficient warrant, unless the protector con- 
 curred in the matter ; but he seemed unwilling to meddle with it. The 
 thing being thus far agreed upon, J. Nayler was brought up to the bar; 
 and when the speaker, sir Thomas Waddrington, was about to pro- 
 nounce the aforementioned sentence, Nayler said he did not know his 
 offence. To which the speaker returned, he should know his offence 
 by his punishment. After sentence was pronounced, though J. Nayler 
 bore the same with great patience, yet it seemed he would have spoken 
 something, but was denied liberty; nevertheless was heard to say, 
 with a composed -mind, ' I pray God, he may not lay it to your charge.' 
 
 The 18th of December, J. Nayler suffered part of the sentence; and 
 after having stood full two hours with his head in the pillory, was 
 
 * At Lancaster sessions the priest got some to swear blasphemy against G. FoJC, 
 (which was the common accusation in those days,) but he was cleared, and the priests, 
 «o. were enraged, who thereupon sent a petition to tho council of state, against G. F. 
 and J. N. who answered the same in a book called, ' Saul'sErrand to Damascus.' After 
 this, J. N. was persecuted in divers places, beaten, stoned, and cruelly used by the priests 
 and itheir rude followers, and in danger of his life. Afterward, by the instigation of 
 the priest, he and F. Howgill were committed to Appleby jail, and tried on an indict- 
 ment for blasphemy, for saying Christ was in him, according to Col. i. 27. " Christ in 
 you the hope of glory." He was also another time charged with blasphemy, for assert- 
 ing in a book, ' Justification by the gift of God's Righteousness,' which he proved from 
 Rom. V. and so stopped their mouths, and cleared himself: by which we may see what 
 that generation, who were righteous in their own eyes, would have made blasphemy. 
 — J. Whiting's account. 
 
 Vol. I.— 21 
 
162 THE HISTORY OF THE [165C 
 
 stripped, and whipt at a cart's tail, from Palace-yard to the Old Ex- 
 change, and received three hundred and ten stripes; and the execution- 
 er would have given him one more, (as he confessed to the sheriff.) 
 there being three hundred and eleven kennels, but his foot slipping, the 
 stroke fell upon his own hand, which hurt him much. All this Nayler 
 bore with so much patience and quietness, that it astonished many of 
 the beholders, though his body was in a most pitiful condition: he was 
 also much hurt with horses treading on his feet, whereon the print of 
 the nails were seen. Rebecca Travers, a grave person, who washed 
 his wounds, in a certificate which was presented to the parliament, and 
 afterwards printed, says, 'There was not the space of a man's nail fi'ee 
 from stripes and blood, from his shoulders, near to his waist, his right 
 arm sorely striped, his hands much hurt with cords, that they bled, and 
 were swelled: the blood and wounds of his back did very little appear 
 at first sight, by reason of abundance of dirt that covered them, till it 
 was washed oft".' Nay, his punishment was so severe, that some judged 
 his sentence would have been more mild, if it had been present death: 
 and it seemed indeed that there was a party, who not being able to 
 prevail ,so far in parliament as to have him sentenced to death, yet 
 strove to the utmost of their power to make him sink under the weight 
 of his punishment : for the 20th December was the time appointed for 
 executing the otherpart of the sentence, viz. boring through his tongue, 
 and stigmatizing in his forehead ; but by reason of the m®st cruel whip- 
 ping, he was brought to such a low ebb, that many persons of note, 
 moved with compassion, presented petitions to the parliament on his 
 behalf, who respited his further punishment for one week. 
 
 During this interval, several persons presented another petition, in 
 which are these words : 
 
 ' Your moderation and clemency in respiting the punishment of J. 
 Nayler, in consideration of his illness of body, hath refreshed the hearts 
 of many thousands in these cities, altogether unconcerned in his prac- 
 tice; wherefore we most humbly beg your pardon that are constrained 
 to appear before you in such a suit, (not daring to do otherwise,) that 
 you would remit the remaining part of your sentence against the said 
 J. Nayler, leaving him to the Lord, and to such gospel remedies as he 
 hath sanctified; and we are persuaded you will find such a course of 
 love and forbearance more etfectual to reclaim ; and will leave a seal of 
 your love and tenderness upon our spirits. 
 
 And we shall pray,' &c. 
 
 This petition being presented at the bar of the house by about one 
 hundred persons, on the behalf of the whole, was accordingly read and 
 debated by them ; but not being likely to produce the desired effect, the 
 petitioners thought themselves in duty and conscience bound to address 
 the protector, for remitting the remaining part of the sentence; who, 
 thereupon, sent a letter to the parliament, which occasioned some de- 
 bate in the house. But the day for executing the remaining part of the 
 sentence drawing near, the petitioners made a second address to the 
 protector. It was, indeed, very remarkable, that so many inhabitants 
 that were not of the society pf those called Quakers, showed themselves 
 so much concerned in this business ; but to me it seems to have pro- 
 
r 
 
 W56] PEOPLE CALLED QUAKERS. 163 
 
 ceeded merely from compassion towards the person of J. Nayler ; whom 
 they regarded as one that was rather fallen into error, through incon- 
 siderateness, than to have been guilty of wilful blasphemy : for then he 
 would not have deserved so much pity. 
 
 But, notwithstanding all these humble petition?, the public preachers, 
 it seems, prevailed so much with Cromwell, that he could not resolve to 
 ut a stop to the intended execution ; for five of these ministers, whom 
 find named thus, Caryl, Manton, Nye, Griffith, and Reynolds, came 
 on the 24th of December, by order from the parliament, (as it was said,) 
 to Nayler, to speak with him concerning the things for which he was 
 detained ; and would not permit either friend or other to be present in 
 the room. A certain impartial or neutral person desired it earnestly, 
 but it was denied him ; but coming into the prison, after the conference, 
 he asked Nayler what had been the issue of it, who told him, that he 
 told those ministers, that he saw they had an intent to make him suffer, 
 (though innocent,) as an evil-doer; and therefore had denied any to be 
 present that might be indifferent judges betwixt them and him; and that 
 therefore he should not say any thing, unless what passed was written 
 down, and a 'copy thereof given him to keep, or left with the jailer, 
 signed by them. This was by them consented to, and so they pro- 
 pounded several questions unto him, and took his answers in writing. 
 He further told, that they asked him if he was sorry for those blasphe- 
 mies that he was guilty of, and whether he did recant and renounce the 
 same; to which his answer was, 'What blasphemies, name them?' but 
 they not being able to instance in any particular, he continued, 'Would 
 you have me recant and renounce, you know not what?' Then they 
 asked him whether he did believe there was a Jesus Christ? to which 
 he answered, he did believe there was, and that Jesus had taken up his 
 dwelling in his heart and spirit, and for the testimony of Him he now 
 suffered. Then one of the preachers said, ' But I believe in a Jesus that 
 never was in any man's heart:' to which Nayler returned, he knew no 
 such Christ, for the Christ he witnessed filled heaven and earth, and 
 dwelt in the hearts of the believers. Next they demanded of him why 
 he suffered those women to worship and adore him? to which he re- 
 plied, ' Bowing to the creature I deny ; but if they beheld the power of 
 Christ, wherever it is, and bow to it, he had nothing by which he might 
 resist that, or gainsay it;* and withal said to the ministers, ' Have you 
 thus long professed the Scriptures, and do you now stumble at what 
 they hold forth?' Whereupon they desiring one instance of Scripture 
 wherein such a practice was held forth, he answered, ' What think you 
 of the Shunamite's falling down at the feet of Elisha and bowing before 
 
 * The most that Ifind in liis examination, either in Bristol or London, before the com- 
 mittee of parliament, as publislied from their report, was, that he owned Christ in him, 
 but never that he was Christ; and that he took the honour given, not as to himself, but 
 to Christ in him ; which yet is more than any man ought to receive; for when the be- 
 loved disciple, John, fell at the angel's feet to worship him, he, (though an angpl,) said 
 unto him, " See thou do it not, I am thy fellow-servant, and of thy brethren that have 
 the testimony of Jesus, worship God." Rev. xix. 10. And if an angel ought not, surely 
 no mortal man ought to receive or accept it, on any pretence whatsoever ; though falling 
 down, or kneeling to one another, is too frequently used by some other people, and if it 
 is not to their person, it must be to their function, quality, or character in the church : 
 but that he received it to himself, as a creature, he utterly denied. Trial, p. 15. And 
 that there could not be a more abominable thing, than to take from the Creator, and give 
 to the creature, &c. J. W. 
 
164 THE HISTORY OF THE [1656 
 
 him? As also divers others in Scripture spoken of, as of Abigail to 
 David, and that of Nebuchadnezzar to Daniel:' upon which they paus- 
 ing awhile, said at length, ' That was but a civil act or acknowledge- 
 ment :' to which he returned, ' So you might interpret the act of those 
 women also, if your* eye were not evil, seeing the outward action is 
 one and the same:' and he perceiving that they were seeking to wrest 
 words from him to their own purpose, said, ' How soon have you for- 
 got the works of the bishops, who are now found in the same, seeking 
 to ensnare the innocent.' Whereupon they rose up, and with bitter- 
 ness of spirit, burnt what they had written before, and so left him with 
 some bemoaning expressions; and when they were departing, he de- 
 sired of them that the parliament would send him such questions in 
 writing as they desired satisfaction to, and give him leave to return his 
 answers in writing also. 
 
 By this it seems that Nayler, though still under some cloud, yet was 
 a little more clear in his understanding than before; but hewasencounr 
 tered by fierce enemies, and therefore the execution of his sentence was 
 not stopped, but performed on the 27th of Decetnber. Robert Rich, 
 that forward man, of whom something hath been mentioned already, 
 was this day at the parliament door, from eight in the morning till about 
 eleven, crying variously to the parliament men, as they passed by- To 
 one whom he judged to be innocent, he said, " He that dwelleth in love, 
 dwelleth in God, for God is love :" and to another, whona he thought to 
 be swayed by envy, he said, " He that hates his brother is a manslayer, 
 and he th^it hates his brother is a murderer." Some then thought that 
 Nayler would not have suffered any further punishment, because many 
 honourable persons had attended the parliament and the protector on 
 his behalf; but Rich knowing how the case stood, told the people that 
 the innocent was going to suffer ; and to some of the parliament men 
 he cried, that he was clear from the blood of all men ; and that he de- 
 sired them to be so too. Then he went towards the Exchange, and 
 got on the pillory, held Nayler by the hand while he was burnt in the 
 forehead, and bored through the tongue ; and was not a little affected 
 with Nayler's suffering, for he licked his wounds, thereby as it seems to 
 allay the pain ; and he led him by the hand from off the pillory. It was 
 very remarkable that notwithstanding there might be many thousands 
 of people, yet they were very quiet, and few heard to revalue him, or 
 seen to throw any thing at him : and when he was burning, the people 
 both before and behind him, and on both sides, with one consent stood 
 bareheaded, as seeming generally moved with compassion and good- 
 will towards him. 
 
 Many now rejoiced, seeing how some few among the Quakers, as 
 Rich, and the like sort of people, did side with Nayler, whilst the Qua- 
 kers generally spoke against him and his doings ; for those who hoped 
 to see the downfall of them, signified riot obscurely, that now things 
 went as they would have, since the Quakers, (as they said,) were di- 
 vided among themselves. But time showed that this pretended division 
 soon came to an end, and those diviners and guessers overshot them- 
 selves. How it went with the execution of Nayler's sentence at Bris- 
 tol, I am not informed ;* but by a letter of one Richard Snead, an an- 
 
 • He was sent to Bristol, and there whipped from the middle of Thomas street, over 
 the bridge, up High street, to the middle of Broad street, all which ho bore with wonder- 
 
1656] PEOPLE CALLED QUAKERS. 165 
 
 cient man of about eighty years, I have understood that Nayler had 
 written a letter to the magistrates of Bristol, wherein he had disapprov- 
 ed, and penitently condemned, his carriage there.* After this he was 
 brought to Bridewell, London, (as sentenced,) where he continued pri- 
 soner about two years, during which confinement he came to a true re- 
 pentance of his transgression ; and having got the use of pen and ink, 
 wrote several books and papers, condemning his error, which were 
 published in print ; and after his release, he published several others, one 
 of which by way of recantation, runs thus : 
 
 * Glory to God Almighty, who ruleth in the heavens, and in whose 
 hands are all the kingdoms of the earth ; who raiseth up, and casteth 
 down at his will ; who hath ways to confound the exaltation of man, 
 and to chastise his children, and to make man to know himself to be as 
 grass before him ; whose judgments are above the highest of men, and 
 his pity reacheth the deepest misery ; and the arm of his mercy is un- 
 derneath, to lift up tlfe prisoner out of the pit, and to save such as trust 
 in him from the great destruction, which vain man, through his folly, 
 brings upon himself; who hath delivered my soul from darkness, and 
 made way for my freedom out of the prison-house, and ransomed me 
 from the great captivity ; who divides the sea before him, and removes 
 the mountains out of his way, in the day when he takes upon him to 
 deliver the oppressed out of the hand of him that is too mighty for him 
 in the earth : let his name be exalted for ever, and let all flesh fear be- 
 fore him ; whose breath is life to his own, but a consuming fire to the 
 adversary. 
 
 'And to the Lord Jesus Christ be everlasting dominion upon earth, 
 and his kingdom above all the powers of darkness ; even that Christ 
 of whom the Scriptures declare, which was, and is, and is to come, the 
 light of the world to all generations ; of whose coming I testify with the 
 rest of the children of light, begotten of the immortal seed, whose 
 truth and virtue now shine in the world, unto the righteousness of eter- 
 nal life, and the Saviour of all that believe therein ; who hath been the 
 rock of my salvation, and his spirit hath given quietness and patience 
 to my soul in deep affliction, even for his name's sake: praises forever. 
 
 ' But condemned forever be all those false worships with which any 
 have idolized my person in the night of my temptation, when the power 
 of darkness was above. All their casting of their clothes in the way, 
 their bowings and singings, and all the rest of those wild actions which 
 did any ways tend to dishonour the Lord, or draw the minds of any 
 from the measure of Christ Jesus in themselves, to look at flesh, wbith 
 is as grass, or to ascribe that to the visible, which bebngs to Christ 
 Jesus ; all that I condemn, by which the pure name of the Lord hath 
 been any ways blasphemed through me, in the time of temptation: or 
 the spirits of any people grieved, that truly love the Lord Jesus, 
 
 ful patience, as related by an eye-witness, and then sent by Tower lane the back way to 
 Newgate, and from thence returned to Bridewell, London, according to the sentence. 
 — J. W. 
 
 * After he was set at liberty, he went to Bristol, where in a public meeting, he made 
 confession of his offence, as to his former fall, and declared in so powerful a manner,' as 
 tendered and broke the meeting into tears, so that there were few dry eyes, (as related by 
 some then present,) and many were bowed in their minds and reconciled to him. — J. \Y's. 
 account. 
 
166 THE HISTORY OF THE [1656 
 
 throughout the whole world, of what sort soever. This offence I con- 
 fess, which hath been sorrow of heart, that the enemy of man's peace 
 in Christ, should get this advantage in the night of my trial, to stir up 
 wrath and offences in the creation of God; a thing the simplicity of my 
 heart did not intend, the Lord knows; who in his endless love hath giv- 
 en me power over it, to condemn it. And also that letter which was 
 sent me to Exeter, by John Stranger, when I was in prison, with these 
 words, ' Thy name shall be no more James Nayler, but Jesus,' this I 
 judge to be written from the imaginations ; and a fear struck me when I 
 first saw it, so I put it into my pocket, close, not intending any should 
 see it; which they finding on me, spread it abroad, which the simplici- 
 city of my heart never owned. So this I deny also, that the name of 
 Christ Jesus was received instead of James Nayler,or ascribed to him; 
 for that name is to the promised seed to all generations ; and he that 
 hath the Son, hath the name, which is life and pov?er, the salvation and 
 the unction, into which name all the children of light are baptized. So 
 the name of Christ I confess before men, which name to me hath been 
 a strong tower in the night and in the day ; and this is the name of 
 Christ Jesus, whidi I confess, the Son and the Lamb, the promised seed, 
 where he speaks in male and female. But who hath not this in him- 
 self, hath not life, neither can have, by idolizing my person, or the per- 
 son of any flesh ; but in whom the "heir is born, and hath spoken, or 
 doth speak, there he must not be denied the mouth to speak by, who is 
 head over all, and in all his own, God blessed forever. 
 
 ' And all those ranting wild spirits, which then gathered about me in 
 that time of darkness ; and all their wild actions and wicked words 
 against the honour of God, and his pure spirit and people ; I deny that 
 bad spirit, the power and the works thereof; and as far as I gave ad- 
 vantage, through want of judgment, for that evil spirit in any to arise, I 
 take shame to myself justly; having formerly had power over that 
 spirit, in judgment and discerning, wherever it was ; which darkness 
 came over me through want of watchfulness and obedience to the pure 
 eye of God, and diligently minding the reproof of life, which condemns 
 the adulterous spirit. So the adversary got ad vantage, who ceases not 
 to seek to devour; and being taken captive from the true light, I was 
 walking in the night where none can work, as a wandering bird fit for 
 a prey. And if the Lord of all my mercies had not rescued me, I had 
 perished ; for I was as one appointed to death and destruction, and 
 there was none could deliver me. And this I confess, that God may 
 be justified in his judgment, and magnified in his mercies without end, 
 who did not forsake his captive in the night, even when his spirit was 
 daily provoked and grieved ; but hath brought me forth to give glory 
 to hi.s name for ever. And it is in my heart to confess to God, and be- 
 fore men, my folly and offence in that day : yet were there many things 
 formed against me in that day to take away my life, and bring scandal 
 upon the Truth, of which I am not guilty at all ; as that accusation, as 
 if I had committed adultery with some of those women who came with 
 us from Exeter prison, and also those who were with me at Bristol the 
 night before I suffered there ; of both which accusations I am clear be- 
 fore God, who kept me in that day both in thought and deed, as to all 
 women, as a child, God is my record. And this I mention in particu- 
 lar, (hearing of some who still cease not to reproach therewith God's 
 
1656] PEOPLE CALLED QUAKERS- 167 
 
 Truth and people,) that the mouth of enmity might be shut from evil 
 speaking; though this touchelh not my conscience. 
 
 ' And that report, as though I had raised Dorcas Erbury from the 
 dead carnally, this I deny also, and condemn that testimony to be out 
 of the Truth ; though that power that quickens the dead, I deny not, 
 which is the word of eternal life. And this I give forth, that it may go 
 as far as the offence against the Spirit of Truth hath gone abroad, that 
 all burdens may be taken off of the Truth, and the Truth cleared there- 
 by, and the true light, and all that walk therein, and the deeds of dark- 
 ness be condemned; and that all that are in darkness, may not act in 
 the night, but stay upon God, who dwells in the light, who with the 
 workers of iniquity hath no fellowship ; which had I done, when first 
 darkness came upon me, and not been led by others, I had not run 
 against that rock to be broken, which so long had borne me, and of 
 whom I had so largely drank, and of which I now drink in measure; 
 to ^hom be the glory of all, and to him must every tongue confess, as 
 Judge and Saviour, Qtod over all, blessed forever.' 
 
 The author adding to this an exhortation to the reader, how to be- 
 have himself, if at any time he came to be tempted to sin ; and also a 
 warning, not to rely too much on gifts, wisdom, and knowledge, con- 
 cludes thus: 
 
 ' This I have learned in the deeps, and in secret, when I was alone ; 
 and now declare openly in the day of thy mercy, O Lord. Glory to 
 the Highest for evermore, who hath thus far set me free, to praise his 
 righteousness and his mercy; and to the eternal, invisible, pure God, 
 over all, be fear, obedience, and glory for evermore. Amen. 
 
 JAMES NAYLER.' 
 
 He writ another paper, wherein he related at large, how by unwatch- 
 fulness he came to fall, after having once obtained much victory over 
 the power of Satan, by the grace of God, when he daily walked hum- 
 bly in his fear, having for some years laboured faithfully in the minis- 
 try of the gospel. But what is remarkable, though wherever he did use 
 to come, he went with great boldness through all opposition, yet coming 
 to the city of London, he entered it with the greatest fear that ever he 
 came into any place with, in spirit foreseeing, as he relates, somewhat 
 to befal him there, but not knowing what it might be: ' Yet had I,' (thus 
 he saith,) ' the same presence and power as before, into whatever place 
 or service I was led of the Spirit ; in that life I never returned without 
 victory in Christ Jesus, the Lord thereof. But not minding in all things 
 to stand single and low to the motions of that endless life, by it to be 
 led in all things within and without; but giving away to the reasoning 
 part, as to some things which in themselves had no seeming evil, by lit- 
 tle and little it drew out my mind after trifles, vanities, and persons, 
 which took the affectionate part, by which my mind was drawn out 
 from the constant watch, and pure fear, into which I once was begot- 
 ten. Thus having in a great measure lost my own guide, and dark- 
 ness being come upon me, I sought a place where I might have been 
 alone to weep and cry before the Lord, that his face I might find, and 
 my condition recover. But then my adversary, who had long waited 
 his opportunity, had got in, and bestirred himself every way, so that I 
 
168 THE HISTORY OF THE [1656 
 
 could not be hid : and divers messages came tc» me, some true, some 
 false, as I have seen since. So I knowing some to be true, to wit, how 
 I had lost my condition) with this I let in the false message also; and 
 so lettting go that httle of the true light which I had yet remaining in 
 myself, I gave up myself wholly to be led by others; whose work was 
 then to divide me from the children of Hght, which was done : though 
 much was done by divers of them to prevent it, and in bowels of tender 
 love many laboured to have stayed me with them. And after I was 
 led out from them, the Lord God of my life sent divers of his servants 
 with his word after me, for my return ; all which was rejected ; yea, 
 the provocation of that time of temptation was exceeding great against 
 the pure love of God ; yet he left me not ; for after I had given myself 
 under that power, and darkness was above, my adversary so prevailed, 
 that all things were turned and perverted against my right seeing, hear- 
 ing, or understanding; only a secret hope and faith I had in my God, 
 whom I had served, that he would bring me through it, and to the end 
 of it, and that I should again see the day of my redemption from under 
 it all ; and this quieted my soul in my greatest tribulation.' 
 
 The author, moreover, seriously exhorting others, who also might 
 come to fall into great temptation, concludes with these words : 
 
 ' He who hath saved my soul from death thus far, and hath lifted my 
 feet up out of the pit, even to him be immortal glory forever, and let 
 every troubled soul trust in him; for his mercy endureth forever. 
 
 JAMES NAYLER.' 
 
 That he came to a perfect recovery from his having been in a maze, 
 seems to appear plainly by the following thanksgiving to God for his 
 mercies, which he published after his fall : 
 
 ' It is in my heart to praise thee, my God ; let me never forget 
 thee, what thou hast been to me in the night, by thy presence in tne 
 day of trial, when I was beset in darkness, when I was cast out as a 
 wandering bird, when I was assaulted with strong temptations, then 
 thy presence in secret did preserve me, and in a low state I felt thee 
 near me. When the floods sought to sweep me away, thou didst set a 
 compass for them how far they should pass over. When my way was 
 through the sea, and when I passed under the mountains, there wast 
 thou present with me. When the Weight of the hills was upon me, 
 thou upheldst me, else had I sunk under the earth. When I was as one 
 altogether helpless; when tribulation and anguish was upon me day and 
 night, and the earth without foundation; when I went on the way of 
 wrath, and passed by the gates of hell; when all comforts stood afar 
 off, and he that is mine enemy had dominion ; when I was cast into the 
 pit, and was as one appointed to death; when I was between the mill- 
 stones, and as one crushed with the weight of his adversary; as a father,. 
 Thou wast with me, and the rock of thy presence. When the mouths of 
 lions roared against me, and fear took hold of my soul in the pit, then I 
 called upon thee in the night, and my cries were strong before thee daily? 
 who answeredst me from thy habitation, and deliveredst me from thy 
 dwelling-place ; saying, I will set thee above all thy fears, and lift up 
 thy feet above the head of oppression, I believed, and was strengthened, 
 and thy word was salvation. Thou didst fight on my part when I 
 
1656] PEOPLE CALLED QUAKERS, 169 
 
 Wrestled with death ; and when darkness would have shut me up, then 
 thy light shone about me, and thy banner was over my head. When 
 my work was in the furnace, and as I passed -through the fire, by thee 
 I was not consumed, though the flames ascended above my/ head. 
 When I beheld the dreadful visions and was amongst the fiery spirits, 
 thy faith stayed me, else through fear I had fallen. I saw thee and be- 
 lieved, so the enemy could not prevail. 
 
 When I look back into thy works I am astohished, and see no end of 
 thy praises. Glory, glory to thee, saith my soul, and let my heart be 
 ever filled with thanksgiving. Whilst thy works remain, they shall 
 show forth thy power. Then didst thou lay the foundation of the-earth, 
 and Jead me under the waters, and in the deep didst thou show me 
 wonders, and thy forming of the world. By thy hand thou ledst me in 
 safety, till thou showedst me the piUars of the earth. Then did the 
 heavens shower down, they were covered with darkness, and the 
 powers thereof were shaken, and thy, glory descended ; thou filledst 
 the lower parts of th^earth with gladness, and the springs of the val- 
 leys were opened, and thy showers descended abundantly; so the earth 
 was filled with virtue. Thou madest thy plant to spring, and the thirsty 
 soul became as a watered garden : th^ didst thou lift me out of the 
 
 !)it, and set me forth in the sight of my enemies. Thou proclaimedst 
 iberty to the captive, and calledst mine acquaintance near me: they to 
 whom I had been a wonder, lookpd upon me, and in thy love I ob- 
 tained favour in those who had forsook me. Then did gladness swal- 
 low up sorrow, and I forsook all my troubles ; and I said, how good is 
 it that man be proved in the night, that he may know his folly; that 
 every mouth may become silent in thy hand until thou makest man 
 known to himself, and hast slain the boaster, and showed him the vanity 
 that vexeth thy spirit. 
 
 JAMES NAYLER.' 
 
 This plainly appears to be a poetical piece ; for the author all along 
 makes use of allegorical sayings, to signify the great anguish and tribu- 
 lation he had been under. 
 
 The hatred of his enemies was the fiercer, because he had undisguis- 
 edly and clearly demonstrated their duty, to the rulers, and preachers, 
 and lawyers : for in a certain book, published by him in the year 1653, 
 to exhort men to repentance, he writes thus to the rulers : 
 
 ' you rulers of the people, who are set up to judge between a man 
 and his neighbour, ought not you to judge for God, and not for man ? 
 Ought not you to be men fearing God, and hating covetousness, not judg- 
 ing for gifts and rewards 1 Ought not you to countenance and encourage 
 them that do well, and to be a terror to them which do evil 1 Justice is 
 so. And he that is of God, and bears his sword, turns the' edge of it 
 against all sin and wickedness, injustice and oppression ; and so sets up 
 justice and judgment in the gates, that the poor may be delivered from 
 him that is too mighty for him, and that the cause of the fatherless, 
 widow, and stranger may not fall ; but hath an ear open to thef cries of 
 the poor and helpless, who hath but little money, and few friend? ; that 
 a poor man may not be afraid to appear in a good cause, against the 
 greatest oppressor in the natipn. 
 
 Vol. I.— 22 
 
170 THE HISTORY OF THE {-ie5tf 
 
 . f And ought not you to judge without respect to persons, or without 
 seeking respect to your own persons, worship or honour from.men ; but 
 only lo advance justice, equity, and righteousnessj which is of God ; that 
 so you may be honoured by the Lord ; for true humility is honour, and 
 he that honours the Lord, him will He honour ; and such have been ho- 
 noured in all ages, though they never sought it from men.' 
 
 This and much more he Writ to the rulers ; and to the preachers thus : 
 
 'And you who say^you are the teachers of the nation, bow -long will 
 it be ere you look at your own ways ? I? not all manner of filthiness 
 amongst you, which you should lead th© people out ofi Is there not 
 among you drunkenness, gluttony, whoredom, and sporting, sitting down 
 to eat and to drink, and rising up to play; swearing, lying, backbiting, 
 false accusing, railing, slandering, contention, strife, and envy.? Yea, are 
 not the bestof you given to pride and covetoysness,whichisidolatry; ful- 
 ness of bread, and abundance of idleness ? Are not you hirelings, and 
 teach for the fleece ? Do not you contend, for money with your own 
 hearers, and sue thenl at law for it; yea, although they cannot satisfy 
 your demands, without sinning against the light in their own consciences, 
 and so sin against God ? Are you not bitter, and persecutors of any that 
 come to discover your lewdness, crying out to the magistrate to uphold 
 you in your beastly ways, and to stop the mouths of all those whom 
 God hath sent to witness against you? And many more works of this 
 nature are amongst you, which the pure all-seeing God hath showed unto 
 his people, to be amongst you, and therefore it is that they come out 
 from you, lest they partake with you of your sins and plagues. But are 
 not you blind leaders of the blind, when you neither see these to be the 
 works of darkness, nor those that follow you. Wo unto you that devour 
 souls for money and gain, the day of your account is at hand. O repent, 
 the blood of souls is upon you,' &c. 
 
 The lawyers in the same writing had a stroke also thus : 
 
 'And you lawyers, ought not you to plead the cause of equity, between 
 man and man for equity "sake, without respect to yourselves or others, 
 but only to truth itself; that a just cause may be owned in whomsoever 
 it concerns ? But is not the justest cause sure to fall, if the party have 
 not money to satisfy your demands-; which are many times very un- 
 reasonable? And you who should instruct people in the ways of truth 
 and peace, do not you by your wisdom teach them lies and strife? Do 
 not you advise your plaintiffs, as you call them, to declare in bills,.things 
 that are not true, and make small offences seem very .great by false 
 glosses? For say you, we may declare what we will, and^ prove what 
 we can ; so that you, and they whom you act for, know beforehand, 
 that scarce one thing of ten can be proved, neither is true ? Is this the 
 way to make up the breach, and preserve peace and truth amongst peo- 
 ple ? O miserable fall from God, when that law which should preserve 
 in peace, is used to aggravate offences beyond truth, and so make dif- 
 ferences greater. And do not you dehght to fish in troubled waters: 
 and the greater dissension amongst the people, the more is your gain ? 
 Are not your purses filled, and your estates raised in the ruins of the 
 people ? And are not those laws which ought to be used to preserve 
 
1656] PEOPLE CALLED QUAKERS. 171 
 
 people from oppression, by abusing, made the undoing of whole families, 
 impoverishing towns and countries? The law, as it is now used, is 
 scarce serviceable for any othef end, but for the envious man, who hath 
 much money to revenge himself upon his poor neighbours, which, may 
 be, never did him wrong. Is there any appearing for the poor against 
 the rich, although his cause be just ; but by deceit, deliays, and expen- 
 ses, the remedy is worse than the disease V 
 
 Much more he wrote to the lawyers, to stir them up to do jus- 
 tice, and then addressed himself to the people in general, in these 
 words : 
 
 •And you people of the nation, that have seen the hand of God against 
 the prince and people for these and' the like abominations, and you your- 
 selves are escaped* as brands plucked out of the fire ; have you at all 
 turned to him who hath smitten you ; or are you bettered by correc- 
 tion; or have you made your peace with the Almighty? Although you 
 have seen 'war, and the sword reaching to the very soul, are you not 
 every one, to your own power, gathering fuel to that fire which hath 
 been burning in the land, and hath consumed thousands ;. which should 
 have been as a warning unto you who are escaped, to return to the 
 Lord from the evil of your doings ? , But are not you still making the 
 breach wider between God and the nation, as though you were left for 
 no other end, but to fill up the. measure of iniquity that is yet behind, that 
 the just God may sweep the land with the besom of destruction ? O 
 when will you cease to provoke the Lord by your sins? Where is 
 your Redeemer you have professed so long in words and forms ? Can 
 you witness him in your work's ? And what hath he redeemed you from ? 
 For saith he, " Why call you me Lord, and do not the things which I 
 say ?" Is He your Lord, and you servants to all manner of filthiness ? 
 And notwithstanding you have seen his wonders in the nation, yet do 
 not you exceed all that ever went before you, in pride, covetousness, 
 drunkenness, swearing, envying, quarrelling, backbiting, slandering, false 
 accusing, self-love, and deceit in all manner of merchandise and trading; 
 false weights and measures, sayings, pretestings one towards another, 
 in your bargaining, speaking things that are not true, and hereby to 
 overreach your brethren, and get dishonest gain. Hovv many false 
 oaths, and idle words are spent about every bargain in your markets, 
 and open streets, without blushing, or being ashamed ? Yea, it is able 
 to break the hearts of any who know the pure God, to know it, and hear 
 it; for it is come to such a height of deceit, that none can trust his bro- 
 ther, for lying, swearing, and forswearing, which abound in the nation ; 
 and yet you will profess yourselves to be the members of Jesus Christ: 
 and had Jesus Christ ever such a body as this? Nay, all that are mem- 
 bers of him, are of one heart, and one soul. 
 
 ' And you talk of a communion of saints: had ever the saints such a 
 communion as this, to defraud one another for money; and profess a 
 Redeemer, and are servants to the devil, and your own lusts, in all the 
 motions and temptations thereof, and are led captive at his will ? But 
 what redemption is this you witness ? So long as sin, the partition 
 wall between God and you, stands still whole in your wills, you will be 
 drunk, swear, lie, and commit adultery, dissemble, and satisfy your lusts 
 in all things, and say we are redeemed; yet commit all these abomina- 
 
172 THE HISTORY OF THE [1656 
 
 tions and live in them, under a pretence of a profession, and going to 
 the idols' temple once a week. Did eyer Jesus Christ redeem such a 
 people, or dwell in such a people? Those whom he bath redeemed, he 
 hath freed from, the servitude of sin, by separating them fron? sin, and 
 reconciling them , to God, from whence they are fallen by sin: for God 
 and sin cannot dwell in one. And to such he saith, " Be ye holy, -for I 
 am holy:" and as Jie'is the "Lamb of God who' taketh away the sins 
 of the world," now see, how is yOiir sins taken away, when the- king- 
 dom of darkness doth wholly rule in you, and leads you into works, and 
 ways of darkness? -Are you reconciled to_God, and have you fellow- 
 ship with him? - Are not you yet strangers to him, and worship an un- 
 known God 1 " For he that commits sin, hath not seen him, neither 
 known him," and so worship, they know not what, in formal^and super- 
 stitions worships.' 
 
 Thus J. Nayler" wrote : but I now break off that I may not be te- 
 dious. 
 
 So zealous was he before his fall; which was wholly of another na- 
 ture than the common sins and transgressions; for, by the. wiles of Sa- 
 tan, he accepted the idolatrous honour that some persons gave him, in- 
 stead of which he ought to have reproved them ; and thus was he so 
 stupified in his understandingj. that he- imagined the bowing and. kneel-- 
 ing before him, was not done on account of. his person, but for Christ: 
 and with this false opinion he blinded himself for a time, till it pleased 
 God to pity him, and to give him light again; after he had suffered 
 such an unheard of punishment for his transgression, as is already re- 
 lated in this history^ And' because his freedom of speech agaihst- un- 
 righteousness of alL sorts, and his preaching, ran very sharp upon all, 
 several were angry with him, became his enemies, and took occasion 
 from his crime to revengq themselves fiercely upon him, by making 
 him suffer a cruel punishment, which was no ways proportionable to 
 his transgression. But herein barbarous cruelty played its part so 
 much, that the soberest inhabitants did detest it, and therefore a peti- 
 tion was presented to the parliament, desiring a dischargeof part of the 
 punishment, of which the first subscriber was colonel Scroop, who was 
 governor of Bristol. - " - 
 
 While he lay in Ihe house of correction, he writ several papers- to 
 manifest his regret and repentance for his crime; some of whiph are 
 already inserted in this history. Since, is come to my hand a letter to 
 his friends, being written with his own hand to this purport: 
 
 ' Dear brethren, 
 
 « My heart is broken "this day for the offence that I have occasioned 
 
 to God's trtith and people, and especially to you, who in dear love fol- 
 
 - lowed me, seeking me in faithfulness to God, which I rejected ; being 
 
 bound wherein I could not come forth, till God's hand brought me, to 
 
 whose love I now confess: and I beseech you, forgive wherein I evilly 
 
 requited your love in that day. God knows my sorrow for it, since! 
 
 see it, that ever I should ofiend that of God in any, or reject his counsel; 
 
 and how that paper ydu have seen lie;s much upon me, and I greatly 
 
 fear further to offend, or do amiss, whereby the innocent Truth, or 
 
 ..people of God should suffer, or that I should disobey therein. 
 
 « Unless the Lord himself'keep you from me, I beseech you let no- 
 
1656] PEOPLE CALLED QUAKERS. 173 
 
 thing else hinder your coming to me, that I might have your help in the 
 Lor^! in the mercies of Christ Jesus this I beg of you, as if it was 
 your own case* let me not be forgotten of yOU; 
 
 ' And I entreat you, speak to Hertry Clarke, or whoever else I have 
 most oflfended ; and by the power of God, and in the spirit of Christ 
 Jesus, I am ;willing to confess the offence, thaf God's love may arise in 
 all hearts, as before, if it be his will, who only can remove what stands 
 in the way; and nothing thereof do I intend to cover: God is witness 
 herein.' 
 
 He also writ several other confessions of his faults about this time, in 
 One of which, amongst others, I find these words : 
 
 'And concertiing you, the tender plants of my Father, who have suf- 
 fered through me, or with me, in what the. Lord hath suffered to be 
 done with me, in this time of great trial arid temptation ; the Almighty 
 God of love, -who haih numbered'every sigh, and put every tear in his 
 bottle, reward it a thousand fdd into your bosoms, in the day of your 
 need, when you shall come to'^be tried and tempted ; and in the mean- 
 time fulfil your joy with his love, which you seek after. The Lord 
 knows, it was never in my heart to cause you to moUrn, whose suffer- 
 ing is my greatest sorrow that ever yet came upon me, for you are in-' 
 nocent herein.' - " 
 
 When he had finished that letter, and set his name, he wrote as 
 follows: 
 
 ' I beseech you, (all that can,) to receive it, even as you ^ould be re- 
 ceived of the Lord; and for the rest, the Lord give rhe patience to 
 stiffer, till, he make up the breach.' 
 
 While he was in Bridewell, he writ to the parliament, who had 
 punished him as a blasphemer, to let them know what his true opinion 
 concerniHg Jesus Christ was. ' 
 
 ' Christ Jesus, (the.Immanuel, of whose sufferings the Scriptures de- 
 clare,) him alone I confess before men ; for whose sake I ha.ve denied 
 whatever was dear to me in this world, that I might win him, arid be 
 found in him» and not in myself; whose life and virtue I find daily man- 
 ifest in my mortal body, (which is my eternal joy and hope of glory ;y 
 whotn alone I seek to serve in spirit, soul and body, night and day, (ac- 
 cording to the measure of grace working in me,) that in me he may be 
 glorified, whellier by life or death; and for his sake I suffer all things, 
 that he alone may have the glory of my changej whose work alone it 
 is in me : even to that eternal Spirit be glory, and to the Lamb for 
 ever. - . - 
 
 ' But to ascribe this name, power, and virtue, to James Nayler, (or to 
 that which had abeginningj and must return to dust,) or for that to be 
 exalted, or worshipped, to me is great idolatry, and with the Spirit of 
 Christ Jesus in me it is condemned ; which Spirit leads to lowliness, 
 meekness, and long-suffering. . 
 
 ' So having an opportunity given, (with readiness,) I am willing, in 
 the fear of God the Father, (in honour to Christ Jesus, and to take off 
 
174 THE HISTORY OF THE [1656 
 
 all offences from every simple heart,) this to declare-^p all the world, 
 as the truth of Christ is in me, without guile or deceit, daily finding it 
 to be my work to seek peace in truth with all men in that spirit. 
 
 JAMES'NAYLER.' 
 
 After this, hearing that some had wronged.him about that which he 
 had spoken to the commitjee of the parliament, and undef^anding how 
 men had perverted his words, he wrote a paper, declaring himself fur- 
 ther concerning his beUef of Christ, and his sufferings, and death, &e. 
 Also he compl^.ined of things that some had published, under the title of 
 James Nayler's recantation, wherein tliey-had much perverted him ; and 
 he declared: 
 
 ' And as touching the printing of that paper, (called J. N.'s Tecanta- 
 tion,) it was not done by me, nor with, my knowledge in the least, nor 
 do I yet at all know the man that hath' done it ; but out of the Truth, 
 and against the Truth he hath done^it, and for evil towards me, who- 
 ever it was ; the Lord God of my life, who hath kept me alive in all dis- 
 tress, turn it for good, and forgive the evil: and though he that hath 
 done it, hath not done it in Truth, nor love to it, yet what of truth there 
 is in the paper, I shall own, as stands on Truth's behalf: for thus it was, 
 that after I was put into the hole at„ Bridewell, I heard of many wild 
 actions done by a sort of people whd pretended that they owned me; 
 and these were earnestly stirred up at that day^ with much violence, 
 and many unseemly actions, to go into the meetings of the people of the 
 Lord called Quakers,. on purpose to hinder their peaceable meetings ; 
 and yet would take that holy and pure name of God and Christ fre- 
 quently in their mouths, whereby the name of the Lord was much dis- 
 honoured, and his pure Spirit grieved, and much disorder they caused 
 in many places of the nationrto the d^ishonour of Christ Jesus, fot which 
 I felt wrath from God ; which when I understood that they had any 
 strength through me, I used all means I could to declare against that 
 evil spirit, which under the name of God and Christ, was against God 
 and Christ, his Truth and people ; and something I did give forth about 
 a year and a half since, in denial of these spirits, which it seems to me, 
 he that hath done this, hath got a sight of, and hath added to it the 
 thoughts of his own heart, and so hath-brought out this darkness, that' 
 people know not what to make of it. ' i, 
 
 • < Therefore, so far as it testifies against those unclean ranting spirits, 
 and all the actions wherein the holy name of God hath been dishonour-' 
 ed, and his Spirit grieved, so far I own it; but in that it is turned as 
 though I denied the Lord Jesus Christ, and his Truth, which hath called 
 me out of the world, or his people, whom he hathi called into fight, 
 in that I own it not ; for in the patience and tribulation of Christ Je sus, 
 and with those who have the power this day to testify therein, against 
 all the evils of this present world, I am one in heart and soul to the ut- 
 most of my strength^ till the coming, of the Lord Jesus over all ;' and 
 the throne of meekness and truth, be set on the top of enmity and de- 
 ceit; in which faith and power I am given up to live or die, suffer or re- 
 joice, a:s God will, even so be it, without murmuring. 
 
 JAMES NAYLER.' 
 
1656] PEOPLE CALLED QUAKERS. 175 
 
 This is certain, that James Nayler came to very great sorrow, and 
 deep humiliation of mind ; and therefore, because God forgives the trans- 
 gressions of the penitent, and blotteth them out,, and remerabereth them 
 no more, so could James Nayler's friends do no other than forgive his 
 crime, and thus talie back the lost sheep into their society. He having 
 afterwards obtained his liberty, behaved himself as became a Christian, 
 honest emd blameless in conversation ; and patiently bore the reproach 
 of his former crimes. 
 
 When king Charles the Second had ascended the throne, one Richard 
 Blome published a book, entitlied. The Fanatic History, which vyas said 
 to be published with the approbation of orthodox divines, (so called,) 
 and dedicated by him to the king. This book struck chiefly against 
 the Quakers, and was stuffed with a multitude of lying stories, and the 
 fall of J. Nayler was not concealed in it. He being then alive, took up 
 the pen, and answered the falsities contained in it, relating to himself: 
 and because R. Blome, in his dedication, said, ' That if his majesty put 
 not forth his royal hamd of. power suddenly, to restrain us, we are so 
 numerous, and seducing, that we, will, (in a little time,) diffuse our poison 
 over the better part of his kingdom, which none but a regal authority 
 can stifle.' 
 
 ' I say then, what is become of your spiritual weapons ? Have not 
 your teachers told people of the strength of truth^ and the power of 
 godliness? Have you lost both, (may wisdom say,) and run you now 
 to the, arm of flesh, to get errors stifled, (as you call them,) or else 
 your hope is lost, and your faith fails you? Did ever "any of Christ's 
 ministers leave their spiritual" weapons, to run to the arm of flesh, or a 
 carnal weapon to stop seducers? I say, no. This they never did; but 
 with sjriritual weapons they wrestled, and. overcame^spiritual wicked- 
 ness, andwith them cut down heresies, blasphemies, and false worships, 
 and cleared the churches of Christ of them, and drove them down be- 
 fore them in the world: for none could resist the spirit by which they 
 spoke, of all the false priests, and false worshippers ; but being put to 
 the worst, they cried, (as ypu do,) to rulers and people. Help us, or all 
 will be overrun: for they that turn the world upside down are come 
 hither, (mind your cry.) And then the rude multitude ran on heaps 
 upon them, and made tumults often, and fell upon them with staves and 
 fists, and assaulted the houses that entertained them, as you do, and so 
 hauled them before rulers, who took their parts herein, and put them in 
 prison, and often whipped them; unless it were some that were so no- 
 ble, as not to heed the cry of the multitude ; but would hear their cause, 
 and give them leave to speak, before they would sentence them that 
 were accused. And this was the nobility of heathen kings and rulers ; 
 and do not you seek to make England's rulers worse than them? Be- 
 ware lest heathens rise up in the day of judgment against them who 
 are called Christians, and condemn them. 
 
 ' And is this your cry for help, against so contemptible a people, (as 
 you count them,) you, like silly women, do but discover your weakness 
 and worthlessness ; and if God open the eyes of Bang Charles, he will 
 see it. What! have you preached and wrestled, yourselves out of all 
 hope and faith? that either you must have sudden help from him, or all 
 is lost and overrun ? Surely it may be said, you have been bad watch- 
 men, and idle shepherds, who have lost all, if sudden help come not 
 from another hand. Now if any had come against you with carnal 
 
176 THE HISTORY OF THE [1656 
 
 weapons, then had you had some excuse in crying to the earthly pow- 
 ers; but in that nothing but spirit comles againsj spirit, and yet you have 
 lost the day. This doth cleUrly manifest, that the power of God you 
 have not in you, but have lost the kingdom of the Most High, and so 
 are become unreasonable menrwho would'have two weapons against 
 one, and another to do your work for you, and yet are unwilling to 
 forego your wages; yea, this ail vantage you have, had divers years, but 
 have not prevailed therewith. 
 
 ' And whereas thou sayest thy book is of great consequence; and so 
 thou presumest'to make king Charles the patren of iti and then askest 
 pardon for thy presumption, when thou hast done. 
 
 'I say thou hast need : the substance of thy book being made up of 
 false accusations, gathered upout of books formerly v^ritten against us, 
 which have been disproved by answers several times over: and to these 
 thou hast added some new accusations, as false "as the old, and spied 
 out the failings of some few, who have mourned befqre God, that ever 
 they should sin, and give occasion to the enemy of God so to'blas- 
 pheme. And many things which were done and spoken by others, who 
 are not of us, nor ever were : and of this is thy book made up, as any 
 may see who reads it, and our several answers to the charges therein, 
 many of them of several years standing, against these false accusations, 
 which have most of them been printed over, and over, and presented to 
 the fo'rmer powers that have risen, and as often answered: so there 
 needed no more to be said, than' hath been, were it not for the sake of 
 some who may yet, be strangers to your way of dealing towards us, un- 
 der every power that hath been. CJow discretion will say; that to make 
 another man the father of such a work,, to which he is a stranger, (but 
 especially a king,) is presumption 'indeed, rashness and folly, and needs 
 a pardon. 
 
 * And whereas you now say, that none but a regal authority can sti- 
 fle; it is true, you have tried i parliaments and protectors, (as you called 
 them,) and parliaments again ; arid to make them then work for you, 
 your priests used these arguments to them, to wit. That in the lates 
 wars they had exposed lives, liberties, estates^ and relations, with all oth- 
 er personal advantages, in mantaining the just ptoceedings of parlia- 
 ments, and from them you then claimed our stifling,, as the price of your 
 prayers, purses, hazards, losses, banishment, and blood, as may be read 
 in the Westmoreland petition against us, which thou hast printed in 
 page 197 and 198. And was not this power that which yoU then call- 
 ed the common enemy, in the same petition, page 200, which you now 
 cry to, and would put him upon that work against us now, as defender 
 of your faith, &c. Ah ! a faithless generation have you been to God 
 and man, may you not be ashamed of this work, to print it, and send it 
 to king Charles, and call him to defend it, and patronize it: how hath 
 envy bereaved you of your reasonableness? Shall he who defendSjthis, 
 defend either faith or truth? But this is,, that you may cover yourselves 
 with your shame and envy, that both king and, people, and parliaments, 
 may see what a generation you are, that will run under any power to 
 get your bloody ends;, but indeed true to non^; for if it was true, that 
 you were so faithful to that parliament, with your prayers, purses, and 
 blood, as there you plead, then is your faith but new, which now yoa 
 would have defended; but if not true, then how great deceivers, arid 
 how little to be trusted, or defended, in your cruel designs. 
 
1666] PEOPLE CALLED QUAKERS. 177 
 
 '" The king that faithfully judges the poor, his throne shall be estab- 
 lished for ever. But, if a ruler hearken to lies, all his servants are wick- 
 ed." Prov. xxix. 12, 14. 
 
 ' And to thee, who hast set forth this book of mischief, I say with the 
 Scriptures, " Lay not wait, wicked man, against the dwelling of the 
 righteous, spoihnot his resting place. For a just man falletn seven 
 times, and riseth up again; but the wicked shall fell into mischief." Prov. 
 xxiv. 15, 16. See also Mich. vii. 8. 
 
 J.N.' 
 In answer to the hook. 
 
 ' The day is come that the Scripture is fulfilled, which the Lord spoke 
 byJiis prophet, Isa. xliv.25. That he will make the diviners mad; and 
 that the prophets shall be ashamed, every one of his vision, Zach. xiii. 
 4. The ■yvhich doth now evidently .appear, and their folly is made ma- 
 nifest unto all, that will see and- behold it, according to 2 Tim. iii. 9. 
 And is not this manifest madness and folly in them, called orthodox 
 and divines, to present unto the king their packet of lies, which have 
 been seven years told over, and so long since disproved and confuted, 
 as may be seen in a book called, Saul's Errand to Damascus, &c. print- 
 ed in the year 1653, and in several other books since. It already hath 
 been, and is now manifest unto all men of sober understandings, that 
 these men,. falsely called orthodox and divines, have had no defence, 
 either to .vindicate themselvesj or disprove the people called Quakers, 
 but this refuge of lies, which they first presented to the parliament sit- 
 ting in 1652, and likewise to other parliaments which have been since 
 that time, and to the two protectors, and which now to this present 
 king is directed ; and you presumptuously charge him to be the patron 
 of it, requiring him to defend those lies which you falsely call the faith. 
 But this we know, according as it is written, Prov. xxix: 12, 19. that 
 " if a ruler hearken to lies, and his servants are wicked ; but a wise 
 king scattereth the wicked, and bringeth the wheel over them." Chap. 
 XX. 26. 
 
 ' These pretended divines are such as have boWed and crouched un- 
 der every appearance of a power, and by flatteries seem to cleave 
 unto them, that they might uphold,- maintain, and satisfy their God, 
 which is their bellies. These were of them which said, that Oliver 
 Cromwell was the light of their eyes, and the breath of their nostrils : 
 so that now witk shame they might rather confess that they are blind, 
 and dead, (from the light and life of God,) than to multiply lies in their 
 accustomedi-manner as formerly. These also were of them that said, 
 Oliver Cromwell was Moses, who had led them into a sight of the good 
 land ; and that Richard his son was Joshua, which should lead them 
 into the possession. But we,, with many more, do see that their hope 
 is false, and their faith also proved vain,'and that they are not yet in 
 the land of promise, for there no liars come. And those former rulers 
 hearkening to their lies, were deceived by them, which was the cause 
 of God's judgments, and utter .destruction coming upon them ; which 
 while they put into the pribsts' mouths they cried peace unto them, call- 
 ing them Moses, Aaron, and Joshua ; but when they ceased, and could 
 not put into their mouths, then they cried out, that Moses and Joshua 
 were tyrants and oppressors : and so will they do unto the king now, 
 who are seeking to cleave unto him by flattery emd deceit; and if he 
 
 Vol. I.— 23 
 
178 THE HISTORY OF THE {1656 
 
 deny to be the patron and defender of their lies, will be apt to cry as 
 much against him. So that he, or^^they, are blessed, whose ears are 
 not open to their clamours, but whose hearts are joined to the Truth, 
 and whaafe led by the Spirit of God as their instructor; for such shall 
 discern hypocrites, and false-hearted men, under every pretence of flat- 
 tery or dissimulation ; for the folly of these begins to be manifest unto 
 all men. 2 Tim. iii. 9. ' 
 
 ' Now in answer to the history concerning John Toldervey, asserted 
 by a company of priests, as Brooks, Cocking, Goodwin, Jenkins, Jacomb, 
 Alderry, Tombs, and Pool, who themselves say, that they have but per- 
 used a part, as page 99, and yet pretend to witness the whole ; whose 
 witness is disproved and denied by the said John T&ldervey, both by 
 his own book given forth from him, and by his life and conversation, 
 being now, (since his return from his f ut-going,) a living witness, not 
 against, but for the way, doctrine, principle, and practice, which the 
 people called Quakers do live in, against those lies published abroaid 
 concerning him. 
 
 ' And as for ihy charge thou hast against J. Nayler, through the ever- 
 lasting rriercy of my God, I have yet a being amongst the living, and 
 breath to answer for myself, though against the' intents of many cruel 
 bloody spirits, who pursued my soul, unto death, (as much as in them lay,) 
 in that day of my calamity, when my adversary was above, and wherein 
 I was made a sign to a backsliding generation, who then would not see 
 nor hear what now is coming upon them ; but rejoiced against this piece 
 of dust, and had little pity towards him that was fallen into their hands ; 
 wherein God was just in giving me up for my disobedience,- for a little 
 moment, as a father to correct; yet should not they have sought to ag- 
 gra,vate things against me, as thou dost ; for it was a day of deep distrfess, 
 and lay sore upon my soul, and the merciful God saw it, who, though 
 he was displeased for a time, yet his thoughts were not. to cast off for 
 ever, (but extend mercy,) as it is at this day ; glory be to his name from 
 my delivered soul, eternally. 
 
 'And in that day there .were many spirits flocked about me, and 
 some whom, (while the candle of the Lord shone upon my head,) I ever 
 judged and kept out from me, who then got up and acted, and spoke seve- 
 ral things not in the light and Truth of God, by which they who sought 
 occasion against me, were then strengthened to afflict this body, and he 
 that watches for evil in thee and some others, makes use of still against 
 God's Truth and innocent people ; whose mouths the God of my mercy 
 stop, and so finish the trouble on my heart as to that thing; for my soul 
 hath long dwelt among lions, even among them that are set on fire, 
 whose teeth are spears and arrows, and their tongues a sharp sword, 
 speaking mischievous things to shed blood. 
 
 'But.O man, or men, whoever yon be, whose work it is to gather the 
 failings of God's people in the time of temptation, or night of their trial, 
 and aggravate them, and add thereto the wickedness and mischievous 
 lies of your own hearts, as thou hast done in thy book, and then come 
 out with those, against God's everlasting holy Truth, it to reproach ; I 
 say you are set on work by an evil spirit, and you do but show your- 
 selves to be enemies to God and his children; and it is our sorrow, that 
 any of us should give occasion to blaspheme ; and it hath been trouble 
 of soul to all the people of God, that have ever loved righteousness, when 
 they have thus occasioned the joy of the wicked, or to feed the man that 
 
1656] PEOPLE CALLED QUAKERS. 179 
 
 watches for iniquity, and feeds on mischief; yet know this, you that are 
 of that brood, God will not cast off his people; though he be sometimes 
 provoked to correct them, even before their adversaries, (which is a sign 
 to them,) yet is his anger but for a moment, and his favour shall return 
 as streams of life ; then shall the food be taken out of the mouth of the 
 viper, and the prey from between the teeth of the devourers ; and God 
 will feed them with their own vomit, and, the poison that hath long lain 
 under their tongues, shall be bitter in their own bowels. Thus will God 
 certainly plead with Zion's enemies, as he bends her sons for himself, 
 and God will make up her breaches : and this hath my soul seen, Jacob's 
 captivity, restored, an,d the diggers of the pit are fallen therein ; neither 
 hath he smitten him as he smote them that smote him, nor is he slain ac- 
 cording to the slaughter of them that are slain by him, but this is-all his 
 fruit to purge away his sin. •-., 
 
 ' So he that hath long watched for my faultering, then got advantage 
 against me ; yet had I then power to bear his utmost envy, through 
 Christ Jesus, whom I then confessed before men, who then was my sup- 
 
 Eort in all, and under all, and who is over all, blessed for ever of all who 
 ave proved him in the depth. 
 
 ' But that which was, and is the sorrow of my heart, is the advantage the 
 enemy then took against the name of Christ, his Truth, and his despised 
 people, in that time of temptation, which is that which thou art now pur- 
 suing with hatred and lies, as that I was suspected to have a woman in 
 bed with me, the night before I syfTered at Bristol, when there were six 
 or seven persons in the room that night, and a man, (to wit,) Robert 
 Rich, in bed with me. But this, and several other false things, thou 
 hast written in thy book, of which I am clear before the Lord, so they 
 touch me not at all ; nor shall I here mention them against thee in par- 
 ticular ; but to God alone I look, in his time, to be cleared from all of- 
 fences in his sight, who only knows my heart in this thing, in whose 
 presence I can say, that nothing is more odious and burdensome to my 
 soul, than that any of the glory or worship which belongs to God or 
 to Christ, should be given to flesh and blood, in myself, or others : and 
 how it was with me in that day many talk of, but few know; so the 
 judgment of such I bear ; desiring that none in judging me, might have 
 condemned themselves in God's sight; whose counsels are a great deep, 
 and the end of his work past finding out,'till he himself reveal them ; but 
 in the end he will be justified of all, and in all he doth, that all flesh 
 may be silent before him. 
 
 ♦And however myself, or any others, may be lefl to themselves, to 
 be tried in the night, yea, should any utterly fall, or whatever may be 
 acted by any man or woman, that is not justifiable in God's sight, yet 
 in vain dost thou, or you, gather up sin, or watch for iniquity, to cast 
 upon the light, which condemns it in every enlightened conscience, and 
 there will clear himself to be iio author nor actor therein ; and I know 
 by the Spirit of Jesife, which I have receivedj'and which worketh in 
 me, that this is not his work, nor his seed; .and in him that loves his 
 enemies, thou art not ; but the old accuser of the brethren it is that 
 worketh strongly in thee ; and in the light which thou reproachest, art 
 thou seen to be the man that makes lies, and carries tales to shed blood.' 
 Ezek. xxii. 9. 12, 
 
 Thus much and more J.Naylerwrit to answer the falsehoods where- 
 of he was accused, and to apologize for the doctrine of which he had 
 
180 THE HISTORY OF THE [1656 
 
 made profession, and to sfiow that the fault of his crime must no ways 
 be attributed to the same as many envious persons in those times as- 
 serted, to wit, that his fall was a consequence of the doctrine that men 
 must take heed to the saving grace, the inward anointing, or "-the light 
 wherewith every riian coming into the world is enlightened from 
 God* 
 
 Yet to proceed further with J. Naylefi: : he wrote, after his recovery, 
 many papers and edifying letters : he also answered 'two letters, which, 
 when" the persecution in New England burnt so fierce, were sent over 
 from thence in defence of that fact ; One under the name of John Endi- 
 cot, governor of Boston, and the other in that of Richard Bellingham. 
 All the arguments for the persecution of the Quakers to be Jawful and 
 necessary, he answered at large, and showed how little agreement their 
 crime of pursuing persecution had with the name wherewith they had 
 called themselves, for a distinction from other persuasions, namely. In- 
 dependents, by which they would have it knowji, that they were inde- 
 pendent of allj except the Spirit of Jesus Christ, on whom they pretended 
 alone to be dependent: and yet, nevertheless, it now appeared manifest- 
 ly, that it was the fleslily arm whereby they supported themselves. He 
 wrote also some papers to the parliament, and the rulers, to check the 
 vanities that v/ere publicly committed, and to mend their faults ; to ease 
 the oppressed, and to take care for the maintenance of liberty. 
 
 At lengthf he died at Huntingdonshire, in the latter end of the year 
 
 * J. Nayler was a man who had been highly favoured of God with a'good degree of 
 grace, which was sufficient for him, had he kept to its teachings ; for while he did SjOi'he 
 was exemplary in godliness and great humility, waspowerful iii word and doctrine, and 
 thereby instrumental in the hand of God, for turning many from darkness to light, and 
 from the power of satan to the power of God. But he, poor man, became exalted above 
 measure, through the abundance of revelation ; and in thaf exaltation did depart from 
 the grace and Holy Spirit of God, which had been his sufficient teacher. Then blind- 
 ness came over him, and he did suffer himself to be accounted of above what he ought : 
 here he slipped and fell, but not irrecoverably ; for it did please God of his infinite mercy, 
 in the day of his affliction, to give him a Sight and sense of his outgoings and fall, and 
 also a pl&ce of repentance. And he, with the prodigal, humbled himself for his trans- 
 gression, and besought God with true contrition of soul, to pardon his offences through 
 Jesus Christ. God, 1 firmly believe, forgave him, for he pardons the truly penitent. 
 His people received him with great joy, for that he who had gone astray from God, was 
 now returned to the Father's house, and for that he who had separated himself from them 
 through his iniquity, was now, through repentance and forsaking of it, returned into the 
 unity of the faith, and their holy fellowship in the gospel of Christ, And I do hereby tes- 
 tify, that I do esteem it a particular mark of God's owning his people, in bringing back 
 into unity with tiiem, a man who had so dangerously fallen, as did James Nayler. And 
 here let none insult, but take heed lest they also, in the hour of their temptation, do fall 
 away. Nor let any boastingly say. Where is your God .' Or blasphemously suppose his 
 grace is not sufficient for man in temptation, because the tempied may go from, and neg- 
 lect the teaching of it. David and Peter, as their transgression came byj.heir departing 
 from this infallible guide, the Holy Spirit, so their recovery was only by itr— Jos. Wyeth's 
 Anguis Flagel. , 
 
 t He was a man of great self-denial, and very jealous of himself, ever after his fall 
 and recovery. — At'last, departing from the city of London, about the'latter end of the 
 Eighth month, 1660, towards the North, intending to go hometo his wife and children, 
 at Wakefield, in Yorkshire, he was seen by a friend of Hertford, (sitting by the way-side 
 in a very awful weighty frame of mind,) who invited him to his house, but he refused, 
 signifying his mind to,pass forward, and so went on foot as far as Huntingdonshire, arid 
 was observed by a friend, as he passed through th^ town, in such an awful frame, as if 
 he had been redeemed from the earth, and a stranger on it, seeking 'a better country and 
 inheritance. But going some miles beyond Huntingdon, he w&s taken ill, (being, as it 
 is said,) robbed by the way, and left bound : whether he received "any personal injury, 
 i 8 not certainly known, but being found in a field by a countryman toward evening, was 
 had, or went to a friend's house at Holm, not far fiom King's Rippon, where Tttoma« 
 
1666] PEOPLE CALLED QUAKERS. 181 
 
 1660, about the 44th year pf his age. About two hours before his 
 death, he spoke, in the presence of several witnesses these words: 
 
 ' There is a spirit which I feel, that delights to do no evil, nor to re- 
 venge any wrong, but delights to endure all things, in hope to enjoy its 
 own in the end. Its hope is to outlive all wrath, and contention, and to 
 weary out all exaltation and cruelty, or whatever is of a nature con- 
 trary to itself. It sees to the end of all temptations. As it bears no 
 evil in itself, > so it conceives none in,thought to any other: if it be be- 
 trayed, it bears it; forjits ground and spring is the mercies and forgive- 
 ness of God. Its crown is meekness, its life is everlasting love unfeign- 
 ed, and takes its kingdom with entreaty, and not with contention, and 
 keeps it by lowliness of mind. In God alone it can rejoice, though none 
 else regard it, or can own its life. It is conceived in sorrow, and 
 brought forth without any to pity it ; nor doth it murmur at grief and 
 oppression. It never rejoiceth but through sufferings ; for with the 
 world's joy it is murdered. I found it alone, being forsaken. I have 
 fellowship therein with them who lived in dens^ and desolate places of 
 the earth, who through death obtained this resurrection, and eternal holy 
 life.* 
 
 JAMES NAYLER.' 
 
 This was J. N ajler's last testim ony, or dying words ; and thus he 
 gav€ proof, that though he had erred, yet with great confidence he 
 Hoped for a happy resurrection. 
 
 So I Conclude the- story of J. Nayler, and leaving him now, time calls 
 me t o New Engla nd. 
 
 It was in the month called July, of ibis present year, when Ma ry 
 Fisher ~and Ann Austin arrived in the road before Boston, before ev er 
 a l aw was made there against the Quak ers ; a nd yet they were very i ll 
 t reate d; for before they came ashore, the deputy-governor, Kichard 
 B ellingfa am, (the governor himself being out of town,) sent officers 
 aboard, who se arched their trunks and c hests, and t ook away the boo ks 
 they found there, which were about one hundred, and corned them 
 ashore, after having commanded the said women to be kept prisoners 
 aboard ; and the said books were, by an order of the council, burnt in 
 the market place by the hangman. Afterwards the deputy-governor 
 had them brought on shore, and committed them by a mittimus to pris- 
 on as Quakers, upon this proof only, that one of them speaking to him, 
 had said thee, instead of you ; whereupon he said, he needed no more, 
 for now he saw they were Quakers. And then they were shut up close 
 prisoners, and command was given that none should come to them with- 
 out leave; a fine of five pounds being laid on any that should otherwise 
 come at, or speak with them, though but at the window. Their pens, 
 
 Parnel, a doctor'of physic dwelt, who came to Tjsit him ; and bcin^ asked if any friends 
 at London should be sent for tp come and see him ; he said ' Nay,' expressing his care 
 and luve to them. Being shifted, he said 'You have refreshed my body, the Lord re- 
 fresh your souls ;' and not long afler departed this life, in peace with the Lord, about the 
 Ninth month, 1660, and the 44th year of his age, and was buried in Thomas Pamel's 
 burying ground at King's Rippon aforesaid., — J. W.'s account. 
 
 * N. B. There is a passage in the book called, The complete History of England, 
 vol. iii. page 201, which says that J. Nayler died with no fruits, nor so much as signs of 
 repentance. How the author came by such information, we cannot tell, but that it is a 
 manifest mistake we doubt not but the impartial reader is by this tima abundantly con- 
 vinced. 
 
182 THE HISTORY OF THE [1656 
 
 ink, ai)d paper were taken from them, and they not suffered to have 
 any candle-light in the night season; nay, what is more, they were 
 stripped naked, under pretence to know whether they were witches, 
 though in searching, no token was found upon them but of innocence : 
 and in this search they were so barbarously misused, that modesty for- 
 bids to mention it: and thatrtone might have communication with them, 
 a board was nailed up before the windbw of the.jail. And seeing they 
 were pot provided with vicjtuals, Nicholas. Upsh al. one who had liv.ed 
 long in Boston, and was a me mber of the chu rch there, was so concern- 
 ed about it,-liberty being denied' to send them provision, that he pur- 
 chased it of the.jailer at the rate of five shillings a week, lest they should 
 havestarved. And after having been about five weeks prisoners, Wil- 
 liam Chichester, master of a vessel, was bound in one hundred pounds 
 bond to carry them back, and not to suffer any to speak with them, af- 
 ter they> were, put on board ; and the jailer kept their beds, which were 
 brought out of the ship, and their bible, for his fees. . ; 
 
 Such was the entertainment the Quakers- first met with at Boston, 
 and that from a people, who pretended, that for conscience-sake, they 
 h ad chosen the wilderness of America, before the well-cultivatad oH 
 Engla nd; t hough afterwards, when theV took away the lives oFtho se 
 c alled Quaker s, they, to excuse their cruel actions, did not stick to say, 
 that at first they had used no punishment against the Quakers. 
 
 Sc arce a. month after the arrival of the aforesaid women at Bos ton, 
 there came also Christopher H older , Thomas "Thirstonei WiUiam,&;end, 
 John Co pelan d, Mary Princ e, Sarah GibbensPMary Whitehead, and 
 Dorothy Waugh ; they were locked up in the same manner as the for- 
 mer, and alter about .eleven weeks stay, sent back; Robert Lock, a 
 master of a ship, being compelled to carry, these eight persons back on 
 his own charge, and to land them no where but in England ; having 
 been imprisoned till he undertook so to do. 
 
 Th e Governor, John Endicot,. whose -blood-thirstiness will appe ar in 
 the s equel, being now come home, bid them ' Take'heed ye brea k not 
 our ecclesiastical laws, for then ve are sure to' stretch by a "Sal ter.' 
 And when they desired a copy of those laws it was denied them ; which 
 made some of the people say, ' How shall they know then when they 
 transgress?' But Endicot r emaine d stiff, having said before, when ?it 
 Salem he heard how Ann Austin and Mary Fisher had been dealt with 
 at Bo ston, ' If I. had been there; I would have had them well whipped .' 
 Th erTa law was made, prohibiting all masters of ships from bringi ng 
 any Quakers into that jurisdiction, and themselves from coming in, on 
 penalty of the house of correction. When this las* was published, Ni- 
 -cholas Up shal, already mentioned, could not forbe ar to show the , per- 
 secutors the Unreasonableness of their proceedings : warning them to 
 take heed that they were not found fighting against God, and so draw 
 down a judgment upon the-land. But this was taken so ill, that though 
 he was a member of their church, and of good repute, as a man of un- 
 "blameable conversation, yet he was fined in twenty-three pounds, and 
 imprisoned also ffor not coming to church, and next they banished 
 him out of their jurisdiction. ■ This fine was exacted so severely that 
 Endicot said, ' I will not bate him one groat.' And though a weakly 
 old man, yet they allowed him but one month's space for his removal, 
 so that he was fo rced, to depart in the win ter. 
 
 Coming at length to Khpde Island, he met an Indi^ij^rince, who 
 
ll«56] PEOPLE CALLED QUAKERS. 183 
 
 having understood how he had been dealt with, beh aved himself ver y 
 kindly , and told him, if he would live with him, he would make him a 
 warm house. And further said, ' What a God4iaye'- tfie Endra h. who 
 dea l so with one another about their Go d!' Fo r it seems UpshaLw as 
 alr eady looked uporf as one that wasdeparting frgm bis church-mem - 
 be rship. But this was but a beginning of the New England pe rse- 
 c ution, which in time grew so hot, that some of th& Quakers were put 
 to death on the gallows, as will be related in its due time. 
 ' Now I return to Old Englan d, where we left G. Fox at Exeter, from 
 whence hS went to JJristol. Here he had a great meeting, in an or- 
 chard; and since some thousands of people were come thither, and 
 many very eager to see him, he stepped" upon a great stone that stood 
 there, and having put off his hat, stood a pretty while silent, to let peo- 
 ple look at him. A Baptist was there named Paul Gwyn, who began to 
 find fault with G. Fox's hair, and at last said to the people, * Ye wise 
 men of Bristol, I strange at you, that ye will stand here, and hear a 
 man speak, and affirtrf that which he cannot make good.' Hereupon G. 
 Fox "asked the people whether they ever heard him speak before, or 
 ever saw him before? . And he bid them take notice what kind of man 
 this Gwyn was, who so impudently said,- that he spake and affirm- 
 ed that which he could not make good ; and yet neither Gwyn nor they 
 ever heard him, or saw him before; and that therefore it was a lying, 
 envious, and malicious spirit that spoke in him. Then G. Fox charging 
 Gwyn to be silent, began to preach, which lasted some hours, without 
 being disturbed. 
 
 After this meeting, G. Fox departed from Bristol, and passirtg through 
 Wiltshire, Marlborough, and other places, he returned to London; and 
 when he came near Hyde Park, he saw the Protector coming in his 
 coach ; whereupon he rode up to the coach side, and some of his life- 
 guai:d would have^put him away; but the protector forbade them. 
 Then riding by his cpach side, he spoke to him about the sufferings of 
 his friends in the nation, and showed him how contrary this persecu- 
 tion was to Christ and his apostles, atid to Christianity. And when 
 they were come to the gate of St. James's Park, G. Fox left Cromwell, 
 who at parting desired him to come to his house. The next day Mary 
 Sanders, afterwards Stout, one of Cromwell's wife's maids, came to G. 
 Fox's lodging, and told him, that her master coming home, said he 
 would tell her some good news ; and when she a-sked him what it was, 
 he told her G. Fox was come to town ; to which she replied, that was 
 good news indeed. Not long after, G. Fox and Edward Pyot went to 
 Whitehall, and there spoke to Cromwell concerning, the sufferings of 
 their friends, and directed him to the light of Christ, who had enlight- 
 ened every man that cometh into the world. To which Cromwell said, 
 This was a natural light ; but they showed him the contrary, saying 
 that it was divine and spiritual, proceeding from Christ, the spiritual 
 and heavenly man. Moreover G. Fox bid the protector lay down h is 
 cro wn at the feet of Je sus. And as he was standing t^ the table, 
 Cromwell came and sat upon the table's side byhim, and said he would 
 be as high as G. Fox was. But though he continued to speak in a Jight 
 manner, yet afterward was so serious that when he came to his wife 
 and other company, he said that he never parted so from the Quakers 
 before. 
 
 G. Fox having visited the meetings of his friends in and about Lon- 
 
184 THE HISTORY OF THE [1857 
 
 don, departed thence; and travelled almost through all England^ not 
 without many occurrences, which for brevity's sake I pass -by. At 
 length he returned to London again, this year being now come to an 
 end. 
 
 In the parliament which Cromwell had called, a law was , made 
 whereby Charles Stuart's title, of king was rejected, and the year 1657 
 being come, subsidies were granted to CromweH, and there was a con- 
 trivance underhand to make him king,. of which^ though he expressed 
 his dislike, yet he seemed not altogether averse to-it ; for speaking once 
 with general Fleetwood, and colonel- 0esborough, he began, to droll 
 with them about the word monarchj and said, it was but a feather in a 
 man's cap ; and therefore he wondered that men would not please the 
 children, and permit them to enjoy their rattle. But they not obscure- 
 ly signified to him, that this business did displease them ; and told- him, 
 that those who put him upon it, were no enemies to Charles Stuart ; and 
 that if he accepted of it, he would infaHibly draw ruin upon himself. 
 Now, -though he would not openly oppose them, yet he did not stick to 
 tell them, they were a couple of' scrupulous fellovvs, and so leftjhem. 
 It is related also, that major-general Lambert told Crpmwell, that if he 
 accepted the crown, he could not assure the army to him. The design 
 thus miscarrying, and Cromwell having now seen that the matter would 
 not go so cleverly, he refused the title of king ; and the parliament con- 
 firming him in his title of protector, it was agreed/ that the parliament 
 henceforth should consist of a lower house, _ and another house ; and 
 that the protector should name a successor in the goveriiment. Now 
 he was solemnly vested in his authority, a throne for that purpose, being 
 erected in Westminster Hall, and he being clothed in a purple robe lin- 
 ed with ermines, and the sceptre and sword being presented him, took 
 the oath to rule faithfully. Cromwell having called a new parliament, 
 it consisted of two houses, yiz.-a Jiouse of commons, .and another house 
 as they called it. And many excluded niembers having taken place 
 again in the house of commons, it was believed that more than an huur 
 dred of the members were enemies to Cromwell ; and the authority of 
 the upper house began to be called in question by some, because it was 
 filled up with. many of his creatures, some of them of low rank. And 
 this matter was so carried on in the house of commons, that Cromwell 
 dissolved the parliament; and he also made major-general Lambert 
 surrender his commission. . ^ ' 
 
 Edward Burrongh, who often wrote to Cromwell, having heard of 
 the design of making him king, wrote a letter to him, wherein I find, 
 that after having told the protector, that he had had many warnings 
 from the Lord, he thus speaks to him : 
 
 ' I as one that hath obtained mercy from the Lord, and unto whom 
 his word is committed, being moved of him, do hereby in his presence 
 yet once more warn thee, that tbou fear before him, and diligently 
 hearken to him, and seek him with all thy heart, that thou mayest knQW 
 his will and counsel concerning thee, and mayest do it, and find favour 
 in his sight, and liye. Now is the day that' his handjs stretched forth 
 unto thee, to make thee ablessirig or to leave thee a curse, forever ; and 
 the days of thy visitation are near an end, when God will no more call 
 unto thee, nor hear thee, when in the day of thy trouble thou callest to 
 him. And if thou rejectest the counsel of the Lord, and followest the 
 
1657] PEOPLE CALLED QUAKERS. l85 
 
 desires of thine own heart, and the wills of men, and wilt not have the 
 light of the world, Christ Jesus, only to rule thee, and to teach thee, 
 which condemns all evil, then shall evil surely fall upon thee, if thou 
 lovest not the light in thee which condemns it; and flie judgments of 
 God, nor the day of his last visitation with vengeance, thou mayest not 
 escape. Therefore consider and mark my words, and let this counsel 
 be acceptable unto thee ; let it move thee to meekness, to humbleness, 
 and to fear before the Lord ; assuredly knowing that it is he that chan- 
 geth time and things, and that bringeth down, and setteth up whomso- 
 ever he will; and how that thou wast raised from a low estate, and set 
 over all thine enemies. And in that day when thou wast raised up, when 
 the fear of the Lord was before thy face, and thy heart was towards 
 him, and thou wast but little in thine own eyes, then was it well with 
 thee, and the Lord blessed thee. And it was not once thought con- 
 cerning thee, that the hands of the ungodly would have been strength- 
 ened against the righteous under thee, or that such grievous and cruel 
 burdens and oppressions would ever have been laid upon the just, and 
 acted against them in thy name, and under thy dominion, as unrighte- 
 ously have come to pass in these three years: and this thy suffering of 
 such things is thy transgression, and thou hast not requited the Lord 
 well for his goodness unto thee, nor fulfilled his will in suifering that to 
 be done under thee, and in thy name, which the Lord raised thee against, 
 and to break down, hast thou been faithful to the end. 
 
 ' Again, consider, and let it move on thy heart, not to exalt thy- 
 self, nor to be high-minded, but to fear continually, knowing that thou 
 standest not by thyself, but by another, and that he is able to abase 
 thee, and give thee into the will of thine enemies whensoever he will ; 
 and how the Lord hath preserved thee sometimes wonderfully, and 
 doth unto this day, from the murderous plots, and crafty policy of evil 
 men, who seek thy evil, and would rejoice in thy fall, and in the deso- 
 lation of thy family and countries : how have they, and do they lay 
 snares for thy feet, that thou mayst be cut off from amongst men, and 
 die unhappily, and be accounted accursed 1 And yet to this day he 
 hath preserved thee, and been near to keep thee, though thou hast hard- 
 ly known it; and the Lord's end is love to thee in all these things, and 
 yet a little longer to try thee, that thou mayst give him the glory. 
 
 ' O that thy heart were opened to see his hand, that thou mightest 
 live unto him, and die in him, in peace. And beware lest hardness of 
 heart possess thee, if thou slight his love, and so be shut up in dark- 
 ness and given to the desires of thine enemies, and left to the counsels 
 of treacherous men, who may seek to exalt thee by flattery, that they 
 may the better cast thee down, and destroy thee, and blot out thy name 
 in reproach, and make thy posterity a people miserable. But now, O 
 consider, and let_,it enter into thy heart, for thou hast not answered the 
 Lord, but been wanting to him, for all this, and hast chosen thy own 
 way and glory, rather than his, and not fulfilled his counsel in raising 
 thee; for the bonds of cruelty are not loosed by thee, and the oppress- 
 ed are not altogether set free ; neither is oppression taken off from the 
 back of the poor, nor the laws regulated, nor the liberty of pure con- 
 sciences altogether allowed : but these dominions are filled with cruel 
 oppressions, and the poor groan every where under the heavy hand of 
 injustice; the needy are trodden down under foot, and the oppressed 
 cry for deliverance, and are ready to faint for true justice and judgment. 
 
 Vol. 1—24 
 
186 THE HISTORY OF THE [US7 
 
 The proud exalt themselves against the poor, and the hfgh-minded and 
 rebellious contemn the meek of the earth ; the horn of the*UHgod]y is 
 exalted above the Lord's heritage, and they that are departed from in- 
 iquity, are become a prey to oppressprs: and the cruel-hearted deal 
 cruelly with the innocent in these nations. Many are unjustly, and 
 wofully sufferers, because they cannot swear on this, or that occasion; 
 though in all cases they speak the truth, and do obey Christ's commands, 
 even such are trodden upon, by unjust fines charged upon them ; and this 
 is by the corruptness of some that bear rule under thee, who rule not for 
 God as they ought, but turn the sword of justice. Some suffer long and 
 tedious imprisonments, and others cruel stripes and abuses, and danger 
 of life many times, from wicked men, for reproving sin, and crying 
 against the abominations of the times, (which the Scriptures also testi- 
 fy against,) in streets, or other places : some having been^^ent to prison, 
 taken on the highway, and no evil charged against tHem; and others 
 committed, being taken out of peaceable meetings, and whipt, and sent to 
 prison, without transgression of any law, just or unjust, wholly through 
 the rage and envy of the devil, and such who have perverted judgment 
 and justice ; and some in prison have suffered superabundantly from the 
 hands of the cruel jailers and their servants, by beatings and threaten- 
 ings, and putting irons on them, and not suffering any of their friends 
 to visit them with necessaries; and some have died in the prisons, 
 whose lives were not dear to them, whose blood will be reckoned on ac- 
 count against thee one day. Some have suffered hard cruelties, be- 
 cause they could not respect persons, and bow with hat or knee ; and 
 from these cruelties canst thou not altogether be excused in the sight 
 of God, being brought forth in thy name, and under thy power. Con- 
 sider, friend, and be awakened to true judgment, and let the Lord search 
 thy heart ; and lay these things to mind, that thou mayest be an instru- 
 ment to remove every burden, and mayest at last fulfil the will of God. 
 O be awakened, be awakened, and seek the Lord's glory, and not thine 
 own; lest thou perish before the Lord and men: nay, if men would give 
 thee honours, and high titles, and princely thrones, take them not; for 
 that which would exalt and honour thee in the world, would betray 
 thee to the world, and cast thee down in the sight of the world: and 
 this is God's word to thee: what! shall the whole nation be perjured 
 men, and thou the cause of it 1 And wilt thou transgress by building 
 again that which thou hast destroyed? Give heed unto my words, and 
 understand my speech : be not exalted by man, lest man betray thee. 
 Deal favourably, and relieve the oppressed; boast not thyself, though 
 the Lord hath used thee in his hand; but knpw that when he will, he 
 can cast thee, as a rod, out of his hand, into the fire ; for in his hand 
 thou art. If thou wilt honour him, he will honour thee ; otherwise he 
 can, yea, and will confound thee, and make thee weak as water before 
 him. His love through my heart breathes unto thee: he would thy 
 happiness, if thou wilfully contemn it not, by exalting thyself, and seek- 
 ing thy own glory, and hardening thy heart against the cry of the poor. 
 This I was moved in bowels of pity to lay before thee, who am thy friend, 
 not in flattery, but in an upright heart, who wishes well unto thee in the 
 Lord. E. BURROUGH.' 
 
 That which E. Burrough mentions in the forepart of this letter, of 
 the grievous burdens and oppressions laid upon the just, seem^ chiefly to 
 
19S7] PEOPLE CALLED QUAKERS. 187 
 
 regai'd the tithes which the priests extorted from the Quakers, so that 
 many therdjy were reduced to poverty ; and the heinousness of this 
 was not unknown to Cromwell ; for when he was about to give battle 
 to his enemies, near Dunbar in Scotland, he said in his prayer to God, 
 that if the Lord would be pleased to deliver him at that time, he would 
 take off that great oppression of tithes. But this promise he never per- 
 formed, but suffered himself to be swayed by the flatteries of his teach- 
 ers ; and therefore it was not without great cause that E. Burrough 
 laid this grievous oppression before him. A copy of the said letter, of 
 which but a part is inserted here, to shun prolixity, was giVen into the 
 hands of Oliver Cromwell, then protector, in the Third month _of this 
 year. In the next month E. Burrough spoke with him about it, and 
 Cromwell told him in effect that all persecution and cruelty was against 
 his mind, and said that he was not guilty of those persecutions acted 
 unjustly upon Burrough's friends. This made E. Burrough write again 
 to him, and bid him, '.Consider what the cause is, that what thou de- 
 sirest not to be done, is yet done : is it not that thou mayest please men ; 
 making it appear thou art more willing to do the false teachers of this 
 nation, and wicked men, a pleasure, than to own the people of God, in 
 relieving them, and easing them of their cruel burdens and oppressions, 
 laid upon them by unjust men t For a word of thy mouth, or a show 
 of thy countenance, in dislike of these cruel and unjust persecutions, 
 would bind the hands of many blood-thirsty men. Therefore consider : 
 thou canst not be cleared in the sight of the Lord God from them, be- 
 ing acted under thee, and in thy name : for there seems rather to be 
 a favouring of them in thee, by forbearance of the actors of cruelty, 
 by which their hands are strengthened, than any dislike showed by thee, 
 in bearing thy witness, as thou oughtestto do, against them. For thou 
 knowest of some in this city, and elsewhere, whom we know to be just 
 men, who suffer imprisonment, and the loss of their liberties, because 
 for conscience-sake they cannot swear; and many others in this nation, 
 suffering cruel things upon the like, or same ground : even for well- 
 doing, and not for evil ; which oppression might be removed, and their 
 unjust sufferings taken off by thee, by a word from thy mouth or pen ; 
 and this makes that thou canst not be clear in the sight of God in these 
 things, because not helped by thee, who hast the power to help it. 
 
 ' And as concerning the light of Christ, at which thou stumblest, by 
 which every man that cometh into the world is enlightened, in short, this 
 I say : this light to thee is given of God, and thou must own it to be 
 ^y only teacher, to receive by it from the Father, and to be guided by 
 it in all things, if ever thou inheritest God's kingdom. 
 
 ' The kingdom of Christ is setting up by his own power, and all must 
 bow and become subject thereto ; he needeth none of thy policy, nor 
 the strength of thy arm to advance it ; yet would he have thee not to 
 prove thyself an open enemy thereof, by doing, or suffering to be done, 
 cruelty and injustice against them whom the Lord is redeeming out of 
 this world, into subjection unto that kingdom ; lest thou be such a one, 
 as will not enter thyself, nor suffer others to enter, and so destruction 
 come upon thee. Wherefore arise as out of sleep, and slumber not in 
 this world's glory and honour ; be not overcome by the pleasures of 
 this world, nor the flattering titles of men ; wink not at the cruelty and 
 oppression acted by some, who shelter under thee, and make thy name 
 a cloak for mischief against the upright. 
 
188 THE HISTORY OF THE [1657 
 
 ' Consider, I say, consider, and be thou changed in thy mind and 
 heart ; least thou having forgotten God, and his many deliverances, be 
 shut up, and numbered for destruction. I desire the Lord may give 
 thee a more perfect understanding of his ways and judgments, and that 
 the crown immortal thou mayest strive for, by meekness and righteous- 
 ness, through relieving the oppressed, and showing mercy to the poor, 
 and removing every burden which lies upon the innocent ; and this is 
 the desire of him who is thy friend, and vyould not have thee crowned 
 with dishonour, through suffering the people of God to be oppressed 
 in thy name, which will be thy overthrow absolutely, if thou removest 
 it not, by turning, and easing the oppressed. 
 
 E. BURROUGH.' 
 
 This letter was delivered to O. Cromwell, in the Fourth month, and 
 in the month following E. Burrough wrote again to him, that the good 
 name PROTECTOR, by the great oppression, acted in his name, was 
 abused and subverted ; and that instead of protection by it, great injus- 
 tice was acted under it, and covered with it. Besides, that several jus- 
 tices of the peace, and other officers, in trust under him, when they had 
 owned the people called Quakers, had been cast out of their places ; 
 though they had not denied to serve him and the commonwealth, 
 neither had unfaithfulness to their trust been proved against them. 
 
 In September, E. Burrough wrote another letter to Cromwell, where- 
 in he signified to him, that he had many enemies, some of which en- 
 deavoured to destroy him by any means, without regarding the da|nger 
 that might be in the attempt. And that he going on in oppressing 
 through tyranny, or suffering it, perhaps the Lord might raise up the 
 wicked to be a plague to wickedness, and suffer the oppressors to over- 
 throw oppressions. That there were others, viz. the Fifth Monarchy 
 men, who, though not so bad as the former, yet secretly murmured 
 against him, and envied him, not being friends to his government, some 
 of them being cast out and rejected, without just cause, as they sup- 
 posed. ' And as to us, how can we, (said he,) mention thee in our 
 prayers to God, except it be to be delivered from thee, who are daily 
 unjustly sufferers by thee, or because of thee? Or how can we be 
 friends to that government, under which we daily suffer such hard and 
 cruel things, as the loss of our liberty and estates, and are in danger of 
 life also? 
 
 It was about the beginning of this year, that Christopher Birkhead 
 came to Zealand, having been before at Rochelle, in France? where, 
 having spoken and written against the popish rehgion, he was impri- 
 soned and examined by the bishop : and some would have had him 
 burnt, but the criminal judge absolved him. It was in the latter end of 
 the month called February, when he came to Middleburgh, in Zealand ; 
 and going to the English congregation there, after the preacher, Wil- 
 liam Spanke, had preached about three quarters of an hour, he said, 
 ' Friends, the apostle saith, that we may all prophesy, one by one ; that 
 two or three prophets may speak, and the others judge; and if any thing 
 be revealed to another that sitteth by, let the first hold his peace.' This 
 speaking caused a great stir in the congregation, and the rather, be- 
 cause he stood in the place where the women used to sit: so he was 
 apprehended by order of the inagistrates, and examined in the pre- 
 
1657] PEOPLE CALLED QUAKERS. 189 
 
 sence of some of the public preachers. When he was asked what his 
 name was? He answered, that his name, according to the flesh, was 
 Christopher Birlihead. Then it was asked him, whether he had yet 
 another name? And his answer was, 'Yes, written in the Lamb's 
 book of life.' Being inquired what that name was, he made answer, 
 ' None knows it but he that hath it.' To which was said, ' Why, if you 
 have it, tell it us.' ' No,' replied he, ' read it, if ye have seen the book 
 of the Lamb opened : it is forbidden me to tell it.' Then the English 
 teacher, Spanke, asked whether he had seen the book of the Lamb 
 opened? And he answered, ' Yea.' The next question was, whether 
 he had opened it ? ' No,' said Birkhead, ' it was the Lamb that did it.' 
 Then Spanke asked, whether his name in the book of the Lamb was not 
 Jesus. ' No,' quoth Birkhead, ' that is the name of the Lamb.' More 
 other questions to ensnare him, Spanke put to him ; and being examined 
 by the magistrates concerning the place of his abode, his calling or trade, 
 &c. Spanke was asked, what he had to say against him ? Who then re- 
 lated what had happetied in the congregation. Concerning this, several 
 questions were asked of Birkhead, but since he understood not Dutch, 
 and the French tongue but imperfectly, he complained that he could 
 not fully answer for himself so as he wished. He was asked also, 
 whether any body else came along with him ? And he was charged 
 to speak the truth. To which he said, that God did not permit him to 
 lie. One of the preachers then said that all men were liars. To this 
 Birkhead replied, that though all men were liars, yet he knew a deli- 
 verance from lying. Then Spanke bid him, not to add to the Scriptures : 
 for Birkhead had accused him a little before, that he had added his mean- 
 ing to the Scriptures. And it being strongly asserted, that all men were 
 liars, Birkhead took occasion from thence, to ask Spanke whether he 
 was a liar? Who, without hesitation, answering, 'Yes,' Birkhead 
 bluntly told him, ' Then thou art of thy father the devil.' Now the 
 matter of J. Nayler having caused strange reports of the Quakers every 
 where, and Birkhead, for want of the language, not being able to an- 
 swer so plainly every objection, his offence, without question, was ag- 
 gravated the more ; and the conclusion was, that he was sentenced to 
 be confined in the house of correction. But after some time he was 
 released, at the intercession of the Heer Newport, ambassador of the 
 States General in England. 
 
 In this year it was, I think, that one George Baily coming into France, 
 was taken into custody, and died in prison there ; he having zealously 
 testified against popery, and spoken boldly against worshipping of 
 images. 
 
 William Ames returning this year to Amsterdam, and one Humble 
 Thatcher, (whom I could never learn to have been truly in communion 
 with the Quakers,) coming with him, it caused some jealousy: for Ames, 
 who formerly had been in military employment, was an extraordinary 
 bold man; and about this time it seems, a paper was put on the door of 
 the English meeting-house, though Ames declared he knew nothing of it, 
 or who was the author. About this time also, the strange business of J. 
 Nayler being noised abroad, by a book that was published in print at 
 Amsterdam, and some other pamphlets, stuffed with several untruths, 
 and abominable lies ; it was not to be wondered at, that the magistrates 
 fearing some mischief, sent for Ames and Thatcher to appear before 
 them, and commanded them to depart the town within twenty four hours: 
 
190 THE HISTORY OF THE 11657 
 
 but they being persuaded of their own innocency, did not obey this com- 
 mand. The next day appearing again before the magistrates, and not 
 putting off their hats, it seems they were looked upon as such as did not 
 own magistrates; (for this the Quakers stood charged with in public prints 
 and were compared to the tumultuous crew of Anabaptists, or Fifth Mo- 
 narchy men, at Munster, in the foregoing age :) and so they were kept 
 in custody for some days, and then atjiight were led through the Regu- 
 lars gate, and so banished out of the town. But W. Ames judging that 
 he had committed no evil, came again the next day into the city, and 
 passed the great market-place, called the dam. It is reported, that some 
 of the magistrates seeing him out of the windows of the town-house, 
 walking along the street, said, ' Lo, there's the Quaker ; if we had a mind 
 now to make martyrs, here would be an opportunity for it.' But it seems 
 not without reason, that it was looked upon to be most safe to wink at 
 this ; for though strange reports were spread up and down of the Qua- 
 kers, yet there was no proof of their evil carriage here. Meanwhile 
 Ames staid some time in town, and the doctrine he preached found a lit- 
 tle entrance, even with some of the collegians. 
 
 It was about this time, that my parents, viz. Jacob Williamson Sewel, 
 of Utrecht, free citizen and Surgeon at Amsterdam, and his wife, Judith 
 Zinspenning, born in this town, both members of the Flemish Baptists 
 church there, were convinced of the Truth preached by W. Ames; she 
 having before had immediate openings, that if ever she would become 
 a child of God, she must give heed to this light, which reproved for sin. 
 They, with two or three more, were the first orthodox Quakers in Am- 
 sterdam ; orthodox I say, because I very well remember what a strange 
 and odd sort of people about that time, did flock to the Quakers in this 
 country. But these whimsical people not being sincere in heart : but 
 more inclined to novelties, than to true godliness ; perceived in time that 
 they were not regarded by them: and they were also contradicted by 
 Ames and others ; so that at length after many exorbitancies, they left 
 the Quakers. 
 
 In the forepart of this year, William Caton came also to Amsterdam- 
 Before he left England, he had had a meeting at the east side of Sussex, 
 on the day called Shrove Tuesday, where there had never been any of 
 his friends before. But the people being on that day more rude than 
 ordinary, came up to the house with a drum, in such a desperate man- 
 ner, as if they would have pulled the house down. Caton stepping out, 
 asked what they wanted; they answered, Quakers; at which he told 
 them he was one. And he spoke so plainly to them, and with so much 
 power, that fear falling upgn them, they withdrew with shame and con- 
 fusion. 
 
 Not long after he went to London, and from thence to Holland; and 
 being safely arrived at Rotterdam, he repaired to Amsterdam; where 
 he came in due time to stop the unruliness of some froward spirits, 
 among which one Anne Garghil, an English woman, was not one of the 
 least ; whose rudeness grew in time to that degree, that she would not 
 guffer W. Ames to preach peaceably in the meeting, but laid violent hands 
 on him ; so that at length to be rid of her, he bade an English seaman 
 that was present, to take her away, which was done accordingly : and 
 how haughty she was, and continued, I well remember still. W. Caton 
 procured also some books to be printed at Amsterdam, to prevent evil and 
 malicious reports concerning the Quakers ; and he went with W. Ames 
 
1657] PEOPLE CALLED QUAKERS. 191 
 
 to Zutphen in Guelderland ; where meeting with notliing but opposition, 
 he returned to Amsterdam, and from thence by Leyden and the Hague, 
 to Rotterdam ; from which place he went to Zealand, where he wrote 
 the book called ' The Moderate Enquirer Resolved,' both in Latin and 
 English, which was afterwards translated indifferently into Dutch. 
 After some stay, Caton returned again to England, and came to Lon- 
 don, where the society of his friends was in a thriving condition, and 
 many were added to the church. 
 
 In this city we left G. Fox : he wrote there several papers for the open- 
 ing of the understandings of people, and for the edification of his friends. 
 From thence he travelled into Kent, Sussex, and Surry ; and coming to 
 Basingstoke, though the people were rudethere, yet he had a quiet meet- 
 ing in the place : in the inn he had some trouble with the innkeeper, 
 who was a drunkard. Afterwards he came to Portsmouth, Exeter, 
 Bristol, and into Wales, where many came to him. At Brecknock, 
 (where he was accompanied by Thomas Holmes, who, first of the 
 Quakers in Wales, ha3 preached the doctine of the inward light; and 
 by John-ap-John, who three years before had been sent by a priest out 
 of Wales into the North, to inquire what kind of people the Quakers 
 were ;) he had a great meeting in the steeple-house yard, where was a 
 priest, and one Walter Jenkin who had been a justice, and another jus- 
 tice. Here he'preached so effectually, that many were convinced : and 
 after the meeting, he went with Jenkin to the other justice's house, who, 
 said to him, ' You have this day given great satisfaction to the people, 
 and answered all the objections that were in their minds.' At Leomin- 
 ster he had a great meeting, where priest Tombs made some opposition, 
 by saying, that the light G. Fox spoke of, was but a natural light ; but 
 G. Fox asserted the contrary, and*said, that he had spoken of no other 
 light than John bore witness to, viz. " The word which was in the 
 beginning with God, and which word was God ; and that was the true 
 light which enlighteneth every man that cometh into the world." 
 
 G. Fox coming from this place to Tenby, as he rode in the street, a 
 justice of peace came out and desired him to alight, and to stay at his 
 house, which he did ; and on the First-day of the week had a meeting 
 there, whither the mayor and his wife, and several others of the chief 
 of the town-came. John-ap-John, who was then with G. Fox, left the 
 meeting, and went to the steeple-house, and was by the Governor cast 
 into prison. The next morning the governor sent one of his officers to 
 the justice's house, to fetch G. Fox ; which grieved the mayor and the 
 justice, and so they went up to the Governor, and a while after G. Fox 
 went with the officer, and coming in, said ' Peace be unto this house ;' 
 and before the Governor could examine him, he asked, why he had cast 
 bis friend into prison ? and the governor answered, ' For standing with 
 his hat on in the church.' ' Why,' resumed G. Fox, ' had not the priest 
 two caps on his head, a black one and a white one ? And if the brim 
 of the hat, which was but to defend from the weather, had been cut off, 
 then my friend would have had but one cap,' ' These are frivolous 
 things,' said the govenor : ' Why then,' said G. Fox, ' dost thou cast 
 my friend into prison for such frivolous things V Then the governor 
 asked him, whether he owned election and reprobation 1 ' Yes,' said 
 he, ' and thou art in the reprobation.' This so incensed the governor, 
 that he told G. Fox, he would send him to prison, till he proved it G. 
 Fox not at all at a loss, said, ' I will prove that quickly, if thou wilt but 
 
192 THE HISTORY OF THE [1557 
 
 confess truth :' and then he asked him, whether wrath, fury, and rage, 
 and persecution, were not marks of reprobation T For he that was 
 born of the flesh, persecuted him that was born of the spirit ; and Christ 
 and his apostles never persecuted nor imprisoned any. This speech of 
 his so struck the governor, that he fairly confessed, that he had too 
 much wrath, haste, and passion in him : which made G. Fox say, that 
 Esau the first birth was up in him, not Jacob the second birth. By this 
 the man was so reached, that he confessed to Truth, and inviting G. 
 Fox to dinner with him, he set his friend at liberty. It was with great 
 satisfaction that G. Fox departed the town ; and in several other places 
 of Wales he had some singular occurrences ; and though the people 
 were rude, yet some were convinced. 
 
 At length he came to Lancaster, where, at the inn, he met with colo- 
 nel West, who was very glad to see him. Next he came to Swarthmore, 
 where he wrote some epistles and other papers. After having staid 
 there some days, he went to some other places in the North, and to 
 Scotland. Here, travelling from town to town, he met with great op- 
 position from some priests : for in an assembly, they had drawn up sev- 
 eral articles, or curses, to be read in their steeple-houses, the first of 
 which 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.' 
 An independent pastor preaching one day against the Quakers, and the 
 light, and calling the light natural, cursed it, and so fell down as dead 
 in his pulpit; the people carrying him out, and pouring strong waters 
 into him, it brought him to life again ; but he was mopish, and, as one 
 of his hearers said, he never recovered his senses. 
 
 In October G. Fox came to Edinburgh, where he was summoned to 
 appear before the council, who, though indifferently civil, yet told him, 
 he must depart the nation of Scotland by that day seven-night: against 
 which he not only spoke but wrote also. Whilst G. Fox was in Scotland, 
 his friends there were brought to a great strait; for, being excommuni- 
 cated by the Presbyterian teachers, charge was given, that none should 
 buy or sell, nor eat nor drink with them. Hence it came to pass, that 
 some having bought bread, or other victuals, of their neighbours, these 
 frightened with the curses of their priests, did run, and fetch it from 
 them again. But colonel Ashton, a justice of peace, put a «top to these 
 proceedings, and being afterwards convinced of the Truth, had a meet- 
 ing settled at his house, and declared the Truth, and lived and died 
 in it. 
 
 G. Fox now travelled almost over all Scotland, and had in some 
 places good opportunities to declare the gospel, being often heard with 
 satisfaction by the English soldiers ; but the Scotch generally gave little 
 heed. He went also among the Highlanders, who were a mischievous- 
 people. Returning at length to Leith, the innkeeper told him, that the 
 council had granted forth warrants to apprehend him, because he was 
 not gone out of the nation after the seven days were expired, that they 
 had ordered him to depart in. Some others told him the same, to whom 
 he said, ' What do you tell me of their warrants against me ? If there 
 were a cart load of them I do not heed them ; for the Lord's power is 
 over them all.' From Leith he went to Edinburgh again, and went to 
 the inn where he had lodged before, and no man ofl'ered to meddle with 
 him. Alexander Parker and Robert Widders being also there, he re- ^ 
 solved to go with Parker to Johnston, out of which town some time 
 
1C57] PEOPLE CALLED QUAKERS. 103 
 
 before he had been led by soldiers ; and he came into Johnston jiiist as 
 they were drawing up the bridges, the officers and soWiei^s never que8« 
 tioning him. And coming to captain Davenport's house, from which 
 he had been hauled before, he found there many officers, who lifting up 
 their hands, wondered that he came again ; but he told them, the Lord 
 God hath sent him amongst tliem again. Then the Baptists sent him a 
 letter by way of challenge, that they would discourse with him again 
 the next day. And he sent them word, that he. would meet them at a 
 certain house, about half a niile out of the town, at such an hour. For 
 he thought if he should stay in town to speak'with them, they._might, un- 
 der pretence of discoursing with him, have raised people to carry him 
 out ^ the town again, as :^hey had done before. At the time appoint- 
 ed he went to the place, captain Davenport and his son accompanying 
 him ; and there he staid some hours, but none of them came ; whereby 
 the intent of the Baptists was sufficiently discovered. Being thus dis- 
 appointed, he went baqjt again to Edinburgh, and past through the town, 
 as it were, against the cannon's mouth. The next day, being the first 
 dsty of the weeit, he went to the taeeting in the city, and many officers and 
 soldiers came to it, and all was quiet. The following day he went to Dun- 
 bar, where walking with a frieiid or two of his in the sfeeple-hoUse yard, and 
 meeting with one of the chief men of the town there ; he spoke to one of his 
 friends to tell him, that 'about the ninth hour next morning, there was to 
 b^ a meeting there, of the people of God, called Quakers, of which they 
 desireld him to give notice to the people of the town. 'To which he 
 said, that they were to have a lecture there by the ninth hour ; but that 
 a meeting might be kept there by the. eighth hour, if they would. G. 
 Fox thinking this not-inconvenient, desired him to give noitice of it. Ac- 
 cordingly in' the morning many came, both'poor and rich ; and a cap- 
 tain of horse being quartered in the town, came there with his troopers 
 also. To this'cofnpany G. Fox preached, and after some time the priest 
 came, and went into the steeple'house ; but G. Fox and^his friend being 
 in the steeple-house yard, most of the people staid with them ; so that 
 ths' priest having but few hearers, fhade short work, and coming out, 
 stood a while and heard G. Fox, and then went away. This was the 
 last meeting he had in Scotland, and he understood afterwards, that his 
 labour had not been in vain, but that the number of believers increased. 
 Now he departed from Dunbar, and came to Berwick in Northumber- 
 land, and from thence to Newcastle, where we will leave him awhile, 
 and return again to New -En gland. 
 
 W e have seen betore, that a law was made there.^to prevent the Q na- 
 k ers coming into that cou ntry. T he first I find tha tVamfvaftfir that, 
 w ere Anne Burden, a wido w, whose' business was to gather up some 
 debts m the country, that were due to her ; and Mary Dy er from Rhode 
 Island, who, before her coming, knew nothing of what had been doiie 
 there concerning the Quakers., These two were b ptb impriso ned, which 
 Will iam Dyer, Sfary's husband, hearing, (?ame from Rhode Island^ nd 
 di d not get her released vnthout a great deal of pain s ; becoming bound 
 in a great penalty, not to lodge her in any town in that colony, nor to 
 permit any to speak with her : an evident token that he wa& not of the 
 society of Quakers, so called, for otherwise he would not have entered 
 into such a bond ; but then vsdthout question, Jie would 'also have been 
 clapped up in prison. As for Anne Burden, she was kep t in priaon, 
 
 Vol. I — 25 -= 
 
194 THE HISTORY OF THE [1657 
 
 though sick, about a quarter of a year. Whilst she was in this restraint, 
 so me tender-hearted people had procured of her deb ts to the value of 
 about thirty pounds in goods; arid -when.she at length was to be sent 
 away, she desired that sh6 might have liberty to pass for England, by 
 Barbadoes, because her. goods were not fit for England. Now how 
 reasonable soever this request wa«, yet a master of a ship-was compel- 
 led to carry her to England, without her goods, for which she came 
 there, except tpthe value of about six shillings, which an honest man 
 sent her upon an old. account. And when the master of the. ship asked 
 ■who should pay for her passage, the magistrates bid. him take so much 
 of her goods as Would answer it. But he was too honest to do so, be- 
 ing persuaded that she would not let him be a loser, though he could 
 not cortipel her to pay, since she went not of her own will : yet for all 
 that she paid him at London. After she was gone,- when he that held, 
 the first trust fromherTiusband,wastO'c6nvey her goods tcTBarbadoes, 
 these rapacious people stopped to the value of six pounds- ten shillings 
 for her passage, foi: which they paid nothing, and seven shillings for. 
 boat-hire to carry her on ship-board, though the master profiered the 
 governor to carry her iu his own boat, but that was not allowed; she 
 being sent with' the hangman in a boat that was pressed: besides, they 
 took to the value of fourteen shillings for'the jailer, to whomshe owed 
 nothing. Now, though this widow had made such a gr^at voyage, to 
 get something of what was due to her, to relieve her, arid her father- 
 less children, yet after three, years she had nothing of it come to her 
 hands; and whether she -got any thiUg- since I never understood. 
 
 T he next of the Quakers that came to Boston, was Mary Clark, who, 
 having lelt her husband, John Cl ark, a merchant taylor, with her chil- 
 d ren at London, came thither to warn these persecutors to desis t from 
 their iniquity: but alter she had dehvered her message, she was unmer- 
 cifuUy re warded with twenty stripes of a w hip with three cords, on h*er 
 naked back,^and detained prisoner about twelve weeks in the winter 
 season. The cords of these whips .were commonly as thick as a man's 
 little finger, ha-fring each some knots at the end; and the stick was 
 sometimes so long, that the hangman made use of .both his hands to 
 strike the harder. - ' , 
 
 T he next that came were .Christopher Holder and John Copeland , 
 wh o had heen hanjshed before: and coming to iSalem, a town in the 
 s ame colony. Holder spoke a few •Words" in their meeting, afte r the 
 pr iest ba d done ; but was hiauled back by the h air of his head, and a 
 glove and handkerchief thrust- into his mo uth, and so turned out with 
 his companion; and next day had to Bosttjn, where each of them re- 
 ceived thirty stripes with alinotted whip of three cords, the hangman 
 measuring his ground, and fetching his strokes with the greatest strength 
 he could : which so cruelly cut their flesh, that a woman seeing it fell 
 down as dead. Then they were locked ;up in prison, and the jaiter. k«pt 
 them three days without any food, not giving them so much as a draught 
 of water; and so clpse that none might come to speak with thehi; 
 'lying on the boards without bed or straw. Thus they were kept nine 
 weeks prisoners, without fire, in the cold winter season. And Samuel 
 Shattock, of Salem, vvho-endeavoured to stop the -thrusting of the glove 
 and handkerchief into Holder's mouth, lest it should have choaked him, 
 was also carried to Boston, arid there imprisoned, till he had given bond 
 
1657} PEOPLE CALLED QUAKERS. 195 
 
 for twenty pounds, to answer it at the next court, and not to come at 
 any meeting of the Quakers. 
 
 The career of this cruelty did not stop here; for Lawrence Southick 
 and Cassandra, his wife, members of the public church at ^alem, and 
 an ancient and grave couple, having entertained the aforesaid C. Hold er 
 an d 3. (Jopeland, were committed to priso n, and sent to Boston, where 
 Lawrence bfeing released, his wile was kept seven weeks prisoner, 
 and then fined forty shillings for owniiig a paper of exhortation, written 
 by the aforesaid Holder and Copeland. 
 
 The next that came from England, as being under a necessity from 
 the Lord to come to this land of persecution, was Ri chard Dowdney , 
 who was apprehended at Dedha m. and brought to Boston, having qever 
 before been in that country ; yet he was not spared for all that, but 
 thirty stripes were also given' him in like manner as the former. And 
 after twenty days imprisonment, he was sent .away with Holder and 
 Gopeland; after having been threatened with cutting off their ears, if 
 they returned. These cruel dealihgs, so affected many inhabitants, that 
 some withdrew from the public assemblies, and meeting by themselves 
 quietly on the First days of the week, they were fined five shillings a 
 week, and co,mtnitted to prison. ■ The first whose lot this was, were 
 the'aforCsaid Lawrence and Cassandra Southick, and their son Josiah, 
 who, being carried to Boston, were all of thern, notwithstanding the^ 
 old age- of the two,>sent to the house of correction, and whipped with 
 cords, as those before, in the coldest season of the year, and had taken 
 from them to the value of four poundsthirteen shillings, for not coming 
 to church. 
 
 Le aving New England for a while, I will tuVn another W ay. It was 
 in this year, about the latter end of summer, that a certain young man 
 naimed George Robinson, felt a motion to travel to Jerusa lem. In order 
 thereuntoj he embarked in a ship bound for Leghorn, in Italy, where, 
 having staid atout two weeks, being dajly visited by English and 
 others, he went with a French ship towards St. John D'Acre, fofmerly 
 called Ptolemais, a city in Asia bordering upon the Mediterranean sea, 
 near Palestine, where, having lodged about eight days in a French 
 merchant's house, he embarked in a vessel bound for Jaffa or Joppa. 
 Wha t occurred by the Wav'^.with some Tur ks, who demanded iin- 
 reasonable tribute of him, Jl pass by; but a certain Armenian on that 
 occasion having seen his meek behaviour, said, he was a good Chris- 
 tian, and was very kind to him. Being arrived at Jaflla, he went to 
 Ramoth, but the Friars at Jerusalem having heard of his coming, gave 
 orders to some to 'stop him, which was done accordingly; and alter 
 having been looked up about a day, there came an ancient Turk, a man 
 of great repute, who took him into his house, and courteously enter- 
 tained him. After four or five days there' came an Irish friar from Je- 
 rusalem, with whom,"^ falling into discourse of religious matters, the 
 friar at first behaved himself kindly, but told him afterwards, that was 
 not the business he came -about, but that he was sent from his breth- 
 ren, the friars, at Jerusalem, to propound to him some questions. 
 
 1. Whether he would promise, when he came to Jerusalem, that he 
 would visit the holy places as other pilgrims did? 
 
 2. Whether he would pay so much money as pilgrims used to do? 
 
196 THE HISTORY OF THE [IBSt 
 
 3. Whether he would wear such a sort of habit as wag usual with 
 pilgrims ? - . 
 
 4. That he must speak, nothing against the Turks Jaws. 
 
 5. And ^hen he came to Jerusalem/ not speak any thing about reli- 
 gion. 
 
 Not being willing to enter into a promise, he was by the Irish Friar, 
 (with a guard of horse and footmen, he brought with him,) carried 
 «back to Jaffa, and embarked in a vessel bound for St. John d'Acre; 
 whither being come, a Prehch naerchant called Surrubi, took him ilito 
 his house, and lodged him about three weeks. This man entertained 
 him very kindly, and' would say sometimes that it was the Lord's doings; 
 ' For,' said he, ' when my own countrymen come to me, they are little 
 to me, but thee I can willingly receive.' After much trpuble, Robinson 
 got opportunity, by the help of the said French merchant, who was an 
 ancient man, to return by-sea to JaflFa; from whence he went cai his 
 journey a-foot, and by the way met three men, two of them riding upOn 
 asses, and the other going a-foot; and they asking him for money, one 
 held his gUn to his breast, and another, put his hands into his pockets, 
 and took some things out. He suffering all this without any opposition, 
 the man that took his things ffom'hitn put them up again; and- one of 
 the three taking him by the hand, led him a little on his way, in a friend- 
 ly manner, and so left him. At length RobineOn riame to Ramoth, 
 where he was presently known ,and two tha;t belonged to the friars laid 
 hold on him, and hurried him away ; but two Turks took him froni them, 
 and one leading him by one tirm, and the- other by the other, they 
 brought him into a mosque, or Turkish temple. . Thus innocently enter- 
 ing there, many people came flocking in, arid .also some of the Ma- 
 hometan priesjts, who having caused him to sit down, asked him whe- 
 ther he would turn to the Mahometan religion 1 'But he refusing, they 
 pressed him much, made great promises, and said that be had no need 
 to fear what the Christians might do unto him. Nevertheless he an- 
 swered he could not turn unto them for all the world. But they con- 
 tinued to strive mUch with him, and would have him hold up one of hia 
 fingers, as a sign of owning them ; and one bid him say, ' Christ is bad;' 
 but he answered, he knew" him to 'be good, and he was his servant. 
 Then some growing angry, said if he would not turn to their rehgion, 
 he would die. To which he replying that he would rather die than turn 
 unto them ; it was answered, he should then die. And so. by their or- 
 der, the executioner hauled him away to the place where it was ex- 
 pected that he should have been burnt to death with camel's duirg. 
 Here he was made to sit down upon the ground, and was as a sheep 
 among wolves. Whilst he was thus sitting with' a retired mind,: the 
 Turks began to fall out among themselves,and whilst they were at odds, 
 a grave ancient Turk, a man of note, came to him, and said whether 
 he would turn from his religion or not, he should not die. Then he 
 was brought before, the priests again, who asked him, 'Will you turn? 
 and he answering 'No,' they recorded in a book, that he was no Ro- 
 man Catholic, but of another religion; for though he denied to be such 
 a Catholic, yet he had owned that he was a Christian. 
 
 The "Turks conning now to be more sedate, the aforesaid ancient man 
 ordered his servants to coaduct Robinson to his house, where he was 
 friendly entertained, and soon perceived that the friars had thus plotted 
 
1057] PEOPLE CALLED QUAKERS. IffJ 
 
 against him ; for he- went not Into the mosque of his own accord; being 
 led into it ; but heaven preserved him. After having been four or five 
 4ays in the house of the ancient Turk, there came a guard of horsemen, 
 hired by the friars, to carry him to Gaza ; for they had pre-informed 
 the bashaw of that place against him ; but Robinson being come thither, 
 things took another turn than they expected ; for the bashaw being by 
 some Turks made acquainted with the mischievous design of the friars, 
 made them not only pay a considerable fine, but also commanded them 
 to convey Robinson safely to Jerusalem. Whilst he was at Gaza, he 
 was visited by many Turks, Greeks, and Armenians ; the latter of which 
 having heard he was a Christian, and that he chose rsCther to die than 
 to turn from bis religion, became very loving, as were tlie Turks, the 
 Jews also showed themselves moderate towards him. Then according 
 to the forementioned order of the bashaw, he was carried to Jerusalem, 
 and there, by the appointment of the friars, brought into their convent, 
 where at first they seemingly shovi^ed love unto him, and one confessed, 
 there was now an evident sign, that he was a good Christian, for he was 
 come through persecution and sufferings ; and those things which had 
 been spoken in his prejudice, were manifest to be untrue. Robinson 
 tcHd the friar, it was he. and his brethren that had been the cause of his 
 suflTerings, and withstood his coming to Jerusalem. To which the other 
 returnedj that the English friar h^d misinformed them by his writing, 
 which had caused them to do what they had done ; and that therefore 
 they desired he wouldnow pass by those things, seeing he was come 
 through in such a miraculous manper ; for, (continued the friar,) it was 
 the Lord's work, thus to carry him through, and he might praise God he 
 was preserved. 
 
 The next morning a friar came to him, and asked if he would become 
 an obedient child, and go to visit the holy places, according to their cus- 
 tom ; he answered, ' No.' Then the friar said, * Whereas others give 
 great sums of money to see them, you shall see them for nothing.' 
 But Robinson replied ' I shall not visit them in your manner, for in so 
 doing I should sin against God.' This did not please the friar, yet he 
 said they would honour him as much as ever they honoured any English- 
 man that came thither, if he would conform, unto them. But Robinson 
 continued immoveable, and said he should not conform ; and as for their 
 honour, he did not matter it. Then the friar became angry, and said 
 they would make him an example to allr Englishmen that came thither. 
 To which Robinson returned, ' I choose your dishonour rather than your 
 honour.' The friar seeing he could not prevail, went away in anger, 
 and within a short time came again ; and other friars being present, one 
 asked him if he would visit their church, and^the holy, sepulchre, and 
 Bethlehem, with the rest of the holy places, as other pilgrims did? But 
 he told them, at present he had no business to visit them ; and in their 
 manner he should not visit them ^t all, viz. to worship them. Then one 
 said to him, ' How can you be a servant of God, and will not go to visit 
 the places where the holy men of God dwelt ^ To which he returned, 
 that they under pretence of doing service to God, in visiting the places 
 where the holy men dwelt, did oppose that way, and resist that life, 
 which the holy men of God lived and walked in. Then one of the friars 
 said, ' What do you preach unto us for ? To which he replied, that he 
 would have them turn from those evil practices they lived in, else the 
 wrath of the Almighty vrould be kindled against them. But they eUd 
 
198 THE HISTORY OF THE [1658 
 
 not at all lite such discourse, and therefore said,. if he would not go and 
 visit the aforesaid places, yet he must give twenty-five dollars, as viras 
 the manner of those that visited them; for, said they, the.Turks must be 
 paid, whether' he would visit them, or not; but if he would visit them, 
 then they would pay it for hini. To this he signified, that he could not 
 submit to such unreasonable terms. , - 
 
 Then they brought him before a Turk Jn authority in that place, who 
 asked him divers questions^ to whichhe soberly gave answers; and 
 they discoursing about the worship of the Christians, the Turk asked 
 also, what was the ground of- his coming--to Jerusalem. To which he 
 answered, that it- was by the command of the Lord God of heaven and 
 earth he came thither; and that the great and tender love of God was 
 made manifest in visiting them; his compa-ssipnate mercies being such, • 
 that he would gather them in this' the day of his gathering. This was 
 the message which Robinson believed he had from the Lord to declare 
 unto them, whether they would hear, or forbears- And afterwards he, 
 wrote, that having thus cleared his conscience, he "found -great p6ace 
 with the Lord, and therefore he magnified' his glorious name,, who had 
 gone along with him, and preserved- him in many trials. For the friars, 
 who intended him mischief, were commanded by the Turks to carry 
 him again safe and free of charges, to Ramola. , Here I leave him, be- 
 cause I do not .find how he came home; but that he returned thither in 
 safety, appears to -me from the relation he afterwards published of his 
 travels. , . , , . 
 
 The year being come to an end, I retumagain to G. Fox , whom we 
 left at Newcastle. Whilst he was there, he, with Anthony Pe&rson, vis- 
 ited some of the aldermen ;-and among these one Ledger,' who as well 
 as the priests, had said the Quakers would not come into any great ' 
 towns, but'hved in the fields like butterflies. G. Fox desired to have a 
 meeting amongst them ; but they would not yield to it. He therefore 
 asked Ledger, whether they had not called his friends buttei-flies, and - 
 said they would not come into any great towns t 'But,' said he, ' now 
 we are come into your to,wn, you will not come to us; who are the 
 butterflies now*!' Then Ledger began to plead for the sabbath day; 
 which made G. Fox say, they kept markets on that which wasthe sab- , 
 bath day, for that was the seventh day of the week ;, -whereas that day . 
 which the professed christians now meet on, and call their sabbath, was 
 the first day of the week. No leave for a public meeting being obtained, 
 G. Fox got a Kttle meeting among his friencjs, and some friendly peo-" 
 pleat Gateside- 
 
 Travelling from 'thence and passing through Northumberland, and- 
 Bishoprick, he came to Durham, where was a man come down from 
 London, to set up a cqllege there, to make mitii.sters of Christ, as they 
 said. G. Fox entering into discourse with this man, said that to teach 
 men Hebrew, Greek, and Latin,;andlthe seven arts, was not the way to 
 make them ministers of Christ; for the languages began at Babel; and- 
 to the Greeks that spake Greek as thejr mother tongue, the preaching 
 of the cross of Christ was foolishness; and, to the Jews that spake He- 
 brew as their mother tongue, Christ was a stumbling block.i And as 
 for the Romans, who spake Latin/ they persecuted the Christians; and 
 Pilate, one of the Roman governors, set Hebrew, Greek, and Latin; atop: 
 of Christ when he crucified him. Thus the languages* which began at 
 Babel, had been set above Christ the Word. And John the Divine, who 
 
1668] PEOPLE CALLED QUAKERS. 199 
 
 preached the Word, that was in the beginning, isaid that the beast and 
 the whore had power over tongues and languages, and they were as 
 waters, and in the mystery Babylon, for they began at Babel ; and 
 the persecutors of Christ set them over him, when he was crucified by 
 them. ' Dost thou think,' said G. Fox to the man, ' to make ministers 
 of Christ by these natural confused languages, which sprang from Ba- 
 bel, are admired in Babylon, and set atop of Christ, the life, by a perse- 
 cutor? The man, puzzled a little by this, confessed to many things 
 spoken by G. Fox. Then it was showed him further, that Christ made 
 his ministers himself, and gave gifts unto them, and bid them pray to 
 the Lord of the harvest, to send forth labourers: that Peter and John, 
 though unlearnt and ignorant as to school-learning, preached Christ the 
 Word, which was in the beginning before Babel was : and that Paul 
 also was made an apostle, not of man, nor by man, but by Jesus Christ, 
 who is the same now, and so is his gospel, as it was at that day. This 
 discourse had sucji effect upon the man, that he became very loving.; 
 and having considered the matter further, he never set up his intended 
 college. 
 
 From Durham G. Fox passed to Nottingham, where he gathered 
 again a scattered people, ■ that having about eight years before been 
 convinced of the Truth, had been led aside by one Rice Jones. 
 
 From hence he went into Warwickshire, and passing through North- 
 amptonshire and Leicestershire, he came into Bedfordshire^ and so to 
 John Crook's house, where a general yearly meeting was appointed, 
 which lasted three days: and many of G. Fox's friends from most parts 
 of the nation came to it, so that the inns in the towns thereabouts were 
 filled. 'Here was also William Catoh, who after the mee,ting was end- 
 ed, went with Thomas Salthouse, formerly his fellow-servant in the 
 house of judge Fell, to Westmoreland, Cumberland, and Swarthmore 
 in Lancashire. In the said general meeting, G. Fox made a long speech 
 concerning the several states of man, but more especially for instruction 
 of the ministers of the word, exhorting them at large to be circum- 
 spect in their station. 
 
 After the meeting was over, there came a party of horse with a con- 
 stable, to seize upon G. Fox, who then was walking in J. Crook's gar- 
 den : and though somebody, when they came to the house, had told them 
 G. Fox was therei yet they were so confounded, that they came not into 
 the garden to look for him, but went away without him. 
 
 Parting from thence, he cam^ to London, where he heard that a 
 Jesuit, wiho was conie over -with an ambassador from Spain, had chal- 
 lenged all the Quakers, to dispute with, them at the earl of Newport's 
 house. G.'Fox then let hifn know by some of his -friends, that they 
 would meet him : whereupon the Jesuit sent word, he would meet with 
 twelve of the wisest learned men they had. A while after he sent word, 
 he would meet with but six; and after that, he sent word again, he 
 would have but three to come; Then G. Fox went, vvith Edward Bur- 
 rough, and Nicholas Bond, to the aforesaid-house, and bade them to go 
 up, and enter the discourse with the Jesuit, whilst he would be walking 
 in the yard, and then cbme up after them. He had advised them to state 
 tliis question. Whether the church of Rome, as it now stood, was not de- 
 generated from the true church which was in the primitive times, from 
 the life and doctrine, and from the power and spirit that those believers 
 were in? They having stated the question accordingly, the Jesuit aflSrm- 
 
200 THE HISTORY OF THE [1658 
 
 ed, that the church of Rome now was in the virginity' and purity of the 
 primitive church. By this time G. Fox being come in, the Jesuit was 
 asked, whether they had the Holy Ghosf poured forth upon them, as the 
 apcKtles had T And he said, ' No.' Then said G. Fox, 'If ye have tiot 
 tbe same Holy Ghost poured forth upon you, And the same power and 
 spirit that the apostles hadj then ye are degenerated from the power and 
 spirit which the primitive church was in.' And {je asked the Jesuit, 
 what Scripture they had for setting up cloisters for nuns, abbies and 
 monasteries for men, and for their praying by beads and to images, and 
 for making crosses,, for forbidding of meats and marriages,, and for put- 
 ting people to death for religion ? ' If,' said he, 'ye are in' the practice 
 of the primitive church, in its purity and virginity, then let us- see by 
 Scripture, wherever they practised such "things? For it was agreed 
 mutually, that both the Jesuits and the Quakers, should make 'good by 
 Scripture what tliey said. Then the Jesuit said, there wa« a written, 
 and an unwritten word. Which, made G. Fox ask,' what he called his 
 unwritten word ? And he answered, ' The written word is the Scrip- 
 tures, and, the unwritten word is that which the apostles spake by word 
 of mouth, which are -all those traditions that we practise.' Then G. 
 Fox bid him prove that by Scripture; and the JesiUit alleged the words 
 of the apostle, 2 Thess. ii. 5. " When I was with you,I-told^you these 
 things :'' ' That is,' said he, ' I told you of, nunneries and- monasteries, 
 of putting to death for religion, and of praying by beads and to images,' 
 &c. This he aQirrned to I>e the unwritten v^ord of the apostles, which 
 they told then, and had since been continued by tradition unto these 
 times. - Then G. Fox desired him to read that Scripture again, that he 
 might see how he had perverted the apostles words, since that which 
 the apostle said there he had told them before, was not an unwi-itten 
 word, but was written down there; namely, that the- jnan of sin, the* 
 son ©f perdition, should be revealed before the great and terrible day of 
 Christ, which he was writing of, should come. And therefore this 'was 
 not telling them any of those things the church of Rome practised. 'Be-, 
 sides, the apostle in the third chapter of the said epistle tol'd the church, 
 of some disorderly persons he heard were amongst -them, busy bodies, 
 who did not work at a]l;'coricerni:ng whom he liad commanded them 
 by his unwritten word, when he was among them, that if any would 
 not work, neither should he eat ; which now he commandedthem again 
 in his written word in this epistle, 2 Thess. iii. , ■ 
 
 The Jesuit now fihding no other scriptural proof for- the tradition of 
 the church of ROnie, let that point fall, and came to the sacrament of 
 the altar, to prove the reality of which^iie began with the paschal lamb, 
 and the showbread, and so came to the words of Christ, "This is my 
 body," and- to what the apostle writ to the Corinthians, concluding fi^om 
 thence,' that after the priest had consecrated the bread and wine, it was 
 immortal and divfne, and that he who received it, received the whole 
 Christ. To this G. Fox said, that the same apostle told the Corinthians, 
 after they had taken bread and wine in remembrance of Christ's death, 
 that they were reprobates if Christ was not in them. But that if the 
 bread they eat was Christ, he must of necessity have been in them, af- 
 ter they had eaten it. Besides, if the bread and wine which the Corin- 
 thians ate and drank, was Christ's body, how then (continued he,) hath 
 Christ a body in heaven? And he also signified to him, that both the 
 disciples at the supper, and thfe Corinthians afterwards, were to eat the 
 
WS8] PEOPLE CALLED QUAKERS. 201 
 
 bread and drink the wine in remembrance of Christ, and to show forth 
 his death till he came ; which plainly proved that the bread and wine 
 which they took, was not his body. For if it had been his real body 
 that they ate, then he had been come, and was then there present ; and 
 it would have been improper to have done such a thing in remembrance 
 of him, if he had been then present with them ; as he must have been, 
 if that bread and wine, which they ate and drank, had been his real 
 body. And as to the words of Christ, "This is my body," G. Fox told 
 him, ' Christ calls himself a vine and a door, and is called in Scripture 
 a rock: is Christ therefore an outward rock, door, or vine?' 'O,' said 
 the Jesuit, ' the words are to be interpreted.' ' So,' said G. Fox, ' are 
 those words of Christ, " This is my body." ' And having thus stopped 
 the Jesuit's mouth, he made this proposal: that, seeing he said the bread 
 and wine was immortal and divine, and the very Christ, and that who- 
 soever received it, received the whole Christ ; a meeting might be ap- 
 pointed between some such Papists as the pope and his cardinals should 
 appoint, and some of those called Quakers : ' And then,' said he, ' let a 
 bottle of wine, and a loafof bread be brought, and divided each into two 
 parts, and let them consecrate which of those parts they will ; and then let 
 the consecrated and unconsecrated bread and wine be set in a safe place, 
 with a sure watch upon it; and let trial then be made, whether the 
 consecrated bread and wine will not lose its goodness, viz. the bread 
 grow dry and mouldy, and the wine turn dead and sour, as well and as 
 soon as that which was unconsecrated ; for by this means the truth of this 
 matter may be made manifest And if the consecrated bread and wine 
 change not, but retain their savour and goodness, this may be a means 
 to draw many to your church. But if they change, decay, and lose 
 their goodness, then ought you to confess and forsake your error, and 
 shed no more blood about it, as hath been done, especially in queen 
 Mary's days.' To this the Jesuit made this reply : • Take a piece of new 
 cloth, and cut it into two pieces, and make two garments of it, and put 
 one of them upon king David's back, and the other upon a beggar's, 
 and the one garment shall wear away as well as the other.' ' Is this,' 
 said G. Fox, ' thy answer V ' Yes,' said the Jesuit. ' Then,' said G. Fox, 
 ' by this the company may all be satisfied, that your consecrated bread 
 and wine is not Christ. Dost thou now say that the consecrated bread 
 and wine, which you have told people was immortal and divine, and 
 the real body and blood of Christ, will wear away, or decay as well as 
 the other? Then I must tell thee, Christ remains the same to day as 
 yesterday, and never decays; but is the saints' heavenly food in all gen- 
 erations, through which they have life.' To this the Jesuit replied no 
 more, but .let the thing fall; for he perceived that those which were 
 present saw his error, and that he could not defend it. 
 
 Then G. Fox asked him, why the church of Rome did persecute, 
 and put peoplejto death for religion ? and he answered, it was not the 
 church did it, but the magistrates. G. Fox asked, whether those magis- 
 trates were not counted and called believers and Christians ? ' Yes,' said 
 he. ' Are they not members of the church V asked G. Fox. ' Yes,' said 
 the Jesuit. Then G. Fox left it to the people to judge, whether the church 
 of Rome did not persecute, and put people to death for religion. Thus 
 they parted ; the Jesuit's subtilty being comprehended by the simplicity of 
 G. Fox, and his friends. 
 
 Whilst G. Fox was at London, his friends, both in England and Ire- 
 
 VoL. I.— 26 
 
202 THE HISTORY OF THE [1*58 
 
 land, were under great sufferings, which made him write to the pro- 
 tector about it : and there being much talk of making Cromwell king, 
 he went to him and warned him against it, because of the dangers that 
 would attend it; and which, if he did not avoid, would bring shame and 
 ruin upon him and his posterity. Which counsel Cromwell seemed to 
 take well, and thanked him for it : yet G. Fox wrote also concerning 
 the same thing to him in this manner : 
 
 ' Protector, 
 'Who hast tasted of the power of God, which many generations be- 
 fore thee have not so much, since the days of apostacy from the apos- 
 tles, take heed that thou lose not thy power; but keep kingship off thy 
 head, which the world would give to thee ; and earthly crowns under 
 thy feet, lest with that thou cover thyself, and so lose the power of God. 
 When the children of Israel went from that of God in them, they would 
 have kings as other nations had, as transgressors had; and so God gave 
 them one; and what did they do theni and when they would have 
 taken Christ, and made him a king, he hid himself from them; he was 
 hid from that which would have made him a king, he who was the king 
 of the Jews inward. O Oliver, take heed of undoing thyself, by run- 
 ning into things that will fade, the things of this world that will change. 
 Be subject and obedient to the Lord God. 
 
 GEORGE FOX.' 
 
 About this time G. Fox wrote also another letter to O. Cromwell, 
 wherein he signified to him, that if he had been faithful, and thundered 
 down deceit, he would yet have done many mighty things. And he 
 also advised him, not to slight sober men, and true hearts ; but to mind 
 the law of God, and his fear and dread ; to take heed of flatteries, and 
 to prize his time now he had it. 
 
 The lady Claypole, Cromwell's most beloved daughter, being sick, 
 and much troubled in mind, so that none that came could minister any 
 comfort to her, G. Fox visited her with the following letter : 
 
 ' Friend, 
 ' Be still and cool in thy own mind and spirit from thy own thoughts, 
 and then thou wilt feel the principle of God, to turn thy mind to the 
 Lord God, from whom life comes ; whereby thou mayest receive his 
 strength, and power to allay all blustering storms and tempests. That 
 is it which works up into patience, into innocency, into soberness, into 
 stillness, into stayedness, into quietness, up to God with his power. There- 
 fore, mind, that is the word of the Lord unto thee, that the authority of 
 God thou mayest feel, and thy faith in that, to work down that which trou- 
 bles thee : for that is it which keeps peace, and brings up the witness in 
 thee, which hath been transgressed, to feel after God with his power and 
 life, who is a God of order and peace. When thou art in the trans- 
 gression of the life of God in thy own particular, the mind flies up in 
 the air, and the creature is led into the night, and nature goes out of 
 its course, and an old garment goes on, and an uppermost clothing ; 
 and thy nature being led out of its course, it comes to be all on a fire, 
 in the transgression; and that defaceth the glory of the first body. 
 Therefore be still awhile from thy own thoughts, searching, seeking, de- 
 sires, and imaginations, and be stayed in the principle of God in thee, 
 
1658] PEOPLE CALLED QUAKERS. 203 
 
 that it may raise thy mind up to God, and stay it upon God, and thou 
 wilt find strength from him, and find him to be a God at hand, a pre- 
 sent help in the time of trouble, and of need. And thou being come to 
 the principle of God, which hath been transgressed, it will keep thee 
 humble; and the humble, God will teach his way, which is peace, and 
 such he doth exalt. Now as the principle of God in thee hath been 
 transgressed, come to it, that it may keep thy mind down low to the 
 Lord God ; and deny thyself, and from thy own will, that is the earthly, 
 thou must be kept; then thou wilt feel the power of God, which will bring 
 nature into its course, and give thee to see the glory of the first body. 
 And there the wisdom of God will be received, (which is Christ, by 
 which all things were made and created,) to be thereby preserved and 
 ordered to God's glory. There thou wilt come to receive and feel the 
 Physician of value, who clothes people in their right mind, whereby 
 they may serve God, and do his will. For all distractions, unruliness, 
 and confusion, is in the transgression : which transgression must be 
 brought down, before the principle of God, which hath been transgress- 
 ed against, be lifted up ; whereby the mind may be seasoned and stilled, 
 and a right understanding of the Lord may be received ; whereby his 
 blessings enter, and are felt, over all that is contrary, in the power of 
 the Lord God, which raiseth up the principle of God, within, and gives 
 a feeling after God, and in time gives dominion. Therefore keep in the 
 fear of the Lord God ; that is the word of the Lord God unto thee ; for 
 all these things happen to thee for thy good, and for the good of those 
 concerned for thee, to make you khow yourselves, and your own weak- 
 ness, and that ye may know the Lord's strength and power, and may 
 trust in him. Therefore let the time that is past be sufficient to every 
 one, who in any thing hath been lifted up in transgression, out of the 
 
 [)ower of the Lord : for he can bring down and abase the mighty, and 
 ay them in the dust of the earth. Therefore all keep low in his fear, 
 that thereby ye may receive the secrets of God and his wisdom, and 
 may know the shadow of the Almighty, and sit under it in all tempests, 
 storms, and heats. For God is a God at hand, and the Most High rules 
 in the children of men. So then, this is the word of the Lord God unto 
 you all. What the light doth make manifest and discover, as temptations, 
 distractions, confusions, do not look at the temptations, confusions, cor- 
 ruptions, but at the light which discovers them, and makes them mani- 
 fest. And with the same light you may feel over them, to receive 
 power to stand against them. The same light which lets you see sin 
 and transgression, will let you see the covenant of God, which blots 
 out your sin and transgression, which gives victory and dominion over it ; 
 and brings into covenant with God. For looking down at sin and cor- 
 ruption, and distraction, ye are swallowed up in it ; but looking at the 
 light which discovers them, ye will see over them: that will give vic- 
 tory, and ye will find grace and strength; and there is the first step to 
 peace. That will bring salvation, and by it ye may see to the beginning 
 and the glory that was with the Father before the world began ; and 
 so come to know the seed of God, which is the heir of the promise of 
 God, and of the world which hath no end, and which bruises the head 
 of the serpent, who stops people from coming to God. That ye may 
 feel the power of an endless life, the power of God which is immortal, 
 which brings the immortal soul up to the immortal God, in whom it 
 
204 THE HISTORY OF THE [1658 
 
 doth rejoice. So in the name and power of the Lord Jesus Christ, God 
 Almighty strengthen thee. G. F.' 
 
 The paper being read to the aforesaid lady, it staid her mind some- 
 what ; but she lived not long after, so that O. Cromwell met with al- 
 most continual trouble, for discontent against him increased more and 
 more. 
 
 Now, since the Protestants in the valley of Lucerne, and elsewhere, 
 were much persecuted, there came forth a declaration from the protec- 
 tor to keep a fast, and one also for a collection for the relief of distress- 
 ed Protestant churches. On this occasion, G. Fox to show what kind 
 of fast it was that God requires and accepts, wrote the following pa- 
 per: 
 
 * To the heads and governors of this nation, who have, put forth a declara- 
 tion, for the keeping of a day of solemn fasting and humiliation, for the 
 persecution, as you say, of divers people beyond the seas, professing, the 
 reformed religion, which, ye say, has been transmitted unto them from 
 their ancestors. 
 
 ' A profession of the reformed religion may be transmitted to genera- 
 tions, and so holden by tradition; and in that, wherein the profession 
 and tradition is holden, is the day of humiliation kept; which stands in 
 the will of man, which is not the fast that the Lord requires, to bow down 
 the head like a bulrush for a day, and the day following be in the same 
 condition as they were the day before. To the light of Christ Jesus in 
 your consciences do I speak, which testifieth for God every day, and 
 witnesseth against all sin and persecution; which measure of God, if ye 
 be guided by it, doth not limit God to a day, but leads to the fast which 
 the Lord requires, which is, " To loose the bonds of wickedness, to undo 
 the heavy burdens, to break every yoke, and let the oppressed go free." 
 Isa. Iviii. 6, 7. This is the fast the Lord requires ; and this stands not 
 in the transmission of times, nor in the traditions of men : but this stands 
 in that which was before times were, and which leads out of time, and 
 shall be, when time shall be no more. And these that teach for doc- 
 trine the commandments of men, are they that ever persecuted the life 
 and power when it came. And whereas ye mention a decree, or edict, 
 that was made against the said persecuted Protestants ; all such decrees 
 or edicts, proceed from the ground of the pope's religion and suprema- 
 cy; and therein stands his tyranny and cruelty, acted in that will, which 
 is in that nature, which exerciseth lordship, over one another, (as you 
 may read, Mark, x. 42. Luke, xxii. 25,) as all the heathen do, and ever 
 did ; and in the heathenish nature is all the tyranny and persecution ex- 
 ercised, by them that are out of the obedience to the light of Christ Je- 
 sus in the conscience, which is the guider and leader of all who are 
 tender of that of God in the conscience. But who are not led by this, 
 know not what it is to suffer for conscience sake. 
 
 ' Now, whereas ye take into your consideration the sad persecution, 
 tyranny, and cruelty exercised upon them, whom ye call your Protes- 
 tant brethren, and do contribute and administer to their wants outward- 
 ly ; this is good in its platee, and we own it, and see it good to adminis- 
 ter to the necessities of others, and to do good to all: and we who are 
 
1658] PEOPLE CALLED QUAKETIS. 205 
 
 sufferers by a law derived from the pope, are willing to join, and to con- 
 tribute with you, to their outward necessities. " For the earth is the 
 Lord's, and the fulness thereof;" who is good to all, and gracious to all, 
 and willing that all should be saved, and come to the knowledge of the 
 Truth. But in the meantime, while ye are doing this, and taking no- 
 tice of others cruelty, tyranny, and persecution, turn your eye upon 
 yourselves, and see what ye are doing at home. To the light of Christ 
 Jesus in all your consciences I speak, which cannot lie, nor cannot err, 
 nor cannot bear false witness; but doth bear witness for God, and cries 
 for equity, and justice, and righteousness to be executed. See what ye 
 are doing, who profess the Scriptures, which were given forth by the 
 saints in light, who dwelt in the light and in the life of them. For them 
 who do now witness the same light, the same life, and the same power, 
 which gave forth the Sciiptures, which ye in words profess, them ye 
 
 Eersecute, them ye haul out of your synagogues and markets, them ye 
 eat, stock, and imprison. Now let that of God in your consciences, 
 which is just and rtghteous, and equal, examine and try, whether ye 
 have any example or precedent to exercise this persecution, which now 
 many in this nation suffer under, who are a people harmless and inno- 
 cent, walking in obedience towards God and man. And though ye 
 account the way of Truth they walk in, heresy; yet therein do they 
 exercise themselves to have always a conscience void of offence to- 
 wards God and man, as ye may read the saints of old did, (Acts, xxiv. 
 14, 15, 16,) not wronging any man, neither giving any just cause of of- 
 fence ; only being obedient to the commands of the Lord, or declare, 
 as they are moved by the Holy Ghost ; and standing for the testimony 
 of a good conscience, speaking the truth in Christ, their consciences 
 bearing them witness that they lie not : for this do they suffer under 
 you, who in words profess the same thing for which they suffer. 
 
 'Now see if any age or generation did ever persecute as ye do: for 
 ye profess Christ Jesus who reveals the Father, and persecute them 
 that witness the revelation of the Father by Christ Jesus unto them. 
 Ye profess Christ Jesus, who is the light of the world, " that enlightens 
 every one that cometh into the world ;" and yet persecute them that 
 bear witness, and give testimony to this light. Ye profess that the 
 Word is become flesh , and yet persecute them that witness it so. Ye 
 profess that whosoever confesseth not that Jesus Christ is come in the 
 flesh, is an antichrist; and yet persecute them that do confess him 
 come in the flesh, and call them antichrists and deceivers. Ye pro- 
 fess that the kingdom of Christ is come ; and yet persecute them that 
 witness it come. Ye profess Christ Jesus the resurrection and the life; 
 and yet persecute them that witness him to be so. If ye say, 'How 
 shall we know that these people who say they witness these things, do 
 so, or no ? I answer, turn your minds to the light which Christ Jesus 
 has enlightened you withal, which is one in all ; and if ye walk in the 
 light, ye shall have the light of life, and then ye will know and see what 
 ye have done, who have persecuted the Lord of glory, (in his people,) 
 in whom is life, and the life is the light of men. To no other touch- 
 stone shall we turn you, but into your own consciences, and there shall 
 ye find,the truth of what we have declared unto you, and of what we 
 bear testimony to, according to the Holy Scriptures. And when the 
 books of consciences are opened, and all judged out of them, then shall 
 ye witness us to be of God, and our testimony to be true, though now 
 
206 THE HISTORY OP THE (1658 
 
 you may stop your ears, and harden your hearts, " while it is called to- 
 day." But then ye shall know what ye have done, and whom you have 
 transgressed against ; and then you will see that no persecutors in any 
 age or generation that ever went before you, did ever transgress against 
 that light and measure of God made manifest, in such a manner as ye 
 have done. For though Christ and the Apostles were persecuted in 
 their times, the Jews, for the most part of them, did not know that he 
 was the Christ, when he came, notwithstanding that the}' had the Scrip- 
 tures, which prophesied of him ; neither did they believe that he was 
 risen again, when the apostles preached his resurrection. But ye say, 
 ye believe he is come ; and ye say, ye believe his resurrection, and yet 
 ye persecute those that witness him come in the flesh, those that are 
 buried with him in baptism, those that are conformable to his death, 
 and know the power of his resurrection; those ye persecute, those ye 
 haul before magistrates, and suffer to be beaten in your synagogues ; 
 those ye cause to be whipped and stocked, and shamefully entreated, 
 and into prison cast, and kept: as many jails in this nation, at this day 
 testify to your faces. 
 
 ' Therefore honestly consider what ye are doing,while ye are taking 
 notice of others' cruelties, lest ye overlook your own. There is some 
 difference in many things between the Popish religion, and that which 
 ye call the Protestant : but in this persecution of yours there is no dif- 
 ference ; for ye will confess, that the foundation of your religion is 
 grounded upon the Scriptures; and yet now ye are persecuting those, 
 that be in the same life which they were in who spake forth the Scrip- 
 tures; yourselves being the meanwhile under a profession of the words 
 they spake : and this ye shall one day witness. So ye have a profes- 
 sion and form, and persecute them that are in the possession, hfe, and 
 power. Therefore know assuredly that ye must come to judgment; for 
 he is made manifest to whom all judgment is committed. Therefore to 
 the light of Jesus Christ in your consciences, which searcheth and tri- 
 eth you, turn your minds, and stand still, and wait there to receive the 
 righteous law, which is according to that of God in the conscience, 
 which is now rising, and is bearing witness against all ungodliness and 
 unrighteousness of men ; and they whom ye persecute, are manifest to 
 God, and that of God in all consciences shall bear witness for us, that 
 we are of God ; and this ye shall one day witness, whether ye will 
 hear, or forbear. Our rejoicing is in the testimony of our consciences, 
 that in simplicity and godly sincerity, (not with fleshly wisdom, but by 
 the grace of God,) we have had our conversation in the world ; not 
 handling the word of God deceitfully, but, in the manifestation of the 
 Truth, commending ourselves to every man's conscience in the sight of 
 God; and if our Gospel be hid, it is hid to them that are lost: and for 
 the witnessing the holding the mystery of faith in a pure conscience, do 
 we suffer, and are subject for conscience sake. This is thankworthy, 
 if a man for conscience sake endure grief and suffering wrongfully. 
 And in this is our joy and rejoicing, having a good conscience, that 
 whereas we are evil spoken of, as evil-doers, they may be ashamed, that 
 falsely accuse our good conversation in Christ ; which is not only the 
 putting away of the filth of the flesh, but the answer of a good con- 
 science towards God, by the resurrection of Jesus Christ. And this 
 we witness made manifest, (eternal praises to the living God,) and bear 
 testimony to that which spake it in the apostle in life and power : and 
 
1«S8] PEOPLE CALLED QUAKERS. 207 
 
 therefore do we bear witness, and testify against those, who being got 
 into a form and profession of it, do persecute the life and power. 
 
 ' Therefore to the eternal light of Christ Jesus, the searcher and trier 
 of all hearts, turn your minds, and see what ye are doing, lest ye over- 
 turn your foundation and bottom whereon ye pretend to stand, while ye 
 are professing the Scriptures, and persecuting the life, light, and power, 
 which they were in, who gave them forth. For the stone cut out of the 
 mountain without hands, is now striking at the feet of the image, the 
 profession which is set up, and stands in the will of man. Now is that 
 made manifest, unto which all must answer, and appear before the judg- 
 ment seat of Christ; that every one may receive the thing done in his 
 body, according to that he hath done, whether it be good or bad. Know- 
 ing therefore the terror of the Lord, we persuade men ; but we are made 
 manifest unto God, and shall be made manifest in all your consciences, 
 which ye shall witness. 
 
 G. F.' 
 
 Divers times when a fast was proclaimed, G. Fox wrote on that sub- 
 ject ; and since commonly some mischief was then contrived against 
 the Quakers, no wonder that he would say, that these fasts were hke 
 unto Jezebel's. 
 
 Many of his friends being at this time in prisons and dungeons, seve- 
 ral others of them went to the parliament, and offered to lie in the same 
 prisons where their brethren lay; that so those that were in prison, 
 might not perish in stinking dungeons, and their persecutors thereby 
 bring innocent blood upon their own heads. But this could not be obtain- 
 ed ; for some of the parliament would threaten these compassionate 
 men that thus attended them, with whipping, if they did not desist. And 
 because the parliament then sitting, consisted mostly of such who, pre- 
 tending to be more religious than others, were indeed great persecutors 
 of those that were truly religious, G. Fox could not let this hypocrisy go 
 unreproved, but wrote the following Unes to them : 
 
 ' 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 to him that covereth, but not with my Spirit,' saith the Lord. 
 Do ye contrary to the law, and then put it from you 1 Mercy and true 
 judgment ye neglect. Look, what was spoken against such : my Saviour 
 spake 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 prison them 
 that be in the life and power of Truth, and yet profess to be the minis- 
 ters of Christ : but if Christ had sent you, ye would bring out of prison, 
 and 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. G. F.' 
 
 It was not G. Fox alone who was grieved with the said hypocrisy, 
 but others of his friends also declared zealously against it. A certain 
 woman came once into the parliament with a pitcher in her hand, which 
 
208 THE HISTORY OF THE [1658 
 
 she breaking before them, told them, so should they be broken to pieces ; 
 which came to pass not long after. And because, when the great suf- 
 ferings of G. Fox's friends were laid before 0. Cromwell, he would not 
 believe it, this gave occasion to Thomas Aldam and Anthony Pearson, 
 to go through all, or most of the jails in England, and get copies of their 
 friends commitment under the jailers' hands, to lay the weight of the said 
 sufferings upon O. Cromwell, which was done ; but he, unwilling to give 
 order for their release, Thomas Aldam took his cap from off his head, 
 and tearing it to pieces, said to him, ' So shall thy government be rent 
 from thee and thy house.' 
 
 About the beginning of this year, E. Burrough wrote a letter to O. 
 Cromwell, and his council, complaining of, and warning them against 
 persecution, a.$ being what would draw down God's anger against them. 
 
 Several copies of the said letter were delivered to Oliver, and his coun- 
 cil : and some months after E. Burrough wrote the following letter to 
 him. 
 
 To the Protector, 
 ' Friend, 
 
 ' The salutation of my life wisheth well unto thee in the Lord, and 
 most especially that thy precious soul may be redeemed out of death to 
 God, and live, that thou mayest have a rest and habitation in him when 
 this world is no more. 
 
 ' Now whereas it is a general outcry among the teachers and people 
 of this nation, and also is doubted, and hath been sometimes objected 
 by thyself, that the people called Quakers, are deluded and deceived, and 
 in error, and such like : and now, if it be possible, that thyself and others 
 may be resolved concerning us; put therefore all thy objections and 
 doubtings into plain positions, or let the wisest of thy teachers do it for 
 thee; that whatsoever thyself, or any for thee ; can object against us, or 
 what thou doubtest of, or stumblest at, either in respect of our doctrines 
 or practice, let the matter be stated in plain words, in positions, or que- 
 ries; and if God permit, a sufficient answer thou mayest receive, to re- 
 move all conscientious scruples, and to confound all subtle allegements 
 and evasions ; whereby hereafter for ever thou mayest be altogether in- 
 excusable of all doubting, or speaking against us, or suffering evil to be 
 done, or spoken against us upon that account. And this I am moved 
 to give forth and send to thee, that thou mayest be satisfied; and all 
 things tried and made manifest in the sight of all men ; and that all rash 
 judgment, and false supposition, which lodgeth in the hearts of many, 
 may be confounded and brought to nought ; and let it be left off, to cry 
 out deceivers, and heresy, &c. and causing any to suffer on suspicion 
 thereupon ; but bring all things to hght, and true judgment ; that what 
 is proved to be the Truth maybe owned and not persecuted any more ; 
 for we are willing to be made manifest to all men ; and if any thing be 
 objected against us, which may not be sufficiently answered, and re- 
 solved to sober men, then our enemies are more free, and have where- 
 of to glory in against Us; but if all occasion of stumbling be removed 
 by answers, according to the Scriptures, and our principles, practices, 
 and doctrines thereby vindicated, then let all the teachers, and all our 
 adversaries, shut their mouths from biting at us, and railing against us, 
 and accusing of us to thee ; and let thy ear be shut from believing lies 
 against the innocent ; and let none suffer in thy dominion under the cru- 
 
1658] PEOPLE CALLED QUAKERS. 209 
 
 elty of mea, upon such a ground. Hereof I shall be "glad to receive 
 an answer, and to join issue in this cause; and in the meantime, 
 and always, am a lover of thy soul, but a witness against all op- 
 pression. 
 
 E. B.' 
 
 This wai delivered to his hands at 
 Hampton Court, in the Fourth 
 Monfh, 1658. 
 
 I never understood that any thing of moment followed upoh this ; tut 
 about two months after he wrote another letter to Cromwell, which was 
 delivered to him at Hampton Court, in the sixth month. 
 
 To the Protector. 
 ' Friend,' 
 
 • Know that there«is a God that doth whatsoever he will. All power 
 is in his hand, and he bringeth to pass the counsel of his own heart, and 
 he ruleth in the kingdoms of men, and bringeth down and setteth up : 
 he killeth and maketh alive; and he changeth times, and seasons, and 
 governments, and bringeth- to nought t}ie counsels of men; for all pow- 
 er' in earth and in heaven is in him, and all his doings are right, and his 
 ways are equal, and thou and all mankind are as clay in the hand of 
 the potter: he can'honour and exalt as be pleaseth, and he can mar, 
 and break to pieces, and dishonour whensoever he wiU ; wherefore be 
 bumble, and low in heart before him, for he is the highest power, 
 that subdueth all things under his feet. If he wouldi- who can heal ? 
 And if he kill, there is, none can mak6 alive; and know thou, it is 
 the Lord God Almighty that dpth this, in whose hands are the issues 
 of life and death; and he it is who can break thee down, and 
 build thee up; who can wound thee, and restore thee; and bring 
 thee to destruction, and say unto thee, return; and to know him 
 that doth this, belongs to thy eternal peace, &c. 
 
 ' Be thoU faithful in what the Lord calleth thee to, and thou shalt 
 hiELve thy reward ; and seek, his honour, and he will honour thee; and 
 let thy mind be to the Lord ia all things, and feel his word and power, 
 and presence in thee, to que^nch all that which is contrary, and then 
 thou wilt be blessed in this hfe, and in the life to come ; but if thou con- 
 tinuest in thy oppression, the Lord will suddenly smite thee. 
 
 By a friend unto the§ in the Lord, 
 
 E. B.' 
 
 That the Lord, according to this prediction did suddenly ^tnite Crom- 
 well, time verified; for h^ lived but about a month after the receipt of 
 the said letter. And that E. Burrough tenderly loved him, appears to 
 me from several circumstances: and the ardent desire he had for his 
 eternal welfare, occasioned this plain language to him. 
 
 G. Fox also wrote to him, that it was not improbable, that because of 
 his wickedness, the Lord might once raise the royalists against him,'to 
 be instruments of executing his wrath ; as once Crorpwell himself had 
 been an instrument to their overthrow. And a very short time before 
 his death, G. Fox went to Hampton Court, to speak . with him about 
 the sufferings of his friends. With this intention, he met him riding 
 
 Vol. L— 27 
 
210 THE HISTORY OF THE fieSS 
 
 info Hampton Court park, and before he came to him, (according to 
 his rejation,) he perceived a waft of death go forth against him; and 
 coming to him, he looked like a dead man. So after G. Fox had laid 
 the ^sufferings of his friends before him, and had warned him, Oliver bid 
 him come to his house; whereupon G. Fox went to Kingston, and the 
 next day came to Hampton Court again; but there he understood that 
 the protector was sick ; and Dr. Harvey told, that the doctors were not 
 willing 'that he should speak with the protector. So he passed away, 
 and never saw Oliver Cromwell any more: who, since the death of his 
 daiighter, the lady Claypole, had been distempered, and troubled with a 
 malignant humour in his foot; which, when his physicians endeavour- 
 ed to disperse, they drove upward, (as was said,) to bis heart: and 
 being seized with a violent fever, he grew weaker and weaker; yet 
 his preachers endeavoured to conceal the danger he was in: and~it is 
 reported that Dr. Goodwin, one of his chaplains, in a prayer during 
 the time of his sickness, made use of this expression, 'Lord, we beg not 
 for his recovery, for that thou hast already granted, and assured us of; 
 but for his speedy recovery.' Whilst the protector was sick, E. Bur- 
 rough wrote the following letter to his wife and children, &c. 
 
 ' Priends, ^ 
 
 * Remember, that by the Lord you were raised from a low state, and 
 when he will he can abase you, and bring you down; he gave you the 
 palace of princes, and threw out them before ^ou. 
 
 ' O, remember this, every one of you, and come to the witness of God 
 in you, and be humble, and meek, and lowly, and let the Lord's fear be 
 in your hearts ; and be of a tender spirit, having your'minds exercised 
 in purity, in holiness, and in righteousness; and exalt not yourselves, 
 nor be lifted up in your hearts in the pride and vain glories,"' and ho- 
 nours of this world, lestjhe Lord cast you dowp, and make your name 
 and posterity a reproach, as he hath done many before you ; and if you 
 walk in the same steps, and dO the same things, and become guilty of 
 the same abominations, and suffer the children and servants of the Lord 
 to be persecuted, (as many are at this day, some unto death,) shall the 
 Lord spare you? Nay, he will cause you to feel his hand of judgment, 
 and bring you down with sorrow, and he will vex you in his wrath, 
 and smite you with his rod more and more, till you learn his fear, and 
 depart from all your iniquities ; and the Lord will deface yOur glory, 
 and pull down your crown; and he will make you know, that he is 
 Lord, that doth whatsoever he will. 
 
 'Wherefore humble, yourselves under the hand of God, and search 
 your own hearts, and cast Outthe abominations that vex the Spirit of 
 the Lord; and suffer not the people of the Lord's precious flock to be 
 devoured, and made a prey to the wicked ; for because of this the rod 
 of affliction cometh upon you, and may suddenly break you to pieces; 
 but mind the seed of God in you, which is oppressed, and wait to know 
 the power of the Lord, which will redeem you out of sin-and death, and 
 reconcile you to God, atid bring you into fellowship witli himself, .to 
 enjoy peace and rest for ypur souls, that you may be made heirs of the 
 inheritance of an" endless life: and this would make you truly honoura- 
 ble, and will be more satisfaction to you, and joy, and content, and true 
 rejoicing, than all worldly crowns, and worldly glories : which will waste 
 and consume away, and Jeave you miserable. And remember that you 
 
I«58] PEOPLE CALLED QUAKERS. 311 
 
 are now warned from the Lord God, by whom I am moved to write 
 this unto you, in dear and tender love to you all ; and one day you shall 
 witness it. 
 
 ' And as concerning the Quakers, so called, who are accounted as 
 vile in the sight jaf men, and are cast out of all power and place in the 
 nation, being despised of all ; and also are reproached, persecuted, and 
 imprisoned, and all manner of evil and injustice unrighteously done and 
 spoken against them, hy wicked and corrupt men in authority; yet are 
 they the children and servants of the living God, and greatly- beloved 
 of him, and are as dear to him as the apple of his eye, and his power 
 and presence is with them ; and the time is at hand that the Lord will 
 make their persecutors fall, and their enemies bow and tremble, though 
 now they suffer unjustly, and are trodden down, as not deserving a 
 place on the earth ; yet it is for righteousness sake, and because they 
 show forth the image of the Father, and not for evil doing: and will 
 not their sufferings Tie upon you? For many hundreds have suffered 
 cruel and great things, and some the loss of life, though not by, yet in 
 the name of, the protector; and about an hundred at this present day, 
 lie in holes, antl dungeons, and prisons, up and down the nation; and 
 some at this time are sick, nigh^ unto death, whose sufferings cry for 
 vengeance, and the Lord heareth the cry. Wherefore save yourselves, 
 and let the innocent be delivered, and the cruel bonds of oppression 
 broken; and the exercise of a pure conscience go free, without persecu- 
 tion; and then the Lord will turn away his anger, and cease to smite 
 you with his rod, which hath been upon you : and he will give you 
 peace, and make you blessed, if you come to be led by his %)irit into 
 all Truth. 
 
 ' And though these innocent lambs of Christ suffer thus under this 
 present power, yet are they not enemies to you, but arefi'iends to your 
 persons and families, and pity you, and love you, and desire well for 
 you in the Lord; that you may repent and be healed, and even that 
 your hearts -may be opened to receive refreshments to your souls; and 
 that you may be established in righteousness and truth over all your 
 enemies, and may not be confounded, nor your posterity brought into 
 reproach, which is hastening unto you : and though' our love be despised, 
 and we accounted hateful in your sight, and looked upon with derision, 
 yet we bear all things in patience, truly desiring your retl rning and 
 repentance, and not your destruction. But if these dolefu sufferings 
 of the Lord's poor Iambs be continued by this present power, it will des- 
 troy you, and undo you, and break you, and confound you ; and the 
 Lord will not cease to smite you with his rod of sharp rebukes; and he 
 will make you know his people's cause shall not be unpunished. Oh, 
 did you but know how hundreds have and do suffer! How the bodies 
 of some have been tortured by stocks and cruel whippings! And how 
 some lie sick in stinking holes and dungeons, on the ground, or a little 
 straw at best; ten, or often more, in a prison together, and sometimes 
 their own friends not suffered to come to visit them with necessaries I 
 Oh, did but your eyes behold, or your hearts perceive, the greatness of 
 the cruelty which some of the Lord's dear servants, and your faithful 
 friends, undergo, it would make your hearts ache, and your spirits to 
 tremble I And all this is done in the name and under the authority of— 
 Protector; therefore how should the Lord but lay it to your cl>a^« 
 and afflict him and his family T He will make you know there is taGod 
 
212 THE HISTORY OP THE [1658 
 
 that can do whatsoever he will, and that life and death are in his hands, 
 and all creatures are as clay in the hand of the potter ; and he rules in 
 the kingdoms of men, and putteth down one, and setteth up another, ac- 
 cording to his pleasure : but if the love of God be withholden from you, 
 it is because of disobedience to him, and your transgression. Where- 
 fore be obedient to him, and love his ways and judgments, that he may 
 mdke you more happy with a crown immortal, that never fades away. 
 And remember once mdre the Lord hath warned you, by a friend unto 
 you in the Lord.' 
 
 E. BURROUGH.' 
 
 Writlen the 1st day of Septei?lber, 1658. 
 
 Cromwell was snatched -away by death at unawareS; however the 
 day before his decease this letter was dehvered to 'his: relations. Itwas 
 not but in the last period- of his life that he named his son Richard to 
 be his successor. And when death looked in his face, remorse-did not 
 stay behind ; for, according to what Ludlow relates, ^he seemed above 
 all concerned for the reproaches, (he said,) men would cait upon his 
 name, in trampling on his ashes when dead. In this temper of mind he 
 departed this life about two in the aftefnopn, on the 3d of September, 
 at the age of about fifty-five years. The news of his death being 
 brought to" those who were met together to pray for him, one Sterry 
 stood up, and said, 'This is good news; because if he 'ft^as of great use 
 to the people of God when he was amongst us, now he, will be much 
 more so, being ascended to heaven, there to intercede -for us.' O hor- 
 rid flattery ! Thus I call it, if he had been the greatest saint on earth ; 
 which he came much short of, though he was once endued with some 
 eminent virt^jes. His dying day was remarkable by a most grievous 
 tempest, hot only in England, but also in the Low countries, where 
 trees were torn out of the ground by the -violence of the wind, and ma- 
 ny ships foundered. ' He was,' saith Edward, Earl of Clarendon, ' one 
 of those persons whom even his enemies could not vilify without prais- 
 ing him.' . And I have heard impartial men say, that in thfc beginning 
 of his achievements, he" was indeed an excellent' man; but being come 
 to a high station, he soon lost that zeal for the pubUc welfare, by which 
 at first he seemed to be animated; 
 
 The body of the deceased was laid in Somerset House, in an apart- 
 ment enlightened only with wax tapers, the corpse being richly adorned. 
 
 After his death, 'Richard, eldest son to Oliver, was proclaimed Pro- 
 tector of the Commonwealth; to whom E. Burrough wrote a letter, 
 superscribed to Richard Cromwell, chosen to be protector and chifef 
 magistrate, &c. wherein he ^ave him some account of the most crliel 
 sufferings of his friends ; and speaking of the rulers, he saith thus : 
 
 ' As for magistracy, it was .ordained of God toTje a dread and terror, 
 and limit to evildoers, and to be a defence and praise to all that do 
 well ; to condemn the guilty, and to jiistify the guiltless ; but the exer- 
 cise thereof at this day in these nations is degenerated, and some that 
 are in authority are greatly corrupted, knd, regard not the just and 
 pure law of God, to judge^ only thereby ; but oppress the poor" by injus- 
 tice, and subvert the good- laws of God and men to a wrong end and 
 use, abusing authority, and turning the sword against the just, whereby 
 true judgment is turned backward, and the innocent made unjustly to 
 
1658] PEOPLE CALLED QUABEERS. 213 
 
 suffer for righteousness sake, through the corruption pf men in authori- 
 ty,; and didst thou but know what we know in this particular, it would 
 pierce thy heart. Why f It is frequent among some of the judges and 
 magistrates, to commit a man to prison, and impose some great fine 
 upon him, and to cast him into a dungeon, or hole, am'ohg thieves and 
 murderers, for a long season ; for no other offence, or breach of any 
 law, but because he cannot put off his hat to them, and respect their 
 persons, by the hat or bowing the knee : and many others that fear God, 
 and for conscience sake cannot. swear upon a book, by kissing it, and 
 laying hands upon it, because Christ saith, " Swear not at all ;" though 
 they deny not to speak and do the truth in all things, as in the' presence 
 of God ^nd all men: and many others, that because they are moved to 
 cry aigainst sin, and declare against the iniquities of the times, in teach- 
 ers, rulers, and people, that highly abound; perhaps in a market or 
 steeple-house, or highway, or other-places, as"they are moved of God: 
 and many others, bepa use for conscience sake they cannot pay tithes, 
 nor give money and wages to maintain a priest, or false teacher, that 
 they receive no profit by; or to maintain a steeple-house, where the 
 world worships in vain traditions, and not in the spirit and power of 
 God: and many have been taken out of peaceable meetings, where they 
 were waiting upon the Lord; and some out of their inns and friends' 
 houses; and (nany have been taken on the way, travelling about their 
 lawful occasions ; and some from their callings and labours ; and for 
 these causes, through the envy. qf wicked men, and without any just 
 conviction of the breach of any law, or any lawful trial or examination, 
 have hundred? of just men, being wholly innocent, been sent to prison, 
 and lain many months, and some for years ; or whipped, or put in the 
 stocks, and grievously abused by cruel executioners of wicked men's 
 envy and injustice; And upon such grounds only, and for such causes 
 mentioned, and without th6 transgression of any just law, have and do 
 at this day many hundreds of faithful subjects suffer hard and cruel 
 things, long and sore imprisonment, and cruel and sharp whipping, and 
 stocking, and unjust banishment out of towns and cities ; yea, friend, it 
 is hard to be expressed, and large to be declared, how many of the 
 Lord's servants do, and have suffered great injustice in these nations, 
 through the abuse of good government, and degeneration of magistracy 
 from its perfect state and place, whereunto it was ordained of God in 
 the beginning,' &c. 
 
 This remonstrance, how powerful and large soever, had not its due 
 effect; but persecution continued, without being stopped by him: for 
 the churchmen fawned upon him, calling him not only their Joshua, but 
 the preachers of Suffolk said in their address" to him, ^ThOugh our sun 
 is gone down,' yet, no night ensued.' Sol occubuit, nox nulla secuta 
 est. 
 
 About this time was given forth a piper, called. The Church Faith; 
 and G. Fox having got a copy of it before it was published, wrote an 
 answer to it ; and when the book of the church faith appeared, his an- 
 swer was also in print. This so incensed some of the parliament men, 
 that one of them told G. Fox, they must have him to Sxnithfield. To 
 which he answered, that he was over their fires, and feared them not : 
 and further asked, whether all the people had been without a faith these 
 
214 THE HISTORY OF THE {1658 
 
 sixteen hundred years, that now the priests must make them one ? And 
 since Christ Jesuswas the author of the apostles's faith, and of the 
 church's faith in the primitive times, aod^of tiie martyrs' faith; should 
 not all people look unto him to be the author and finisher of their faith, 
 and not unto the priests? Nothing niaterial was answered to this; but 
 the priests called G. Fox's friends, house-creepers, because they met 
 together in houses, and would not maintain the priests' temples. One 
 major Wiggan, that was present when G. Fox discoursed with the par- 
 liament men, said, Christ had taken away the guilt orsin,tbut had left 
 the power of sin remaining in us. G. Fox told him this was Strange doc- 
 trine; for Christ came to destroy the devil and his^ worksj-and the 
 power of sin, and so to cleanse men from sin. • -- 
 
 Now there was great persecution, both by imprisonment and break- 
 ing up of meetings; and many died, in prisons; for- the -priests speak- 
 ing evil of the Quakers, it did kindle the i»sQlence of the rabble, not a 
 little, so that they did: not stick to throw squibs' into the meetings, to cast 
 rotten eggs on those that were met, to beat on drums and kettles, and 
 so to make hideous noise, and to abuse people most grievously with 
 blows and violent pushes. 
 
 One day there being a meeting appointed near London, they beat and 
 abused about eighty, persons that came out of the city to meet there, 
 tearing their coats and cloaks from off their backs, and throwing them 
 into ditches and ponds. The next First-day of the week after this, G. 
 Fox, though at that time very . weak, went thither, and preachiiig with 
 the bible in his hand, he showed the rude people,- their, and their teach- 
 ers' fruits, and how disagreeable^ these mad actions were to-^he doctrine 
 contained in the Holy Scriptures. Many of his imprisoned friendswer* 
 now brought up to London to be tried by the committee ; where sir 
 Henry Vane, being chairman, would not suffer them to come in, except 
 they would put off their hats. But since many of them had been impri- 
 soned upon contempts, (as the not putting off. hats before magistrates 
 was called,) others signified that it rnust not be expected that now they 
 should comply; and so thr6ugh the mediation of some that persuaded 
 Vane, they were at length admitted ; where they so well defended their 
 cause, that several were set at liberty. 
 
 Sufferinganow growing very sharp, G. Fox, to encourage his friends, 
 wrote the following lines to them : 
 
 ' My dear friends, every where scattered abroad, in prison, or out of 
 prison, fear not, because of the reports of suffering-s; let not the evil 
 spies of the good land make you afraid, if they tell you the walls are 
 high, and that there be Anakims in the land; for at the blowing of the 
 ram's horns did the walls of Jericho fall down ; and they that brought 
 the evil report, perished in the wilderness. But dwell ye in the faith» 
 patience, and hope, having the word of life to keep you, which is beyond 
 the law ; and having the oath of God, his covenant, Christ Jesus, which 
 divides the waters asunder ; and makes them to run all on heaps; in that 
 stand, and ye shalisee all things work together for good, to them that 
 love God ; and in that triumph when sufferings come, whatever they 
 be: your faith, your shield, your helrfiet, your armour you have on; ye 
 are ready to skip over a mountain, or a wall, or an hill, and to walk 
 through the deep waters, though they be heaps upon heaps: for the evil 
 
1658] PEOPLE CALLED QUAKERS. 215 
 
 spies of the good land may preach up hardness, but Caleb, \vhich signi- 
 fies an heart, and Joshua, a saviour, triumph over all. 
 
 G. FA 
 
 There was at that time great discord among those that vyere at the 
 helm of government; and G. Fox relates, that he did then foresee the 
 king's coming in again ; and that therefore when some forward spirits, 
 who frequented the meetings of his friendg, would have boi^ht Somer- 
 set House to keep meetings in, he dissuaded them from it There came 
 also a woman to him, who having, (as she said,) had a revelation con- 
 cerning the restoring of king Charles, three years before he came jn, 
 said,^she must go to him to declare it: but G. Fox advised her to keep 
 this revelation to herself, since if she wenton siiCh a message, it would 
 have been counted tre^ason. 
 
 How the corpse of Olivdr Cromwell was laid in Somerset House to 
 be seen, hath been said already; but afterwards an image of him lying 
 there in state, was accompanied with trumpeters, who sounded over 
 the said image. This vanity so grieved G. Fox, that he wrote the fol- 
 lowing lines to the authors thereof: 
 
 * Oh friends, what are ye doing ! And what mean ye to sound before 
 an image ! Will not all sober people think ye are like mad people ? Oh, 
 how am I grieved with your abomination ! Ob, how am I wearied ! ' My 
 soul is wearied with you,' saith the Lord, 'will I not be avenged of you, 
 think ye, for youV abominations ? Oh, how have ye plucked down, and 
 set up! Oh, hbw are your hearts made whole, and not rent; and how 
 are ye turned to fooleries! Which things in times past ye stood over: 
 therefore how have ye left my dread,' saith the Lord. O, therefore, fear, 
 and repent, lest the snare and the pit take you all. The great day of 
 the Lord is come upon all your abominations, and the swift hand of the 
 Lord is turned against them alL The sober people in the nation stand 
 amazed at your' doingSi and are ashamed, as if you would bring in 
 popery. ^ ^^ 
 
 Sometinie after this, the funeral of O. Cromwell w^as solemnized with 
 very great pomp, not at all agreeable to that condition he was once in ; 
 for the time was when he would have abhorred such an idolatrous ho- 
 nour as was now paid to his image. On the day of this pompous fune- 
 ral, which was the 23d of November, it happened that Edward Burrougb 
 came riding from Kingston into London, not knowing any thing of what 
 was done there. As he entered at Charing-cross, he beheld a great mul- 
 titude of people thronging exceedingly, the streets being filled as far as: 
 he could see, and abundance gazing at the windows, and upon the bal- 
 conies; and house tops. There were also guards of hyrse and foot that 
 stopped his horse, and it was told him, that he might not pass that way. 
 Yet he did not know what was the matter; but at length he perceived 
 that Cromwell's image, richly adorned, was to be carried that way to- 
 wards Westminster. The consideration of this, was like an arrow which 
 pierced his breast : and because of this idolatry, he felt such a fire kin- 
 dled in him, that he was, as it were', filled with the indignation of the 
 Lord, whose fury ran through him, to cry. Plagues, plagues, and ven- 
 geance against the authors of this abomination. Nay^ so ardent was his 
 
816 THE HISTORY OF THE [1638 
 
 zeal, that if he had been moved to jt, and it had been possible to have 
 done it, he could', (not at all minding his owniife,) have ridden through 
 the guards and multitude, to have sounded jthie judgnients of God against 
 the idolaters. And considering that all this sinful- idolatry, was about 
 the funeral of Oliver Cromwell : ' Alas, for him,' said. Burrough withhim- 
 self, ' who was once a great instrument in the" hand of the Lord, to break 
 down many idolatrous inlages! Did not the Lord once stir up- his heart 
 against all such things ? And did- not once his children, offipers, soldiers 
 and army, pull down all the images-and crosses, and. all such like po- 
 pish -stuff, wherever they met vfith it? What- grievous and abominable 
 work is this"? 'Have they nowmade a costly image of hind ? And are 
 such as were once his soldiejs now guarding it,' and watching over it, 
 and his children and officers following it, and-.multitude of the inhaUit- 
 antsof London wondering and gazing after an image of him? '. This is 
 sad, and great pity : what h. change is this in so short a time?' - - 
 
 This zealoys testimony- E. Burrough caused to be, printed^' whereby 
 he raised to himself a more, lasting monument', than.bythe erecting of 
 a statute was made to his quondam friend O. Cromwell. Now. since 
 the persecution of E. Burrough's friends,, notwithstanding that he had 
 written to Richard Cromwell, xlid not cease, and that all exhortations 
 and warnings were rejected, E. Burrough in the month December, wrote 
 the foUotving lines to Richard and his council: ~ 
 
 ' To the Protector and Ms Council. 
 ' The Lord God will shortly make you knbw that we.dre his jJeople; 
 though we be accounted as sheep -for the slaughter; yet our king' of righ- 
 teousness will break you t,o pieces, if you harden your hearts, and repent 
 not. And though that love will, not draw thee, tieither the gentle lead)- 
 in^s of our-God.have ajiy place-in you, yet judgments shall awaken you, 
 and his heavy hand of indignati-bn shall lie upon your- consciences, ^nd 
 you will be scattered and distracted, to pieces. 
 
 E. BURROUGH.' 
 
 How soon this prediction was fulfilled, we shall see in the next year; 
 for it was but a few months after the deliveringof this letter, when Rich- 
 ard laid down the government. , : , 
 
 In the meanwhile we will ta.ke again a viey of the persecution in JJe w 
 Engla nd. There was, as hath Tjeen said already, a fine settled of fig e 
 sh ittirigsa^week to.be paid for not coming to church, as it was ca lled. 
 And thus trom.time.to time occasion was tound to lase cruelty, against 
 the inhabitants, though n6ne of those called Quakers came from abroad/ 
 Will iam Shattoc k, a shoemaker at Boston, being on a First-day of the 
 week, found in his hguse, instead of coming to the public .wiirship, was 
 hauled to the house of correction r where, at his first entrance, , he was 
 cruelly whipped, and t'hen kept to work, whilst, his wife and innocent 
 children were in want because of his absence. In the meantime the de- 
 pijty-governor, R ifehard Bellingham. did not stick to say to William 's 
 wife, that .since he was poor, and could not pay five shillings a week for 
 not corning to church, they would continue him in pris on. Thus was 
 verihed that saying of iSoJomon, "cruel are the mercies of the wicked," 
 Bellingham also endeavoured to persuade this woman, that what her 
 husband had done, was to be>rid of h.er, and therefore advised her to 
 disown him. Now these persecutors began to have abundance of busi- 
 
1658] PEOPLE CALLED QUAKERS. 217 
 
 * 
 ness ; and taking away of goods, and cruel whippings became almost 
 daily work, which was performed without regard of age or sex; all which 
 to relate would exceed my limits. 
 
 Tw o women, named S arah Gibbo ns, nnd Dorothy Wangh. heing 
 com e to Boston, and having in the public meeting-place, after the l ec- 
 ture was ended, spoken a lew wo rds, were brought to the house of cor- 
 rection, and three days before their being whip ped, and three days 
 after, were kept from victuals, though they had offered to pay for them. 
 And when S arah afterward asked the governor, John Endicot, wheth er 
 thi s was justice or equ ity : adding, that by this all might see that God 
 was with them, that they were thus preserved without food ; and if 
 they perished, their blood would fall heavy on those that were the oc- 
 casion thereof; he answered, that he mattered it not. 
 
 Not long after, Hn red Gard ner, an inhabitant of Newport, in Rhode 
 Island, ca me with her sucking babe, and a girl to carry it, to Wey- 
 mou th : from whe nce, for being a Quaker, she was hurried to Bo ston, 
 wh ere both she and the girl were whipped with a three-told kno tted 
 
 whip. Aft er whipp in g^the woman knee ed down, and prayed the Lor d 
 
 t(!r forgive those persecu tors : jwhich so reached a woman that stood by, 
 that she said, surely she could not have done this, it it had not been" by 
 the Spirit of the Lord. 
 
 Bu t when should I have firing, if T would describe all the whipping s 
 infli cted on the Quakers, socalled, in those parts ! Fo r now a la w was 
 made ^hich fnrnish pH f^nntinnal venrk tn tbp, pprsRP.ntnrs there. The 
 contents thereof were, that whosoever of the inhabitants should direct- 
 ly or indirectly cause any of the Quakers to come into that jurisdiction, 
 he should forfeit an hundred pounds to the country, and be committed 
 to prison, there to remain till the penalty should be satisfied. And who- 
 soever should entertain them, knowing them to be so, should forfeit forty 
 shillings to the country for every hour's entertaining or concealment ; 
 and be committed to prison till the forfeiture should be fully paid 
 and satisfied. And further, that all and every of those people that 
 should arise among them there, should be dealt withal, and suffer the 
 like punishment as the laws provided for those that came in, viz. That 
 for the first offence, if a male, one of his ear s should be cut off, and be 
 kept at work in the house of correction, till he should be sent away 
 on his own charge. For the second, the other e ar, and be kept in the 
 house of correction as aforesai3!! if a woman, then to be severely 
 whipped, and kept as aforesaid, as the male, for the first; and for the 
 second offence to be dealt withal as the first. And for the third, he or 
 she should have their t ongues bored throu^ with an hot i ron, and be 
 kept in the house of correction, close at work, till they be sent away on 
 their own charge. 
 
 In the latter part of the Fifth month, it came to pass, that "W illiam 
 Bren d and WiUiam Leddra, having been at Salem, came to Newbur y ; 
 whe reTlii the house ol one Kobert Adams, they had a conlerence w ith 
 the priest, in the presence of captain Gerish^ who had promised That 
 they should not sutler ; but after the conference was ended, the captain 
 would not let them go, but ' on promise presently to depart the town ; 
 which, being loth to comply with, as they were on their way, they were 
 sent for back, and captain Gerish riding after them, commanded- them 
 to return: which they refusing, he compelled them thereunto, and sent 
 them with a constable to Salem ; where, being brought before the ma- 
 
 VoL. I.— 28 
 
218 THE HISTORY OF THE [165* 
 
 gistrates, they were a sked whether thev were Quak ers ; to which they 
 answered, .that th ev were such that ^yftrft in sp.nrn f all^fl so. Next it 
 was objected to them, that they maintained dangerous errors . They 
 ["ag king what these were, it was told them, that they not only d enied 
 'tha t (Christ at .lernsalfim had siifff-red on the cross, but also that th ey 
 d enied the Holy Scriptu res. Thev boldly contradicte d this, and said 
 they owned no other Jesus but he that had suffered death at Jerusalem, 
 and that they also owned the Scriptures. 
 
 Now, although nothing could be objected against this, yet they were 
 car ried to the house of correc tion, as such who, according to the law 
 niade at Boston, might not come into those parts. Some days after 
 they were carried to Boston, where in the next month they were brought 
 into the house of correction, to work there. But they unwilling to sub- 
 mit thereto; the jailer, who sought his profit from the work of his priso- 
 ners, would not give them victuals, though they offered to pay for them. 
 But he told them, it was not their money, but their labour he desired. 
 Thus he kept them five days without food, and with a three-corded 
 whip gave them twenty blows. An hour after he told them, they might 
 go out, if they would pay the marshal that was to lead them out of the 
 country. They judging it very unreasonable to pay money for being 
 banished, refused this, but yet said, that if the prison-door was set open, 
 they would go away. 
 
 The next day the j ailor came to W. Br end, a man in years, and put 
 him in i rons, neck and heels so close togeth er, that there was no more 
 room left between each, than for the lockthat fastened them. Thus he 
 kept them from five in the morning, till after nine at night, being the 
 space of six teen hou is. The next morning he brought him to the mill 
 to work, but Brend refusing, the jailer took a pitched rope about an inch 
 thick, and gave him twenty blows over his back and arms, with as 
 much force as he could, so that the rope untwisted; and then, going 
 away, he came again with another rope, that was thicker and stronger, 
 and told Brend, that he would cause him to bow to the law of the 
 country, and raake him work. Brend judged this not only unreason- 
 able in the highest degree, since he had committed no evil, but he was 
 altogether unable to work : for he wanted strength for want of food ; 
 having been kept &ve days without eating, and whipt also, and now 
 thus unmercifully beaten with a rope. But this inhuman jailer relented 
 not, but began to beat anew with his pitched rope, on this bruised body, 
 and foaming at his mouth like a madman, with violence laid fourscore 
 and seventeen blows more on him, as other prisoners that beheld it with 
 compassion, have told; and if his strength, and his rope had not failed 
 him, he would have laid on more; he threatened also to give him the 
 next morning as many blows more. But a higher power, who sets, 
 limits even to the raging sea, and hath said, " hitherto thou shalt come,, 
 but no further," also limited this butcherly fellow ; who was yet im- 
 pudently stout enough to say his morning prayer. To what a most 
 terrible condition these blows brought the body of Brend,. who be- 
 cause of the great heat of the weather, had nothing but a serge cas* 
 sock upon his shirt, may easily be conceived ; his back and arms were 
 bruised and black, and the blood hanging as in bags under his arms; 
 and so into one was his flesh beaten, that the sign of a particular blow 
 QOuld not be seen; for all was become as a jelly. His body being 
 thus cruelly tp:^tured, he lay down upon the boards, so extremely weak^ 
 
mte) PEOPLE CALLED QUAKERS. 219 
 
 ened, that the natural parts deqaying, and strength quite failing, his 
 body turned cold : there seemed as it were a struggle between life 
 and death; his senses were stopped, and he had for some time neither 
 seeing, feeling, nor hearing, till at length a divine power prevailing, life 
 broke through death, and the breath of the Lord was breathed into his 
 nostrils. 
 
 Now, the nois e of this cruelty spread among the peop le in the town, 
 and ca used such a cry, that the governor sent his surgeon to the priso n, 
 to s ee what might be done; but the surgeon found the body of Brendi n 
 su chTBeplorabie condit ion, that, as one without hopes, he said, his flesh 
 would, rot trom off his bones, ere the bruised parts could be brought to 
 digest. This so exasperated the people, that the magistrates, to prevent 
 a tumult, se t up a pape r on their meeting-house door, and up and down 
 the streets, as it were to show their dislike of this abominable, and most 
 barbarous cruelty ; and said, the jailer should be dealt withal the next 
 court. Bu t-this paper was soon taken down again upon the instig a- . 
 tio n of the high-priest, John JXorton , who having Irom the beginning - 
 be en a fierce promoter of the persecution, now did not stick to say, ' W . 
 Bre nd endeavoured to beat our gospel ordinances black and blue, if he 
 then be beaten black and blue, it Is but just upon him ; and I will appear 
 in his behalf that did so.' It is therefore not much to be wondered at, 
 that these precise and bigoted magistrates, who would be looked upon 
 to be eminent for piety, were so cruel in persecuting, since their chief 
 teacher thus wickedly encouraged them to it. 
 
 In the meanw hile it pleased God, even miraculously to heal W . 
 Brend, and to keep him alive ; but as if the hearts of these persecutors 
 were more hardened thereby, to show themselves obedient followers of 
 their teacher, they made an order, that the jailer, if the Quakers that 
 were in his custody refused to work, should whip them twice a week, 
 the first time with ten lashes, the next time with fifteen, and so at each 
 time with three more, till they would work. This was performed on 
 four persons, two of which were WiUiam Leddra and John Rous, who 
 may be mentioned hereafter. And to keep the passionate jailer within 
 due bounds, forsooth, it was ordered that each time he should warn 
 two constables to see the execution. But how little moderation was 
 truly meant, and that this was more like a jest, may appear in that the 
 jailer the first time laid fifteen lashes apiece on the said persons, and so 
 added five stripes to the first number of ten. 
 
 It happened about this tim e, that some of the people called Quaker s 
 that lived there, being had befor e the magistrates, it was demanded g y 
 on e 01 them, how they might know A Quaker; to which Simon Br oad- 
 stre et, one of the magistrates, ans we red, 'T h ou art one, for coming in 
 wi th thy hat on.' Which made the other reply, it was a horrible thing 
 to make such cruel laws, to whip and cut off ears, and bore through 
 the tongue, for not putting off the hat. Then one of the bench said, 
 that the Quakers held forth blasphemies at their meetings. To which 
 one of the others desired him to make such a thing appear, if it were so, 
 that they might be convinced: and further, that they should do well to 
 send some to their meetings, that they might hear, and give account of 
 what was done and spoken there; and not conclude of a thing they 
 knew not. ' But,' said major-general Denison, ' if ye meet together, and 
 Bay any thing, we may conclude that ye speak blasphemy.' A very 
 strange syllogism indeed. No better, (to prove persecution lawful,) 
 
220 THE HISTORY OF THE [1658 
 
 was the argument of Charles Chansey, chief teacher at the university, 
 who in a sermon at Boston, argued thus : suppose you should catch 
 six wolves in a trap, and ye cannot prove that they killed either sheep 
 or lambs: and now you have them they will neither bark nor bite: yet 
 they have the plain marks of wolves, and therefore ye knock them 
 down.' A base expression, thus to compare man to a beast; for God 
 said in plain terms to Noah, " Whoso sheddeth man's blood, by man 
 shall his blood be shed." But these persecutors thought there was 
 stress enough in it to call the Quakers wolves ; and to make one pass for 
 a Quaker, they counted it a sufficient proof, when they saw he did not 
 put off his hat to men ; ' Knock him down, it is a wolf.' 
 
 And if the hat was not found fault with, something else was thought on ; 
 for at Salem twelve persons were fined forty pounds nineteen shillings,- 
 for not coming to church ; and of others much money was extorted, 
 because their wives absented themselves from the public worship. Wil- 
 liam Marston, of Hampton, was fined ten pounds for two books found 
 in his house, viz. John Lilburn's resurrection, and W. Dewsbury's Migh- 
 ty Day of the Lord. Thus these peopl e did whatever they wou ld, 
 wit hout any regard to the laws m Uld J^ngland : and when 6nce so me 
 pri soners appealed to it, the governor, John Endicot, and his dep uty 
 Bellin gham, cried, 'No appeal to England! No appeal to Eng land.' 
 An d they seemed to fear nothing for what thev did to the Qua kers : ac- 
 cording to what major-general Denison said in open court, ' This year 
 you will go and complain to the parliament, the next year they will 
 send some to see how things go, and in the third year the government 
 will be changed.' Now they not at all caring for Old Engla nd, denied 
 also the prisoners their request of being tried according to the laws of 
 that realm, by a jury. And the rulers dealing thus arbitrarily, the jail- 
 er of the house of correction did the like ; for when some of his prison- 
 ers showed themselves not unwilling to work, provided that their fami- 
 lies should have something of the gain, he would not allow that, unless 
 they paid him eight-pence for every twelve-pence gain : and when they 
 refused this, the whipping-post was his refuge. 
 
 But to go on : in the foregoing year mention was made of John Cope- 
 land, and Christopher Holder, these coming in the sixth month to Ded- 
 ham, lodged there one night; but the next day, were taken up by a 
 constable, and carried to Boston, where being brought before the go- 
 vernor, he said in a rage, 'Ye shall be sure to have your ears cut off.' 
 Not long after, John Rous came again to Boston, but was shortly after 
 taken, and committed to prison. On the 17th of September, he, with 
 Holder, and Copeland, were brought before the magistrates in the court, 
 where the deputy-governor told them, that they, in contempt of the ma- 
 gistrates and ministers, being come there again to seduce the people, 
 might know that whatever befel them, whether the loss of their ears, or of 
 their lives, their blood would be upon their own heads. They denying 
 this, and saying, that the Lord had sent them hither, the governor, Endi- 
 cot, said, * You are greater enemies to us, than those that come openly ; 
 since under pretence of peace, you come to poison the people.' Being 
 asked for proof that the Lord had sent them they replied, that it was 
 some kind of proof that the Lord had sent them, because they met with 
 such entertainment as Christ had told his disciples would be meted 
 to them, for his name sake, viz. whipping, &c. To this, major-gene- 
 ral Denison said," ' Then when malefactors are whipt, they suffer for 
 
18S8] PEOPLE CALLED QUAKERS. 221 
 
 Christ's sake. Then John Rous, whose father was a lieutenant-colonel 
 in Barbadoes, said, ' If we were evil-doers, the judgments of God would 
 be heavier upon us than those we suffer by you.' To which major 
 Denison replied, • Mr. Rous, (for so I may call you, having heard your 
 father is a gentleman,) what judgment of God do you look for greater 
 than is upon you, to be driven from your father's house, and to run 
 about here as a vagabond, with a company of deceivers, except you look 
 for a halter V To this Rous said, ' I was not driven from my father's 
 house, but in obedience to the Lord I left it ; and when the Lord shall 
 have cleared me of this land, I shall return to it again.' Then Endicot 
 called to the secretary to read the law, who thereupon read this clause 
 in it, that if any that had suffered the law, should presume to return 
 again, they should have one of their ears cut off. Some more words 
 were spoken, and among the rest, Endicot said, • The Quakers have no- 
 thing to prove their commission by, but the spirit within them, and that 
 is the devil.' And when one of the prisoners said, ' We have seen some 
 of your laws, that have many scriptures in the margin; but what ex- 
 ample have you in Scripture for cutting off ears V Endicot asked, 
 ' What Scripture is there for hanging'?' To which Denison said scof- 
 fing, «Yes, they would be crucified.' Then Endicot called the three 
 prisoners by name, and said in great passion, 'It is the sentence of the 
 court, that you three have each of you his right ear cut off by the hang- 
 man.' Then they were carried to the prison, and on the 16th of Sep- 
 tember, the Marshal's deputy came thither, letting as many come in as 
 he thought meet ; and when the doors were made fast, the said marshal 
 read the following order: 
 
 'To the marshal-general, or his deputy: you are to take with you the- 
 executioner, and repair to the house of correction, and there see him 
 cut off the right ears of John Copeland, Christopher Holder, and John 
 Rous, Quakers ; in execution of the sentence of the court of assistants, 
 for the breach of the law, intitled Quakers. 
 
 EDWARD RAWSON, Secretary: 
 
 Then the prisoners were brought into another room, where John Rous 
 said to the marshal, *We have appealed to the chief magistrate of Eng- 
 land.' To which he answered, he had nothing to do with that. Holder 
 said, 'Such execution as this should be done publicly, and not in private ; 
 for this was contrary to the law of England.' But captain Oliver replied, 
 ' We do it in private to keep you from tattUng.' Then the executioner 
 took Holder, and when he had turned aside his hair, and was going to 
 cut off his ear, the marshal turned his back on him, which made Rous 
 say, • Turn about and see it; for so was his order. The marshal then, 
 though filled with fear, turned, and said , * Yes, yes, let us look on it.' Rous, 
 who was more undaunted than his persecutor, suffered the like, as well 
 as the third, and they said, ' those that do it ignorantly, we desire from 
 our hearts the Lord to forgive them ; but for them that do it maliciously, 
 let our blood be upon their head; and such shall know in the day of ac- 
 count, that every drop of our blood shall be as heavy upon them as a 
 millstone.' Afterwards these persons were whipt again ; but this prac- 
 tice becoming so common in New England as if it was but play, I will 
 not detain my reader with it. 
 
 Persecution being now come to the cutting off of ears, did not stop 
 
222 THE HISTORY OF THE [1658 
 
 there, but went higher, and rested not, before it came to the taking away 
 of lives. But to compass that proved very difficult ; for there were many 
 honest people who abhorred such a cruelty. Yet John Norton, and the 
 "Other priests, petitioned the magistrates, to cause the court to make some 
 law to banish the Quakers, upon pain of death. This gave encourage- 
 ment to the magistrates, for since the churchmen pushed on so wicked 
 a business, no scruple was made to go on with this bloody work ; and 
 the court of magistrates voted it to be put in execution by a country 
 court, which three magistrates made up, the majority of which might 
 hang at pleasure, without trial by a jury; a thing not heard of in Old Eng- 
 land: but it served the purpose of Norton, and his fellow preachers. The 
 court where this law was made, consisted of twenty-five persons ; and 
 when it was put to the vote it was carried in the affirmative, the speak- 
 er and eleven being on the negative, but thirteen on the affirmative, so 
 that one vote carried it. This so troubled one Wozel, when he heard it, 
 having through illness been absent, that he got to the court, and weep- 
 ing for grief, that his absence should occasion such a law to pass, said, 
 if he had not been able to go, he would have crept upon his knees, rather 
 than it should have passed. But what he said proved in vain ; they had 
 now passed the Rubicon, and what was eagerly desired, was obtained. 
 Yet there was a great difference in the court, and the twelve that had 
 voted in the negative, resolved to enter their dissents to that law ; which 
 the others seeing, and that so many difficulties would weaken their law, 
 they admitted this addition, to be tried by a special jury; though a stand- 
 ing law of the country contained, that none be sentenced to death and 
 banishment, but by a special jury, and a court of assistants ; and such 
 a court consisted of seven magistrates at the least. But it was now re- 
 solved, to prosecute the Quakers to death; and all this trial, when it came 
 to it, was but, whether they were Quakers? Which they judged by 
 their coming in covered ; and that they had been banished out of the 
 country. Now to enter upon this bloody business, theJfllktHaug act 
 was made at a general cou rt, held at Boston, the 20th of October , in 
 this year, 1 658. 
 
 * An Act made at a general court, held at Boston, the '20lh of October, 
 
 1658. 
 
 'Whereas there is a pern icious sect, (commonly called Qua kers.) 
 lately risen, who by word and writing have published and maintained 
 many dan gerous and horrid tenets, and do take upo n thpm tn rfigngB 
 and alter the received laudable customs of onr nRtinn. in giving fivil 
 resp ect to equals, "r Tfvf^rpnfp ♦» snpRriorg, whose actions tend to un- 
 dermi ne the civil govsmmR nt^ and also to destroy thfi ordfir of the 
 ch ur ches, by denying all established forms of worship, and hywit>^^'-"W'"g 
 fro m"orderlv church-fellowship, allowed and approved by all orth odox 
 proi'essors of the I'ruth, and instead thereof, and in opposition thereunto, 
 frequently meeting themselves, insinuating themselves into the minds of 
 the simple, or such as are least affected to the order and government 
 of church and commonwealth, whereby divers of our inhabitants have 
 been infected, notwithstanding all former laws, made upon the expe- 
 rience of their arrogant and bold obtrusions, to disseminate their princi- 
 ples among us, prohibiting their coming in this jurisdiction, they have 
 
1658] PEOPLE CALLED QUAKERS. 283 
 
 not been deterred from their impetuous attempts to undermine our peace, 
 and hazard our ruin. 
 
 * For prevention thereof, this court doth order and enact, that every 
 person, or persons, of the cursed sect of the Quakers, who is not an in- 
 habitant of, but is found within this jurisdiction, shall be apprehended 
 without warrant, where no magistrate is at hand, by any constable, com- 
 missioner, or select man, and conveyed from constable to constable, to 
 the next magistrate, who shall commit the said person to close prison, 
 there to remain, wi thout bail, unto the next court of assistants, where 
 they shall have a legal trial : and being convicted to be of the sect of 
 the Quakers, shall be sente nced to be banisEeci upon pain of death : and 
 that every inhabitant of this jurisdiction, being convicted to be of the 
 aforesaid sect, either by taking up, publishing, or defending the horrid 
 opinions of the Quakers, or the stirring up mutiny, sedition, or rebellion 
 against the government, or by taldng up their absurd and destructive 
 practices, viz. Denying civil respect to equals and superiors, and with- 
 drawing from our chOrch assemblies, and instead thereof frequent meet- 
 ings of their own, in opposition to our church order ; or by adhering 
 to, or approving of any known Quaker, and the tenets and practices of 
 the Quakers, that are opposite to the orthodox received opinions of the 
 godly, and endeavouring to disaffect others to civil government, and 
 church orders, or condemning the practice and proceedings of this court 
 against the Quakers, manifesting thereby their complying with those, 
 whose design is to overthrow the order established in church and state, 
 every such person, upon conviction before the said court of assistants, 
 in manner as aforesaid, shall be committed to close prison for one month, 
 and then, unless they choose voluntarily to depart this jurisdiction, shall 
 give bond for their good behaviour, and appear at the next court, wher6 
 continuing obstinate, and refusing to retract and reform the aforesaid 
 opinions, they shall be sentenced to banishment upon pain of death ; 
 and any one magistrate, upon information given him of any such per- 
 son, shall cause him to be apprehended, and shall commit any such per- 
 son to prison, according to his discretion, until he come to trial, as afore>. 
 said.' 
 
 Here endeth this sanguinary act, being more like to the decrees 
 of the Spanish Inquisition, than to the laws of a reformed Christiam 
 magistracy, consisting of such who, to shun persecution themselves,, 
 (which was but a small fine for not frequenting the public worship,) had 
 left Old England. This act was answered by Francis Howgill, and 
 the said answer published in print, wherein was plainly shown, that il 
 spoke the language of the ancient persecuting Jews and heathen. Iti 
 the sequel we shall see the bloody execution of it upon some person*. 
 
THB 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE FIFTH BOOK. 
 
 IN the forepart of the year 1659, there was great discord, and several 
 factions among the people in England ; for some adhered to the protec- 
 tor Richard, and others to the chief members of the long parliament; 
 and the royalists made also a party. G. Fox being under a concern 
 lest some young or raw people, who sometimes came amongst his 
 friends, might be drawn into some of those several interests, wrote an 
 epistle, warning such to be careful, and not at all to meddle with any 
 plotting ; but to consider that their warfare was a spiritual one, and not 
 at all wanting the use of carnal weapons. 
 
 About this time William Caton came again into Holland, and finding 
 at Amsterdam some malicious people who endeavoured to bring his fel- 
 low-believers there into trouble, and to stir up the mob against them, 
 that so the magistrates might take occasion to look upon the Quakers as 
 rioters, advised those of that persuasion to be circumspect, and to avoid 
 as much as possibly they could the impending storm. In order thereto 
 it was thought meet that their religious meetings, which on the week- 
 days were kept pretty late at night, on the first days of the week should 
 not always be kept in one place, but sometimes in this, and at other times 
 in another house. Sometimes a meeting was kept in an alley, at the 
 town wall near the Regulars gate, where several English people dwelt, 
 from whence it was called the English Alley, and has that name still : 
 hither came very rude company, committing great insolence. The time 
 before that W. Caton was in Holland, he met with an extraordinary 
 rude encounter at the said place, insomuch that he seemed in danger 
 of his life ; for some wicked people, not daring to do their utmost in the 
 house where he was, pushed him out of doors; but then a woman pull- 
 ed him into her house, where he was safe, though at first he knew not 
 whether he was among friends or foes. I yet well remember this fact, 
 being at that time with my parents in the said disturbed meeting. Now 
 Caton being a discreet and judicious person, and perceiving that some 
 of his friends there had more of a rash zeal than true wisdom, advised 
 the most modeVate of them often to change meeting-places. In the be- 
 
1659] THE HISTORY, &o. 225 
 
 ginning a meeting was kept now and then in St. John's street, so called; 
 and afterwards on Eland's Graff, in an alley, at the house of one Richard 
 Langham; and also on the Angelier's Graff, in the house of my father; 
 and some time after in the English alley abovesaid ; and also without 
 the town, near the river Amstel, in Kuypers Padt, or Cooper's Lane ; 
 from whence the meeting was removed in the forepart of this year, (if 
 my memory doth not deceive me,) into the Verwers Padt, or Dyer's 
 Lane ; which was then without the city freedom, and the meeting-place 
 was in a large garret of a tanner's house, where oftentimes came abun- 
 dance of people, and among these not a few of the rude rabble. Here 
 the meeting was continued till the year 1663, when that place came into 
 the possession of another owner. 
 
 W. Caton, after some stay in Holland, returned again to England. I 
 think it was in this year that William Ames went into Germany, where 
 being come into the Palatinate, he went to Heidelburgh, and came to 
 the court of the prince Elector, Charles Lodowick, who treated him 
 kindly, even at his own table, and seemed not to take offence at Ames's 
 hat, which he kept on, though the lords and others that were in the com- 
 pany, stood bareheaded. The baron of Helmont, who also was at that 
 court, was wont to tell afterwards, that Ames walking once with his 
 hat on, next to the prince in his garden, the courtiers asked the prince, 
 whether they should question Ames for this incivility; but the prince 
 said, ' No, for I did expect that.' At another time the prince made his 
 chaplain and Ames both dine with him, on purpose, as it seems, that 
 Ames, whom he knew to be a bold man, might find occasion to reprove 
 his chaplain; for at meat he suffered his jester to come, who playing 
 his tricks, the chaplain was silent ; but Ames, who loved gravity, and 
 was averse to jesting, took occasion from thence to reprove such vain 
 actions ; but chiefly he aimed at the chaplain, whom, because of his si- 
 lence at the lewd behaviour of the jester, he called a dumb dog; which 
 seemed to please the prince. 
 
 Now whilst William Ames was in the Palatinate, he got acquaintance 
 with the Baptists at Krieshiem, a town not far from Worms ; and among 
 those people he found such entrance, that some families receiving the 
 doctrine he preached, bore a public testimony for it there, and so con- 
 tinued till the settlement of Pennsylvania in America, when they unan- 
 imously went thither, not as it seemed without a singular direction of 
 Providence; for not long after, a war ensued in Germany, where the 
 Palatinate was altogether laid waste by the French, and thousands of 
 people were bereft of their possessions, and reduced to poverty. 
 
 But to return to Ames, when some in the Palatinate began to give 
 an ear to his preaching, a fine was settled upon those that gave him en- 
 tertainment : but the prince Elector, being informed hereof, took off that 
 fine; and though those of the consistory did send for Ames, the prince 
 generously ordered them not to meddle with him. The prince's sister 
 also behaved herself very kindly towards him, and received his exhor- 
 tations favourably. 
 
 A year after Ames came again into the Palatinate, with John Hig- 
 gins, and visiting the prince Elector, he understood from the captain of 
 the prince's guard, that the prince was glad of Ames's return thither. 
 Awhile after Higgins delivered to the prince Elector a book of G. Fox, 
 with a letter of Ames to the said prince, who was so well pleased with 
 it, that he bade Higgins to thank Ames on his behalf, saying also that 
 
 Vol. I 29 
 
S26 THE HISTORY OF THE [165? 
 
 he took the coming of Ames and Higgins to him and his family very 
 kindly, and really believed that what they spoke was in tove to their 
 souls. 
 
 Several years after this, some others of Ames's friends from England, 
 visited the aforesaid prince Elector, and he always, (to his praise be it 
 said,) received them kindly. W. Ames, who was at sundry times in 
 Germany, came not only to Hamburgh, but travelled also through Bo- 
 hemia to Dantzick, and from thence to Poland. . At Hamburgh and 
 Dantzick he met with some that I'eceived the Truth he preached; but 
 ki Poland people were too rude and haughty, to get entrance among 
 them. 
 
 In the forepart of this year, W. Ames being at Rotterdam in Holland, 
 was confined there in Bedlam ; which having made a great a noise, I 
 will give a brief relation of it here. ' At Moordrecht, a village near 
 Gouda, lived at that time one Martin Martinson, a cooper by trade ; 
 this man approving the doctrine preached by Ames at Rotterdam and 
 elsewhere, began to assert it as truth : and seeing now and then he with 
 some of his sober neighbours kept a meeting at his house, this caused a 
 great stir in the town, insomuch that sometimes he suffered rude treat- 
 ment from the people. Ames coming once there, and keeping a meet- 
 ing in Martin's house, great insolence was committed by the wicked 
 rabble. And going from thence to pass over the water to Gouwerek, 
 he was followed by a multitude of riotous people, both young and old, 
 with a hideous cry of ' Quake, Quake, Quake !' And was pelted with 
 jStones and clods, till he came to the boat that carried him over. The 
 preacher of Gouwerek hearing the noise, came to the boat, and asked 
 what the matter was, why people made such a sad noise ? To which 
 Ames answered, ' It seems the people are not taught better.' To which 
 the preacher returned, ' They are not used to make such ado against 
 honest people ; but I believe you to be a deceiving wolf, that comes 
 among the sheep to seduce them, and therefore they cry so.' ' Prove 
 this,' replied Ames. ' I do not know you,' said the preacher. ' Learn 
 then,' returned Ames, ' better manners, than to call one thou knowest 
 not, a wolf and deceiver.' And so going his way, shortly after he wrote 
 from Rotterdam to Martin, and bade him go to the preacher, and de- 
 sire him to appoint a lime to prove that Ames was a deceiving wolf. 
 But to this the preacher showed himself backward ; yet to be rid of 
 Martin, he said at length, ' Come, I will prove it presently.' But Mar- 
 tin repUed, ' I am not come for that ; but this must be done to Ames ; 
 and insisting tliereon, ' Well,' said the preacher, ' let him come next 
 Sunday before noon, after sermon ; then I will prove it publicly before 
 all the people.' 
 
 Of this Martin sent word to Ames ; but things were managed so, 
 that this project of proof was quashed: for the preacher of Gouwerek 
 went to his colleague at Moordrecht, and consulted with him what to do 
 in the case; and Ames being come to Moordrecht on the first day of 
 the month called March, and the last of the week, though it was late 
 at night, was seen and known by some ; who committed much violence 
 upon the house of Martin, where Ames was entered. The next day it 
 was reported that some of the sheriff's men of Gouda were come to 
 Gouwerek to apprehend Ames when he came there; and at Moordrecht 
 the dikegrive's men came for the same purpose; and so they took 
 
1659] PEOPLE CALLED QUAKERS. 227 
 
 Ames prisoner, and carried him to Rotterdam, where he was locked 
 up in Bedlsrfn, as a madman. And a week after, Martin, for having 
 kept meetings at his house, where not above eight persons were come 
 together, was alsojjy the dikegrave's men taken prisoner in his house, 
 and carried to Rotterdam, where he was locked up vi^ith Ames. Who 
 were the instigators of this business is plain enough, though I do not 
 mention them. 
 
 After Ames had not been much above three weeks in Bedlam, the 
 deputy-governor of the house, on the 27th of the month, about night, 
 came to him and Martin, and said, ' If I was in your place, I would go 
 out.' Which made Ames ask, whether he would suffer them to do sot 
 To which he answered, that he should not hinder them. Then Ames 
 returned, ' I will not be reputed as one that broke prison.' To which 
 the deputy replied, 'Nay, why should you be reputed so? You may 
 go out freely ; all is unlocked, and the door will stand open for you ; for 
 the governors are not^minded that you should stay here.' Then Ames 
 said, ' Well, I intend to go out to-morrow.' The next day Martin's 
 wife came to see her husband; but the deputy told her, that he had an 
 order in writing from the dikegrave, that rather than to let Martin's wife 
 come to him, he might let him and Ames go out together. The issue 
 was, that they were both let out that morning, it being the 28th of the 
 month. But they staid at Rotterdam, intending not to depart the town 
 before they had given notice to the dikegrave of their being let out; lest 
 occasion might be given for saying that they had broken prison. And 
 it was not without reason they were so cautious ; for the next day, in 
 the morning, the deputy came to them, and said, ' I desire that you will 
 not bring me into trouble, for I am an ancient man; and the dikegrave 
 hath been with me, and asked for you ; to which I answered, that you 
 were gone out ; but he took this very ill. I desire, therefore, that you 
 would say that you were gone out without my knowledge.' But this 
 was not to be expected from Ames, whom I knew so well, that I truly 
 believe that he would rather have died, than to have spoken a lie : for 
 in such a case he was without question of the same mind as formerly 
 Christian Langedul, uncle to my grandmother by the mother's side, 
 who, when at Antwerp, he, with others, martyrs, was led to the stake 
 to be burnt, cried out undauntedly, ' If we would once but have told a lie, 
 we might have escaped this.' But to return to Ames, he told the de- 
 puty, that he himself intended to go and speak with the dikegrave ; and 
 if he was displeased ai Iheir going out, he might put them in again 
 where they had been; for they would not have the name of prison- 
 breakers. 
 
 Then they both went to the dikegrave, aud told him after what man- 
 ner they were come out ; saying also that they would not have it said, 
 that they broke out. 'That name,' said the dikegrave, 'you would have 
 had, if you had departed the town ; for the deputy hath told me that 
 you got out by breaking a window.' After some other words were 
 exchanged, he further said, ' I have nothing to object against your life 
 and conversation, having heard nothing concerning you but a good re- 
 port; neither do I seek to persecute you. But would you be willing to. 
 return to Bedlam V Ames answered, ' Here we stand before thee ; thou 
 mayest do with us according to thy pleasure. And if thou desirest us 
 to return thither, we will do so.' The dikegrave signifying that this was 
 ius desire, ^aid that they might go and walk in the gallery then, till 
 
228 THE HISTORY OF THE fl6S9 
 
 another order came. And so he caused his messenger to go along 
 with them. Being come thither, they not long retained the liberty to 
 •walk in the gallery, but on the 31st of the month, they were locked up 
 again, each in a hole by himself. Now Ames acquainted the deputy 
 that he heard from the dikegrave, that he had been informed by him, 
 that they were got out by breaking a window. But the deputy denied 
 to have said so. They were detained there yet sometime, and were 
 pretty much visited, and this often by such as sought nothing but to 
 scoff at them ; and among these a certain clergyman did not stick to 
 say to Ames, that he was a deceiver, because he wore pewter buttons, 
 to make people believe they were silver ones. Whilst Ames was con- 
 fined here, he wrote some papers which afterwards he published, and 
 among these a reply to an answer of one Jacob Koelman, to eighty- 
 three queries given forth by the said Ames ; who now being set at li- 
 berty, travelled to Germany, as hath been said before, and from thence 
 going back to his native country, after some time returned again into 
 Holland, as did also William Caton. 
 
 But now I turn again to England, where an account was published 
 in print of the sufferings of the people called Quakers, which being of- 
 fered to the parliament, was delivered to the speaker, Thomas Bamp- 
 field. This contained a relation of above one hundred and forty per- 
 sons, all distinguished by their names, who for keeping of meetings, re- 
 fusing to swear, not putting off their hats, not paying of tithes, and their 
 travelling up and down the country, had been taiien up and imprisoned, 
 and many also had been deprived of their goods, and one and twenty 
 of these died either by sickness in prison, or by violent abuses ; among 
 whom whom was Richard Sale, near West Chester, who being consta- 
 ble, had a minister of the people called Quakers brought to him, with a 
 pass as a vagabond, whose conversation so convinced the constable, 
 that he gave him his pass and liberty. And because the said Sale judg- 
 ed both priests and people to be exceedingly darkened, he entered upon 
 an extraordinary act, to show them by a sign that they wanted to be 
 enlightened, viz. he came in the day time with a lantern and a burning 
 candle into the steeple-house, during the sermon. But this was resent- 
 ed to such a high degree, that by order of the mayor he was put into 
 prison, and thrust into a hole called Little Ease, which was so strait, 
 that it could not well receive his body; but he was thrust in with, such 
 violence, that his body was bruised, and he spit blood, and shortly after 
 grew sick ; and his body swelling, occasioned by the squeezing it into 
 the hole, he died in great pain. In the before mentioned account it was 
 also said that in the last six years, about two thousand persons, for 
 being Quakers, had suffered in their body and goods. To this was add- 
 ed a paper, signed by more than one hundred and sixty persons, (se- 
 veral of whom I knew,) whereby they offered to the parliament to put 
 themselves in the stead of their brethren, who were confined either in 
 prisons, or houses of correction, or in dungeons, some being fettered, 
 and others lying sick only on a little straw ; wherefore they declared 
 themselves ready to change places with them out of true love, that so 
 they might go out, and not die by hardship, as many had done already; 
 to prevent which, they were willing to take upon themselves the suffer- 
 ings of their brethren, and lay down their lives for them. Under their 
 names they added, ' If we had been of Esau's race, we should have 
 fainted before this time ; and if we had been of Cain's progeny, we 
 
1659] PEOPLE CALLED QUAKERS. 229 
 
 should have fought with his weapons : but this never was, neither is it 
 the way of the righteous and chosen, of which we are, from the foun- 
 dation of the woiTd.' It was in the month called April, that this paper 
 was delivered to the parliament, but I do not find that this offer was 
 accepted, or any thing done for releasing the imprisoned. 
 
 About this time also Edward Burrough published a paper, containing 
 a very remarkable prediction of what followed the next year ; when 
 king Charles the Second was placed on the throne. In it he saith, that 
 as he was travelling in Warwickshire, in the 1st month, his meditations 
 being upon the Lord, and considering what unjust and woful sufferings 
 had been inflicted upon the Lord's people within these few years, a cry 
 went through him, ' The Lord will be avenged, the Lord will be aveng- 
 ed upon his enemies, and he will avenge the cause of his people.' This 
 cry stuck close upon him, and his heart was even broken therewith, and 
 his spirit melted before the Lord, it being as it were said to him, 'Write 
 unto the rulers, and yet once more warn them of that recompense, and 
 of that indignation, which is at hand upon them, even a just recompense 
 for all their deeds ; and as they have done, even so shall it be done to 
 them ; as they have sought to destroy the generation of the righteous, 
 even so shall they be destroyed from off the face of the earth ; and as 
 they have unjustly judged and condemned the innocent, so shall they be 
 condemned, and justly judged of the Lord; and as they have cast the 
 bodies of the poor lambs of Christ into prison, and been a snare upon 
 them, even so shall they be insnared, and into captivity shall they go. 
 And as they have caused the goods and possessions of the innocent to 
 be spoiled, and made a prey, even so in like manner shall the curse of 
 the Lord spoil their substance. And as they have done, so shall it be 
 done unto them ; and as they have meted to others, so shall it be meted 
 to them again.' 'And I saw a great misery and desolation nigh at 
 hand, even the sword of the Lord; and that it should slay them; and 
 I beheld it was made ready for the slaughter; and in the sense of these 
 things a sadness fell upon my- spirit, considering the desolation and the 
 judgment that is at hand, to be executed upon the cruel oppressors. 
 
 ' Wherefore all ye rulers, and all ye that have trodden down the her- 
 itage of God, and ye that have disregarded these many warnings that 
 ye have had ; I say unto you all, in the power of the Lord God, in his 
 dominion, and by his Spirit, this is once more a warning to you from 
 the Lord, and that these things must surely come to pass, and be fjulfilled 
 in their season, and no man shall be able to deliver his brother ; but 
 every man shall bear his own burden, and drink his own cup prepared 
 for him : and though it hath been counted a light thing amongst you, 
 and you have despised the reproof, and gone on without fear; yet in as 
 much as the Lord hath spared you, and not speedily executed judgment 
 upon you, but rather waited for your return ; yet the dealing of the Lord 
 towards you, in sparing of you, you have not accepted ; and therefore 
 shall his judgments be the greater upon you. For if you do now come 
 to the witness in your own consciences, what evil hath this people done? 
 Whose ox have they taken, or what have they desired of you? Or 
 what have they sought from you ? Or wherein have they been a burden 
 to you ? Saving that they have reproved you for your iniquities, and 
 desired your redemption? Would you but now at last come to consider 
 this, and confess the Truth in your consciences, will not that tell you, 
 
230 THE HISTORY OF THE [1659 
 
 that they have patiently suffered all things that you have cruelly imposed 
 upon them 1 And have not they walked peaceably towards you, and 
 humbly, meekly, and justly among their neighbours'? And have they not 
 been meek and innocent even as lambs, and as the sheep before the 
 shearers? And have they wrought offences towards any? Have they 
 sought the overthrow of the government, or have they sought ven- 
 geance against their enemies? Or what injury have they done to any 
 man's person, or estate, saving to satan and his kingdom ? Have they 
 not sought to reform and reclaim the ungodly from their ways? And 
 have they not pitied and prayed for their enemies? and have they not 
 in all things walked in good conscience towards the Lord, and towards 
 all men? Yea, my friends, in the day of the Lord, when the witness in 
 your consciences shall not be limited, but shall speak plainly, and when 
 the impartial judge shall appear upon his throne, then shall you acknow- 
 ledge these things. 
 
 'Wherefore I say unto you, receive the judgment of the Lord to pu- 
 rify you, otherwise the judgment shall destroy you ; and now come to 
 be more wise, that some of you may be as a brand plucked out of the 
 fire, and be reserved from being consumed; for the visitation of the 
 Lord is near an end, when his loving kindness will be shut from you, 
 and his long suffering turned into fury ; and he will make you know 
 that we are his people, with whom you have thus dealt; yea, you shall 
 suddenly know it ; the time is not long till he will crown his people in 
 the sight of his enemies ; he will crown them with praise and with righ- 
 teousness, with honour and majesty, and he will keep them in safety, 
 even when sorrow compasses you about ; his mercy and loving kind- 
 ness shall extend towards them, even when his wrath and judgment 
 smites you, and confound you. O! What shall I say unto you; for the 
 deep sense thereof remains upon my heart; when I consider, how that 
 in all ages the Lord did avenge his people's cause, and when the time 
 of their suffering was expired, he broke the bonds of iniquity, and set 
 them free. Thus did he with his people Israel of old, and many times 
 it was his way with his people, to bring them low by suffering, and then 
 to raise them up again in glory ; and he suffered their enemies for a 
 season to glory over them, that he might bring them down. And thus 
 he did in England, in the case between the bishops and their crew x>{ 
 persecutors, and the poor people at that day called Puritans : did not he 
 confound that persecuting crew, and deliver his people? And is not he 
 the same to effect the same work at this very day? Yea, doubtless, 
 fand much more will he do, in as much as the manifestation of Truth 
 js more clear than it was in their days; and in as much as the rulers 
 and people of this nation have rejected a more clear testimony, than 
 either the Papists in Queen Mary's days, or the bishops and prelates in 
 their days ; even so much the more will the Lord God execute his ven- 
 geance with more violence, in a more manifest way ; and all shall 
 know, that it is he that doth it, and he will set his people free : for he 
 hath regarded their sufferings, and he hath said it is enough ; for he 
 hath tried them, and found them faithful ; and all this hath been suffered 
 to prove them, and not to destroy them : and like as he hath preserved 
 them in patience and peace through it all, even so will be give them 
 hearts to walk answerably to their deliverance; and as they have 
 abounded in patience in their sufferings, so shall they abound in praises 
 «verlasting in the day of their freedom ; and the earth shall be ghi. 
 
16SS] PEOPLE CALLED QUAKERS. 231 
 
 and shall yield the increase and blessing : the heavens and earth shall 
 rejoice, and the hearts of the righteous shall leap for joy ; when the 
 Lord hath broken the yoke of the oppressed, and set his people free, in- 
 wardly and outwardly ; and then shall they sing to the Lord over all 
 their enemies, who shall be tormented and vexed in the Lord's sore 
 displeasure; for their reward cometh, and their recompense shall be 
 even as their work, and he will give unto them sorrow and anguish, 
 instead of rejoicing. 
 
 ' But again, when I considered the long-suffering, and patience, and 
 forbearance of the Lord's innocent people under all their sufferings ; 
 and when I looked at their innocency, and at their righteousness, and 
 spirit of holiness, with which the Lord hath blessed them, my heart was 
 made glad in the consideration of this; and the more was my joy, the 
 more I beheld their innocency, and the guiltlessness of their cause; 
 whereby the unjustness of their suffering did the more appear: and 
 withal, when I looked, and beheld their increase under all their suffer- 
 ings, and how that the Lord had turned all these things to their good, 
 and to the overthrow of all their enemies; how that by that way, 
 wherein their enemies intended to destroy them from being a people, 
 even thereby did the Lord most wonderfully increase them to be a 
 great people ; for through all have they grown in life and power, and 
 in strength, and in number, and through it all have they been encour- 
 aged to follow the Lord with more zeal and boldness. And in the con- 
 sideration of this I did rejoice, with magnifying the Lord forever, that 
 he had brought forth his praise, even through the wickedness of the 
 wicked, and he had increased his people, and exalted them through the 
 cruelty of all their enemies ; and that through all opposition they were 
 attained unto a happy rest, and through all the tempest of great trial, 
 they were arrived into the harbour of renown and great glory : and 
 when I consider this, how that the Lord hath given them dominion, 
 and brought their life to reign over all their enemies, these things were 
 a joy unto me ; and looking back into ages, seeing there was nothing, 
 nor any people for generations, that had grown, and risen through all 
 opposition lilse unto these ; wherefore it is a sign and testimony that we 
 are the Lord's, and that these things are of him, and from him, and by 
 him alone, that he might be praised forever. 
 
 'Again, when I do consider, how that the Lord had raised his people^, 
 even out of the dust ; and them that were not a people, are become a 
 people, and the Lord hath provoked nations by them that were not a 
 people within these few years; and the Lord hath carried on this work 
 amongst his people, not by any thing of man, nor by the arm of flesh ; 
 but in pure innocency and simplicity hath it been accomplished; not by 
 the wisdom of this world, nor by men in places of honour, and of power- 
 in the nations ; for all that has been wanting to them ; and what they 
 are, it is through the opposition of all this; for they have had none of 
 the great men of the earth on their side to defend them, and establish 
 them, but all have been against them ; and even oppression and tyranny 
 executed upon them, rather than any approbation, or justification from 
 men in outward authority: so that truly it may be said, there hath beeft 
 nothing of man in this work, but all of the Lord, by his own power; and in 
 a contrary way to all the false sects, and false churches, hath the beginning 
 and carrying on of these things been : for we know that all the false sects 
 
332 THE HISTORY OF THE [1659 
 
 in this nation, have risen and been established through the countenance 
 of men in place and power ; and upon man, and the wisdom of this world, 
 and authority of thejjowers of the earth, hath the rise and fall of all false 
 churches depended ; and as tiie powers of the earth have sided with them, 
 so have they been set up; and at the displeasure of authority, have been 
 cast down. But as for this people, they are raised of the Lord, and es- 
 tablished by him, even contrary to all men; and they have given their 
 power only to God, and they cannot give their power to any mortal 
 men, to stand or fall by any outward authority, and to that they cannot 
 seek; but to the Lord alone, who heareth their cry, and will avenge 
 their cause. 
 
 ' Wherefore let all the persecutors bow before the Lord, and let all 
 the saints walk humbly in his sight, and let them continue in that inno- 
 cent life in which they have begun ; and let them never forget the mer- 
 cies of the Lord, and what he hath brought to pass, who hath manifes- 
 ted great things, and will do more and more to the confounding of all 
 his enemies, and to the praise of his elect people. And all ye saints upon 
 the earth, have ye the Lord in respect continually, and turn you not 
 unto idols, but let the Lord be your joy for evermore. 
 
 E. B.' 
 
 Not long after the publishing of this paper, to wit, in the month called 
 May, Edward Burrough, and Samuel Fisher, went from Dover to Dun- 
 kirk, where there was an English garrison. Being come there, it quickly 
 spread over the town. The governor, Lockhart, now not being there, 
 his deputy, colonel Alsop, with the council of officers, sent for them ; 
 and they being come, were asked, what their business was there ? To 
 which they gave answer, and the next morning signified in writing, that 
 their coming was to visit the Jesuits, friars, and priests, and other pa- 
 pists, to show them the errors of their ways, and the falseness of their 
 worship, &c. they being called to preach the everlasting gospel to the 
 nations. They were some hours in discourse with the said deputy, and 
 the officers, and not unkindly treated ; but the deputy however said, that 
 it would be dangerous for them to stay in the town: and therefore he 
 desired them to depart. To which their answer was, that if he desired 
 them, they, could not receive any such desire ; and if he commanded 
 them, they could not obey his command in that case; because they could 
 not depart the town but in the will of God ; according to which will they 
 came thither. After much reasoning they left them, and the next day 
 went to the Capuchin friars, and had some discourse with the chiefest 
 of them in their garden, concerning the light of Christ, that every man 
 is enlightened withal ; and told them, that the mighty day of the Lord 
 was at hand upon them ; and that the Lord was come to search and try 
 them ; and that he would hew down their idolatrous ways, worships and 
 works. The next day Burrough wrote some queries to the friars and 
 nuns, in and about that town, which were sent to them in Latin. The 
 introduction was thus : 
 
 ' The mighty day of the Lord is come, and coming upon you, and all 
 the world. Awake, awake, ye that sleep in the earth, for the dreadful 
 God is arising to plead with ^ou, and to give unto all the world the cup 
 of his fierce indignation, because of your idolatries, and hypocrisies, 
 and abominations, which have corrupted the earth, and are come up 
 
1669) PEOPLE CALLED QUAKERS. 233 . 
 
 before him, and have provoked him; and theory of the just, who have 
 been smitten, and laid slain, is entered into the ears of the Most High, 
 and his sword, which is the word of his mouth, is awakened to wound 
 and destroy all his enemies. And the day of your visitation is now 
 come, wherein the Lord is searchihg you, and trying you, that he may 
 recompense you : and this is the word of the Lord to you. 
 
 ' Wherefore, I am moved of the Lord to propound some few queries 
 to you, for the trial of your spirits and ways; to which I demand your 
 answer, that all things may be brought to light and tpue judgment, and 
 that you may be judged justly, and by the spirit of the Lord cleared or 
 condemned according to your deeds.' 
 
 These queries were partly concerning the orders of friars and nuns, 
 whether any such were in the church in the apostles' days; and con- 
 cerning the popish worship and ceremonies, demanding proof of their 
 lawfulness from the Holy Scriptures. After the delivering of these 
 queries to the Capuchins, Burrough and Fisher went also to the friar^ 
 of other orders, and entered into discourse with them : but their plain 
 speeches against the idolatrous rites and ceremonies, found no en- 
 trance. After s6me stay in the town, they going to the college of the 
 Jesuits, got into discourse with their chief rector ; and after a conference 
 of about three hours, he grew weary, and pretending other business, 
 would stay no longer with them ; and so they parted, asking him, 
 whether he would admit mflre discourse at some other time; but he re- 
 fused it Burrough afterweirds wrote a letter to him, which began thus : 
 
 ' Friend, thy wisdom and thy knowledge is earthly and sensual, and 
 thereby canst thou not know the things of the kingdom of God:' and he 
 concluded' with this query : ' What is that whore that hath sat upon 
 multitudes of people? and wbat is that golden cup in her hand? and 
 what are the abominations and fornication of which her cup is full, 
 which she hath caused the kings and people to drink,' &c. 
 
 But neither this query nor the others were answered. Burrough and' 
 Fisher did also visit the nuns ; and speaking to them through aerate, they 
 asked if they were of the order of those called Quakers ; and soon per- 
 ceiving they, were such, they said, they might not hear them, and so 
 presently passed away ; whereby Burrough and Fisher were deprived 
 of any opportunity to speak to them ; only they witnessed against them. 
 E.. Burrough wrote also some propositions to the Jesuits, priests, and 
 friars, wherein he particularly represented the tyranny of the church 
 of Rome in true colours ; and these propositions were sent to theta in 
 Latin. They staid yet some days in town, and had divers meetings 
 among the English soldiers : and Burrough also wrote to them, and bid 
 them be faithful to the Lord, and not to seek themselves in their ser- 
 vice, but the honour of God : he also showed them what their duty was 
 in their military station ; and,- (not to give them too rough a brush, but 
 to meet them somewhat in their own way ; following therein the ex- 
 ample of John the Baptist, when he spoke to the soldiers, Luke iii. 14j) 
 told them, ' What, do you know bat the Lord may have some good 
 work for you to do, if you be faithful to him?' and he also signified to. 
 them, that since the. Lord one day would* avenge the innocent bbod 
 shed in the pope's dominion, and appear against Babylon and Rome, 
 
 Vol. L— 30 
 
234 THE HISTORY OF THE [165? 
 
 the seat of the whore, and the kingdom of antichrist, it seemed not im- 
 probable to him, that the Lord would make way thereto by the IJnglisb 
 nation. ' It is,' said he, ' the Lord's work, I know, to make men truly 
 religious ; but yet he may work by you, to break down the briars and 
 thorns, and the rocks and hills that have set themselves against- the 
 Lord,' &c. He also advised them, if ever such a worji fell to be their 
 lot, not to be ambitious, nor vain-glorious, but to make it their work to 
 demand the disannulling of the popish inquisition and cruel laws. And 
 the officers he charged, not to be as tyrants and oppressors over the 
 poor soldiers, but to be loving and meek, and examples of all good- 
 ness unto them ; to this he added : ' and having no sin lying upon yftur 
 consciences^ then shall ye face your enemies _with courage, and not 
 fear death, but shall be ready to lay down your lives in a good cause.' 
 But lest any might think he was for the bearing of arms, and not for 
 harmlessness or non-resistance, he told them also, that the Lord had a 
 more honourable work to work-after them, viz. to destroy the kingdom 
 of the devil, and the ground of wars. And that there was a more ho- 
 nourable victory to be waited for, to wit, the victory Over sin, &c; 
 
 Burrougb and Fisher being once sent for by the governor Lockhart, 
 found many officers with him ; and after some friendly discourse, they 
 advised them to moderation, and the fear of God, and so parted from 
 them : and after having performed their service in the^town, they re- 
 turned to England. 
 
 Not long after Burrough gave the aforesaid queries out in print, and 
 wrote also a paper to the parliament ; exhorting those that were mem- 
 bers of that assembly; to fear God, and not to oppress honest people, 
 but to free them from oppression and tyranny ; lest the Lord come sud- 
 denly upon them and break them to pieces. 
 
 The power of the protector Richard Cromwell already declining, he 
 was prevailed upon by the officers of the army to dissolve this parlia- 
 ment, which began to make inquiry how the subsidies were employed: 
 and by the direction of some of the chief republicans, the long parlia- 
 ment was called again. This parliament set up a committee of safety, 
 for apprehending those that disturbed the 'peace, and for making an al- 
 teration among the mihtary officers, either by cashiermg them, or other- 
 wise; and, increasing in power, erected also a council of state; and 
 word was sent to Richard Cromwell, who was now deprived of all 
 power, to remove from Whitehall, which at length he did, the parlia- 
 ment allowing him two thousand pounds for the charges of removing, 
 and promising to pay his debts contracted for the public : and his bro- 
 ther Henry, who was lord deputy of Ireland, was called back by the 
 parliament. Thus these two brothers were again reduced to the state 
 of private men. 
 
 E. Burrough now wrote a letter to the parliament, and seriously ex- 
 horted them therein to desist from all persecution for religion, and to 
 take away that which gave occasion thereunto. About this time there 
 was an insurrection in Cheshire for king Charles, under sir George 
 Booth ; who, having received a commission from that prince, got such 
 numbers of followers, that he seized the city of Chester. In the mean- 
 while the parliament sent Edmund Ludlow to Ireland, to be comman- 
 der in chief of the army there, instead of Henry Cromwell, and gene- 
 ral Lambert, was sent with an army against Booth. Now since some 
 rash people that went under the name of Quakers, were for taking up 
 
•6M) PEOPLE CALLED QUAKERS. 235 
 
 tirms under Lambert; and that the committee of safety offered great 
 places and commands to some of that persuasion, thereby to draw them 
 off from the truth they professed ; G. Fox wrote a^aper, wherein he 
 showed the unlawfulness of wars and fightings, representing it, as a 
 work not at all becoming the followers of Christ: and he exhorted his 
 friends not to join with those that took up arms, but to fight only with 
 spiritual weapons, which took away the occasion of the carnal. This 
 he also recommended in his preaching, for an harmless and inoffensive 
 life, was that which he always asserted and practised. 
 
 As for Booth, he was defeated, and endeavouring to make his escape 
 in women's clothes, was discovered in an inn, and taken into custody ; 
 and being carried to London, by an order of the parliament, he was 
 committed to the Tower. The officers of the army, of which George 
 Fleetwood was now commander in chief, were very busy to get the 
 upper hand of the parliament; which caused great division and distrac- 
 tion in the nation ; for jt was well known that if the supreme power 
 was offered up to the army, they then could do what they would ; and 
 thus the nation would be governed by the sword. It was also fresh in 
 memory, that it was the army by which Cromwell had been advanced 
 so as to become protector, and supreme ruler of the nation : and there- 
 fore many opposed the design on foot. 
 
 About this time also the military officers moved the talcing off of the 
 burden of tithes, and to settle another maintenance for the national 
 preachers. But being unwilling that the parliament should be mas- 
 ters of the army, they complained of having been deceived by the par- 
 liament ; and colonel Desborough said, that they had not performed any 
 part of the promises they had made to the army; that they had taken 
 no care to secure a liberty to lender consciences ; and that their inten- 
 tion was to remove the principal officers, and place others in their com- 
 mands, who were of different principles. 
 
 Now the council of officers was for calling a new parliament ; but 
 this met with no small opposition. In this bustle the council of officers 
 began to insinuate with the clergy, and they agreed with them, that 
 their maintenance by tithes should not be taken away till another reve- 
 nue as ample and certain should be settled upon them : that some pro- 
 vision should be made for those who differed in.faith and worship from the 
 established church; but that the Quakers-and some others, whose prin- 
 ciples they said tended to the destruction of civil society, should not be 
 tolerated at all. In this distracted state of affairs, when some were 
 for, and others against the parliament, so that it was hardly well known- 
 in whom the supreme authority resided, Edward Burrough wrote and 
 published in print a large speech, which he stiled, ' A message to the 
 present rulers of England, whether committee of safety, so called, coun- 
 cil of officers, or others whatsoever.' He signified by way of introduc- 
 tion, that the contents had been upon him to deliver by speech and 
 word of mouth, to the men then in power ; but no way being made for 
 him so to do, he had written what was upon him. And then he begins 
 thus with a majestic strain. 
 
 * Friends, 
 ' My Master, is a high, and mighty, and powerful prince, and very 
 honourable; and fear, reverence, respect, and subjection belong to him 
 Blone, from you and all mankind. He is wise, and (Biderstanding, and 
 
236 THE HISTORY OF THE [1659 
 
 of great strengh, and his domihion is from everlasting to everlasting; 
 and he can dp whatsoever he will in heaven and earth, for he rules 
 with his iron rod over the world, and whatsoever he saitb, it is done ; 
 •for his word is an everlasting, command. If he saith to a man, live, it 
 is so ; if he sa"ith to a man, die, it cometh to pass ; and if he give peace 
 to a man, or a nation, none can make war; and if he make war with a 
 person, or in a nation, no man is able to make peace. For why? He 
 hath all power in his hand, and to him all judgment and authority is 
 given; he is the Spn of the living God, the everlasting Creator. He 
 was, and is, and is to come; his eye beholdeth all things, and his arm 
 cpmpasseth heaven and earth ; and what his purpose is, he hath al- 
 ways and will ever bring it to pass. If he set up rulers, they must rule; 
 and if he pull them down none can hinder: whom he will, he honoureth; 
 and if it be his pleasure, he brihgeth men to shame. If he break a na- 
 tion down, none can build it up; and if he confound powers and autho- 
 rities in the kingdoms of men, they all fall as withered grass before 
 him. Behold^ ye men ! He is so great and mighty, and of so great au- 
 thority, that whatsoever-he saith, it is done ; and whatsoever he willeth, 
 it cometh to pass ; and none is able to resist him, and overcome his 
 power, when his pleasure is to accoriiplish a work. By him all things 
 are that be, and all things live that have life, and through him all things 
 move," and of his fullness, every creature in heaven and earth receive. 
 And this, my Master, is altogether honourable in birth, and otherwise, 
 and altogether mighty in all Jiis works ; he is just and merciful, full of 
 •goodness, righteousness, and truth; all virtue dwells in him, and his 
 judgment and mercy, his authority and meekness, and his wrath and his 
 love, they are companions : and "what are ye before him 1 Or how shall 
 ye be able to resist him, or to turn backward what his purpose is, con- 
 cerning you, and this nation? For ye have no being nor breath with- 
 out him. Behold ye men ! Ye are verily as the dust before the wind, 
 so are ye to him, soon blown away, and your place not found ; as the 
 grass before the mower, so are ye before him, soon cut down, and 
 whithered, and your beauty utterly extinguished: as a potter's- vessel 
 under an iron rod, even so are you to him,^ he can immediately break 
 you, never to be bound up ; as a drop to the fountain, so are you to him, 
 soon dried up and made nothing. Wherefore, ye men, ye mortal crea- 
 tures, ye ignorant persons, sons of a transgressor, ye dust and ashes: 
 for thus you are in comparison of him, this mighty prince ; hearken to 
 his message, which cometh to you from him ; hear and fear, and be not 
 stout-hearted against the Lord God, that is about to speak unto you. 
 
 ' As for this little island of England, wherein your present place and 
 being is, it is an island which the Lord hath showed great favour unto 
 in ages past, and in this present time ; and I must tell ^you, he hath a 
 purpose of love towards it, and to honour it in the view of the world, 
 though through great tribulations; and he hath an intent of great good 
 unto it ; for he hath a seed, a precious seed in it scattered abroad, and 
 be hath a people that fear his name, and have walked in his ways, and 
 he hath made them, and elected them, and what they are, it is by him ; 
 that he may dwell among them, and have the whole government over 
 them all ; yea, he hath a speedy purpose verily concerning this nation, 
 and he will purify it in judgment, and refine its inhabitants through the 
 fire of tribulations, that it maybe pleasant to him, and fit to do his will: 
 h& hath a purpose to work some great thing in it, I must tell you, as he 
 
1859] PEOPLE CALLED QUAKERS. 237 
 
 hath said unto me bo to do ; he will have his name exalted and reve- 
 renced in this island, and his terror shall be sent out of it through the 
 world, and his branch from it shall spread over the earth ; he doth pur- 
 pose in his season to take it into his own hand, and to sway the govern- 
 ment thereof with his own sceptre, and to set up righteousness alone, 
 and to overthrow all oppressors and oppressions; and the kingdotxis of 
 this World must become the kingdoms of the Lord, and of his Christ. 
 
 ' True it is, such hath been the coming to pass of time, and of things 
 for many ages by-past, that my master hath been, as it were, banished 
 from the nation, and hath not been suffered to enjoy his right; but hath 
 been expelled, even, as it were, by the force of satan and antichrist, who 
 hath long usurped authority, over the inhabitants of this nation ; and in 
 my Master's absence,1amentable injustice, cruelty, unmercifulness, tyran- 
 ny, and oppression have been exercised upon the inhabitants; and the 
 poor creatures have been held in great slavery by their rulers, that have 
 ruled by the dragon's^power ; and been kept in great blindness and igno- 
 rance, and under great oppression, both in body and spirit,by antichristian 
 teachers, for this many years ; even while the great King hath been ab- 
 sent, and, as it were, gone into a far country ; even all this time hath anti- 
 christ and the devil ruled and reigned, and have made and-executed op- 
 pression, and tyrannical laws and decrees, both in church and state; and 
 all the nation hath been out of right order, and laid waste and barren of 
 good fruit, and it hath been as a wilderness by reason hereof; and men 
 that have ruled for many years, have not ruled singly by my Master's 
 authority, but by another power; though not without the knowledge of 
 my Lord, neither as though he had not power to have done otherwise ; 
 but for his own pleasure he hath suffered it thus to be, and let men go 
 on to rule and govern in their own wills, and after their own lusts ; and 
 people have walked wickedly towards him, and towards one another; 
 and all this he hath suffered ; not as if he gave toleration for it ; for his 
 messengers now and then, and his witness in people's consciences, have 
 been reproving their ungodly ways ; and he hath often showed his dis- 
 like by divers ways, and tokens, and many judgments, and strange 
 overturning, to the way and proceedings of both rulers, prophets, and 
 teachers of this nation ; but yet they have gone on against his mind, 
 and contrary to his will, notwithstanding his reproofs and judgments. 
 Not that h? had not power to have executed his pleasure in wrath 
 upon them, and to have destroyed them altogether, and have made the 
 nation a heap, and as nothing long before this day ; for power was in 
 his hand to havendone it ; but he hath been long-suffering and of great 
 patience, and borne all things, and taken the injustice, and cruelty, and 
 wickedness, and idolatr5r, and all unrighteousness that hath abounded in 
 the nation upon himself, and suffered under it, and borne it for its sea- 
 son, while woful and lamentable oppressions have been practised in ci- 
 vil state, even hellish laws, and devilish executors of them ; merciless 
 tyrants have borne the sceptre, and feigned for many years over the 
 inhabitants, and in church and state have been heinous idolatry and 
 superstitious vanities committed in a high nature and measure, and 
 even all men, and states of men, and orders fof men of every degree 
 have been abominably corrupted in the sight of my Lord, even from 
 the prince to the beggar, even rulers and subjects, teachers and people, 
 judges and prophets. They have been corrupted both in heart and 
 hand, and they have dealt falsely and wickedly towards him and to- 
 
238 THE HISTORY OF THE --IWSO 
 
 wards one another ; even to the great displeasure and vexation of him, 
 and his blessed spirit, and to the high provocation of him to their own 
 destruction, if his long-suffering had not prevailed ; and all this while 
 he hath lain as it were asleep, and at rest in himself; and he hath left 
 men to try them, what they will do, and he hath given them a day; 
 many kings and rulers, he hath. let them have a little time, to see how 
 they would use it, but they have abused it and not ruled for him, nor 
 accomplished his work nor fulfilled his will, but acted even in defiance 
 of him and of his power, and to his great dishonour. 
 
 ' Alack ! I must be plain with you : my Lord hath been utterly exiled, 
 and greatly dishonoured, and highly provoked and vexed by reason of 
 such proceedings, as have been in this nation for this many years, 
 through the corruption of all sorts of men in place and power, who 
 have not ruled for him, but for the devil to their own corrupted ends : 
 only he hath suffered men to go on in their course for a season ; some 
 as it were appearing on the stage for a time, and suddenly cast down 
 again for their iniquities sake ; and his hand hath been in all these things, 
 though very privately and secretly, not known and discerned by the 
 sons of men, yet hath he ruled over the kingdoms of men, and pulled 
 down one, and set up another. And to forbear the several actings and 
 proceedings of many by-passed ages, and to come to this generation, 
 and to speak of things that have happened within these few years, and 
 of the changing and overturning that hath happened in this nation ; such 
 was the cruelty, tyranny* oppression and idolatry both in church and 
 civil state, that the people of this nation were held under, in the days 
 of papal power ; such, I say, was the exceeding height of the cruelty 
 and tyranny of that time, that not any that feared or reverenced my 
 Lord, in any measure, could scarce live, or have a being in the nation.- 
 JEven against eVery man that did but incline towards him, and desire 
 the knowledge of his ways, hell's mouth was opened against them, and 
 they were swallowed, and many of their lives taken from the earth, by 
 the hellish power that had in that day usurped authority in this island ; 
 and when thus it was, then he looked down from heaven, and his bowels 
 of compassion were opened, for the sake of the oppressed people that 
 desired after him, in so much that he broke and threw down the power 
 of their x>ppressors in some measure, as it stood in papal authority, and 
 when the iniquity of that power was filled up, he took vengeance upon 
 it; and I must tell you, it was he that brought it about, even the destroy- 
 ing of that power in this nation, and freeing the nation from it, though 
 the men that were instruments in the cause were not his servants, other- 
 wise than as Nebuchadnezzar served him ; for he hath a secret wSy to 
 have a service from the wicked, and such is his power, that he can turn 
 the wickedness of the wicked to his glory, and he can make a rod to 
 whip his adversaries, and burn it when he hath done, and he hath often 
 destroyed one wickedness by another. 
 
 ' Well, but to leave- that, though he did in some measure, free the na- 
 tion from much tyranny and cruelty, in the casting out popish authority, 
 yet alack ! the nation in a few years was near as much violated by in- 
 justice and cruelty, under the succeeding power, as ever it was once 
 under the papal power ; though before, there had been some small re- 
 formation and change in outward appearance, though little in ground 
 and nature ; yet oppression, and idolatry, and superstition, in church 
 «Bd state, and all profaneness and Wickedness among people were grown 
 
1859] FEOFLE CALLED QUAKERS. 239 
 
 so high, like as it had been under the papal power before ; and all that 
 desired after the Lord, and were weary of iniquity, and of the then 
 present oppressions and idolatries, were persecuted, and slain, and de- 
 stroyed ; and injustice and cruelty exercised upon them, even almost to 
 the rooting out of righteousness, and to the grieving of the Lord's spi- 
 rit Well then, because of the cry of the people, and the oppression 
 of the nation under that authority, my Lord looked down again ; and 
 even for his name's sake, and for his seed's sake, he had compassion on 
 this nation, to set it free, and to break off its oppressiofllf; and in a 
 great measure he did deliver the people of this nation in many things, 
 and there was a part of reformation wrought, and much pretended and 
 looked for; and all this came to pass through him; and my Lord did 
 accomplish it, however the instruments by which he wrought proved 
 deceitful, and became oppressors, as others before them; and though 
 there was in this nation a day of great troubles, and wars, and conten- 
 tion, and great strife, and the wasting of much blood, and earthly trea- 
 sure, and none of the/e things, I must tell you, fell without the ordering 
 of my Master's hand ; yet so it was, and came to pass, that after this 
 nation was restored to peace, though much unrighteousness and injus- 
 tice was removed, yet there was much also left behind ; and men that 
 he had used as instruments in his hand, in a good work, and to whom 
 he had given wisdom and understanding, and appeared in much mercy 
 and in great deliverance, yet they even turned to seek themselves, and 
 became corrupted in the spoils of their enemies. And when peace and 
 plenty abounded, the Lord was forgotten again ; and then the land fell 
 under oppressors, and began again to cry out for freedom, even when 
 other horns of the first beast sprang up, and went on each of them after 
 his fellow. And though one horn hath striven to break another, yet 
 after one hath been cast down, another hath risen, and made an imagd 
 to the first; and ruled and reigned by the same spirit, and authority, 
 derived from the dragon's power in cruelty and oppression ; and made 
 laws and executed them to the dishonour of the Lord, and to the great 
 oppression of his people, and to the filling of this island with injustice 
 and cruelty, even from one generation to another, until this day : and 
 thus up and down have times and seasons been altered, powers and au- 
 thorities changed and altered, statutes, laws, and decrees, changeable 
 and alterable ; for as the iniquity of one power was filled up, that was 
 cast down, and another had its day, till the measure thereof was also 
 filled up, that it might partake of the same judgments. And in all these 
 overturnings, brea kings-down, and overthrowings, the very hand of my 
 Lord hath been, though secretly, and not discerned ; yet his power hath 
 brought about, and suffered all these things to come to pass : and who 
 shall charge him with injustice ? Or, who shall say, ' What hast thou 
 donel' Or, 'Why hast thou done it?' For, as I have said, he is a high 
 and mighty prince, and can do whatsoever he will; and he is the su- 
 preme power and authority, which rules and reigns in and over all the 
 kingdoms of men. And what though he hath used wicked men as an 
 instrument to accomplish his work, and made the wicked his rod ; and 
 even brought it to pass, that one wickedness should destroy another, 
 and one oppressor break down another, and the kingdom of antichrist 
 confound itself j yet what of all these things? All flesh must be silent 
 before him, and all people, and the whole earth must be subject unto 
 him ; for the government and dominion over heaven and earth is hi«, 
 
840 THE HISTORY OF THE [1659 
 
 and all power and dominion belongeth to him alone, and all judgnient 
 is in his hand, to bring to pass whatsoever he will, and by whomsoever, 
 as he pleaseth. ^ 
 
 'But now, my friends, though I would not be tedious to you, yet 
 must I tell you the truth, and faithfully deliver the Lord's message un- 
 to you; and as concerning this last overturning, there was something 
 of the i(and of my Lord In it ; and he can, and will bring forth his own 
 work and praise by it, and it shall be for the good of all his people, that 
 wait upon him, though there was much ambition and corrupted ends in 
 the instruments, and neither part were perfectly single to the Lord in 
 their proceedings, but their work was tainted with the false idolatrous 
 spirit of self-seeking; yet notwithstanding, the Lord may bring forth 
 his government, and his pleasant plant, through and beyond all-this, even 
 out of another root, which yet appears not among either of them ; and 
 righteousness may arise in the nation, contrary to both-of them, out of 
 another stem, and he will set up his kingdom, and in the meantime^ 
 leave one potsherd of the earth to break another. 
 
 'And as for you, that now sit on the throne and bear rule, whether 
 committee of safety, so called,_chiefly, though it is not without my Mas-, 
 ter, for he hath the knowledge of it at least, yet you are not the only 
 men of his choice, truly called of him to the place of government, nei- 
 ther is your government the government of the Lamb, neither must it 
 be forever established by him ; its foundation is not blessed, nor can its 
 building be prosperous. For why? Alas, it is but another horn of that 
 fourth beast, that hath been made to rule over the world, and upon the 
 earth for many generations, and it is but hitherto a very little refined 
 from the last, and is of the last, even as the eighth was of the seventh, 
 spoken of by that servant. Rev. xvii. 11, arid it may also make war with 
 the Lamb and his followers for a little season, and it may have a small 
 measure of injustice and persecution to bring forth in the land, even till 
 the words of God be fulfilled, and his kingdom be fully come, the way 
 of which is but yet preparing by all these overturnitigs. And this your 
 present government originally is leavened with the spirit of the old dra- 
 gon, that hath killed the saints, and drunk their blood, and how should 
 the Lord establish it ? Nay, your kingdom may prove but small and lit- 
 tle, and full of uproars. and troubles, and little peace, and satisfaction 
 and establishment in it to yourselves, or the people under you ; but con- 
 fusion will attend it, and fears will compass it about : though this I must 
 tell you, as you are men, you have your day of trial what you will do, 
 as many others have had before you ; and something you may and 
 ought to do, if but to make the whore,, (the false church,) more naked,, 
 and to scourge her, more than some others have done; and indeed my. 
 Lord requires something more of you, (as such,) to do, than others be- 
 fore you could do ; and you have a price put into your hands, which you 
 may improve to the Lord's honour, and to the nation's good, and to your 
 own happiness; which, if you will be faithful to the Lord, to do what 
 he requires of you, and if you become meek and -humble men, and fear 
 his name, and deny yourselves, and not seek your own honours, nor any. 
 earthly advantage to yourselves ; if you do thus, then my Lord will 
 show mercy to you, and you shall not suddenly fall before your enemies, 
 though many may rise up. against you; but your days shall be length- 
 ened, and the purpose of the Lord may be turned, to your longer con- 
 tinuance, and not to your sudden destruction; and if you walk in this 
 
1659] PEOPLE CALLED QUAKERS. ^ 241 
 
 way, and rule only for the Lord, then shall you be honoured as men if 
 not as an authority, and you and the nation preserved in peace, and the 
 force of the wicked shall be turned backward, and you shall not sud- 
 denly fall. And the late stlndry overturnings in this nation may be ex- 
 amples to you, that you follow not the steps of those that God hath cast 
 out, lest you come to the same end of confusion and misery:- for, as 
 concerning that assembly of men, that last sat on the throne, something 
 was done by them in their day and time,' and in both their ajssemblings, 
 in some things they served my Lord, and they were a rod in his hand 
 to smite his enemies ; yet they were not faithful to the end, till all his 
 enemies were destroyed, but rather joined themselves to fight against 
 the Lord and his people, and were hastening on towards the way of 
 oppression and persecution ; and it was time for the Lord to remove 
 them, and to lay them aside as an empty vessel, sometime useful ; and 
 to break them as a rod, sometime of service to be a scourge upon his 
 enemies. 'And when the day of their trial was over, which God gave 
 unto them, being any longer, (at present,) unfit instruments for his hand, 
 then he cast them into the fire ; and this his purpose came to pass upon 
 them ; so that they and the whole nation may be contented, and yield 
 themselves subject to what "he hath done concerning them ; for they be- 
 ing entering into 'the very same spirit of wickedness, of oppression and 
 persecution, which the Lord had once reproved through them, and cast 
 out by them; then was a rod raised up against them, even as they had 
 been against others, and they were dealt withal as they had done to 
 others ; and this was in the justice of my Lord's hand ; and what hath 
 mortal man to question his proceedings ? And though some of you, (pre- 
 sent rulers,) be looked upon as great traitors and tyrants in your 'deal- 
 ings towards them ; and doubtless the men of that part will seek ven- 
 geance against you, even by preaching and praying ; and they will curse 
 you in the name of their God, and seek continually your destruction, as 
 such as have taken away part of their strength, and cast down their 
 idol ; but alas ! All this is nothing ; for the Lord doth not account as 
 men ; for these things must needs thus come to pass, for the further- 
 ance of the kingdom and government of Jesus Christ, that it may arise 
 through all ; and if you were but faithful to what the Lord requires of 
 you, in your proceedings, what you have done unto them should not be 
 reckoned on account against you, neither by God, nor good men. But 
 if you of the army be always treacherous and disobedient towards him, 
 and abuse your power, and disregard your price that God hath given 
 you, and trifle away your hour about places of honour, and such self- 
 seeking matters, and the cause of God be neglected by you, and his 
 people continued oppressed-sufferers under you, as they have long been ; 
 even then shall you be cast aside with shameful disgrace, and the hea- 
 vy hand of the Lord shall be upon you in judgment, and you shall be 
 smitten more than any before you ; your estates ' shall not be spared 
 from the spoiler, nor your souls from the pit, nor your persons from the 
 violence of men, no, nor your necks frOm the axe: for if you be un- 
 faithful, and continually treacherous to the cause of God, then shall you 
 be left to the will of your enemies, and they shall charge treachery and 
 treason upon -you, and your persons and estates shall be given for a 
 prey to your enemies ; and you shall not deliver yourselves, neither will 
 the Lord deliver you from the exectition of merciless men ,' for my 
 Lord shall leave the cruel hearted to plead with you. 
 Vol. I.— 31 
 
242 THE HISTORY OF THE [1659 
 
 'Wherefore, that you may -be warned, I ^ advise you to be faithful; 
 let not the cause of God fall, nor the cause of his enemies prosper before 
 you ; for there is no other way whereby you can be preserved, nor no 
 other defence shall you ever find from the wrath, of the Lord, and from 
 the fury of your devouring enemies, than your faithfulness in God's 
 cause ; and therefore relieve the oppressed, and take off all oppressions, 
 break down all unjust laws, and set all people free from unjust-burdens, 
 and let all oppression cease, both in church and civil state; and even 
 all_ oppressive laws, and unjust judges, and evil men in power, let all 
 these be removed, and the nation clean quitted and discharged, even 
 from all men and laws whatsoever, that have held under oppression the 
 persons, estates, and consciences of the good people of this land ; and 
 let the nation be corrected, and all orders and places of men, and laws 
 and decrees be purified : for this my Lord, the great King, requireth, 
 and be will suddenly have it brought to pass in the nation, if not by 
 you, then contrary to you, and to your utter destruction. And this is 
 the very substance of my message to you, that my Master hath given 
 me to say unto you; and on his behalf I am come to claim of you my 
 Master's long lost right : let him have his right, from which he hath long 
 been banished ; I demand it of you, all ye whatsoever, that seem to bear 
 rule in the nation ; I charge you in his name let him have his title 
 and prerogative, let him beLojrd and King wholly in his own kingdom^ 
 let him have the exercise of his people's consciences by his own. Spirit 
 in all things relating to his worship and service ; and let him have the 
 full authority by his Spirit in all things pertaining to church and- minis- 
 try, and faith, and religion ; and let his Spirit have the alone authority 
 to persuade and dissuade people from, or to, such or such rriinistry, 
 worship, and practices of religion; and let all forced maintenance to 
 ministers, and tithes, be speedily taken away ; and let all laws and de- 
 crees whatsoever, made and practised in the days of antichrist, upon 
 the bodies, estates, and consciences of the people, in oppression and un- 
 justness about church, and worship, and religion, be utterly repealed, 
 and- made void, and never more be in force in this nation; but let my 
 Lord be sole riiler and governor, and have the full authority in his own 
 kingdom, in all things whatsoever pertaining thereunto. And let no man 
 henceforth hereafter be intrusted with the liberties of the members of 
 Christ's kingdom, as they are such, nor to judge over them, in any mat- 
 ters of faith and worship, but give that right and privilege wholly unto 
 the Spirit of Jesus Christ ; for unto him only it pertaineth to be whole 
 judge, and to have full power in his own kingdom ; and until you give 
 him the right, and deliver up unto him his own kingdom, and the exer- 
 cise of peoples' consciences in all things about religion, you shall never 
 prosper, nor none that cometh after you, that shall in any measure 
 abridge my Master of his proper right, from which he hath long been 
 banished, as I have said 5 and till his right be given him, in the case 
 aforesaid, he will dash one man against another, and none shall ever 
 be established ; but horn after horn shall be broken, and one power af- 
 ter another brought into confusion. 
 
 'And, therefore, ye men, do Hot strive with him in this matter, but 
 yield unto him the exercise of your own consciences by his Spirit in you, 
 and let him do so unto all others, eyen as ye hope to prosper, and upon 
 the penalty of his sore displeasure upon you in this world, and in the 
 world to come ; and let just men, aind righteous men, and meek men, 
 
1659] PEOPLE CALLED QUAKERS. , 943 
 
 and men that have the fear and wisdom of God in them, without accept 
 tatidn of birth, or otherwise; let such men have the power and judgment 
 committed to them, to determine in things between man and man. 
 DoWn with all the false-hearted flatterers, that have ruled for man and 
 not for God, and for themselves, and not for the good of the people; cast 
 all such out from you; for the good among you is choaked by them: 
 down with all that judge for rewards ; and away with all hireling rulers, 
 that execute the law for money, and will not plead the cause of the poor 
 without great fees; and down with all that will not serve places of trust 
 without so large stipends; away with all these things out of the land, 
 for they are heinous oppressions unto men, and great abominations in 
 the sight of God; and the land hath long groaned under the weight and 
 burden of these things,' and the earth is weary of them, and my Lord 
 requires their utter dissolution, as being iniquities fully ripe, and having 
 the guilt of so much cruelty, injustice, and oppression lying upon the 
 nation because hereof; therefore is the Lord's season to destroy them, 
 and remove them out of the land; which if you be the instrunnents in 
 such a work, it will beyour greatest crown, and your perpetual honour. 
 For the Lord's purpose is one way or other to cleanse the land of all 
 these and other oppressions whatsoever,thatthepeople of this land may 
 be a free people from all the heavy yokes of antichrist, which have long 
 Sorely pressed them down ; and the purpose of the Lord is to break the 
 yokes of oppression and tyranny from off the necks of this people ; and 
 therefore it is that he overturneth, yea, and will overturn, all men and 
 authorities that shall oppose his work, and none shall be able to stand 
 before him ; for the presence of my Lord is more dreadful to a nation, 
 when he shows himself in wrath, than any multitude of armed men; and 
 wo is Unto you, if you be found opposing of him ; and if you seek to stop 
 his work, you shall not cumber the earth very long, nor oppress the na- 
 tions many days. Wherefore consider, cursed will you be, if you- be 
 unfaithful in what you have to do on the Lord's behalf; for your hour 
 passeth over, that is allotted you ; and will be suddenly expired, never 
 to be recalled, and then you cannot work. 
 
 'And whereas there is a great cry about ministry, for sending forth 
 and maintaining, and encouraging a godly ministry, as you say; 
 
 * Now to this I do answer on my Lord's behalf, and I must tell you 
 plainly; as for a true godly ministry, truly called and sent of God, such 
 a ministry, and such ministers you can never be able to hinder; but the 
 Lord will send them out, maintaining them and preserving thfem, whe- 
 ther you will or no ; and while you are troubling yourselves about such 
 a matter, you are but meddling with things above your line, and out of 
 your jurisdiction, while you act in such a case; for it belongs to his go- 
 vernment to send out ministers, whom, and as he Will, and to maintain 
 them and defend them according to his own pleasure, and all this with- 
 out you ; for such ministers, truly called thereunto, and sent of the Lord, 
 will not seek to you to be sent forth, or maintained by you, they will 
 not be beholden to you in such a case ; but even without you, and con- 
 trary to you, must they be sent out and maintained ; so that the Lord! 
 will have a ministry in this nation purely of his owri, and not of man, 
 nor by man, and Such a ministry you shall not be able to hinder. 
 
 ' And I must tell you plainly, as for these men called ministers, in this* 
 nation, the way of their setting up, and sending forth, and the way of 
 their maintenance, and the way of their standing and defence, ajad in 
 
244 THE HISTORY OF THE [1639 
 
 every particular of their being such, they are the greatest and most 
 woful oppression in the nation ; even the most abominable and unjust 
 cruelties and tyrannies are acted through them, as any other thing in 
 the nation ; and they are, (as such aforesaid,) the woful cause of the na- 
 tion's groaning under merciless dealing ; and there is upon their account, 
 the guilt of blood, injustice, and oppression lying upon this nation ; their 
 iniquities, their iniquities, cry for vengeance upon their own heads^ for they 
 are full, they are full, and the measure thereof is near finished, and God's 
 eternal vengeance is their next reward from the eternal God. Whatshalll 
 say ofthem, but this'? Theearthisoppressed by them, the inhabitants groan 
 uader them, and the righteous God is vexed through them, and they are 
 the very men of high indignation and fierce wrath, and all their prac- 
 tices, (as such,) are the fuel of his anger, to be consumed by the fire of 
 his jealousy; the nation is weary, and its inhabitants, and the Lord is 
 weary, because of these men : and is this the ministry cried up by you 
 as godly and pious? &c. Are these the men that the nation must be 
 forced to maintain in their pride and idolatry? Is this the ministry that 
 must be encouraged? Well, if these be the men, and this the ministry 
 which must be established and encouraged by you, in so doing you shall 
 never prosper, but thereby gain the displeasure of the Almighty unto 
 you, to bring a curse upon all your doings, even because hereof; for I 
 must tell you, the hand of my Lord is against them; and whosoever 
 shall seek to defend them, shall not prosper in their doings, because 
 their oppressions, cruelties, deceits, and abominations, are nigh finished 
 and fulfilled; wherefore take heed unto yourselves, for this is my Mas- 
 ter's advice unto you; let this ministry alone, and join not yourselves to 
 Baat, lest you perish, neither take part with antichrist any longer, neither 
 be ye fighters against the Lamb and bis kingdom ; but free the nation, 
 and let all its inhabitants be freed, from the cruel tasks and yokes of such 
 men, and such a ministry as aforesaid; uphold it not against the Loid, 
 for if you do, you shall never be established, and this is from the mouth 
 of my Lord unto you. 
 
 'And, last of all, my Master hath a people in this, nation, even a suf- 
 fering people, that have borne the burden of the cruelty and injustice, 
 and wickedness, both of rulers and teachers, who have, as it were, 
 trodden them down, and made them a very prey to their devouring 
 mouths; the very cry of their sufferings hath reached unto heaven, and 
 the very sound thereof your ears have heard ; and this people are greatly 
 beloved, and my Lord will assuredly honour them, and his hand shall 
 be continued to preserve them and defend them against all their ene- 
 mies whatsoever ; and he doth reserve them to himself, and for a glo- 
 rious work that he hath to do by them ; and he hath formed them for 
 himself, and they cannot join with any of the horns of the great beast, 
 neither can a place of honour pervert them from their perfect way ; 
 but my Lord, he compasseth them about on every side, and hath kept 
 them in the midst of trials, reproaches, and sufierings, and covered 
 them in the heat, and in the storm, till his pleasure is to make further 
 use of them. They are his, and not their own ; and they must fulfil 
 his will, and none besides ; and they lie at rest in him, while (Mountains 
 are overturned, and while one potsherd of the earth breaks another ; 
 and this must be even till the appointed time : and to say no more of 
 them, though much more might be said, they are had in remembrance 
 before the Lord, to do with them even for his own glory, and for the 
 
1659] PEOPLE CALLED QUAKERS. 245 
 
 nation's perpetual good ; and to the authority of the Most High, through 
 them, shall kings of the earth, and nations of the world bow and trem- 
 ble ; wherefore, ye men, touch them not, neither do ye afflict them, 
 even as you hope to prosper ; remember their cause, and suffer it not 
 always to be rejected, as it hath long been, but keep yourselves free from 
 the injustice and cruelty of them that have gone before you, who have 
 been merciless, and oppressors of that people, even till my Lord hath 
 confounded them, and brought them into confusion ; for there is the 
 weight of blood, tyranny, and oppression, lying upon the nation in that 
 people's cause, and my Lord will revenge them in his season; and 
 though they are not weary of their sufferings, but are in the patience 
 which beareth all things, yet the nation can never be happy, nor its go- 
 vernment ever blesseid, while this people are held in bondage; and their 
 sufferings are deeply considered of the Lord, and the season thereof is 
 expiring towards an end ; and when this cometh to pass, then wo unto 
 the kingdom of antichrist, and to the whore and false prophet, even 
 when their strength is'dried up, by which they have made war against 
 the Lamb and his followers : yea, wo unto them; great fearfulness shall 
 be upon all the world when the king of that people reigns upon the 
 earth, and the time is at hand : blessed is the man that waiteth for it, 
 and blessed is he that is not offended in his coming, but is prepared to 
 receive him in his appearing, which suddenly cometh upon all the 
 world. 
 
 And thus I have told the Lord's present message unto you, which I 
 received from him, and thus far I am clear ; and whether you accept 
 it, or reject it, my peace and reward is forever with him, who am a 
 subject of his kingdom, and a friend to this nation, however otherwise 
 judged by ignorant men. 
 
 E. BURROUGH.' 
 
 The Ninth month, 1659. 
 
 Now how soon after these sayings of Burrough, - Your estates shall 
 not be spared from the spoiler, nor your necks from the axe ; your ene- 
 mies shall charge treason upon you, and if you seek to stop the Lord's 
 work you shall not cumber the earth very long,' were fulfilled, we shall 
 see shortly. 
 
 About this time, also he wrote several epistles to his friends, wherein 
 he so powerfully exhorted them to faithfulness and steadfastness, that 
 thereby he hath procured to himself a name that will never die; as li- 
 ving still in the remembrance of thousands, though he long ago went 
 the way of all flesh, having laid down his life in bonds for the testimo- 
 ny of Jesus, as will be said in its due place. 
 
 There is also extant a piece of a letter written about this time to the 
 cavaliers, which, whether done by E. Burrough, or by George Fox the 
 younger, or by George Bishop, I cannot tell: but thus it speaks: 
 
 ' The very spirit of pride and oppression, and idolatry, is entered into 
 them, (viz. your enemies,) and now lives in them in as high a measure 
 as ever it lived amongst you ; and their iniquities are well nigh finished, 
 and the Lord will one way or other correct and reprove them ; and 
 they shall be dealt with in like manner as they have dealt with you ; 
 for they were no more than a rod in the hand of the Lord for a season, 
 and they must also be broken and cast into the fire ; and whether the 
 
246 THE HISTORY OF THE [1659 
 
 Lord may ever make use of you to reprove them, as he did of them to 
 reprove you, this I determine not, but leave it to him who can discover 
 whatsoever he will, by what instrument he pleaseth. It is true, you 
 have made many attempts to be revenged upon them, but you have not 
 hitherto prospered ; but could you be bumbled, and come into the meek 
 Spirit of the Lord, then might you prosper ; hitherto the Lord hath al- 
 ways defeated you, and bowed you down under a people as unworthy 
 as others; but their time will come to an end. Submit therefore unto 
 the will of the Lord in what is come to pass, and seek not vengeance to 
 yourselves, and then the Lprd will avenge your cause; for the iniqui- 
 ties of your adversaries are ripe. And Charles Stuart must either be 
 converted to God, and ruled by him, or else he can never rightly rule 
 for God in this nation ; though this I believe, it is not impossible hut 
 that he may be a rod upon them that once smote him: and their op- 
 pressions and ambitions may receive a check through him.' 
 
 Among several other eminent preachers, Stephen Crisp Was now 
 also become a public minister of the word of God ; and it was about 
 this time that he went to Scotland, to preach the gospel there, and to 
 edify the churches with his gift. 
 
 G. Fox the younger, this year wrote an exhortation to the military 
 officers, and the army, showing them how they were departed from 
 their first integrity, and fallen into pride and wantonness. 
 
 G. Fox the elder, about the Tenth month, was at Norwich, where a 
 meeting being appointed, and the mayor having got notice of it, intended 
 to have given out a warrant to apprehend him, but he having heard of 
 this, sent some of his friends to the mayor, to speak with him about it. 
 And his answer was, that he feared such a meeting would cause tumults 
 in the town. But being spoken to in a kind way, he behaved himself mo- 
 derately, and a large peaceable meeting was k^t; to which, among 
 others, several priests also came, and among these was one Townsend, 
 who stood up and cried, ' Error, Blasphemy,' &c. G. Fox desired him 
 not to burden himself with that which he could not make good. But 
 he asserted it to be error and blasphemy, that G. Fox had said that peo- 
 ple must wait upon God by his power and Spirit, and feel his presence 
 when they did not speak words. On this G. Fox asked him, whether 
 the apostles and holy men of God, did not hear God speak to them in 
 their silence before they spake forth the Scriptures, and before it was 
 written ? He replied ' Yes,' and confirmed it by saying plainly, that 
 David and the firophets did so. Then G. Fox showed people how ab- 
 surd it was, that Townsend, had called such a practice error and blas- 
 phemy. This so puzzled Townsend, that he said, ' O this is not that 
 George Fox I would speak withal ; but this is a subtil man.' Now 
 when some of the auditory called to the priest, and bade him prove the 
 blasphemy and error which he had charged G. Fox with, he went away; 
 and being afterwards spoken to by George Whitehead, and Richard 
 Hubberthorn, who were then also about Norwich, he was soon confound- 
 ed and brought down. 
 
 The cornmittee of safety being now in power, Edmund Ludlow con- 
 tinued to urge the restoring of the parliament; and general Monk, who 
 commanded tjie army in Scodand, aiming at the restoration of the king, 
 yet wrote to the speaker, Lenthal, that he would act for the parliament: 
 and so it was restored. 
 
 G. Fox the younger, wrote to this parliament a letter, wherein he 
 
1659] PEOPLE CALLED QUAKERS. 247 
 
 told them, that their day was turned into darkness ; and that the s.un 
 was gone down over them. Yea, that the decree was gone out, and 
 sealed against them, and it could not be recalled : with many other re- 
 markable expressions. He had written at other times to the army, and 
 to the parliament, as did also Richard Hubberthorn, which to avoid 
 prolixity, I pass by. 
 
 L et us now a^ain takft a vipw nf thp pprgpf iifinn In IVoi.r Vn^Ui^A 
 
 I h ave already made mfint.ion of T,a.wrence and Cassandra Southwic k, 
 an d their son Josia h, of whom more is to be said hereafter ; but first 
 I will speak of Uaniel and Provided, son and daughter of the said 
 Lawrence and Cassandra. These children seeing how unreasonably 
 their honest parents and brothers were dealt with, were so far from 
 being deterred thereby, that they rather felt themselves encouraged to 
 follow their steps, and not to frequent the assemblies of such a persecu- 
 ting generation; for which absence they were fined ten pounds, though 
 it was well known they had no estate, their parents being already 
 brought to poverty by their rapacious persecutors. To get this money, 
 the following order was issued in the general court at Boston. 
 
 'Whereas Daniel Southwick, and Provided Southwick, son and 
 daughter of Lawrence Southwick, absenting themselves from the pub- 
 lic ordinances, have been fined by the courts of Salem and Ipswich, 
 pretending they have no estates, and resolving not to work, the court 
 upon perusal of a law, which was made upon the account of debts, in 
 answer to what should be done for the satisfaction of the fines, resolves, 
 that the treasurers of the several counties are, and shall be fully im- 
 powered to sell the said persons to any of the English naticyi, at Vir- 
 ginia, or Barbadoes, to answer the said fines, &c. 
 
 EDWARD RAWSON, Secreiai-y: 
 
 The subject of this order was answered effectually at large in print, 
 by G. Bisho p, who showed the unreasonableness of this work very 
 plainly trom sacred writ ; as from Amos, ii. 6, where the judgments of 
 God are denounced against those who sold the righteous for silver, and 
 the poor for a pair of shoes; and from Levit. xxv. 42, where the mak- 
 ing the children of Israel bondmen, is expressly forbidden; this being 
 not lawful, but in the case of theft, if the thief had nothing to make 
 satisfaction with. But to return to Daniel and Provided, there wanted 
 nothing but the execution of the said order against them. Wherefore 
 Edmund Butter, one of the treasurers, to get something of the booty, 
 sought out for passage, to send them to Barbadoes for sale ; but none 
 were willing to take or carry them : and a certain master of a ship, to 
 put the thing off, pretended, that they would spoil all the ship's com- 
 pany. To which Butter returned, 'No, you need not fear that, for they 
 are poor harmless creatures, and will not hurt any body.' ' Will they 
 not so,' replied the shipmaster: 'and will you offer to make slaves of 
 such harmless creatures V Thus Butter, maugre his wicked intention, 
 the winter being at hand, sent them home again, to shift for themselves^ 
 till he could get a convenient opportunity to send them away. 
 
 It ha ppened also in this year, that a girl, about eleven year<s ol d, 
 nanJecT Pa tience Sco t, \ yhose religious mother had been cruelly wE ipt 
 b y~Ihese people, bore witness against th eir wicked persecut ion ; which 
 
248 THE HISTORY OF THE [1659 
 
 SO Incensed the persecutors, that th ev sent her to prison : and the child 
 ha viniJ hefin e.-xamw cA. gpnltfi sn wpH tn the purpose, that she confound ed 
 h er enemi es; some of whom confessed, tliat they had many children, 
 who had been well educated, and that it were well if they could say 
 half so much for God, as she could for the devil. But this child not 
 being of years to be obnoxious to the law, how wicked soever they were, 
 it seems they could not resolve to proceed to banishment, as they did 
 with others. 
 
 All that hitherto I have said of the New England persecution, is but 
 cursorily, and only a very small part of those manifold whippings that 
 were inflicted there ; besides the extortions of fines, which were exor- 
 bitant to a high degree ; as may appear by what was done to William 
 Maston, at Hampton, who was fined ten pounds for two books found 
 in his house, five pounds for not frequenting their church, and three 
 pounds besides, as a due to the priest: and he not being free in con- 
 science to pay this fine, had taken from him what amounted to more 
 than twenty pounds. I find also, that not long after this time, above a 
 thousand pounds was extorted from some, only because they had sep- 
 arated themselves from the persecuting church: and it seems they were 
 deemed such as were shut out from the protection of the law ; insoniiuch 
 that Thomas Prince, governor of Plymouth, did not stick to say, that 
 in his conscience the Quakers were such a people, that deserved to be 
 •destroyed, they, their wives, and children, their houses and lands, with- 
 out pity or mercy. I find also that one Humphrey Norton at Newha- 
 ven, for being a Quaker, was whipt severely^and burnt in the hand 
 with the letter H. to signify heretic. 
 
 ijLyhis cruelty of the English did also stir up the Dutch to persecution: 
 wr withput inquiring what kind of people the Quakers were, they seemed 
 ready to conclude them to be men of pernicious opinions, since those 
 of tljeir own nation, who pretended to more purity than other Protest- 
 ants, d^t^so severely persecute them. 
 
 It happened that one Robert Hodshone, being in the Dutch plantation 
 at Hamstead, had a meeting with some of his friends that were Eng- 
 hsh, and lived there ; but as he was walking in an orchard, an officer 
 came and took hold of him, and brought him before one Gildersleave, 
 an Englishman, and a magistrate there, who committed him to prison, 
 and rode to the Dutch governor to acquaint him therewith : and com- 
 ing back with a guard of musqueteers, the fiscal searched the prisoner, 
 and took away, his knife, papers, and bible, and pinioned him, and kept 
 him so all night, and the next day. And making inquiry after those that 
 entertained him, he took into custody two women on that occasion, one 
 of whom had two small children, the one yet sucking at her breast. 
 Then they got a cart and carried the women away in it, and Robert 
 was fastened to the hinder part of the cart, pinioned, and so drawn 
 through the woods in the night season, whereby he was much torn and 
 abused. And being come to New Amsterdam, (now New York,) he 
 was loosed, and led by the rope, with which he had been fastened to 
 the cart, to the dungeon, being a filthy place, full of vermin; and the 
 two women were carried to another place. Some time after he was 
 examined, there being one captain Willet of Plymouth, who had much 
 incensed the governor against him, who before had been moderate. 
 The conclusion was, that a sentence was read in Dutch, to Robert, to 
 this effect, that he was to work two years at the wheelbarrow with a 
 
1659] PEOPLE CALLED QUAKERS. 849 
 
 negro,, or pay, or cause to be paid, six hundred guilders. To this he 
 attempted to make his defence in a sober way, but was not suffered to 
 speak, and sent to the dungeon again ; where no English were suffered 
 to come to him. After some days he was^taken out, and pinioned, and 
 being set with his face towards the court chamber, his hat was taken 
 off, and another sentence read- to him in Dutch, which he did not un- 
 derstand : but that it displeased many of thaLnation, did appear by the 
 shaking, of their heads. Then he was cast again into the dungeon, 
 where he was kept some days. 
 
 At length, betimes in the morning, he was hauled out, and chained to 
 a wheelbarrow, and commanded to work: to which he answered, he 
 was hever brought up, nor used to such a work. Upon which they 
 made; a negro to take a pitched rope, nigh four inches about, and to beat 
 him ; who did so, till Robert fell down. Then they took him up again, 
 and caused the negro to beat him with the said rope, until he fell down 
 the second time, and.it was believed that he received about one hundred 
 blows. Thus he was Kbpt all that day in the heat of the sun, chaitoed 
 to the wheelbarrow ;' and his body being much bruised and swelled with 
 the blows, and he kept without food, grew very faint, and sat upon -the 
 ground, with his mind retired to the Lord, and resigned to his will, 
 whereby he felt himself supported. At night he was locked up again 
 in the dungeon, and the next morning he was chained again to the 
 wheelbarrow, and' a sentinel set over him, that none might come so 
 much as to speak with him. On the third day he was had forth, and 
 chained in like manner; and no wonder that he still refused to work, 
 for besides the unreasonableness of requiring such a servile work of him 
 who had committed no evil, he was not in a condition to perform it, 
 being made altogether unable by the cruel blows given him. In this 
 weak state he was brought before the governor, who demanded him to 
 work, otherwise he said, he should be whipt every day. Robert asked 
 him what law he had broken ? And called for his accusers, that he 
 might know his transgression. But instead of an answer.he was chained 
 to the wheelbarrow again, and. threatened, that if he spake to any one, 
 he should be punished worse. Yet he did not forbear to speak to some 
 that came to him, so as he saw meet, and thought convenient. Then 
 seeing they could not keep him silent, they put him into the dungeon 
 again, and kept him close there- several days, and two nights; one day 
 and a half of it, without bread or water. 
 
 After this, he was brought very early in the morning, into a private 
 room, and stript to the waist, and hung up by his hands, and a great log 
 of wood tied to his feet, so that he could not turn his body ; and then a 
 strong negro was set to whip him with rods, who laid many stripes upon 
 him, which cut his flesh very much. Then he was letdown again, and 
 put into the dungeon as before, and none suffered to come to him. 
 Two days after he was had forth again, and hung up as before, and 
 many more stripes were laid upon him by another negro. He almost 
 fainting, and not knowing but his life might be taken away, desired that 
 some English might be suffered to come to him : which \vas granted, 
 and an Englishwoman came and washed his stripes, finding him brought 
 so low that she thought he would not live till the next . morning. And 
 she telling this tp her husband, it made such an impression upon him, 
 that he went to the fiscal and proffered him a fat ox, to suffer Robert 
 to be at his house until he was well again. But the fiscal would not 
 
 Vol. L— 32 
 
255 THE HISTORY OF THE [165? 
 
 permit this, unless the whole fine was paid. And though there were 
 some that would willingly have paid the fine for him, yet he could not 
 consent to it; but within three days after he had thus been whipped, 
 he was niade whole, and as strong as before, and was free to labour, 
 that he might not be burdensome to any. , Some others of those called 
 Quakers', (who came thither from the plantations in New England to 
 enjoy liberty of conscience, and whose names and sufferings I pass by 
 for brevity's sake,) met also with hard measure from the governor, by 
 the instigation of the aforesaid Captain Willet. Robert now though 
 guilftess, being kept like a slave to hard work, it raised compassion in 
 many, and the governor's sister, who was much affected with his suf- 
 ferings, became instrumental in obtaining his liberty^ for she so plied 
 her brother, that he at length set him free without paying one penny, or 
 atiy body for him; by which the governor showed, that though he had 
 bfeen too' easily wrought upon to commit evil, yet he was not come near 
 to that height of malice as the New England persecutors ; who increas- 
 ed in their hard-heartedness, and became inured to cruelty, insomuch 
 tliat if any one^ amongst them would not give his yote for persecution, 
 he was counted unworthy to be a magistrate: as appears by a letter of 
 one James Cudworth, written' some time before to one of Bis friends in 
 Old .England, wherein I meet with these words ; 
 
 • As for the state and condition of things amongst us, it is sad. The 
 antich ristian persecuting spir it is very active, and that in the powers of 
 this woHd. He that will-not whip and lash, persecute, and punish men 
 that differ in matters of religion, must not sit on the bench, nor sustain 
 any office in the commonwealth. Last election Mr. Hatherly and my- 
 self left the bench, and mysdf was discharged of my captainship, be- 
 cause I had entertained some of the Quakers at my house, that thereby 
 I might be the better acquainted vvith their principles. I thought it 
 better to do so, than with the blind world to cenfeure, condemn, rail at, 
 and revile them, when they neither saw their persons, nor knew any 
 thing of their principles. But the Quakers and myself cannot close in 
 divers things ; and so I signified to the court I was no Quaker, but must 
 give my testimony against sundry things that they held, as I had occa- 
 sion and opportunity. . But withal, I told them, that as I was no Qua- 
 ker, so I would be no persecutor.' 
 
 N ow shall I enter upon the narrative of their putting some to dea th , 
 w ho died mart yrs; f or this was yet wanting to complete the tragedy, 
 which it seems could not be done to the satisfactidn of the actors, with- 
 out playing a murdering part. 
 
 The two first that sealed their testimony with their blood, were Wil- 
 liam R obinso n, merchant of London, and Ma rmaduke Steve nson, a 
 countryman of Yorkshire. These coming to Boston in the beginning 
 of September, were sent for by the court of assistants, and, there sen- 
 tenced to banis hment on pain of death. This sentence was pasjsed also 
 on Ma ry Dy ar, mentioned heretofore, and N icholas Davis, who were 
 both at Boston. B ut William Robin son, being looked upon as a teacher, 
 was also conde mned to be whipt sever ely; and the constEible was com- 
 manded to get an able man to do it. Then Robinson was brought into 
 the street, and there stript; and having his hands put through the holes 
 of the carriage of a great gun, where the jailer held him, the execu- 
 tioner gave him twenty stripes with a three-fold cord whip. Then he 
 
f659] PEOPLE CALLED QUAKERS. 251 
 
 and the other prisoners were shortly released, and banished; which that 
 it was for no other reason but their being Quakers, may appear by the 
 following warrant: 
 
 'You are required by these, presently to set at liberty William Rob- 
 inson, Marmaduke Stevenson, Mafey Dyar, and Nicholas Davis, who 
 by an order of the court and council, had ■ been imprisoned, because ijt 
 appeared by their own confession, words, and actions, that they are 
 Quakers; wherefore a sentence was pronounced against them, to depart 
 this jurisdiction on pain of death, and that they must answer it at their 
 peril, if they, or any of them after the 14th of this present month, Sep- 
 tember, are found within this jurisdiction, or any part thereof. 
 
 EDWARD RAWSON.' 
 
 Boston, September 12, 1659. 
 
 Now though Mary Dyar and Nicholas Davis left that jurisdiction for 
 that time, yet Robinson and Stevenson, though they departed the town 
 of Boston, could not yet resolve, (not being free in mind,) to depart 
 that jurisdiction, though their lives were at stake. And so they went 
 t o Salem , and some place thereabout to visit and build up their friends 
 in the faith. But it was not lon^ before they were take n, and put again 
 into prison at Boston, and chains locked to their right legs. In the next 
 month Mary Dyar returned a lso. And as she stood before the prison, 
 speaking with one Christopher Holder, who was come thither to inquire 
 for a ship bound for England, whither he intended to go, she was also 
 taken into custody. Thus they had three persons, who, according to 
 their sanguinary law, had forfeited their lives. And on the 20th of O c- 
 tobe r, these three were brought into the court, where John Endicot a nd 
 oth ers were assem bled. And being called to the bar. Endicot com - 
 ma nded the keeper to pull off their hats : and then said, that thev had 
 made several laws to keep the Quakers from amongst them ; and nei- 
 ther whipping, nor imprisoning, nor cutting off ears, nor banishing upon 
 pain of death, would keep them from amongst them. And further he 
 eaid, that he or they desired not the death of any of them. Yet not- 
 withstanding, his following words without more ado, were, 'Give ear, 
 and hearken to your sentence of death.' W . Robinson then desire d 
 th at he might be permitted to read a paper, giving a n account of- , ^ e 
 rea son whjy he had not departed that jurisdiction. But EiiMicot woul d 
 no t suffer it to be read, and said in a- rage, 'You shall not read it. n or 
 will the court iiear it read,' ThenTlobinson laid it on the table. ^He 
 
 had written this paper the day betore, and some, of the contents were, 
 that he being in Rhode Island, the Lord had conamanded him to go to 
 Bos ton, and to lav down his life there. That he also had felt an assii r- 
 an ce that his soul Was to enter into everlasting peace, and eternal res t. 
 T hat he durst not but obey, without inquiring further concernni glt ; 
 bel ieving that it became him as a child, to show obedience to the Lo rd, 
 wi thout any unwillingn ess. That this was the! cause, why after banish- 
 ment on pain ot death, he staid in their jurisdiction : and that now with 
 sincerity of heart he could say. Blessed be the Lord, the God of my 
 life, who hath called me hereunto, and counted me worthy to testify 
 against wicked and unjust men, dec. This paper being handed to En- 
 dicot, he read it to himself, and after he had donie, said to Robinson, 
 ' You need not keep such ado to have it read ; foryou spoke yesterday 
 
852 THE HISTORY OP THE (1659 
 
 more than here ts written.' Yet this was not so ; for it contained a 
 circumstantial relation of the divine operations on his mind ; and that 
 he was not come there in his own will, but in obedience to his Creator: 
 and that travelling in Rhode Island, on the 8th of the Eighth month, he 
 had been moved thereto from the Lord, and therefore had submitted 
 to his divine pleasure without murmuring. W. Robinson desired again 
 that the paper might be read, that so all that were present might hear 
 it, it was denied him, and En dicot said. ' W. Robinson hearken to your 
 se ntence of de ath; you shall be had back to the place from whence you 
 came; and from thence to the place of execution, to be hanged on the 
 gallows till you are dead.' This sentence was not altogether unexpect- 
 ed to W. Robinson ; for it was four months now that he had believed 
 this would be iiis share. 
 
 R obinson* being taken away. M. S tpvpncrvn ^.70= n^,^]o(\^ f^j^A plndj*""* 
 sa id to him, 'If you have any thing to sav. vou may spe ak.' He kn ow- 
 ing no w they dealt with his companion, was silRnt.'thoiigh he had also 
 wri tten in prison a pa per, containing the cause of his being come there ; 
 but he kept it with mm, and found afterwards occasion to deliver it to 
 somebody. Th en Endicot pronounced sent-ence of d eath against him, 
 saying, ' M. Stevenson, you shall be had to the place from whence you 
 came, and from thence to the gallows, and there be hanged till you 
 are dead.' Wh ereupon M. Stevenson spoke thu s: 'Give ear, ye m a- 
 gis trates, and all who are guil ty ; forTKis tHe Lord hath said concern- 
 ing you, and will perform his word Upon you, that the same day ye put 
 his servants to death, shall the day of your visitation pass over your 
 heads, and you shall be cursed for evermore. The mouth of the Lord 
 of hosts hath spoken it. Therefore in love to you all, I exhort you to 
 take warning before it be too late, that so the curse may be removed; 
 For assuredly if you put us to death, you will bring innocent blood 
 upon your own heads, and swift destruction will come upon you.' 
 
 After he had spoken this, he was taken away, and Mary Dyar was 
 called: to whom Endicot spoke thus: ' Mary Dya r , you shall go to the 
 plac e from wnence you came, (to wit, the prison,) and from t hence to 
 the place of execution, and be hanged there until yon H.re"?le aH.' To 
 wh iieh she replied, ' The will of the Lord be don e.' Then Endicot said, 
 • Take her away, marshal.' To which she returned, - Yea, joyfully I 
 go.' And in her going to the prison, she often uttered speechesr>f praise 
 to the Lord; and, being full of joy, she said to the" marshal, he might 
 let her alone, for she would go to the prison without him. To which 
 he answered, I believe you, Mrs.lDyar: but I must do what I am com- 
 manded.' Thus she was led to prison, where she was kept a week, 
 with the two other her companions, that were also condemned to die. 
 
 The p aper of Marmaduke Steven son, mentioned before, which he 
 gave forth after he had received sentence of death, was thus : 
 
 • In the beginning of the year 1655, I was at the plo ugh, in the east 
 parts of Yorkshire^ in Old England, near the place where my outward 
 being was, and as I walked after the plough, I was filled with the lo ve 
 and presence of the, living God, which did ravish my he art when I felt 
 it ; for It did increase and abound in me hke a living stream, so did the 
 love and life of God run through me like precious ointment, giving a 
 pleasant smell, which made me to stand still; and as I stood a little still, 
 
1659] t-EOPLE CALLED QUAKERS. 853 
 
 wi th my heart and mind stayed on the Lord, the word of the Lord 
 c ame to me in a s till small voice , which I did hear perfectly, saying to 
 me, i n the secret o f my heart and conscience^ — '-[^^^^ ordained the e a 
 pr ophet unto the nat ions. — And at the hearing of the word of the Cord, 
 I was put to a stand, being that I was but a child for such a weighty 
 matter. S o at the time appointed^ Barbadoes was set before me. unto 
 w hich I was required of the Lord to go, and leave my dear and loving 
 w ife, and tender children : fo r the Lord said unto me immediately by 
 hi s Spirit, that h e would b e as a husband to my 'w ife, -and as a fath er 
 to jny children, and they should not want in my absence, for he would 
 provide for them when I was gone. And I believed that the Lord 
 would perform what he had spoken, because I was made willing to give 
 up myself to his work and service, to leave all and follow him, whose 
 presence and life is ~with me, where I rest in peace and quietness of 
 spirit, (with my dear brother,) under the shadow of his wings, who 
 hath made us willing to lay down our lives for his own name sake, if 
 unmerciful men be suffered to take them from us ; and if they do, we 
 know we shall have peace and rest with the Lord for ever in his holy 
 habitation, wjien they shall have torment night and day. So, in obe- 
 dience to the living God, I made preparation to pass to Barbadoes, in 
 the Fourth month, 1658. So, after I had been some time on the said 
 island in the service of God, I heard that New England had made a la w 
 to put the servants of the living God to death, if they returned after 
 they were sentenced away, which did come near me at that time: and 
 as I considered the thing, and pondered it in my heart, immediately 
 came the word of the Lord unto me, saying, ' Thou knowest not but 
 that thou mayest go thither.' But I kept this word in my heart, and 
 did not declare it to any until the time appointed. So, after that, a 
 vessel was made ready for Rhode Island, which I passed in. So, after 
 a little time that I had been there, visiting the seed which the Lord hath 
 blessed, the word of the Lord came unto me, saying, ' Go to Boston 
 with thy brother William Robinson.' And at his command I was obe- 
 dient, and gave up myself to do his will, that so his work and service 
 may be accomplished : for he hath said unto me, that he hath a great 
 work for me to do ; which is now come to pass : and for yielding obe- 
 dience to, and obeying the voice and command of, the ever-living God, 
 who created heaven and earth, and the fountains of waters, do I, witji 
 my brother, suffer outward bonds near unto death, and this is given 
 forth to be upon record, that all people may know, who hear it, that 
 we came not in our own wills, but in the will of God. Given forth by 
 me, who am known to men by the name of 
 
 MARMADUKE STEVENSON. 
 
 But having a new name given me, which 
 the wOrld knows not of, written in the 
 Book of Life. 
 Written in Boston prison, in 
 the 8th Month, 1659. 
 
 Mary Dyar being returned to prison, wrote the following letter, 
 which she sent to the rulers of Boston. 
 
 To the General Court in Boston. 
 
 ' Whereas I am by many charged with the guiltiness of my own 
 
S54 THE HISTORY OF THE [1659 
 
 blood; if you mean in njy coming to Boston, I am therein clear, and 
 justified by the Lord, in whose will I came, who will require my blood 
 of you, be sure, who have made a law to take away the lives of the 
 innocent servants of God, if they come among you, who are called by 
 you, cursed' Quakers ; although I say, and am a living witn ess for them 
 and the! Lord, that he hath blessed them, and sent them unto you ; there- 
 fore be not found fighters against God, but let my counsel and request 
 be acceptied with you, to repeal all such laws, that the Truth and 
 servants of the Lord may have free passage among you, and you be 
 kept froiil shedding innocent blood, which I know there are many 
 among you would not do, if they^knew it so to be; nor can th& enemy 
 that stirreth you up thus to destroy his holy seed, in any measure coun- 
 tervail the great damage that you will, by thus doing, procure. . There- 
 fore seeing the Lord hath not hid it from me, it lieth upon me, in love 
 to your souls, thus to persuade you. I have no self-en ds the Lord 
 knowetb ; for if my life were freely granted by you, it would not avail 
 me, nor could I expect it of you, so long, as I should daily hear or see 
 the sufferings of these people, my dear brethren, and the seed with 
 whom my life is bound up, as I have done these two years ; and now 
 it is like to increase, even unto death, for no evil doing, but coming 
 among you. Was ever the like lavvs heard of amonff a people that pr o- 
 f ess Christ come in the fles h? And have such n o other weapons bu t 
 su ch laws to fight against spiritual wickedness with a l, as you call it ? 
 Wo IS me for you ! Of whom take ye counsel? Search with the light 
 of Christ in you, and it will show you of whom, as it hath done me and 
 mSmy more, who have been disobedient and deceived, as now ye are : 
 which light as' ye come into, and obeying what is made manifest to you 
 therein, you will not repent that you were kept from shedding blood, 
 though it were by a woman. Tt is not mine own life I seek, (for I choose 
 rather to suffer with the people of God, than to enjoy the pleasures of 
 Egypt,) but the life of the seed, which I know the Lord hath blessed, 
 and therefore seeks the enemy thus vehemently to destrdy the life 
 thereof, as in all ages he ever did^ O hearken not unto him, I beseech 
 you, for the seed's sake, which is one and all, and is dear in the sight 
 of God, which they that touch, touch the apple of his eye, and cannot 
 escape his wrath ; whereof I having felt, cannot but persuade all men 
 that I have to do withal, especially you who name the name of Christ, 
 to depart from such iniquity as shedding blood, even of the saints of 
 the Most High. The refore let mv request have as much accepta nce 
 with you, if you be Christians, as Esther's had with Ahasuerus, who se 
 rel ation is snort of that that is betvveen Christ ians; aiid my request is 
 the same that her's was: and he said not thathe had made a law, and 
 jt would be dishonourable for him to revoke it; but when he under- 
 stood that those people were so ptized by her, and so nearly concerned 
 her, as in truth these are to me, you may see what he did for her. 
 There fore I leave these lines' with you, appealing to the faithful and t rue 
 witn ess of God, which is one in all consciences, b eiore whom we mu st 
 al l appe ar; with whom I shatlf eternally rest, in everlasting joy and 
 peace, whether you will hear or forbear. With him is my reward, 
 with whom to live is my joy, and to die is my gain, though I had not 
 had your forty-eight hours warning, for the preparation of the death of 
 MaryDyar. ' 
 'And know this also, that if through the enmity you shall declare 
 
1659] PEOPLE CALLED QUAKERS. 255 
 
 your selves worse than Ahnsiierii s. and confirm your law, though it 
 were but by taking away the life of one of us, that the Lord will over- 
 throw both your law and you, by his righteous judgments and plagues 
 poured justly upon you, who now, whilst ye are warned thereof, and 
 tenderly sought unto, may avoid the one, by removing the other. If 
 you neither hear, nor obey the Lord, nor his servants, yet will he send 
 more of his servants among you, so that your end shall be, frustrated, 
 that think to restrain them ye call cursed Quakers, from coming 
 among you, by any thing you can do to them. Yea, verily, he hath a 
 seed here among you, for whom we have suffered all this while, and 
 yet suffer ; whom the Lord of the harvest will send forth more la- 
 bourers to gather, out of the mouths of the devourers of ail sorts, into 
 his fold, where he will lead them into fresh pastures, even the paths of 
 righteousness, for his name's sake. Oh, let none of you put this good 
 day far from you, which verily in the light of the Lord I see approach- 
 ing, even to many in and about Boston, which is the bitterest and dark- 
 est professing place, a^d so to continue so long as you have done, that 
 ever I heard of. Let the time past, therefore, suffice, for such a pro- 
 fession as brings forth such fruits as these laws are. In love, and in the 
 spirit of meekness, I again beseech you, for I have no enmity to the per- 
 sons of any ; but you shall know, that God will not be mocked ; but 
 what ye sow, that shall ye reap from him, that will render to every one 
 according to the deeds done in the body, whether good or evil. Even 
 so be it, saith 
 
 MARY DYAR.' 
 
 A copy of this was given to the general court 
 after Mary Dyar hod received sentence of 
 death, about the 8th or 9th month, 1659. 
 
 Th e day ap pointed to execute the bloody sentence, was the 27th of 
 October, when in the afternoon the condemned prisoners were led ta 
 the gallows by the mar_shsLMiclia£json, and ca ptain James Oliv er, with 
 a band of about two hundred armed men, besides many horsemen ; as 
 if they were afraid that some of the people would have rescued the pri- 
 soners : and that no actors on the stage might be wanting, the pries t 
 Wilso n joined the company, who^- when the court deliberated how ta 
 de al with the Quakers, said, ' Hangihem, or els e'jd rawing his finge r 
 ath wart his throat,) as if he would have said, 'Dispatch 'em this w ay." 
 Now the march began, and a drummer going next before the condemn- 
 ed, the drums were beaten, especially when any of them attempted to 
 speak. Gl orious signs of heavenly joy and gladness were beheld in t he 
 co untenances oF these three persons, who walked hand in hand, Ma ry 
 be in^ the middlem ost, which made the marshal say^to her,. who was pret- 
 ty aged, and stricken in years, ' Are not you ashamed to walk thus 
 hand in hand between two young men V 'No,' replied she, ' this is to me 
 an hour of the g;reatest joy I could enjoy in this wor ld. No eye can 
 see, nor ear can hear, no tongue can utter, and no heart can understand j.. 
 the sweet incomes, or influences, and the"*Tefreshings of the spirit of the 
 Lord, which now I feel.' Thus going along, W. Robinsonsaid, ' This is 
 your hour, and the power of darkness.' But presently the drums were 
 beaten ; yet shortly after the drummers leaving off beating, Marmaduke 
 Stevenson said, * This is the day of your visitation, wherein the Lord 
 hath visited you.' More he spoke, but could not be understood, by rea- 
 
256 THE HISTOB.Y OF tHE [1639 
 
 son of the drums being beaten again. Yet they went on with great 
 cheerfulness, asgoiogto an everlasting wedding feast, and rejoicing that 
 the Lord had counted them worthy to suffer death for his na|ne's sake. 
 
 Wh en they were come near the gallows, the p riest said in a taunting 
 way. to W. Robinson, ' Shall such jacks as you Come in before authority 
 with their hats on V To which Robinson replied, ' Mind you, mind you, it 
 is for the not putting off the hat we are put to death !' Now being come to 
 the ladder, they took leave of each other with tender embraces, and 
 then Robinson went cheerfully up the ladder, and being got up, said to 
 the people, ' This is the day of your visitation, wherein the Lord hath 
 visited you.: this is the day the Lord is risen in his mighty power, to be 
 avenged on all his adversaries.' He also signified, that he suffered not 
 as an evil-doer: and desired the spectators to mind the light that was 
 in them ; to wit, the Light of Christ, of which he testified, and was now 
 going to seal it with his blood. This so incensed the envious priest, 
 that he said, ' Hold thy tongue; be silent; thou art going to die with a 
 lie in thy mouth.' The rope being now about his neck, the executioner 
 bound his hands and legs, and tied his neckcloth about his face : which 
 being done, Robinson said, 'Now ye are made manifest;' arid the exe- 
 cutioner being about turning him off, he said, 'I Suffer *for Christ, in 
 whom I live, and for whom I die.' He being turned off, Marmaduke Ste- 
 venson stepped up the ladder, and said, ' Be it known unto all this day, 
 thatwe .suffer not as evil-doers, but for conscience sake.' And when the 
 hangman was about to turn him off, he said, ' This day shall we be at 
 rest with the Lord ;' and so he was turned off 
 
 M ary Dyar seeing her companions l)anging dead before her, als o 
 ste ippeaup the lad der; but after her coats vvere tied about her feet, the 
 halter put about her neck, and her face covered with a handkerchief, 
 which the priest Wilson lent the hangman, just as she was to be turned 
 off, a cry was heard, ' Stop, for She is repriev ed.' H er feet then be ing 
 loosed, they bade her come d own. But she whose mind was alrea dy 
 as it were irt h eaven, stood still, and said, she was there willing to su f- 
 fer as' her brctnren did, unless thev would annul their wicked law. 
 Lit tle heed was given to what .she said, but they pulled her do wn^ and 
 the marshal ana others taking her by the arms, carried her to prison 
 again. That she thus was freed from the gallows, this time, was at the 
 intercession of her son, to whom it seems they could not then resolve 
 to deny that favour. She , now having heard why she was reprie ved, 
 wr ote the next day, bping the^28th of October, the following letter to 
 the court... 
 
 The 28<A of the Eighth monthy1659. 
 ' On ce more to the general court assembled in Boston, speaks, M ary 
 D yar. even as before. My life is not accepted, neither availeth me , in 
 c omparison. of the, lives and liberty of the Tru th, and servants of the 
 living God, for which in;the bowels of love and meekness I sought you: 
 yet, nevertheless, with wicked hands have you put two of them to death, 
 which makes me to feel, that' the mercies of the wicked are cruelty, 
 I ratrner choose to die than to live, as from you, as guilty of their inno- 
 cent blood : therefore seeing my request is hindered, I leave you to th e 
 righ teous Judge, and siearcher of all hea rts, who, with the pure mea- 
 sure of light he hath given to every man to profit withal, will in his 
 due time let you see whose servants you are, and of whom you have 
 
1650] PEOPLE CALLED QUAKERS. ^ ^ 257 
 
 taken counsel, which I desire you to search into : but all 'his counsel 
 hath been slighted, and you would none of his reproofs. Read your 
 portion, Prov. i. 24 to 38. For verily the night cometh on you apace, 
 wherein no man can work, in which you shall assuredly fall to your 
 own master. In obedience to the Lord, whom I serve with my spirit, 
 and pity to your souls, which yoU; neither know nor pity, I can do no 
 less than once more to warn you, to pijt away the evil of your doings; 
 and kiss the Son, the light in you, before his wrath be kindled in you ; 
 for where it is, nothing without yoU can help or deliver you out of his 
 hand at all^ and if these things be not so, then say, there hath been no 
 prophet from the Lord sent amongst you ; though we be nothing, yet it 
 is his pleasure, by things that are not, to bring to nought things that are. 
 When I heard your last order read, it was a disturbance unto me, 
 that was so freely offering up my life to him that gave it me, and sent 
 me hither so to do, which obedience being his own work, he gloriously 
 accompanied with his presence, and peace, and love in me, in which I 
 rested from my labour : till by your order and the people, I was so far 
 disturbed, that I could not retajh any, more of the words thereof, than 
 that I should return -to prison/and there remain forty and' eight bours; 
 to which I submitted, findipg nothing from the Lord to the contrary, 
 that I may know what lus pleasure and counsel is concerning me, on 
 whom I wait therefore, for he is my life, and the length of my days; 
 and as I said before, I came at his command, and go at his command. 
 
 MARY DYAR.' 
 
 The m agistrates now perceiving that the putting William Robin son 
 and Marmaduke Stevenson to death.i caused gredt discontent amon g 
 the people, resolved to send away Mary Dyar, thereby to calm the ir 
 mi nds a l ittle. And so she was put on horseback, and by four horsemen 
 conveyed fifteen miles towards Rhode Island, where she was left with 
 a horse and a man, to be coiiveyed the rest of the way: which she soon 
 sent back, and so repaired home. By the style of her letters, and her 
 undaunted carriage, it appears that she had indeed some extraordinary 
 qualities ; I find also, that she was of a cbmely and grave countenance, 
 of a good family and estate, and a mother of several children : but her 
 husband it seems was of another persuasion. 
 
 Whilst I now leave her at home, I am to say that one John Ch am- 
 berlai n, an inhabitant of Boston, having ^n the execution of Wi R o- 
 
 bin son and M. Stevenson, was so reachefPby thar pious speeches; th at 
 he . received the doctrine ot tfte ir utn, tor which they died: but "his 
 visiting those in priso^ was so ill resented, that afterwards he was whip- 
 ped several times severely ; as was also Edward Wharton, an inhabitant 
 of Salem : who having said' that the guilf of Robinson and Stevenson's 
 blood was so great and heavy, that he was not able to bear it, was, for 
 this his pretended saiiciness, whipped with twenty lashes, and fined 
 twenty pounds. 
 
 But before I q uite l eave the persons tfe t wftt-R hant red. T must say- 
 tha t being dead, their "countenances still Iroked fresh; (for the terror o f 
 de ath had not seized the m.) But being cut down, they were very bar- 
 barously used, none taking hold of their bodies : which so fell down on 
 the ground, that thereby the scull of W. Robinson was broken: and 
 ev en their shirts were ripped off with a knife, and their naked bodi es 
 cast into a hole which was digged, witliout any coverin g. Arid when 
 
 Vol. J.— 33 
 
258 . . THE HISTORY OF THE rieSU 
 
 stome of thdir friends would have laid their bodies into cofSns, it was 
 denied them. Neither would they suffer the place where the bodies 
 were castj to be fenced with pales, lest ravenous beasts might prey 
 upon them. 
 
 When the p fin pla rB tnmfA from the-, p.rp.r.nt'mn, m any sftRm^ c^ sad and 
 heavy; and coming to the^ drawbridge, one end of it fell upon some, 
 and several were hurt,, especially a wicked woman, who had reviled 
 the said two persons at their death; but now she was so bruised, that 
 iier flesh rotted from her bones, which made such a noisome stink, that 
 people could not endure to be with her : in which miserable condition 
 she remained till she died. But the magistrates, instead of taking no- 
 tice of this, grew more hardened; and priest Wilson did not stick to 
 make a ballad on the executed. 
 
 Now I return aga in to Mary Tiyar, whnhpi'nnr r-nme. «nr Pft>nrtg T^]gnfl^ 
 
 went from thence to Long Is land, where she staid the most part of the 
 wmter: and. then coming home again, she was moved to return to the 
 bloody town of Boston, whither she came on the 21st of the Third 
 month, 1660, and on the Slst she was sent for by the general court 
 Bei ng come, the governor. John Endicot. said. ' Are you th&same Ma ry 
 D yarthat was here before V And it seems he was preparing an evasion 
 for tier, there having been another of that name returned from Old 
 England. But she was so far from disguising, that she answered un- 
 dauntedly, ' I am the same Ma ry Dyar that was here the last general 
 court.' Then Jindicot said, ' You will own ydurself a Quaker, will you 
 not?' To which Mary "Dyar said, 'I own myself to be reproachfully 
 called so.' Then the jailer, (who would also say something,): said, ' She 
 is a vagabond.' And Endicot said, the sentence was past upon her the 
 last general court, and now likewise : ' You must return to the prison, 
 and there remain till to-morrow at nine o'clock; then from thence you 
 must go to the gallows, and there be hanged till you are de ad.' To 
 which Mary Dyar said, ' This is no more than what thou saidst be fore.' 
 And Endicot returned, * But now it is to be execu ted ; theirefore prepare 
 yourself to-morrow at nine o'clock.' She then spoke thus: 'I came in 
 obedience to the will of God the last general court, desiring you to re- 
 peal your unrighteous laws of banishment on pain of death; and that 
 same is my work now, and earnest request ; although I told you, that 
 if you refused to repeal them, the Lord would send others of his ser- 
 vants to witness against thei:^' Hereupon Endicot asked her, wheth er 
 sh e was a prophe tess 1 Ancrshe answered, ' she spoke the words tha t 
 the ^Lord spoke in her: an3 now the thing was come to pass.' A nd 
 beg inning to speak of her call, Endicot cried, ' Away wi th her; away 
 ■with her.' So she was brougiht to the pnson tiouse where she was be- 
 fore, and kept close shut up until the next day. 
 
 About the appointed time the m arshal Micha elson came, and called 
 her to come hastily ; and coming into the room where she was, she de- 
 sired him to stay a little; and speaking mildly, said, she should be-ready 
 presently. But he being of a rough temper, said he could not wait 
 upon her, but she should no#wait upon ifiim. One Margaret Smith, 
 her companion, being grieved to see such hard-heartedness, spoke some- 
 thing agains,t their unjust laws and proceedings; to which he said, ' You 
 $hail have your sharfe of the same.' Then Mary Dyar was brought 
 forth, and with a band«f soldiers led through the town, the drums being 
 Ijeatea before and behind her, and so continued, that none might hear 
 
WaO] PEOPLE CALLED QUAKERS. 259 
 
 her speak all the way to the place of execution> ivhich \v&s about i 
 mile. With this guard she came to the gallows, and being gone up the 
 ladder, some said to her, that if she would return, she might come down 
 and save her life. To which she replied, ' Nay, I cannot, for in obe- 
 dience to the will of the Lord I came, and in his will I abide faithful to 
 the death.' Then captain John Webb said, that she had been there be- 
 fore, and had the sentence of banishment upon pain of death, and had 
 broken the law in coming again now; and therefore she was guilty of 
 her own blood. To which she returned, ' Nay, I came to keep blood- 
 guiltiness from you, desiring you to repeal the unrighteous and unjust 
 law of banishment upon pain of death, made against the innocent ser- 
 vants of the Lord; therefore my blood will be required at your hands, 
 who wilfully do it: but for those that do it in the simplicity of their 
 hearts, I desire the Lord to forgive them. I came to do the will of 
 my Father, and in obedience to his will, I stand even to death.' Then 
 prie st Wilson said, ' Majv Dvar. O repent. O repent, and be not so d e- 
 lud ed, and carried away by the deceit of the d e vil.' To this Ma ry 
 Dy ar answered. ' JNay. man. 1 am not now to repen t.' And being ask- 
 ed by some, whether she would have the elders pray for her, she said, 
 ' I know never an elder here.' Being further asked, whether she would 
 have any of the people to pray for herT She answered, she desired 
 the prayers of all the people of God. Thereupon some scoffingly said, 
 ' It may be she thinks there is none here.' She looking about, said, ' I 
 know but few here.' Then they spoke to her again, that one of the 
 elders might pray for her. To which she replied, * Nay, first a child, 
 then a young man, then a strong man, before an elder in Christ Jesus.' 
 After this she was charged with something which was not understood 
 what it was, but she seemed to hear it; for she said, 'It is false, it 
 is false ; I never spoke those words.' Then one mentioned that she 
 should have said, she had been in paradise. To which she answer- 
 ed, ' Yea, I have been in paradise several d avs.' And more she spoke 
 of the eternal Happiness into which she was now to enter. In this 
 woU-disposed condition she was turned off, and- died a marty r of Christ, 
 being twice led to death, which the €r§t time she expected with u n- 
 daun ted courage, and now suffered with Chri ^jtian fnrtifiidft. 
 
 T hus this honest, v aliant woman finished her dayS: but so hardene d 
 were thes e persecutors, tFiat one of the court said scoffingly. 'She d id 
 han g as a nag lor others to take exampl|tb y.' And putting to death 
 for religion ma not yet cease, as Will be related hereafter : Hut first I 
 will take a turn again to Old England, where there was now great di- 
 vision, and a revolution in the state. 
 
 About the beginning of this year,JEL_Euriough wrote the following 
 letter t o the parliamen t, which then had the power again in their 
 hands. 
 
 • Friends, 
 ' All these overturnings, and almost wonderful changings, were effect- 
 ed through the justice of the Lord's hand. You are now again at the 
 stern of government, and on the throne; and I dare not but say it is of 
 and by the Lord, and that he hath done it contrary to the expeetaUoQ? 
 pf many ; and what his end is in it, remains with hi(n> But I «n] jsupe 
 one cause k, that you may execute part of his wrath upon that treach- 
 
260 THE HISTORY OF THE [1660 
 
 erous generation of hypocritical and deceitful men, some of the army I 
 mean. I need not say to you, how that many of them were raised up 
 from a low estate; and, instead of serving the nation, became their 
 lords ancl oppressors; they^ have abused theLord's mercy to them, and 
 exalted themselves, and became as great oppressors, and as grievous to 
 the nation, as ever they Were that went before them ; and some of them 
 took the very tithes and estates of their enemies, and followed their 
 evil spirit also, though the Lord was long-suffering to them, and gave 
 them a day, and put opportunity into their hands, wherein they might 
 have done good; but they also neglected to serve God and the nation, 
 to themselves; and because of the ambition and pride of some of them, 
 the Lord suffered them to make this last interruption upon you, which 
 was great treachery in man's account, that thereby their measure might 
 be fiUel up, and that he might give you occasion against them, and 
 suffer^you to be filled vvith indignation towards them, to break them to 
 pieces: and What you do to some of them, in, casting them out, and af- 
 flicting them, you are but God's executioners therein ; you are the exe- 
 cutioners of his anger, in what you do to them; and ■yvho shall prevent 
 you, -or forbid him to go on? For they have long enough dissembled 
 with this nation, in professing more than others, and doing less, and their 
 downfall is now. And God hath looked upon you, to be hard-hearted 
 and cruel enough, and very fit executioners of vengeance upon' such 
 men, as I have mentioned. 
 
 ' But now concerning you, and your present state, as you are in pre- 
 sent place and power, I have something to say to you;'though they are 
 fallen, and you yet ^tand, and you have a- little time after them ; but 
 this I say, do not glory over their fall, neither glory as though you 
 should stand for ever ; for they were not greater sinners than yoti are, 
 neither are you one whit more righteous than some of thenri ; but you 
 are as sure to fall, as they arelallen, with no less measure of dishon- 
 our and affliction than is come upon them ; and you are in your last 
 hour ; and I dare not say, that God expects much more from you, than 
 for the end aforesaid, viz. to be the executioners of "justice Upon men as 
 sinful as yourselves ; so do not glory over them that are fallen : but 
 know that your time also is but short, and your fall may prove to your 
 destruction, and theirs may prove to make them better, andrefine them: 
 and if God hath chosen you to execute some part of his wrath upon 
 them, for their wickedness, he will doubtless find instruments to execute 
 his wrath upon you, else he will do it with his own hands ; for he pur- 
 poseth not to spare you ; for your sins cry as loud as any other people's, 
 and the oppressions are as great under you, as under them whom you 
 condemn. And I desire, if there be any good men amongst you, that 
 such who are wise may consider, and mind the hand of the Lord in 
 and -through all these things that are come to pass; for God is working 
 as well as you, he is seeking to set up a kingdom as well as you, and 
 his government and your's cannot stand together ; and he will make 
 you know that he is stronger, and his government of more force, and 
 your kingdom cannot stand in place with his. 
 
 ' Therefore, Oh that you would take heed ! Oh that you would be 
 wise, if so be some of you may be spared ! and be not too zealous in 
 your way, nor too furious in your proceedings ; do bbt to others as you 
 intend to receive from others, and from the Lord ; and go not beyoiid 
 your commission; for a permission at least you have had from God, 
 
1660] PEOPLE CALLED QUAKERS. 261 
 
 even to scourge hypocrites, and to be a judgment upon that hypocrit^ 
 cal, seeming religious generation of men aforesaid, which have many 
 a time as it were mocked God, and pretended love to him with their 
 lips, when their hearts have yearned after self-honour, and treasures of 
 this world : I say, your present hour and permission is for thia end, but 
 not to persecute the people of the Lord, nor to destroy God's heritage; 
 but if you shall extend your power unto such a work, and if you do 
 persecute the innocent without cause, and make war against the Lamb 
 and his followers, and make laws, and execute them to the oppression 
 of the saints of the Most High, then you go beyond your commission ; 
 for God hath not called you unto this, but to be instruments in another 
 cause. And the children of Zion, they trust in the living God, and fear 
 not the terror of mighty men, neither can they be afraid at the roaring 
 of the sea, nor at the present threatening of the heathen, for God is 
 with them. And I say unto you, the servant of the Lord hath ponder- 
 ed and considered all jhese proceedings, and viewed the present state 
 of things at this day, and there is no vision from God unto you of peace 
 and comfort, nor of a happy and lasting government, as you stand: if 
 any prophet shall divine this unto you, he speaks what he hath not from 
 the Lord, but the vision of his own heart, and he deceives you and him- 
 self ; for you are not established upon a right foundation, neither are 
 you acted by a right spirit, which can truly govern for God; but the 
 spirit of wrath and fury is put into you, for the, work to which you are 
 called. And I know not how to warn you, that you do^ not persecute 
 the people of God. For why? It may be you must fill up your mea- 
 sure of wickedness thereby, that God may break you perpetually ; yet 
 the less will' be your judgn^ent, if you do it not : but and if you do it, 
 the Lord will take' occasion against you, to wound you, and you shall 
 never be healed, and as you do afflict others, so and much more shall 
 it be done unto ybu from the Lord. 
 
 ' Wherefore, consider what I have said ; for this is the vision of the 
 Almighty unto you, that shall not go unfulfilled: and what you do, you 
 must do it quickly; for your time is short, and your power will God 
 subdue; and his kingdom and power will he speedily exalt over your 
 heads, and make you and the nations know that he is God, and that all 
 power is with him, and that he can do whatsoever he will ; and it is his 
 right alone to reign, and his children's portion to possess the kingdom 
 with him. Let the whole earth, and all the powers thereof, bow and 
 tremble before him : let not your hearts be stout and rebellious against 
 him, for he can grind you to powder, and sink you into confusion and 
 misery, as a stone into the sea.' 
 
 This was directed for the hands of the speaker in parliament, and ac- 
 cordingly was given to William Lenthal, being inclosed to him 
 with these lines following 
 
 ' Friend, 
 ' The inclosed I do commend unto thee to present unto the house, and 
 to endeavour sincerely the reading of it in your assembly ; for it is of 
 special concernment to you all ; and in the name of the Lord, and by 
 his Spirit, I do charge thee not to be negligent in this matter, as though 
 it were not of worth to you ; and I do lay^it upon thee, as thou wilt an- 
 
262 THE HISTORY OF THE {1660 
 
 swer the contrary at the dreadful day of God, when the Kingof Right- 
 eousness shall judge thee and all mankind. 
 
 E. BURROUGH.' 
 
 The 24lli of the Eleventh month, -1659. 
 
 This parliament did so Iprd it, that about fifteen hundred military of- 
 ficers were cashiered, and others put into their places. 
 
 About this time George. Fox the younger wrote also a letter to the 
 parliament and the army, which was as followeth : 
 
 * Your day into darlcness is turned ; the sun is gone down over you. 
 You have had a large day, and power given unto youf to have done the 
 w-ill of God, but you have abused the power, and slighted your day; 
 and you have refused to do the Lord's work, and have sought to serve 
 yourselves, ^nd not the Lord; therefore in justice and righteousness, is 
 the day wherein you might have wrought for God, taken from you ; 
 and the thick dark night of confusion is come upon you, wherein you 
 are groping and stumbling, and cannot work; the decree is gone out, 
 and sealed against you, and it cannot be recalled ; you are not the men, 
 (as ye stand,) in whom God will appear to work deliverance for his 
 peoples and creatures; and yet deliverance shall come, but not accord- 
 ing to man's expectations. ' But as for you, ye have rejected the coun- 
 sel of the Lord, and grieved his Spirit, and he hath long borne you; 
 yea, you are departed from, the Lord, and his presence is departed from 
 you ; indeed he hath hewed with you, and if you had been faithful to 
 the end, he would have honoured and prospered you, and would have 
 been your sufficient reward: ye were his axe, but you have boasted 
 yourselves against him; therefore as you have beaten, and hewed, and 
 broken others, even so must you be beaten, hewed, and broken ; for 
 you have grievously provoked" the Lord; and if he should now suffer 
 that tree, which ye have cut, to fall upon you, and to break part of you, 
 it were just. 
 
 ' O ye treacherous, wilful, proud, self-seeking people, who have des- 
 pised the counsel of the Lord, and would not take ■Warning, though he 
 hath sent his prophets and servants early and late among you, some of 
 whom you have imprisoned and despitefuUy used ; what will ye do now? 
 Whom will ye now flee unto for help ; seeing ye are departed from- the 
 Lord, and are now rending and tearing, biting and devouring one an- 
 lOtfaer, for proud, ambitious, self ends? (Mark.) If you would now build 
 again the thing that you once^ destroyed, that shall not be able to hide 
 or shelter you from the wrath of the Lamb ; that way whereby you think 
 to strengthen yourselves, thereby shall you make yourselves much 
 weaker, and help forward your own destruction; you are now but a rod, 
 remember your end, which hastens greatly. Now breach upon breach, 
 insurrection upon insurrection, overturning upon overturning, heaps 
 upon heaps, division upon division shall there be, until he come to reign, 
 whose right it is ; and all nations must bow before him, else he will break 
 them with his iron rod. 
 
 ' They that trust in, or lean upon you for help, it is as if they leaned 
 upon a broken reed, which is not abte to help itself, nor others.; indeed 
 you have been made to do many good things, but you would not go 
 through with the work which God will have accomplished, and there- 
 fore are these things come upon you; therefore tremble and dread be- 
 
ie«0] PEOPLE CALLED QUAKERS. 26g 
 
 fore the Lord* ye who have been as strong oaks, and tall cedars, for now 
 shall your strength fail you, and you shall be weak, even as the weak- 
 est of men ; but if you would yet believe in the light, and truly submit 
 to God's righteous judgments, many of you might come to witness your 
 souls saved, in the day of the Lord ; though many of your bodies are to 
 be thrown by, becauseof your grievous backslidings, as not counted wor- 
 thy to be the Lord's workmen. •*» 
 
 ' There is a small remnant yet among you, for whom my soul breathes, 
 who may be winnowed out ; and if they will own the judgments of the 
 Lord, and truly and thoroughly deny themselvesypnd ^llow his lead- 
 ings, he will heal their backslidings, and purge th8^,'that'!so they maybe 
 instruments in his' band: but they that will continue with you in your 
 sins, shall partake with you of your judgments. , 
 
 ' The rod of the wicked shall not always rest d^on the back of the 
 righteous ; yet even as gold is tried, so shall they be, that they may be 
 white, and without spotiefore the Lamb; but God will avenge their cause, 
 and wo then will be to their oppressors ; and then shall the majesty and the 
 glory of the Lord fill his people, who have long been trodden under, 
 and they -shall be the 'dr6ad of all nations; the zeal of the Lord of Hosts 
 shall perform tfeis. 
 
 GEORGE FOX, the younger: 
 
 nth Month, (59.) . 
 
 This letter being printed, a copy of it was given. to each parliament 
 man, before Monk with his army came into London ; and how soon the 
 predictions contained thei-ein, as well as tbose of E. Burrough, in the 
 foregoing year, came to be fulfilled, wheii many of the great ones were 
 Kifnged and quarteted, we shall see in the sequel. 
 
 General Monk came now, with fiart of the arrhy he commanded, out 
 of Scotland; into England, and made great alterations among the offi- 
 cers, putting in such as were believed to be no enemies to Ciharles Stuart ; 
 for whatsoever Monk said of his resolution to be true and faithful to the 
 parliament, and to promote tlie interest of a commonwealth ; yet it ap- 
 peared ere long that he aimed at something else ; which he could do 
 the easier, because he wanted not adherents in the parliament; though 
 he did not stick to say to Edmund Ludlow, ' We must live and die for, 
 and with, a commonwealth :' and to others he dedared, that he would 
 oppose to the utmost the setting up of Charles Stuart. In the meanwhile 
 he so ordered it, that many membel's of the parliament, that had been 
 long excluded as unqualified, took session again in" that assembly ; and 
 these brought it about, that sir George Booth, who was confined to the 
 Tower, for having carried on a design for Charles Stuart, was set at 
 liberty. Neither was the city of London in a condition to oppose Monk ; 
 for he caused the port-cullies, and doors of the city gates, and the posts 
 to be pulled down; and the royalists were now become so bold, that 
 they printed a list of the names of the judges that condemned, king^ 
 Charles the First to death; and someof them were secured, whilst others 
 fled away. General Lambert was also sent to the Towfrr, and Monk, 
 whose authority now infcreased, sent for the lords, who until the year 
 1648, had sat in parliament, and bade them return to the house where 
 they formerly, used to sit; - 
 
 In these overturnings G. Pox came to London, to wit, in the time 
 when they were breaking the city gates. He then wrote a paper to 
 
264 THE HISTORY OF THE {1660 
 
 those that were now slaking, and told them, that now the prophecies 
 were fulfilling upon them, which had been spoken to them ; and that 
 they who used to call the Quakers fanatics, and giddyheads, now seem- 
 ed, themselves giddy, and fugitives or wanderers. 
 
 From London G. Fox went to Susgfex, and from thence to Dorset- 
 shire. , At Dorchester he had a great meeting in the evening at the inn 
 where he lodged, ^d there came many soldiers, who were pretty civil. 
 But the, constables and officers of- the town came also, under pretence 
 to, look for a Jesuit, whose head, they said, was shaved. So they took 
 took off G. Fci's hat|but not findjng any bald place on his head, they 
 went away w% s'h^l^. Jhis was of good service among the soldiers 
 and others^ anirit affected the people, who were turned to the Lord 
 Jesus Christ. . , , , 
 
 Then he passed into Somersetshire, where his friends meetings were 
 often disttjrbed. One time there came a wicked man, who haying a 
 bear's skin on his back, played ugly pranks in the meeting; and« setting 
 himself opposite to the person that was preaching, lolled his tongue jout 
 of his mouth, and so made sport for his wicked foUowens, and caused 
 great disturbance in the meeting. But as he went back from thence, 
 an eminent judgment overtook him j for there being,aB|buli-baiting. in 
 the way, he staid to see ; and coming within ,his reashrtS^'the bull pushed, 
 his horn under the jqnan's chjn, into his throat, and foKced his tongue out 
 of his mouth, so that it hung out in the same manner a^Tsefore he lolled 
 it out in derision in the meeting: and the bull running hishorn into the 
 man's head, swung him about in a most fearful manner.,, 
 
 G. Fox traveUing through Somersetshire, came into Devonshire, and 
 so went into Cornwall, till he came to the Land's End. Whilst-he.was 
 in Cornwall, there were great shipwrecks about the Land's End.^ Now 
 it was the custom of that country, that at such times both rich and poor 
 went out to get as much of the wreck as they could, not caring to save 
 the people's lives; and this custom sO prevailed, that in some parts of 
 the country they called shipvyrecks, (jod's grace. This grieved G. Fox 
 not a little, considering how far these professed,' Christians werebelow 
 the heathen at Melita^ who courteously received Paul, and the others 
 that had suffered' shipwreck with him, and made him a fire. On this 
 consideration, he was moved- to write a paper to the magistrates, priests, 
 and others, both hi^h and low ; in which he showed them ihe wicked-, 
 ness of their deeds, and reproved them for such greedy actions, telling 
 them how they were ready^to fight with one another for the spoil, and 
 spend what they gbt'in taverns or alehouses, letting those that escaped 
 drowning, go a begging up arid down the country. Therefore he serious- 
 ly exhorted them, to do unto others, what they would have done to 
 themselves. 
 
 This paper he sent to all the parishes thereabouts: and after having 
 had many meetings in Cornwall, and several eminent people being con- 
 vinced of the Truth preached by him, he went to Bristol, where the 
 meetings of his friends were exceedingly disturbed by the soldiers. 
 Having heard this, he desired George Bishop, Thomas Gouldney, Tho- 
 mas Speed, and Edward Pyot, to go to the mayor and aldermen, and 
 desire them to let his friends have the town-hall to meet in.^providefd 
 it should not be on such days when the mayor and aldermen had busi- 
 ness to do in it; and that for this use they would give twenty pounds a 
 year, to be distributed among the poor. These four persons were as- 
 
PEOPLE CALLED QUAKERS. 265 
 
 tpnished at this proposal, and said, the mayor and aldermen would 
 think them mad; for the mayor and the commander of the soldiers had 
 combined together to make a disturbance in their meetings. But G. 
 Fox so encouraged them, that at last they consented to what he desir- 
 ed. Being come to the mayor, he was moderate beyond expectation ; 
 and when they had laid the thing before him, he said, for his part, he 
 could consent to it; but he was but one. So they left him in a loving 
 frame of mind; and coming back, G. Fox desired them to go also to 
 the colonel that commanded the soldiers, and to acquaint hiqi of their 
 rude carriage, and how they disturbed the meetings. But the afore- 
 said four persons were backward to go to him. Next morning being 
 the First day of the week, a meeting was kept in an orchard, where 
 many people came ; and after G. Fox had been preaching a pretty 
 while, there came several rude soldiers, some with drawn swords, and 
 some drunk, and among these one that had bound himself with an oath 
 to cut down, and kill the man that spoke. But when he came pressing 
 in through the crowd, wnd was within two yards of G. Fox, he stopped 
 at those four persons before mentioned, and fell a jangling with them ; 
 but at length his sword was put up again. The next day they went 
 and spoke with the colonel, and he having heard how mischievous his 
 soldiers had been, sent for them, and cut apd slashed some of them. 
 When this was told G. Fox, he blamed those his friends, thinking they 
 might have prevented the cutting of the soldiers, if they had gone to 
 the colonel when he would have had them. Yet this had such effect, 
 that the meeting there was kept without disturbance a good while 
 after. 
 
 G. Fox then also had a general meeting at Edward Pyot's, near 
 Bristol, at which were several thousands of people ; and so many of 
 Bristol, that some said, the city looked naked ; and all was quiet. 
 
 But in other places, about this time, things were not so quiet ; for the 
 soldiers, under general Monk's command, were often very rude in dis- 
 turbing of meetings. But when complaint was made to him, who was 
 then at Westminister, he showed that he would not countenance such 
 wickedness, and did in that respect better than several other generalsi 
 had done, for he gave forth the following order. 
 
 ' St. James'' s, March ST, 1659-60. 
 ' I do require all officers and soldiers, to forbear to disturb the peace- 
 able meetings of the Quakers, they doing nothing prejudicial to the par- 
 liament or commonwealth of England. GEORGE MONJKL.' 
 
 Monk having thus long declared for a commonwealth, and against a 
 king, began now to take off the mask ; for the old lords had now taken 
 their places again in the House of Peers, out of which th^ had been 
 kept so many years ; and by the advice of Monk, Charles Stuart, (who 
 for several years had lived at Cologne, and, having made a voyage tq 
 Spain, was from thence come, by France, to Brussels,) repaired to 
 Breda: and in England it being resolved upon to call him back, and to 
 restore him, he gave forth the following declaration at Breda ; thereby 
 to persuade those that were yet backward to acknowledge him. 
 
 ' Charles, R. 
 ' Charles, by the grace of God, king of England, Scotland, France, 
 Vol, I.— 34 
 
266 THE HISTORTf OF THE [X660 
 
 and Ireland, defender of the faith, &c. To all our loving subjects, of 
 what degree or quality soever, greeting. If the general distraction and 
 confusion which is spread over the whole kingdom, doth not awaken 
 all men to a desire and longing that those wounds which have for so 
 many years together been kept bleeding, may be bound up, all we can 
 say will be to no purpose. However, after this long silence, we have 
 thought it our duty to declare, how much we desire to contribute there- 
 unto'; and that as we can never give over the hope, in good time to ob- 
 tain the possession of that right which God and nature has made our 
 due ; so we do make it our daily suit to the Divine Providence, that he 
 will, in compassion to us aud our subjects, after so long misery and suf- 
 ferings, remit, and put us into a quiet and peaceable possession of that 
 our right, with as little blood and damage to our people as is possible. 
 Nor do we desire more to enjoy what is ours, than that all our subjects 
 may enjoy what by law is theirs, by a full and entire administration of 
 justice throughout the land, and by extending our mercy where it is 
 wanted and desired. 
 
 'And to the end that the fear of punishment may not engage any, 
 conscious to themselves of what is past, to a perseverance in guilt for " 
 the future; by opposing the quiet and happiness, of their country, in the 
 restoration both of king, peers, and people, to their just, ancient, and 
 fundamental rights; we do by these presents declare, that we do grant 
 a free and general pardon, which we are ready upon demand to pass 
 under our great seal of England, to all our subjects, of what degree or 
 quality soever, who, within forty days after the publishing hereof, shall 
 lay hold upon this our grace and favour; and shall by any public act de- 
 clare their doing so, and that they return to the loyalty and obedience 
 of good subjects ; excepting only such persons as shall hereafter be ex- 
 cepted by parliament. Those only excepted, let all our subjects, how 
 faulty soever, rely upon the word of a king, solemnly given by this pre- 
 sent declaration, that no crime whatsoever, committed against us, or 
 our royal father, before the publication of this, shall ever rise in judg- 
 ment, or be brought in question against any of them, to the least en- 
 damagement of them, either in their lives, liberties, or estates ; or as far 
 forth as lies in our power, so much as to the prejudice of their reputa- 
 tions, by any reproach, or term of distinction, from the rest of our best 
 subjects ; we desiring, and ordaining, that henceforward all notes of 
 discord, separation, and difference of parties, be utterly abolished 
 among all our subjects, whom we invite and conjure to a perfect union 
 among themselves, under our protection, for the resettlement of our 
 just rights, and theirs, in a free parliament, by which, upon the word 
 of a king, we will be advised. 
 
 'And because the passion and uncharitableness of the times have pro- 
 duced several opinions in religion ; by which men are engaged in par- 
 ties and animosities against each other, which, when they shall here^ 
 after unite, in a freedom of conversation, will be composed, or better 
 understood ; we do declare a liberty to tender consciences, ajid tli^t no 
 man shall be disquieted, or called in question, for differences of opinion 
 in matter of religion, which do not disturb the peace of the kingdom; 
 and that we shall be ready to consent to such an act of parliament, as, 
 upon mature deliberation, ^hall be offered to us for the full granting of 
 that indulgence. 
 
 'And because, in the continual distractions of so many years, and so 
 
I«e0] PEOPLE CALCED QUAKERS. 267 
 
 many and great revolutions, many grants and purchases of estates, 
 have been made to, and by, many officers, soldiers, and others, who 
 are now possessed of the same, and who may be Uable to actions at 
 law upon several titles, we are likewise willing that all such differences, 
 and all things relating to such grants, sales, and purchases, shall be de- 
 determined in parliament; which can best provide for the just satisfac- 
 tion of all men who are concerned. 
 
 ' And we do further declare, that we will be ready to consent to any 
 act, or acts of parliament, to the purposes aforesaid, and for the full 
 satisfaction of all arrears due to the officers, and soldiers of the army, 
 under the command of general Monk ; and that they shall be received 
 into our service, upon as good pay and conditions as they now 
 enjoy. 
 
 'Given under our sign manual and privy signet at our court at 
 
 Breda.^this 14th day of April, 1660, in the Twelfth year of our 
 
 reign.' 
 
 The original of this declaration was sent to the House of Lords, and 
 a duplicate ifi a letter to the HJTuse of Commons; and repeated and 
 sent in a letter to General Monk, the council of state, and the officers 
 of the army. Hereupon it was resolved by the parliament, to prepare 
 an answer ; and both in the House of Lords, and in th& House of Com- 
 mons, it was voted to proclaim king Charles at Whitehall, and in Lon- 
 don, as lawful sovereign of his kingdoms, which was done on the 8th 
 of the month called May. 
 
 Now the king, who by the Spaniards was invited to return to Brus- 
 sels, and by the French to come to Calais, chose, at the pressing invi- 
 tation of the States-general of the United Provinces, to go by Holland: 
 and so he went, with the yachts of the States, to Rotterdam, and from 
 thence with coaches to the Hague ; where having staid some days, he 
 took shipping at Schevelinghen for England, and made his entry at 
 London on the anniversary of his birth-day. Thus we see Charles the 
 Second, (who not long after was crowned,) restored, not by the sword, 
 but by the marvellous hand of the Lord. 
 
 About this time G. Fox the younger came to Harwich, where he was 
 hauled out of a meeting, and imprisoned under a pretence of having 
 caused a tumult. But to give to the reader a true sight of the matter, 
 I must go back a little. 
 
 About four years before this time, some of the people called Quakers, 
 being come into the said town, one of them spoke a few words by way 
 of exhortation to the people that came from the steeple-house ; and 
 passing on, he and those with him went to an inn. The mayor hearing 
 thereof, sent to them, commanding that they should depart the town, 
 which they did after a short space; but about night they returned, and 
 lodged at their inn, and the next day passed away peaceably. Not long 
 after, the woman that kept the inn, was commanded to come before the 
 magistrates; who threatened to take away her license, unless she pro- 
 mised to lodge no more such persons. But how eager soever they were 
 for keeping out the Quakers, yet it proved ineffectual ; for it seems some 
 of those that had been spoken to in the streets, were so reached, that 
 they came to be obedient to the inward teachings of the Lord they had 
 been recommended to. And ^o a way was made for meetings there, 
 whereby the number of those of that society began to increase. And 
 
26S TliE HISTOtlT OF THE [M6d 
 
 because ihey could no longer comply with superstitious burials, they 
 bought a piece of ground to bury their dead in, but met with great op- 
 position at their burials; and once, when several came along to bury a 
 Corpse, it was by force taken from them, and set by the sea side, where 
 having lain above ground part of two days and one night, it was pri- 
 vately covered by some with small stones. 
 
 In the month called May, G. Fox the younger came to Harwich, to 
 preach the Truth there. The mayor of the town, whose name ivas 
 Miles Hubbard, having heard of this, stopt several that were going to 
 the meeting. The rude multitude seeing it, grew insolent, and made a 
 hideous noise before the house where the meeting was kept, and some 
 were for pulling it down. G. Fox hearing the noise, whilst he was 
 preaching, grew very zealous, and with a mighty power was made to 
 say, 'Wo, wo unto the rulers and teachers of this nation, who suffer 
 Such ungodliness as thisj and do not seek to suppress it.' Some that 
 heard him thus speaking, went and told the magistrates of it, perhaps 
 not in the self-same words as were uttered by him. The officers then 
 coming! the mayor commanded the constables to take the said G. Fox 
 into custody; who hearing this, said, 'If I have done anything wortTiy 
 of death, or bonds, I shall not- refuse either; but I desire thee to show 
 me what law I have transgressed; which thou oughtest to do, before 
 thou sendest me to prison, that I may know for what I am sent thither.' 
 But the mayor told hinn, he should know that afterward ; and so he was 
 carried to prison. Robert Grassingham, who was shipwright of the 
 admiraUy in that port, being at the meeting, out of which G. Fox was 
 hauled, in love went freely along with him to prison. This seemed to 
 please the mayor, who some 'days before had been heard to say con- 
 cerning Grassingham, ' If I could but get him out of the town, I should 
 know what course to take with the other Quakers.' Some time after 
 G. Fox was imprisofied, a mittimus was sent to the jailer, in which the 
 prisoner was charged with causing a tumult in that borough, arid dis- 
 turbing the peace thereof. This mittimus was signed by Miles Hubbard, 
 mayor, Anthony Woolward, and Daniel Smith ; and these magistrates 
 sent notice of what they had done, to the parliament, under a specious 
 pretence^ that so they might not fall into disgrace. The parliament 
 receiving this information, issued forth the following order : 
 
 ^Monday, May 21,1 660. 
 
 ' The house being informed, that two Quakers, that is to say, George 
 Fox and Robert Grassingham, have lately made a disturbance at 
 Harwich, and that the said George Fox, who pretends to be a preach- 
 er, did lately in his preaching there, speak words much reflecting on 
 the government and ministry, to the near causing of a mutiny, and is 
 now committed by the mayor and the magistrates there ; 
 
 'Ordered that the said George Fox and Robert Grassingham be forth- 
 with brought up in custody; and that the sheriff of the county of Essex 
 do receive them, and give them his assistance for the conveying them 
 up accordingly, and delivering them into the charge of the serjeant at 
 arms attending this house. 
 
 f Ordered, that the thaliks of -this house be given to the mayor and 
 magistrates of Harwich, for their eare in this business. 
 
 WILLIAM JESSOP, 
 
 CUrk of the Common House of Parliament.' 
 
1660] PEOPLE CALLED QUAKERS. 269 
 
 By this it appeared that the magistrates of Harwich had special 
 friends in the parliament. R. Grassingham being at liberty, was gone 
 to London ; and when this order came to Harwich, G. Fox was deli- 
 vered to the sheriff of Essex and his men: these went with him to Lon- 
 don, and upon the road they met Grassingham, who was coming from 
 London to Harwich, in pursuance of an order which he had received 
 from the commissioner of the admiralty and navy, for refitting one of 
 the king's frigates. But notwithstanding Grassingham showed his or- 
 der to the sheriff, yet he brought him back to London with Fox, and 
 delivered them into the custody of the serjeant at arms attending the 
 house, who committed them to Lambeth house. They having been 
 there about three weeks, wrote a letter to the House of Commons, 
 wherein they gave some account of the manner of their imprisonment, 
 and desired that they with their accusers might be brought face to face 
 before the parliament, saying, that if any thing could be proved against 
 them, worthy of punishment, they should not refuse it. But they thought 
 it to be unjust and uni'easonable, that a man should be hauled out of a 
 peaceable meeting, and sent to prison, without being examined, only 
 for declaring against the cursing arid the wickedness of the rude peo- 
 ple, and against such as suffered such ungodliness, and did not seek 
 to suppress it. 
 
 This was the chief contents of their paper, which they enclosed 
 in a letter to the speaker of the House of Commons in these words : 
 
 For the Speaker of the House of Commons. 
 
 ' Friend, 
 'We desire thee to communicate this enclosed to the House of Com- 
 mons, it being a few innocent, just, and reasonable words to them, 
 though not in the eloquent language of man's wisdom, yet it is in the 
 truth which is honourable. 
 
 We are friends to righteousness and truth, 
 
 and to all that are found therein. 
 
 ROBERT GRASSINGHAM, 
 GEORGE'POX.' 
 
 But the speaker did not deliver the paper, under pretence that it was 
 not directed with the ordinary title, ' To the Right Honourable the House 
 of Commons.' Therefore by the help of their friends they got it print- 
 ed, that so each member of parliament might have a copy of it. Now 
 after they had lain about fourteen weeks in Lambeth gale-house with- 
 out being examined, one of the members of parliament moved this busi- 
 ness in the house ; whereupon the following order was made : 
 
 ' Thursday, October 30lh, 1660. 
 ' Ordered that George Pox and Robert Grassingham, who by virtue 
 of a former order of this house, were taken into custody by the Ser- 
 jeant at arms attending this house, for some disturbance at Harwich, be 
 forthwith released, and set at liberty, upon bail first given to render 
 themselves, when they shall be in that behalf required. 
 
 WILLIAM JESSOP, 
 
 Clerk of the House of Commont.' 
 
270 THE HISTORY OF THE [1660 
 
 Shortly after- this order was issued forth, the serjeant at arms sent 
 Ills clerl^ to demand fees and chamber rent of the prisoners, asking fifty 
 pounds for fees, and ten shillings a week for chamber rent. But since 
 no evil was laid to their charge, they could not resolve to satisfy this 
 unreasonable demand, yet offered to pay two shillings and six pence a 
 week, though the chamber where they had lain, was the highest room 
 in a lofty tovyer, and all the windows open, until they had gotten them 
 glazed, without any charge to the serjeant. Matters standing thus, their 
 cause was referred to the king's privy council. But it-lasted yet agood 
 while before they were released ; for several evasions were made use of 
 to keep them in custody. 
 
 Whilst G. Fox was prisoner, he wrote a little book, which he called, 
 * A Noble Salutation to king Charles Stuart,' wherein he showed him 
 how matters had gone in England, viz. That his father's party scorn- 
 ed those that appeared in arms against them because of their meanness; 
 for they were tradesman, ploughmen, servants, and the like ; which con- 
 temptible instruments God made use of to bring down the loftiness of 
 the others. But those of the parliament party growing from time to 
 time successful, and prevaihng, got into the possessions of those they 
 conquered, and fell into the same pride and oppression which they had 
 cried out against in others; and many of them became greater oppres- 
 sors, and persecutors than the former had, been. Moreover, the author 
 exhorted the king to observe the hand of the Lord in restoring of him. 
 ' Therefore,' said he, ' Let no man deceive the&, by persuading thee 
 that these things are thus brought to pass, because the kingdom was 
 thy own proper right, and because it was withheld from thee contrary 
 to all right ; or because that those called royalists are much more righ- 
 teous than those who are now faJlen under thee. For I plainly declare 
 unto thee, that this kingdom, and all the kingdoms of the earth; are pro- 
 perly the Lord's. And this know, that it was the just hand of God, in 
 taking away the kingdom from thy father and thee : and giving it unto 
 others; and that also it is the just hand of the Lord to take it again from 
 them, and bring them under thee: though I shall not say, but that some 
 of them went beyond their commission against thy father, when they 
 were brought as a rod over you ; and well will it be for thee, if thou be- 
 comest not guilty of the same transgressions. 
 
 The author further exhorts the king to consider, this his station was 
 not without danger, because of the changeableness of the people, a great 
 part of which were perfidious; since one while they had sworn for a 
 king and parliament; and shortly after they swore against a king, sin- 
 gle person, or house of Lords ; and afterwards again they swore for a 
 single person. Some time after they cried up a parliament again. And 
 when 0. Cromwell had turned out the parliament, and set up himself, 
 then the priests prayed for him, and asserted his authority to be just; 
 and when he died, they fawned upon his son Richard, and blasphe- 
 mously termed his father the light of thfeir eyes, and the breath of their 
 nostrils ; and they Jold him, that God had left him to carry on that glo- 
 rious work which his father had begun. Nay, some priests -compared 
 Oliver to Moses, and Richard to Joshua, who should carry them into 
 the promised land. Thus they continually would flatter those that were 
 at the helm. For when George Booth made a rising, and they thought 
 there would be a turn, then some of the priests cried out against the 
 parliament, and cursed such as would not go out against them. But 
 
I860] PEOPLE CALLED QUAKERS. 271 
 
 when Booth was taken, then many began to petition the parliament, 
 and to excuse themselves, that they had no hand in that rising. 
 
 Next the author set forth the wickedness of the people by excessive 
 drinking and drunkenness, thereby as it were to show their loyalty to 
 the king; and he relates also, how having preached at Harwich, against 
 the grievous wickedness' of the people, he was hauled to prison in the 
 king's name. Finally, he exhorts the king, to take heed of seeking re- 
 venge ; and to show mercy. 
 
 This paper, which was not a small one, for it took up several sheets, 
 was delivered in writing by Richard Hubberthorn, into the king's hand 
 at Whitehall, and was not long after by the author published in print. 
 
 Now one-of the most eminent royalists drew up divers queries to the 
 Quakers, desiring them to answer them, and to direct tbeir answer 
 with this superscription, ' Tradite hanc amico Regis,'' ibat is, 'Deliver 
 this to the king's frjend.' For it was clearly seen, that several of their 
 predictions came to be fulfilled, of which those of Edward Burrough 
 were not the least. And therefore some, (as it seems,) thought that by 
 the Quakers they might get some knowledge whether any stability of 
 the king's government was to be expected. By the queries it appeared, 
 that the author of them was a man of understanding, and of some mo- 
 deration also; and though I do not know who he was, yet I am not 
 without thoughts that Edward, earl of Clarendon, and high chancellor, 
 may have been the penman thereof. The tendency of these queries 
 chiefly was to know from the Quakers, what their judgment was con- 
 cerning the king's right to the crown ; and whether they ever did fore- 
 see his return ; and also whether they could judge that his reign and 
 government should- be blessed or not. Moreover, whether he might 
 justly forgive, or avenge himself: and whether he might allow liberty 
 of conscience to all sorts oi people, &c. Edward Burrough answer- 
 ed these queries, and published his answer in print. It was directed 
 to the king and the royalists. In it he showed, that in some of 
 their writings it had been signified, that they had some expectations 
 of the king's restoration. That the king's coming to the throne was 
 reasonable and equitable, because through the purpose of the Lord. 
 That his reign and government might be blessed, or not blessed, accord- 
 ing to his carriage. And that he might justly forgive his, and his fa- 
 ther's enemies; for though, he and his father might have been injured, 
 yet for as much as they had applied to the sword to determine their 
 controversy with the nation, the sword went against them ; and by that 
 whereby they thought to stand, they did fall; and who then should they 
 blame for that which befel them, seeing the sword, which they them- 
 selves did choose, destroyed them. However, the author signified, that 
 this was not meant of the king's death ; that being quite another case. 
 And if such, who had destroyed kingly government in name and title, 
 and pretended to govern better, and did not make reformation, but be- 
 came oppressors, having broke their promises, came to be punished on 
 that account with death or otherwise, such could not be said to suffer 
 for a good conscience, nor for righteousness sake; but it was because 
 they were oppressors ; and suffering for that cause could not be called 
 persecution. ' But none of us, (thus ran Edward Burrough's words,) 
 can suffer for that cause, as not being guilty thereof. If we suffer in 
 your government, it is for the name of Christ ; because nothing can be 
 charged against us in this capacity as we now staDd,,and in this state 
 
272 THE HISTORY OF THE [1660 
 
 into which we are now gathered and changed, not in any matter of 
 action or rebellion against the king nor his father ; nor in any thing but 
 concerning the law and worship of our God,, and thei«matters of his 
 kingdom, and our pure consciences. And if any that are now amongst 
 us were any way engaged in the parliament service in the wars, it was 
 not in rebellion against the king or his father, as that we sought their 
 destruction as men ; but upon sober and reasonable principles, and not 
 for corrupt ends, nor to get honour and riches to ouf selves, as some 
 others might do, who went into the war for self ends, and continued in 
 action, after the cause which was once engaged for was utterly lost. 
 And that principle, which some time led some into action to oppose 
 oppression, and seek after reformation, that principle is- still justified, 
 though we are now better informed than once we were. For though 
 we do now more than ever oppose oppression, and seek, after reforma- 
 tion, yet we do it not in that way of outward warring and fighting with 
 carnal weapons and swords; and you and the king ought to pxit a dif- 
 ference between such as some time acted in the wars against you, in 
 and upon sober and reasonable principles, and that did not make them- 
 selves rich and high in the world through your sufl^rings, and between 
 such as have acted against you for self ends, arid have insulted over 
 you, and have made themselves great and rich in this world through 
 your afflictions and sufferings.' To the query, whether the great afflic- 
 tions sustained by the king divers years, from subjects, of his own na- 
 tion, and the guilt thereof, did lie upon all the subjects in general ; or 
 whether upon any, or some particular sorts of people, who were such 
 more than others ;"E. Burrough made this answer, ' So far as his suf- 
 ferings were unjust, the guilt thereof doth not lie upon all the subjects 
 in general, but upon some more than others ; and such are easy to be 
 distinguished from others, if it be considered who they are that raised 
 the war in this nation against the king, and who first preached and 
 prayed up the war, and prosecuted it against the king's father, and who 
 cast out the bishops and prelates from their places, and took their reve- 
 nues and benefices, and are become men as corrupted, as covetous and 
 self-seeking, as proud and ambitious, as unjust persecutors, as ever the 
 men were which they cast out : and who is it that hath gotten great 
 estates in the nation, and worldly honour, and raised themselves from 
 nothing by the wars, and by your sufferings; and who got the estates 
 and titles of their enemies, and pretended to free them from all oppres- 
 sions, but have not done it ; but have continued the old oppressions, and 
 have been striving among themselves who should rule, and who should 
 be great ? And as for us, who are called Quakers, we are clear from 
 the guilt of all the king's sufferings. We have not cast out others, and 
 taken their places of great benefices, neither have we made war with 
 carnal weapons against any, ever since we were a people. Neither 
 have we broken oaths and engagements, nor promised freedom and 
 deliverance, and for self ends and earthly riches betrayed, as others 
 have done, what we have pretended to. And in many particulars it 
 doth appear that we are clear from his sufferings, for we have been a 
 suffering people as well as they, by the same spirit which caused them 
 to suflfer, which hath been much more cruel, wicked, and unjust towards 
 us, than it hath been towards them, though our persecution hath been 
 in another manner. But what they have done against us we can free- 
 ly forgive them, and would have you to follow the same example. And 
 
t660] PEOPLE CALLED QUAKERS. 273 
 
 if you could accuse them in many tilings, so could we : but this is not 
 a time to accuse one another, but to forgive one another, and so to over- 
 come your enemies. When they had gotten the victory, they did not 
 reform, but became oppressors, as well as others, and became cruel to- 
 wards others, that would not say and do as they : and for this cause the 
 Lord hath brought them down, and may justly suffer others to deal with 
 them as they have dealt with others. Yet notwithstanding I must still 
 say, and it is my judgment, that there was very great oppression and 
 vexation under the government of the late king, and bishops under his 
 power, which the Lord was offended with, and many good people op- 
 pressed by; for which cause the Lord might and did justly raise up 
 some to oppose, and strive against oppressions and injustice, and to press 
 after reformation in all things. And that principle of sincerity, which 
 in some things carried them on in opposing oppressions and pressing after 
 reformation, I can never deny, but acknowledge it ; though many soon 
 lost it, and became selfi-seekers, forgetting the cause pretended to,' &c. 
 
 This is but a small part of the queries, and the answers thereunto, 
 which E. Burrough concluded with a bold exhortation to the king, to 
 fear and reverence the Lord. 
 
 Now we return again to G. Pox the elder, whom we left about Bris- 
 tol ; from whence he passed to Gloucester, Worcester, Drayton, (the 
 ?lace of his nativity,) and Yorkshire. In that country at that time a 
 '^early meeting was kept at Balby, in an orchard, where some thousands 
 of people were met together. At York, about thirty miles off, notice 
 being given of this meeting, a troop of horse came from thence ; and 
 when G.Fox stood preaching in the meeting on a stool, two trumpeters 
 came riding up, sounding their trumpets pretty near him ; and then the 
 captain bid him come down, for he was come, he said, to disperse the 
 meeting. G. Fox then speaking, told him, he knew they were peace- 
 able people; but if he did question that they met in an hostile manner, he 
 might make search among them ; and if he found either sword or pistol 
 about any there, such may suffer. But the captain told G. Fox, he must 
 see them dispersed, for he came all night on purpose to disperse them. 
 G. Fox asked him, what honour it would be to him to ride with swords 
 and pistols amongst so many unarmed men and women T But if he would 
 be still and quiet, the meeting probably might not continue above two 
 or three hours ; and when it was done, as they came peaceably, so they 
 should part : for he might perceive, the meeting was so large, that all 
 the country thereabouts could not entertain them, but that they intended 
 to depart towards their homes at night. But the captain said, he could 
 not stay so long. G. Fox desired then, that if he himself could not stay 
 to see the meeting ended, he would let a dozen of his soldiers stay. To 
 this the captain said, he would permit them an hour's time ; so he left 
 six soldiers to stay there, and then went away with his troop : he being 
 gone, the soldiers that were left, told those that were met together, they 
 might stay till night, if they would- This they were not for, but parted 
 about three hours after, without any disturbance. But if the soldiers 
 had been of such a temper as their captain, perhaps the meeting would 
 not have ended thus quietly: for he was a desperate man, having once 
 told G. Fox in Scotland, that he would obey his superiors' command ; 
 Vol. I.— 35 
 
274 THE HISTORY OF THE [1660 
 
 and if it were to crucify Chri^, he would do it; or execute the great 
 Turk's commands against the Christians, if he were under him. 
 
 N'Sw G. Fox went to Skipton, where there was a general meeting 
 concerning the affairs of the church. For many of his friends suffered 
 much, and their goods being taken from them, and some brought to 
 poverty, there was a necessity to provide for them. This meeting had 
 stood several years ; for when the justices and captains came to break 
 them up, and saw the books and accounts of collections for relief of the 
 poor, and how care was taken that one county should help another, and 
 provide for the poor, they commended such practice, and passed away in 
 love. Sometimes there would come two hundred poor people, belonging 
 to other societies, and wait there till the meeting was done : and then the 
 Friends would send to the baker's for bread, and give every one of these 
 poor people a loaf, how many soever there were: for they were taught to 
 do good unto all, though especially to the household of faith. 
 
 From hence G. Fox went to Lancaster, and so to Swarthmore, where 
 he was apprehended at the house of Margaret Fell, who was now a 
 widow, judge Thomas Felt, her husband, having been deceased about 
 two years before. Now some imagined they had done a remarkable 
 act; for one said, he did not think a thousand men could have taken G. 
 Fox. They led him away to Ulverstone, where he was kept all night 
 at the constable's house, and a guard of fifteen or sixteen men were set 
 to watch him ; some of which sat in the chimney, for fear he should go 
 up the funnel. Next morning he was carried to Lancaster, but exceed- 
 ingly abused by the way ; and being come to town, was brought to the 
 house of a justice, whose name was Henry Porter, and who had granted 
 the warrant against him. He asked Porter, for what, and by whose 
 order, he had sent forth his warrant ; and he complained to hiin of the 
 abuse of the constables and other officers : for they had set him upon a 
 horse behind the saddle, so that he had nothing to hold by ; and mali- 
 ciously beating the horse, made him kick and gallop, and throw off his 
 rider. But Porter would not take any notice of that, and told G. Fox, 
 he had an order ; but would not let him see it, for he would not reveal 
 the king's secrets. After many words were exchanged, he was carried 
 to Lancaster prison. Being there a close prisoner in the common jail, 
 he desired two of his friends, one of which was Thomas Green, the other 
 Thomas Commings, a minister of the gospel, (with whom 1 was very 
 familiarly acquainted,) to go to the jailer, and desire of him a copy of 
 his mittimus. They went, but the jailer told them he could not give a 
 copy of it ; yet he gave it them to read ; and to the best of their remem- 
 brance, the matters therein charged against him were, that G. Fox was 
 a person generally suspected to be a common disturber of the peace of 
 the nation, an enemy to the king, and a chief upholder of the Quakers' 
 sect : and that he, together with others of his fanatic opinion, had of late 
 endeavoured to raise insurrections in these parts of the country, and to 
 embroil the whole kingdom in blood. Wherefore the jailer was com- 
 manded to keep him in safe custody, till he should be released by order 
 from the king and parliament. No wonder that the jailer would not 
 give a copy of his mittimus, for it contained almost as many untruths 
 as words. G. Fox then wrote an apology, wherein he answered at large 
 to all those false accusations. And Margaret Fell, considering what 
 injury was offered to her, by hauKng G.Fox out of her house, wrote the 
 following information, and sent it abroad. 
 
'6«01 PEOiLE CALLED QUAKERS. 275 
 
 ' To all magistrates, concerning the wrong taking up, and imprisoning of 
 George Fqx at Lancaster. 
 
 ' I do inform the governors of this nation, that Henry Porter, mayor 
 of Lancaster, sent a warrant with four constables to my house, for 
 which he had no authority nor order. They searched my house, and 
 apprehended George Fox in it, who was not guilty of the breach of 
 any law, or of any offence against any in the nation. After they had 
 taken him, and brought him before the said Henry Porter, there was 
 bail offered, what he would demand for his appearance, to answer what 
 could be laid to his charge: but he, (contrary to law, if he had taken 
 him lawfully,) denied to accept of any bail ; and clapped him up in close 
 prison. After he was in prison, a copy of his mittimus was demanded, 
 which ought not to be denied to any prisoner, that so he may see what 
 is laid to his charge: but it was denied him ; a copy he could not have; 
 only they were suffere4 to read it over. And every thing that was 
 ther^ charged against him, was utterly false ; he was not guilty of any 
 one 6,harge in it, as will be proved, and manifested to the nation. So, 
 let th6 governors consider of it. I am concerned in this thing, inas- 
 much as he was apprehended in my house ; and if he be guilty, I am 
 so too. So I desire to have this searched out. 
 
 MARGARET FELL.' 
 
 After this, Margaret determined to go to London, to speak with the 
 king about this matter : which Porter having heard of, said he would 
 go too ; and so he did. But because he had been a zealous man for the 
 
 Earliament against the king, several of the courtiers put him in mind of 
 is plundering of their houses. And this so troubled him, that he quickly 
 left the court, and returned home, and then spoke to the jailer about 
 contriving a way to release G. Fox. But in his mittimus he had over- 
 shot himself, by ordering G. Fox to be kept prisoner, till he should be 
 delivered by the king or parliament. G. Fox also sent him a letter, and 
 put him in mind, how fierce he had been against the king, and his party, 
 though now he would be thought zealous for the king. And among 
 other passages he called to his remembrance, how, when he held Lan- 
 caster Castle for the parliament against the king, he was so rough and 
 fierce against those that favoured the king, that he said, he would leave 
 them neither dog nor cat, if they did not bring him in provision to his 
 castle. 
 
 One Anne Curtis coming to see G. Fox, and understanding how he 
 stood committed, resolved also to go to the king about it; for her fa- 
 ther, who had been sheriff of Bristol, was hanged near his own dear, 
 for endeavouring to bring in the king: upon which consideration, she. 
 was in hopes to be admitted to the king's presence to speak with him. 
 Coming to London, she and Margaret Fell went together to the king, 
 who, when he understood whose daughter Anne was, received her 
 kindly. She having acquainted the king with the case of G. Fox, de- 
 sired, that he would be pleased to send for him up, and hear the cause 
 himself. This the king promised her he would do, and commanded his 
 secretary to send down an order for the bringing up G. Fox. But it 
 was long before this order was executed, for many evasions were sought, 
 as well by carpuig at a word, as by other craft; whereby the sending 
 
276 THE HISTORY OF THE [1660 
 
 up of G. Fox "Was retarded above two months. He thus continuing 
 prisoner, wrote several papers, and among the ffest also this. 
 
 To the King. 
 
 ' King Charles, 
 * Thou earnest not into this nation by sword, nor by victory of war ; 
 but by the power of the Lord; now if thou dost not live in it, thou 
 wilt not prosper. And if the Lord hath showed thee mercy, and for- 
 given thee, and thou dost not show mercy and forgive, the Lord God 
 will not hear thy prayers, nor them that pray for thee : and if thou do 
 not stop persecution, and persecutors, and take away all laws that do 
 hold up persecution about religion; but if thou do persist in them, and 
 uphold persecution, that will make thee as blind as them that have 
 gone before thee : for persecution hath always blinded those that have 
 gone into if; and such God by his power overthrows, and doth his va- 
 liant acts upon; and bringeth salvation to his oppressed ones: and if 
 thou dost bear the sword in vain, and let drunkenness, oaths, plays, may- 
 games, with fiddlers, drums, trumpets, to play at them, with such like 
 abominations and vanities be encouraged, or go unpunished; as setting 
 up of maypoles, with the image of the crown atop of them, «fec. the na- 
 tions will quickly turn like Sodom and Gomorrah, and be as bad as the 
 old world, who grieved the Lord till he overthrew them: and so he will 
 you, if these things be not suddenly prevented. Hardly was there so 
 much wickedness at liberty before now, as there is at this day; as 
 though there was no terror, nor sword of magistracy; which doth not 
 grace a government, nor is a praise to them that do well. Our prayers 
 are for them that are in authority, that under them we may live a godly 
 life, in which we have peace; and that we may not be brought into un- 
 godliness by them. So hear, and consider, and do good in thy time, 
 whilst thou hast power ; and be merciful, and forgive, that is the way 
 to overcome, and obtain the kingdom of Christ. 
 
 G. F.' 
 
 The sheriff of Lancaster still refused to remove G. Fox, unless he 
 would become bound, and pay for the sealing of the writing, and the 
 charge of carrying him up. But this he would not. Then they con- 
 sulting how to convey him, it was at first proposed to send a party of 
 horse with him. But he told them, if he were such a man as they had 
 represented him to be, they had need to send a troop or two of horse 
 to guard him. But considering that this would be a great charge to 
 them, they concluded to send him up guarded only by the jailer, and 
 some bailiffs. On further consideration, they found that this also would 
 be very chargeable, and thereupon told him, if he would^put in bail, that 
 he would be in London such a day of the term, he should have leave to 
 go up with some of his own friends. G. Fox told them, he would nei- 
 ther put in any bail, nor give any money : but if they would let him go 
 up with one or two of his friends, he would go up, and be in London 
 such a dav, if the Lord did permit. So at last, when they saw they 
 could not "make him bow, the sheriff consented that he should go up 
 with some of his friends, without any other engagement than his word, 
 to appear before the judges at London such a day of the term, if the Lord 
 did permit. Whereupon they let him go out of prison, and after some 
 
1«60] PEOPLE CALLED QUAKERS. 277 
 
 stay, he went with Richard Hubberthorn and Robert Withers, to Lon- 
 don, whither he came on a day that some of the judges of liing Charles 
 the First, were hanged and quartered at Charing Cross: for now what 
 E. Burrough and others had plainly foretold, was fulfilling oft them. 
 
 The next morning G. Fox, and those with him, went to judge Thomas 
 Mallet's chamber, who then was putting on his red gown, to sit upon 
 some more of the king's judges, and therefore he told him he might 
 
 come another time. G. Fox did so, being accompanied by Marsh,^ 
 
 esq. one of the king's bed-chamber. When he came to the judge's 
 chamber, he found there also the lord chief justice Foster, and deliver- 
 ed to them the charge that was against him: but when they read those 
 words, that he and his friends were embroiling the nation in blood, &c. 
 they struck their hands on the table : whereupon G. Fox told them, that 
 he was the man whom that charge was against ; but that he was as 
 innocent of any such thing as a newborn child ; that he brought it up 
 himself, and that sooje of his friends came up with him, without any 
 guard. As yet the judges had not minded G. Fox's hat, but now seeing 
 his hat on, they said why did he stand with his hat on? He told them, 
 he did not stand in any contempt to them. Then they commanded one 
 to take it off; and having called for the marshal of the King's Bench, 
 they said to him, ' you must take this man and secure him, but you 
 must let him have a chamber, and not put him amongst the prisoners.' 
 But the marshal said his house was so full, that he could not tell where 
 to provide a room' for him, but amongst the prisoners. Judge Foster 
 then said to G. Fox, ' Will you appear to-morrow about ten of the 
 clock at the King's Bench Bar, in Westminster Hall?' 'Yes,' said he, 
 'if the Lord give me strength.' Hereupon the said judge said to the 
 other judge, ' If he say yes, and promises it, ye may take his word.' 
 
 So he was dismissed for that time, and the next day appeared at the 
 King's Bench Bar at the hour appointed, being accompanied by Rich- 
 ard Hubberthorn, Robert Withers, and esquire Marsh, before-named. 
 And being brought into the middle of the court, he looked about and 
 turning to the people, said, ' Peace be among you.' Then the charge 
 against him was read, and coming to that part which said, that he and 
 his friends were embroiling the nation in blood, and raising a new war, 
 and that he was an enemy to the king, &c. those of the bench lifted up 
 their hands. He then stretching out his arms, said, 'lam the man 
 whom that charge is against ; but I am as innocent as a child concern- 
 ing the charge, and have never learned any war postures. Do you 
 think, that if I and my friends had been such men as the charge de- 
 clares, that I would have brought it up myself against myself? Or that 
 I should haijp been suffered to come up with only one or two of my 
 friends with me? For had I been such a man as this charge sets forth, 
 I had need to have been guarded up with a troop or two of horse: but 
 the sheriff and magistrates of Lancashire had thought fit to let me and 
 my friends come up by ourselves, almost two hundred miles, without 
 any guard at all, which we may be sure they would not have done, if 
 they had looked upon me to be such a man.' Then the judge asked 
 him, whether it should be filed, or what he would do with it? And he 
 answered, ' Ye are judges, and able, I hope, to judge in this matter : 
 therefore do with it what ye will.' The judges said, they did not accuse 
 him, for they had nothing against him. Whereupon esquire Marsh 
 stood up and told the judges, it was the king's pleasure, that G. Fox 
 
278 THE HISTORY OF THE [1660 
 
 should be set at liberty, seeing no accuser came against him. Then 
 they asked him, whether he would put it to the king and council ? He 
 answered, 'Yes, with a good will.' Thereupon they sent the. sheriflPs 
 return, which he made to the writ of habeas corpus, to the king, and 
 the return was thus: 
 
 ' By virtue of -his Majesty's writ to me directed, and hereunto an- 
 nexed, I certify, that before the receipt of the said writ, George Fox, 
 in the said writ mentioned, was committed to his Majesty's jail, at the 
 ■castle of Lancaster, in my custody, by a warrant from Henry Porter, 
 esq. one of his Majesty's justices of the peace within the county pala- 
 tine aforesaid, bearing date the 5th of June now last past; for that he, 
 the said George Fox, was generally suspected to be a common distur- 
 ber of the peace of this nation, an enemy to our sovereign lord the 
 king, and a chief upholder of the Quakers' sect; and that he, together 
 with others of his fanatic opinion, have of late endeavoured to make 
 insurrections, in these parts of the country, and to embroil the whole 
 kingdom in blood, And this is the cause of his taking and detaining. 
 Nevertheless, the body of the said George Fox I have ready before 
 "Thomas Mallet, knight, one of his Majesty's justices, assigned to hold, 
 pleas before his said Majesty, at his chamber in Serjeants-Inn, in Fleet 
 Street, to do and receive those things which his Majesty's said justice 
 shall determine concerning him in this behalf, as by the aforesaid writ 
 is required. 
 
 GEORGE CHETHAM, Esq. Sheriff. 
 
 The king upon perusal of this, and consideration of the whole mat- 
 ter, being satisfied of G. Fox's innocency, commanded his secretary to 
 send the following order to judge Mallet for his release : 
 
 ' It is his Majesty's pleasure that you give order for the releasing, and 
 setting at full liberty, the person of George Fox, late a prisoner in Lan- 
 caster jail, and commanded hither by an habeas corpus. And this sig- 
 nification of his Majesty's pleasure shall be your sufficient warrant. 
 Dated at Whitehall, the 24th of October, 1660. 
 
 EDWARD NICHOLAS.' 
 
 For Sir Thomas Mallet, knight, one of 
 the justices of the King's Bench. 
 
 When this order was delivered to judge Mallet, he forthwith sent his 
 warrant to the marshal of the King's Bench, for G. Fox's release: 
 which warrant was thus: 
 
 • By virtue of a warrant which this morning I have received from the 
 right honourable sir Edward Nicholas, knight, one of his Majesty's prin- 
 cipal secretaries, for the releasing and setting at liberty of George Fox, 
 late a prisoner in Lancaster jail, and from thence brought hither, by 
 habeas corpus, and yesterday committed unto your custody ; I do here- 
 by require you accordingly to release, and set the said prisoner, George 
 Fox, at liberty : for which this shall be your warrant and discharge. 
 Given under my hand the 25th day of October, in the year of our Lord 
 God, 1660. 
 
 THOMAS MALLET.' 
 
 To Sir John Lenthal, knight, marshal , 
 of the King's Bench, or his deputy. 
 
1660] PEOPLE CALLED QUAKERS,, 27ff 
 
 G. Fox having been prisoner now above twenty weeks, was thus 
 very honourably set at liberty by the king's command. After it was 
 known that he was discharged, several that were envious and wicked, 
 were troubled, and terror seized on justice Porter; for he was afraid G. 
 Fox would take the advantage of the law against him, for his wrong 
 imprisonment, and thereby undo him : and indeed G. Fox was put on 
 by some in authority, to have made him and the rest examples. But he 
 said, he should leave them to the Lord ; if the Lord did forgive them,, 
 he should not trouble himself with them. 
 
 About this time, Richard Hubberthorn got an opportunity to speak 
 with the king, and to have a long discourse with him, which soon after 
 he published in print. Being admitted into the king's presence, he gave 
 him a relation of the state of his friends, and said, 
 
 ' Since the Lord hath called us, and gathered us to be a peoplei ta 
 walk in his fear, and in his truth, we have always suffered and been 
 persecuted by the powers that have ruled, and been made a prey of, 
 for departing from iniquity; and when the breach of no just law could 
 be charged against us, then they made laws on purpose to ensnare us; 
 and so our sufferings were unjustly continued.'- 
 
 King. It is true, those who have ruled over you have been crueliand 
 have professed much which they have not done. 
 
 R. H. And likewise the same sufierings do now abound in more cruel- 
 ty against us in many parts of this nation : as for instance, one at Thet- 
 ford in Norfolk, where Henry Fell, (ministering unto the people,) was^ 
 taken out of the meeting and whipt, and sent out of the town, from 
 parish to parish, towards Lancashire ; and the chief ground of his ac- 
 cusation in his pass, (which was shown to the king,) was, because he 
 denied to take the oath of allegiance and supremacy ; and so because 
 that for conscience sake we cannot swear, but have learned obedience 
 to the doctrine of Christ, which saith, " Swear not all ;" hereby an oc- 
 casion is taken against us to persecute us ; and it is well known that 
 we have not sworn for any, nor against any, but have kept to the truth,, 
 and our yea hath been yea, and our nay, nay, in all things, which is 
 more than the oath of those that are out of the truth. 
 
 King. But why can you not swear? for an oath is a common thing: 
 amongst men to any engagement. 
 
 R. H. Yes, it is manifest, and we have seen it by experience; and it 
 is so common amongst men to swear, and engage either for, or against 
 things, that there is no regard taken to them, nor fear of an oath; that 
 therefore which we speak of in the truth of our hearts, is more than 
 what they swear. 
 
 King. But can you not promise before the Lord, which is the-sub^ 
 stance of the oath l 
 
 R. H. Yes, what we do affirm, we can promise before the Lord^ 
 and take him to our witness in it; but our so promising hath- not beei» 
 accepted, but the ceremony of an oath they have stood for, without 
 which all other things were accounted of no effect. 
 
 King. But how may we know from your words that you will per- 
 form? 
 
 R. H. By proving of us; for they that swear are not known to be 
 faithful, but by proving of them; and so we, by those that have tried 
 
280 THE HISTORY OF THE [1860 
 
 us, are found to.be truer in our promises, than others "by their oaths; 
 and to those that do yet prove us, we shall appear the same. 
 
 King. Pray, what is your principle? 
 
 R. H. Our principle is this, " That Jesus Christ is the true light, 
 which enlighteneth every one that cometh into the world, that all mea 
 through him might believe ;" and that they were to obey and follow 
 this light as they have received it, whereby they may be led unto God, 
 and unto righteousness, and the knowledge of the truth, that they might 
 be saved. 
 
 King. This do all Christians confess to be truth ; and he is not a 
 Christian that will deny it. 
 
 R. H. But many have denied it, both in words and writings, and op- 
 posed us in it; and above an hundred books are put forth in opposition 
 unto this principle. 
 
 Then some of the Lords standing by the king, said, that none would 
 deny that every one is enlightened. 
 
 And one of the lords asked, how long we had been called Quakers, or 
 did we own that name 1 
 
 R. H. That name was givea to us in scorn and derision, about 
 twelve years since ; but there were some that lived in this truth before 
 we had that name given unto us. 
 
 King. How long is it since you owned this judgment and way ? 
 
 R. H. It is near twelve years since I owned this truth, according to 
 the manifestation of it. 
 
 King. Do you own the sacrament? 
 
 R. H. As for the word sacrament, I do not read of it in the Scripture; 
 but as for the body and blood of Christ I own, and that there is no re- 
 missioh without blood. 
 
 King. Well, that is it ; but do you not believe that every one is 
 commanded to receive it? 
 
 R. H. This we do believe, that according as [it is written in the 
 Scripture, that Christ at his last supper took bread and brake it, and 
 gave to his disciples, and also took the cup and blessed it, and said unto 
 them, " And as often as ye do this, (that is, as often as they brake bread,) 
 you show forth the Lord's death till he come ;" and this we believe they 
 did ; " and they did eat tlieir bread in singleness of heart from house to 
 house;" and Christ did come again to them according to his promise; 
 after which they said, " We being many are one bread, for we are all 
 partakers of this one bread." 
 
 King's friend. Then one of the king'sfriends said,It is true ; for as many 
 grains make one bread, so they being many members, were one body. 
 
 Another of them said, if they be the bread, then they must be broken. 
 
 R. H. There is a difference between that bread which he brake at 
 his last supper, wlierein they were to show forth, as in a sign, his death 
 until he came ; and this whereof they spake, they being many, are one 
 bread ; for herein they were come more into the substance, and to 
 speak more mystically, as they knew it in the spirit. 
 
 King's friends. Then they said, it is true, and he had spoken nothing 
 but truth. 
 
 King. How know you that you are inspired by the Lord? 
 
 R. H. According as we read in the Scriptures, that " The inspira- 
 tion of the Almighty giveth understanding;" so by his inspiration is an 
 understanding given us of the things of God. 
 
1660] PEOPLE CALLED QUAKERS. 281 
 
 Then one of the lords said, How do you know that you are led by 
 the true spirit? 
 
 R. H. This we know, because the Spirit of Truth reproves the world 
 of sin, and by it we were reproved of sin, and also afre led from sin, unto 
 righteousness, and obedience of truth, by which eflects we know it is 
 the true spirit ; for the spirit of the wicked one doth not lead into such 
 things. 
 
 Then the king and his lords said it was truth. 
 
 King, Well, of this you may be assured, that you shall none of you 
 suffer for your opinions or religion, so long as you live peaceably, and 
 you have the word of a king for it^ and I have also given forth a decla- 
 ration to the same, purpose, that none shall wrong you or abuse you. 
 
 King. How do you own magistrates, or magistracy 1 
 
 R. H. Thus we do own magistrates: whosoever is set up by God. 
 whether king as supreme, or any -set in authority by him, who are for 
 the punishment of evil-doers, and the praise of them that do well, such 
 we shall submit unto, aftd assist in righteous and civil things, both by 
 body, and estate : and if any magistrates do that which is unrighteous, 
 we must declare against it; onFy submit under it by a patient suffering, 
 and not rebel against any by insurrections, plots, and contrivances. - 
 
 King. That is enough. 
 
 Then one of the lords asked. Why do you meet together, seeing every 
 one of you have the church in yourselves? 
 
 R. H. According as it is written in the Scriptures, the church is in 
 God, Thes. i. 1. "And thqy that feared the Lord, did meet often together 
 in the fear of the Lord," and to us it is profitable, and herein we are edi- 
 fied and' strengthened in the life of Truth. 
 
 King. How did you first come to believe the Scriptures were truth? 
 
 R. H. I have believed the Scriptures from a child to be a declaration 
 of truth, when Ihad but a lite,ral knowledge, natural education, and tra- 
 dition; but now I know the Scriptures to be true, by the manifestation 
 and operation of the Spirit of God fulfilling them in me. 
 
 King. In what manner do you meet, and what is the order in your 
 meetings? 
 
 R. H. We do meet in the same order as the people of God did, wait- 
 ing upon him : and if any have a word of exhortation from the Lord, 
 he may'speak it; or if any have a word of I'eproof or admonition, and 
 as every one hath received the gift,, so they may minister one unto ano- 
 ther, and may be edified one by another; whereby a growth into the 
 knowledge of the Truth is administered to one another. 
 
 One of the lords. Then you know not so much as you may know, 
 but there is a grow^th then to be admitted of. . ' 
 
 R. H. Yes, we do grow daily into the knowledge of the Truth, in our 
 exercise and obedience to it. 
 
 King. Are any of your friends gone to Rome? 
 
 R. H. Yes, there is one in prison in Rome. 
 
 King. Why did you send him thither? 
 , R. H. We did not send him thither, but he found something upon his 
 spirit from the Lord, whereby he was called to go to declare against 
 superstition and idolatry, which is contrary to the will of God. 
 
 King's friend said, There were two of them at Rome, but one was 
 dead. 
 
 King. Have any of your friends Been with the great Turk? 
 
 Vol. I.— 36 
 
282 THE HISTORY OF THE [J6«d 
 
 R, H. Some of our friends have been in that country. 
 
 Other things were spoken concerning the liberty of the servants of 
 the Lord, who were called of him into his service, that to them there 
 was no limitation to parishes of places, but as the Lord did guide them 
 in his work and service by his spirit. , , , 
 
 So the king promised that we should not any ways suffer for our opin- 
 ion or religion; and so in Ipve passed away. 
 
 The king haying promised Richard Hiibberthorn over and again, that 
 his friends should ijot suffer for their opiftion, or religion, they parted in 
 love. But though the king seemed a good-natured prince, yet he w,as 
 so misled, that in process of time he. seemed to have forgot what he so 
 solemnly promised on the word of a king. 
 
 Now in this discourse mention, being made of Rome, &c. I will say 
 by the bye, that orie John Perrot and John Love being come to Leghorn 
 in Italy, and having been examined there by the inquisition, they an- 
 swered so well that they were dismissed. Being come afterwards to 
 Venice, Perrot was adngitted to the doge, or duke, in his palace, spoke 
 with him, and gave him some books: and from thence he went with his 
 fellow-traveller to Rome. Here they bd^re testimony against the idola- 
 try committed there, in such a public manner, that they were taken into 
 custody. , John Love died in the prison of the inquisition ; and though 
 it was divulged, that he had fasted to .Heath, yet some nuns have toljl 
 that he was despatched in the -night, for fear he should annoy the church 
 of Rome. Hovvever it was, he died in sincerity of heart, and so was 
 more happy than Perrot, who though- then perhaps he was in a pretty 
 good frame of mind, yetafter-wards turned an eminent apostate, having 
 continued prisoner at Rome a great while, and at length got his liberty. 
 He was a man of great natural parts, but, not continuing in true humil- 
 ity, ran out into exorbitant imaginations, of which more may be said 
 hereafter. About this time SamuelFisher and John Stubbs were also 
 at Rome, where they spoke with some of the cardinals,- and testified 
 against the popish superstition. They also Spread some books amongst 
 the friars, some of wliom confessed the contents thereof to be truth: but, 
 said they, if we sho^jld acknowledge this publicly, we might expect to 
 be burnt for it. Notwithstanding Fisher and Stubbs went frge, and re- 
 turned unmolested. 
 
 The case of Mary Fisher, a maiden, and one of the first Quakers, 
 so called, that came into New England, as hath been mentioned before, 
 I cannot pass by in silence. She being come to Smyrna, to go from 
 thence to Adrianople, was stopt by the English consul, and sent back 
 to Venice, from whence she came by another way to Adrianople, atthe 
 time that SuUan Mahomet the fourth vPas encamped with his army near 
 the said town. She went alone to the camp, and got somebody to go 
 to the tent of the grand vizier, to tell him that an English woman was 
 come who had something to declare from the great God to the Sultan. 
 The vizier sent word, that next morning he should procure her an op- 
 portunity for that purpose. Then she returned to the town, and repaired 
 next morning to the camp again, where being come, she was brought 
 before the sultan, who had his great men about him, in such a manner 
 as he was used to admit ambassadors. He asked by his interpreters, 
 
1«80] PEOPLE CALLED QUAKERS. 883 
 
 whereof there were three with him, whether it was true what had been 
 told him, that she had something to say to him from the Lord God ? 
 She answered, ' Yea.' Then he bade her speak on: and she not being 
 forward, weightily pondering what she might say, and he supposing 
 that she might be fearful to utter her mind before them all, asked her, 
 whether she desired that any might go aside, before she spoke? She 
 answered, ' No.' He then bade her speak the word of the Lord to them, 
 and not to fear, for they had good hearts, and could hear it. He also 
 charged her, to^speak the word she had to say from the Lord, neither 
 more nor less, for they were willing to hear it, be it what it would. 
 Then she spoke what was upon her mind. 
 
 The Turks hearkened to her with much attention and gravjty, till 
 she had done ; and then the sultan asking her whether she had any thing 
 more to say 1 She asked him, whether he understopd what she said ? 
 And he answered, - Yes, every word,' and further said, that what she 
 had spoken was truth. Then he desired her to stay in that country, 
 saying, that they could iiot but -respect such an one, as should take so 
 much pains to come to them so far as from England, with a message 
 from the Lord God. He also proffered her a guard to bring her into 
 Constantinople, whither she intended. But she not accepting this offer, 
 he told her "it was dangerous travellitig, especially for such an one as 
 she; and wondered that she had passed" so safe so far as she had: say- 
 ing also, it was in respect to her, and kindness that he proffered it, and 
 ' that he would not for any thing she should come to the I6ast hurt in h!s 
 dominions. She having no 'more to say, the Turks asked her, what 
 she thought- of their prophet Mahomet ? She answered warily that she 
 knew him not; but Christ, the true prophet, the Son of God,,who was 
 the light of the world, and enlightened every man coming ihto the world, 
 him she knew. And concerning Mahomet she said, that they might 
 jadge of him to be true or false, according to the words and prophecies 
 he spoke ; saying further, ' If the word that a prophet speaketh, come 
 to pass, then shall ye know that the Lord hath sent that prophet ; but 
 if it come not to pass, then shall ye know that the Lord never sent 
 him.'. The Turks confessed this to be true; and Mary having per- 
 formed her message, departed from the camp to Constantinople, with- 
 out a guard, whither she came without the least,hurt or scoff. And so 
 she returned safe to England. 
 
 Concerning Catharine Evans, and Sarah Cheevers, two women, who 
 at this time lay in the prison of the inquisition at Malta, and were not 
 released till afler three years confinement, where they suffered most 
 grievous hardships ; I intend to speak hereafter, when I come to -the 
 time of their deliverance ; and then I propose to make a large and very 
 remarkable description concerning it. 
 
 In the meanwhile I return to the affairs of Jlngland, where the go- 
 vernment now was quite altered. Many of the late king's judges were 
 now hanged and quartered: among those was also colonel Francis 
 Hacker, of whom, about six years before this time, it hath been said 
 that he took George Fox " prisoner. But he now himself was in 
 prison, and impeached not only as one of those that kept the king pri- 
 soner, but also that he signed the warrant for the king's execution, and 
 had conducted-Jiim to the scaffijld. To all which, and more, he said 
 little, but that what he did, was by order of his superiors ; and that he 
 had endeavoured to serve his country. But this did not avail him, for 
 
284 THE HISTORY OF THE [1660 
 
 he was condemnecl for high treason, and hanged and quartered in Oc- 
 tober. A day or two before his death Margaret Fell visited him in pri- 
 son ; and wlien he was put in mind of what formerly he had done against 
 the innocent, he remembered it, and said, he knew well whom she 
 meant, and had trouble upon him for it. For G. Fox, (who had cofia- 
 pared him to Pilate,) bade hirti, -when the day of his misery and trial 
 should come upon him, to remember what he said to him. And as 
 Hacker's son-in-Jaw, Needliam, then did not stick to say, that it was 
 time to have G. Fox cut off, so it came to bethe lot of Hacker him- 
 self to' be cut off at Tyburn, wtere he was hanged. Such now was 
 the end of many, who were -not only g-uilty of the king's death, and' the 
 putting to death of others who were for king Charles the Second, but 
 had also transgressed against God by persecuting godly people. They 
 had been often warned, and several times told thatGpd would hear the 
 cries of the widows a.nd fatherless, that had been cruelly opjpressed by 
 ^hem; and as they had made spoil-6f the goods of those whom in scorn 
 they called Quakers, so now fear and' quaking -was brought upon- them, 
 and their estates became a spoil to others. How plainly E. Burrou'gh 
 had foretold this, hath been said before; and not to mention others, 
 I will only say, that one Robert Huntington came once into the 
 steeple-house at Brough, near Carlisle; with a white sheet about him, 
 and a halter about his neck, to show the Presbyterians and Independents 
 there, that the surplice was to be introduced again, and that some of ^ 
 them should not escape the halter. Now how mad soever this was said 
 to be, yet time showed it a presage of the impending'' disaster of the 
 cruel persecutors: for when king Charles had ascended the throne, his 
 most fierce enemies^ were despatched out of the way. 
 
 The parliament sitting at this time, some of those called Quakers 
 were admitted to appear in the House of Lords, where they ga_ve rea- 
 sons why they should not frequent the pubhc worship, nor swear, nor 
 pay tithes; and they were lieard with moderation; The king also about 
 this time showed himself moderate; for being solicited by. some, and 
 more especially by Margaret Fell, he set at liberty about seven hun- 
 dred of the people called Quakers, who had been imprisoned under the 
 government of Oliver and Richard Cromwell. This passed the easier, 
 because those that were now at the helm, had also suffered under the 
 former government: there seemed likewise some inclination to give li- 
 berty of conscience; but there being among those that were now in 
 authority, some also of a malicious temper, they always found means 
 to hinder this good work; and it just now fell out so that something 
 started tip, which put a- stop to the giving such a liberty as aforesaid; 
 though it was advanced so far, that an order was drawn up for per- 
 mitting the Quakers the free exercise of their worship; Only the sign- 
 ing and seal to it was wanting, when all on a sudden the Fifth 'Mo- 
 narchy-men made an insurrection. There was at that time a great 
 number of this turbulent people in England ;. who, perceiving that their 
 exorbitant opinion was inconsistent with kingly government, which 
 now had taken place, thought it not meet for their cause to sit still 
 ■while the government, which yvas yet but new, should be fully settled 
 and established. Perhaps they had also some intent to free some of the 
 late king's judges, who were imprisoHed ; for among these was also sir 
 Henry vane, who having been one of the chief of the commonwealth 
 party, was likewise said to be one of the heads of the Fifth Monarchy- 
 
e: 
 
 two] PEOPLE CALLED QUAKERS. 286 
 
 men. It was in the night when these people made a rising; which 
 caused such a stir, that the king's soldiers sounded an alarm by the 
 beating of drums. 
 
 The train-bands appeared in arms, and all was in an uproar, and both 
 the mob and soldiers committed great insolences for several days; so 
 that the Quakers, though altogether innocent, became the object of the 
 fury of their enemies, and many were hauled to prison out of their 
 peaceable meetings. 
 
 At that time George Fox was at London, and being' lodged in Pall- 
 mail, at night a company of troopers came, and knocked at the door 
 where he was; which being opened, they rushed into the house, and 
 laid hold on him. One of these, that had formerly served under the 
 arliament, clapped his hand to G. Fox's pocket, and asked, wbether 
 e had any pistol? G. Fox told him, he knew he did not use to carry 
 pistols, why then did he ask such a question of him, whom he knew to 
 be a peaceable man? Others of these fellows ran up into the cham- 
 bers, and there found Issquire Marsh, before mentioned, in bed, who 
 though he was one of the king's bed-chamber, yet out of love to G. 
 Fox, came and lodged where he did. When the troopers came down 
 again, they said, 'Why should we take this man away with us? We 
 will let him alone.' ' Oh,' said the parliament soldier, ' he is one of the 
 heads, and a -chief ringleader.' tTpon this the soldiers were taking him 
 away. But esq.uire Marsh hearing of it, sent for him that commanded 
 the party, and desired him to let G. Fox alone, since he would see him 
 forthcoming in the morning, and then they might take him. Early in 
 the morning there came a company of foot to the houset and one of 
 them drawing his sword, held it over'G. Fox's head, which made him 
 ask, wherefore he drew his sword^at a naked man? At which his fel- 
 lows being ashamed, bid him put up'his sword: and sometime after they 
 brought him to Whitehall, before the troopers xame for him. As he 
 was going out, he saw several of his friends going to the meeting, it 
 being then the First day of the week; and he intended to have gone 
 thither himself, if he had not been stopped: but now it being out of his 
 power to keep them company, he commended their boldness, and en- 
 couraged-them to persevere therein. When, he was come to White- 
 hall, seeing the soldiers aijd people were exceeding rude, he began to 
 exhort them to godliness. But some great persons coming by, who 
 were envious to him, said, ' What, do you let him preach ? Put him 
 into such a place, where he may not stir.' So he was put into that 
 place, and the soldiers watched over him ; but G. Fox told them, though 
 they could confine his body, and shut that up, yet the word of life they 
 could not stop. Some then asked him, what he was ? He told them he 
 was a preacher of righteousness. After he had been kept there two or 
 three hours, esquire Marsh spoke to the lord Gerard, whocame, and 
 bid them set G. Fox at liberty.. When he was discharged, the marshal 
 demanded fees. G. Fox told him he could not give him any: and he 
 asked him, how he could demand fees of him who was innocent? Ne- 
 vertheless he told him, that in his own freedom, he would give them 
 two-pence, to make him and the soldiers drink. But they shouted at 
 that, which made him say, if they would, not accept it, they might chuse; 
 for be should not give them fees. Then he went through the guards, 
 and came to an inn, where several of his friends at that time were pri- 
 
886 THE HISTORY OF THE [1660 
 
 soners under a guard, and about night he went to the house of one of 
 his friends. - 
 
 This insurrection of the Fifth-Monarchy-men^ caused great distur- 
 bance in the nation; and though the Quaiters did not at all meddle with 
 those boisterous people, yet they fell under great sufferings because of 
 them; and both men and women were dragged out of their houses to 
 prison, and some sick men off their beds by the legs; among which was 
 one Thomas Pachyn, who being in a fever, was dragged by the sol- 
 diers out of his bed, to prison, where he died. 
 
 This persecution going on throughout the nation, Margaret Fell went 
 to the king, and gave him an account how her friends, that were in no- 
 wise concerned in the said insurrection and riots, were-treated; for se- 
 veral thousands of them were cast into prison. -The king and.council 
 wondered how they could have such intelligence, since strict charge 
 was given for the intercepting of all lettergiso that none could pass un- 
 searched. But notwithstanding this, so much was heard of the num- 
 bers of the imprisoned, that Margaret Fell went a second time to>^the 
 king and council, and acquainted- them of the grievous sufferings of her 
 friends. G. Fox then wrote a letter of consolation to his suffering 
 friends ; and also published in print a declaration against all seditions* 
 plotters, and fi'ghtefs, wherein he manifested, that they were an harm- 
 less people, that denied' wars and fightings, and could not make use of 
 the outward sword, or other carnal weapons. , This declaration was 
 presented to the king and his council, and was of such effect, that the 
 king gave forth a proclamation, that no soldiers should go to search 
 any house, but with a constable. , When afterwards some of the Fifth 
 Monarchy-men were put to djeath because of their insurrection, they did 
 the Quakers, so called, that right, that they cleared them openly from 
 havirig an hand in, or knowledge of their plot. This arid other evi- 
 dences caused the king, being continually importuned thereunto, to is- 
 sue forth a declaration, that the Quakers should be set at liberty with- 
 out payirig fees. 
 
 Many of the Presbyterian preachers now temporized, and for keep- 
 ing their benefices, joined witb the Episcopalians, and did not'stick to 
 put on the surplice. But this gave occasion to many of their hearers 
 to leave them, and join with the Quakers, so called, who could not com- 
 ply with the times. Others, who xvere a little, more steadfast, made 
 use of their money to get liberty, though under the government of Crom'' 
 well they would permit no liberty of conscience to others; insomuch 
 that one Hewes, an eminent priest ^t Plymouth in Oliver's days, when 
 some liberty was granted,, prayed' that God would put it into the hearts 
 of the chief magistrates of the nation^to remove this cursed toleration. 
 But this Hewes, after the king was come: in, being asked by one, whe- 
 ther he would account toleration accursed now, answered only by 
 shaking his head. 
 
 Now though many of the Quakers, as hath been said,- were released 
 from prison, yet they suffered exceedingly in their religious assemblies. 
 Once a compaiiy of Irishmen came to Pall-mall, ^en G. Fox was 
 there; but the meeting -was already broke up; and he being gone up 
 into a chamber, heard one of those rude persons, who was a colonel^ 
 say, he would kill all the Quakers. Whereupon G. Fox came down, 
 and told him, ' The law said, an eye for an eye, and a tooth for a tooth; 
 but thou threatenesf to kill all the Quakers, though they have done thee no 
 
1660] PEOPLE CALLED QUAKERS. 287 
 
 hurt :' but said he further, • Here is gospel for thee : here's my hair, 
 here's my cheek, and here's my shoulder,' turning it to him. This so 
 surprised the colonel, that he and his companions stood amazed, and 
 said, ' If this be your principle as you say, we never saw the like in our 
 lives.' To which G. Pox said, ' What I am in words I am the same 
 in life.' Then the colonel carried himself lovingly; though a certain 
 ambassador who stood without and then came in, said, that this Irish 
 colonel was such a desperate man, that he durst not come in with him, 
 for fear he should have done great mischief. 
 
 Notwithstanding such like rude encountersj yet by the change of the 
 government, some stop was put to the fierce current of persecution ; 
 for the kinjg being but newly settled on the throne, showed yet an incli- 
 nation to lenity. But this quiet did not last long, and was but a time of 
 respiration :, for the churchmen, instigated, as it seems very probable, 
 by the favourers of popery, continued envious, and staid but for an op- 
 portunity to-show their malice. An instance. of which hath been seen 
 already on the insurrection of the Fifth Monarchy-men, and' in the se- 
 quel will be seen much clearer: since, though they did not seem to per- 
 secute for conscience-sake, yet under a colour of justice, laws were 
 made use of, that had formerly been enacted for the suppression of 
 popery, and to secure the kingdom against Jesuits, and other traiterous 
 Papists ; these being the laws, of which G. Fox in his letter to the king, 
 had said, that they held up persecution about religion. 
 
 That it may be known wha,t laws thbse were, and that it may also 
 appear what an unreasonable use hath been made thereof, I shall here 
 set them down, or abstracts of them ; that so it may be more plainly 
 seen, what awkward means have been made use of, and how sinistrously 
 the laws were executed. Sometimes I may interweave among these ab- 
 stracts, some observations, or an account of a case, which, though not 
 placed in due time, may yet be serviceable to give a true notion of things. 
 I now repair to those laws. 
 
 In the 27th year of king Henry the eighth, a law was made for pay- 
 ment of tithes : for that king having either given or sold many chapels 
 and abbeys to laymen, those laymen had no right, as priests claimed to 
 have, to summon to ecclesiastical courts those that failed in paying of 
 tithes. But for this a law was provided, by virtue of which, a judge of 
 an ecclesiastical court might be helpful to laymen, and in that law it 
 was said, 
 
 • If the judge of an ecclesiastical court make complaint to two justices 
 of peace, {quorum unus,) of any contumacy, or misdemeanor committed 
 by a defendant in any suit there depending for tithes, the said justices 
 shall commit such defendant to prison, there to remain till he shall find 
 sufficient surety to be bound before them by recognizance, or otherwise 
 to give due obedience to the process, proceedings, decrees, and sentences 
 of the said court.' 
 
 By this law, which is pretended to be still in force, many honest peo- 
 ple have suffered, and been kept very long in prison ; for they refusing 
 to find surety for the paymentof tithes, which for conscience-sake they 
 could not give to sucn ministers who lived from a forced maintenance, 
 and did not, as they judged, profit the people; it was in the power of 
 the priests to detain them prisoners, till the pretended debt was paid ; 
 
288 THE HISTORY OF THE [1660 
 
 "which the persecuted judged so unreasonable, that some have therefore 
 continued in prison for many years, choosing rather to die in jail, than 
 to uphold such preachers, by paying tithes to them. And the Quakers, 
 so called, have never offered resistance, but suffering and forbearance 
 have always been theirarms, though they were almost continutilly vexed 
 with laws that,were never made against them ; and more especially were 
 they molested with the oath of supremacy, 'which was made in the be- 
 ginning of the reign of queen Elizabeth, ^though, it may be, projected in 
 the time of Henry the eighth, which runs thus : 
 
 'I 4.^- do uttterly testify and declare in my. conscience, that the. 
 [king's^ highness is the only supreme governor, of this realm, and of all 
 other (his) highnesses dominions and countries, as well in all spiritual or 
 ecclesiastical things or causes, as temporal. And that no foreign prince, 
 pi-elate, state, or potentate, hath^ or ought to have any jurisdiction, 
 power, superiority, pre-eminence, or' authority, ecclesiastical or spiri- 
 tual, withinJhis' realm : and therefore I do utterly renounce, and forsake 
 all foreign jurisdictions, powers, superiorities, and authorities, and do 
 promise, that from henceforth I shall bear faith, and true allegiance to 
 the [king's] highness [his] heirs and lawful successors ;. and to my power, 
 shall assist and defend all jurisdiction, privileges, pre-eminences, and . 
 authorities, granted, or belonging to the [king's] highness [his] heirs 
 and successors, or united and annexed to the imperial crown of his, 
 realm. So help me God, and the contents of this book.' 
 
 ^n the first year of queen Elizabeth, an act was iftade, for uniformity 
 of common-prayer, and chufch-service, having this clause : 
 
 ' Every person shall resort to their parish church, or upon let thereof, 
 to some other, every Sunday and holiday, upon pain to be punished by 
 censures of the church, and also to forfeit twelve-pence, to be levied by 
 the church-wardens, there, for the use of the poor, upon the offender's 
 goods, by way of distress.' -- , 
 
 Here is to be noted, that some have prosecuted the pretended offen- 
 ders on this clause, to obviate greater severities ; although this law was 
 made because of the Papists, thereby to force them to come to-church; 
 for about that time ihere were not so many Protestant Dissenters in 
 England, as afterwards : biit these appearing in time, were as well un- 
 der the lash of this law as thePapists ; for their religious assemblies were 
 not reckoned to be churches as the steeple-houses by a metonymy gen- 
 erally have been calted; at the same, rate as the Jews' meeting-houses 
 have been called synagogues, though the word itself properly signifies 
 the, assembly of the people. , ~ 
 
 Now, since the aforesaid law was not strictly obeyed, not only by 
 Papists, but also by others, who aiming at a further reformation, -could 
 not longer comply with the rites of the church of England, in the 88d 
 year of Elizabeth, a more severe law was. made, with this clause: 
 
 'Every person not repairing to church, according to the statute of 1 
 Eliz. 2, shall forfeit twenty pounds for every month they so make de- 
 fault; and if they so forbear by the space of twelve months, after cer- 
 
1660] PEOPLE CALLED QUAKERS. 28* 
 
 tificate thereof, made by the ordinary unto the King's Bei^ch, a justice 
 of assize, jail-delivery, or peace of the county where they dwell, shall 
 bind them with two sufficient sureties in 200/. at least,/to their good 
 behaviour, from which they shall not be released until they shall repair 
 to church according to the said statute.' 
 
 This law it seems was not thought severe enough ; therefore in the * 
 29th year of the said queen, another law was made with this clause : 
 
 ' The queen may seize all the goods, and two-third parts of the lands 
 and leases of every offender not repairing to church as aforesaid, in 
 such of the terms of Easter and Michaelmas, as shall happen next after 
 such conviction, for the sum then due for the forfeiture of twenty pounds 
 a month, and yearly after that, (in the same terms,) according to the 
 rate of twenty pounds a month for so long time as they shall forbear to 
 come to church according to the said statute of 23 Eliz. 1.' 
 
 Upon these acts many were prosecuted ; but in the height of this 
 proceeding, George Whitehead, Gilbert Latey, and others, solicited king 
 Charles the Second in the behalf of their friends; which had such effect, 
 that the king ordered stay of process in divers counties ; yet afterwards 
 the prosecution was continued till after his death, both as to imprison- 
 ment, as well as seizing of goods : and other old laws were also made 
 use of: for in the 35th year of queen Elizabeth's reign, when the Papists 
 sometimes were forming plots against the queen, an act was made, con- 
 taining the effect of this clause: 
 
 ' If any of above sixteen years of age shall be convicted to have ab- 
 sented themselves above a month from church, without any lawful cause, 
 impugned the queen's authority in causes ecclesiastical, or frequented 
 conventicles, or persuaded others so to do, under pretence of exercise 
 of religion, they shall be committed to prison, and there remain until 
 they shall conform themselves, and make such open strf)mission as here- 
 after shall be prescribed : and if within three months after such con- 
 viction, they refuse to conform, and submit themselves, being thereunto 
 required by a justice of the peace, they shall in open assize, or sessions, 
 abjure the realm: and if such abjuration happen to be before justices of 
 the peace in sessions, they shall make certificate thereof at the next as- 
 size, or jail-delivery.' 
 
 ' And if such an offender refuse to abjure, or going away accord- 
 ingly, doth return without the queen's license, he shall be adjudged a 
 felon, and shall not enjoy the benefit of clergy ; but if before he be re- 
 quired to abjure, he makes his submission, the penalties aforesaid shall 
 not be inflicted upon him.' 
 
 Though it may be supposed this act was made chiefly against Papist*, 
 yet some few of the Quakers, so called, had been prosecuted thereupon, 
 which was for their lives ; for if they had been willing to depart the realm, 
 yet such, who for conscience-sake could not swear at all, could not 
 oblige themselves by oath that they would do so. And this being vety 
 Tfrelf known, it once happened, that one William Alexander, of Need- 
 ham in Suffolk, being with severd more indicted upon this act, was 
 
 Vol. I.— 37 
 
290 THE HISTORY OF THE [1660 
 
 asked/' Guilty or not guilty V He not being hasty to answer, the judge 
 said, ' Why don't you plead guilty or not guilty? To which Alexander 
 replied, ' What would'st thou advise us to plead? The judge, (who 
 sometimes used to be severe enough,) said, ' Do you ask my advice ? 
 ' Yes,' said Alexander. ' Then,' returned the judgej ' you shall have it; 
 and I'll advise you to plead not guilty.' So the prisoners accordingly 
 pleaded not guilty. Then said the judge to the prosecutors, ' Now you 
 must prove these men, neither to have been at their own parish church, 
 nor at any other church or chapel, else they are not within this act, 
 which is a sanguinary law.' Thus the judge carried en his discourse, 
 to a discharge of Alexander and his friends from that severe indictment: 
 for the prosecutors were not able to prove this with evidence, as the 
 law required. One William Bennet, had also been long in prison at 
 Edmondsbury in Suffolk, on this act, and one Richard Vickris near 
 Bristol. But now I go back again. 
 
 After the demise of queen Elizabeth, when James the First had as- 
 cended the throne, the Papists still continued their wicked designs, of 
 which the gunpowder plot may serve for an instance. To suppress 
 therefore these malicious people, and for the better discovering of them, 
 in the third year of that king's reign, an act was made, in which was 
 contained the following oath, which was to be taken by popish recu- 
 sants : 
 
 '1 A. B. do truly and sincerely acknowledge, profess, testify, and de- 
 clare in my conscience before God and the world, that our sovereign 
 lord king James, is lawful and rightful king of this realm, and of all 
 other his majesty's dominions and countries ; and that the pope, neither 
 of himself, nor by any authority of the church, or see of Rome, or by 
 any other means, with any other, hath any power or authority to de- 
 pose the king, or to dispose of any of his majesty's kingdoms or domi- 
 nions, or to authorise any foreign prince to invade, or annoy him, or his 
 countries, or to discharge any of his subjects from their allegiance and 
 obedience to his majesty, or to give license or leave to any of them to 
 bear arms, raise tumults, or to offer any violence or hurt to his majes- 
 ty's royal person, state, or government, or to any of his majesty's sub- 
 jects, within his majesty's dominions. Also I do swear from my heart, 
 that notwithstanding any declaration, or sentence of excommunication, 
 or deprivation, made or granted, or to be made or granted, by the pope 
 orhis successors, or by any authority derived, or pretended to be derived 
 from him or his see, against the said king, his heirs, or successors, or 
 any absolution of the said subjects from their obedience, I will bear faith 
 and true allegiance to his majesty, his heirs and successors, and him 
 and them will defend to the uttermost of my power, against all conspi- 
 racies and attempts whatsoever, which shall be maSe against his or 
 their persons, their crown and dignity, by reason or colour of any such 
 sentence or declaration, or otherwise : and will do my best endeavour 
 to disclose, and make known unto his majesty, his heirs and successors, 
 all treasons, and traiterous conspiracies, which I shall know or hear of 
 to be against him, or any of them. And I do further swear, that I do 
 from my heart abhor, detest, and abjure, as impious and heretical, this 
 damnable doctrine and position, that princes which be excommunicated, 
 or deprived by the pope, may be deposed, or murdered by their sub- 
 
1660] PEOPLE CALLED QUAKERS. 291 
 
 jects, or any other whatsoever. And I do believe, and in my conscience 
 am resolved, that neither the pope; nor any person whatsoever, hath 
 
 1)0 wer to absolve me of this oath, or any part thereof, which I acknow- 
 edge by good and full authority to be lawfully ministered unto me, and 
 do renounce all pardons and dispensations to the contrary. And all 
 these things I do plainly and sincerely acknowledge, and swear accord- 
 ing to the express words by me spoken, and according to the plain and 
 common sense and understanding of the same words, without any equi- 
 vocation, or mental evasion, or secret reservation whatsoever. And I 
 do make this recognition and acknowledgment, heartily, willingly, and 
 truly, upon the true faith of a Christian. So help me God.' 
 
 This oath, commonly called the oath of allegiance, was afterwards 
 called by the name of the test ; and the introduction of it makes men- 
 tion of the gunpowder-plot, and signifies that this expedient was con- 
 trived to discover Papists; and yet many of the people called Quakers, 
 have suffered thereby ipany years; for though they did not refuse to 
 declare their allegiance, yet because it was well known they were not 
 for swearing at all, this oath was continually made use of as a snare to 
 imprison them. Now the punishment stated against these recusants, was 
 a premunire : and how grievously many Quakers have been oppressed 
 on that account, though not easily related, yet I may give instances in 
 due places of several in the sequel. Other severe laws for persecution 
 have been made since, as will be seen in their proper time. 
 
 At the close of this year, E. Burrough wrote a consolatory epistle to 
 his fellow labourers in the ministry of the gospel, which I cannot omit 
 to insert here, because it shows very evidently how valiant he was in 
 the service of Truth, which epistle is as foUoweth : 
 
 'Dearly and well-beloved brethren, in the heavenly relation, and 
 blessed immortal birth, of which we are born most dearly in our Father's 
 love ; my salutation extendeth unto you all, as one with you perfectly 
 in sufferings and in rejoicings, in faith and patience, and even in all 
 things which you do and suffer for in the name of the Lord our God ; and 
 my soul greets you, and embraces you, and fervently wishes peace, love, 
 and unity, and the increase of every good gift unto you all; for I am 
 perfectly one with you; if you receive of our father's fulness, I am re- 
 freshed; and if you rejoice, I am glad; and if you suffer, and be in hea- 
 viness, I freely partake with you; whatsoever is yours, whether liberty 
 or bonds, whether life or death, I partake of the same; and whatsoever I 
 enjoy, the same also is yours; we are of one birth, of one seed, of one 
 line, even of the generation of him who is without beginning of days, 
 or end of life, who is an high priest, made after the power of an endless 
 life ; and as he was blessed of the Father, so are we, because we are 
 of the same birth, and are partakers of his nature, and he lives in us, 
 and we in him. 
 
 ' Well, my dear companions, I need not multiply words unto you, as 
 if you knew not these things ; for what know I, that you know not ? 
 Or, what can I say, but you know the same ? Yet bear with me, for 
 my heart is very full, and my soul ready to be poured forth, that I may 
 once more express a little quantity of what is abounding in my heart; 
 for love, even perfect love, even that love wherewith we are beloved 
 of the Father, filleth my heart at this time towards all of you, from the 
 
892 THE HISTORY OF THE [1660 
 
 least to the greatest ; and I know nothing but lo-ve towards you all ; and 
 I doubt not but in the same love you do receive this my salutation, 
 which is from the fountain of love, which at this time is opened in my 
 heart. 
 
 ' Now, dearly beloved, the present considerations of my heart a.re 
 very many concerning the great love of the Father, which hitherto 
 hath been showed unto us; we all know, how that he called us by his 
 grace, and turned our hearts from the vanities and evil ways of this 
 world, and sanctified us by his word, and put his image upon us, and 
 called us by his name, and redeemed us Unto himself, and gave us the 
 testimony of his holy Spirit in our own hearts, that we should be his 
 people, and he would be our God ; he taught us, and instructed us, and 
 fed us, and gave us peace and rest in himself, and freed us from the 
 bondage of sin and corruption, and from his terror because of sin ; and 
 he removed our transgressions, and blotted them out, and ceased to 
 smite us any more, but brought us into the land of rest, flowing with 
 mercy, and peace, and knowledge, and all good things: this did the 
 Lord our God do for us in the days of our infancy, even when we were 
 yet in our sins he called us forth, and cleansed us from them : and when 
 we were strangers to him, he made himself known unto us; and when 
 we were wholly ignorant, he gave us knowledge; and when we were 
 not a people, he raised us up, and made us worthy to be called by his 
 name; and thus, after this manner, did the Father love us, and show 
 his love unto us : this you know, even as I do, and the consideration of 
 it causeth me thus to express it. 
 
 ' Again, when he had thus wrought for us, and showed his love unto 
 us, he was pleased to call us out into his work, to the turning and con- 
 verting of others unto the way of life; he put his Spirit into us, and 
 gave us gifts of knowledge and utterance, and armed us with wisdom, 
 and strength, and courage, and every way fitted us for that work and 
 service in which he hath carried - us on ; he, I say, fitted us for his 
 work, and called us into it, and carried us on joyfully in it, and all this 
 of his free love, and infinite power ; and what we have been, and what 
 we have done, it hath been only of the Lord, and not of ourselves, even 
 of his love, which to us may be admirable : for alas ! what were we but 
 children, and neither prophets, nor prophets' sons, and our education 
 unanswerable for these things, and to perform this calling? And there- 
 fore it is the Lord, and only he that hath effected his own purpose 
 through us, and by us, as instruments mean of ourselves, but by him 
 very excellent. 
 
 • Again, he hath mightily prospered us in his work, and a glorious ef- 
 fect we have beheld of our labours, and travels, and testimony; yea, the 
 Lord hath been with us abundantly, and his arm hath compassed us 
 about, and he hath often given us great victory over the wise and pru- 
 dent of this world; he hath made his own word often very powerful in 
 our mouths, to the wounding of the consciences of our enemies; and 
 theLord hath blessed our testimony, to the confounding the wisdom of 
 this world, and to the gathering of many unto himself; and he hath 
 gone forth before, us in his authority, and been always with us in his 
 own work? and our testimonies, labours, and travels have been very 
 precious and pleasant unto the Lord, and all his people ; and the effect 
 thereof causeth my soul to rejoice, because the Lord hath been with us, 
 ^nd prospered us into a great people, who have received our witness, 
 
1660] PEOPLE CALLED QUAKERS. 293 
 
 and accepted thereof unto their salvation ; and unto the Lord alone, the 
 glory of all this appertaineth. i, 
 
 'And for these eight years and upward, the hand of the Lord hath 
 carried us through great labours and travels in his service, and many 
 dangers, and persecutions, and afflictions have attended us all this time; 
 and ye know that many a time hath the Lord delivered us from the 
 hands of such as would have destroyed us; and we have been delivered 
 again and again, out of dangers and difficulties, and the Lord hajh been 
 a present help unto us, in the time of our trouble; for the plotting of the 
 wicked, for the purpose of ungodly men, hath often been broken for 
 our sakes, even many a time have we been delivered out of the snare 
 that hath been laid for us, and we have seen our enemies fall before us 
 on the right hand, and on the left, even the wise in their worldly wis- 
 dom, and the foolish in their brutishness, both professors and profane 
 hath our God often cut short in their desires and endeavours for our 
 destruction ; and we have been wonderfully preserved unto this day; 
 and all this I attribute to the infinite love and power of the Lord God, 
 who is blessed for evermore. i '' 
 
 ' And through all these things we are yet alive, and the Lord doth 
 not fail us unto this hour, but he lives and walks in us, and his testimo- 
 ny is with us, even the seal of his good Spirit in our hearts, that we 
 are his sons and servants, and we are confirmed by many tokens that 
 he is our God, and we are his people, and that great oppressions which 
 we have met withal, have not restrained us, but through it all, have we 
 grown, and prospered unto this day: and concerning the things where- 
 of we have testified these divers years, I am no way doubtful but our 
 God will fulfil them, neither can my confidence be shaken by what is 
 or can come to pass; for antichrist must fall, false ministry and worship, 
 false ways and doctrines, God will confound, false power and false 
 church the Lord will lay low, and truth and righteousness must reign ; 
 and God will gather his people more and more, and glorious days will 
 appear; God will exalt his kingdom upon earth, and throw down the 
 kingdom of the man of sin ; all oppression must cease, and the oppres- 
 sors shall be no more ; and God will free his people, and they shall be 
 happy in this world, and for ever: these things have we prophesied 
 from day to day ; and my faith is constant and unmoveable, that God 
 will effect these things in his season: for the Lord never yet deceived 
 me, but what he hath said, will surely come to pass. 
 
 ' And therefore, brethren, let us be in hope and patience, and live in 
 the word of patience, and not be faint-hearted, as though the Lord had 
 forgotten us, or was unmindful of us, or as though he would not per- 
 form what he had testified of by us ; for he is not a man, that he should 
 lie, nor as a man, that he is given to change: but lift up your heads, for 
 the Lord is with us, even in our greatest tribulations and afflictions, 
 and he will accomplish his purpose ; for he is mighty to save his peo- 
 ple, and to destroy his enemies. 
 
 ' It is true, the gates of hell at this time seem to be open against us, 
 and we are a people like to^be swallowed up of our enemies, and floods 
 of wickedness seem to overflow, and the waves of the great sea seem 
 to be void of mercy, and the hope of our adversaries is to extinguish 
 us from being a people, 'and to destroy us from the face of the earth ; 
 and the hands of our persecutors are highly exalted at this day, as 
 
294 THE HISTORY OF THE [1660 
 
 though all that we have done for the Lord, by our labours and travels, 
 should now be made of none effect. 
 
 ' Well, dear brethren, though it be thus, yet our God can deliver us, 
 and" confound our adversaries; and we can appeal unto our God, and 
 can spread our cause before him : and he knows that our sufferings and 
 afflictions are altogether unjust, and unequal, and unrighteous, and that 
 our persecutors do afflict us out of their envy, and without any just 
 cause administered unto them by us; our God knows it, angels and 
 saints know it, that we are at this day a persecuted people, for religion's 
 sake; and this our present affliction is not any just punishment, either 
 from the justice of God, or from the justice of men. 
 
 For God hath given us the witness of his eternal Spirit, that wrath 
 is not in him towards us ; his wrath be to his enemies, but unto us is joy 
 and peace for evermore : and the Lord clears us, and he justifies us, who 
 then shall condemn us 1 He chargeth no guilt upon us, as if we were 
 unto ourselves the cause, by our evil deeds, of these our present suffer- 
 ings, and as if this were come to pass upon us, as punishment from the 
 hand of God : I say, it is not so ; these our present sufferings are not out 
 of God's anger towards us, for his love is to us, let his wrath be to his 
 enemies : and as I said, neither is this suffering in the justice of men ; for 
 unto all the world we can say, (and God himself shall plead our cause,) 
 whom have we wronged or done evil to ? What evil have we done to 
 any man's person 1 Whose goods have we falsely taken or coveted ? 
 Against whom have we designed mischief? Even the Lord himself be 
 judge between us and our persecutors in this matter ; for unto him we 
 are known that we do desire the good of all, and not the hurt of any, 
 and yet we are dealt with as evil-doers ; when as the Godtof heaven is 
 witness in our consciences, that we neither plot nor contrive, nor agi- 
 tat&in thought or word the hurt of any man's person : but we walk just- 
 ly towards all, it being our principle to do to others as we would be done 
 unto ; and we can plead our cause unto our God, and he shall plead our 
 cause with our enemies, and this is the present state of our case; what 
 we suffer at this time it is singly in the cause of God, and for righteous- 
 ness-sake, and for the testimony of Jesus, which we hold ; therefore 
 freely let us commit our cause unto the God of heaven, and if we die, 
 it is for him, and if we hve, it is to him ; and we seek not vengeance 
 against our enemies, but leave it to the Lord to plead with them. 
 
 'And, dearly beloved, I hope I needirot exhort you to be patient and 
 faithful in this day of our trial, knowing that the cause is so excellent 
 in which we are tried, it is God's cause and not our own ; and I hope 
 you all have the testimony of his Spirit in your consciences, verifying 
 the truth of the cause for which we suffer; and having that evidence, . 
 we need not to be doubtful as towards God, nor ashamed before men, 
 if so be that every one feels the evidence of the Spirit of God bearing 
 witness, that we suffer for righteousness-sake, and for the name of Christ 
 
 Jesus. 
 
 'And so dear brethren, lift up your heads, and be assured, that we are 
 the Lord's, and in his cause we are tried, and he will judge and avenge 
 our persecutors in his season, and we shall be a people when the Egyp- 
 tians lie dead upon the sea-shore, and when the raging sea is dried up, 
 this same people shall be safe ; for hath the Lord done so excellent things 
 for us? Hath he led us forth, and blessed us unto this day? And hath 
 he preserved us hitherto through many tribulations and dangers? Hath 
 
1660] PEOPLE CALLED QUAKERS. 295 
 
 he showed infinite love and favour unto us to this hour? And will he 
 now spffer us to be destroyed from'being a people t Surely no. Will 
 he give our enemies their heart's desire to cut us all off, that they may 
 blaspheme his name ? Surely no. And if it be the pleasur«.of the Lord, 
 that some of us should seal our testimony with our blood, good is the 
 will of the Lord ; not ours, but his will be done; for the testimony that 
 we have borne for these divers years, hath been so excellent in itself, 
 and in its fruits and effects, that the finishing of it deserves the best seal 
 that possibly we can sign it with, which is indeed our heart's blood; 
 and this dwells upon my spirit; and yet, though it should be thus,' my 
 confidence is sure, that the work of the Lord shall prosper, and our tes- 
 timony shall be glorious for ever, and this people shall never be extin- 
 guished from being a people. 
 
 'And I know not any thing that remains upon our part at this day, 
 but that we commit ourselves into the hand of the Lord, living in the 
 seed of God, wherein ojjr election is sure, before the world was, and 
 for ever; and let us remember one another, and pray one for another; 
 and let us stir lip all the children of our Father to faithfulness and pa- 
 tience, while we have time ; I say, let us walk to the glory of the Lord, 
 keeping faith and a good conscience to our last end ; our testimony 
 shall never die, nor our memories ever perish when we are ceased to 
 be ; and though we suffer now the loss of life, and all we have, yet the 
 effects thereof will be glorious in ages to come, and our present suffer- 
 ings will hasten the glory of God's work throughout the world : receive 
 this as my salutation to you all. 
 
 'It is now eight days since/I left Ireland, where my service hath been 
 precious for the Lord for ful/six months, all which time. the Lord carried 
 me in much faithfulness ana diligence in his service, to the confirming 
 of many in the truth of God, and to the converting of others; and through 
 and because of the presence of the Lord which was with me, I had a 
 very precious time, and was wonderfully preserved through many 
 dangers and trials; and I travelled near two thousand miles to and fro 
 in that land, and had very free passage in the principal cities and towns, 
 till my work for the present was fully ended thq,re, having more time 
 than could be expected to clear my conscience to all people. It would 
 be too large to mention every particular transaction, wherein I perceiv- 
 ed the eminent'hand of God with me; and also many things I observed 
 concerning the present state of things which I shall not mention ; for 
 what have we to do with the affairs of worldly kingdoms? But as for 
 friends, it was well with them, they grow and increase in the blessings 
 and fulness of the Father; and when I came thence all was quiet, and 
 very few in prison, though, I suppose, the tidings of things aslhey are 
 here, will produce the same sufferings upon them: but I hope they will 
 be bold and valiant for the truth, in giving their testimony by faithful 
 sufferings, till these things be finished. 
 
 ' Thus I remain in life and death, and when I am no more, in ever- 
 lasting remembrance, your dear brother and companion, by doing and 
 suffering for the name of the Lord and his truth. I am well, and at 
 liberty, as yet. 
 
 E. B.' 
 
 11th of the TweUlh month, 1660. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE SIXTH BOOK. 
 
 THE year 1661 being come, the government was altogether changed. 
 Charles the Second was now seated on the throne of England in peace, 
 and the power of persecution seemed somewhat restrained ; so that 
 there was an appearance of some quiet and calm. Therefore I will 
 now take a turn to New England, to draw back the curtains of the 
 bloody stage at Boston. We have already seen in the foregoing rela- 
 tion, how William Robinson, Marmaduke Stevenson, and Mary Dyar, 
 were put to death by tiieir persecutors, but their blood-thirstiness was 
 not yet quenched. 
 
 William Leddra, who was banished from Boston on pain of death, 
 was under such necessity of conscience, that he could not forbear re- 
 turning thither ; where he came about the conclusion of the foregoing 
 year ; but was soon taken prisoner, and being fastened to a log of 
 wood, was kept night and day locked in chains, in an open prison, 
 during a very cold winter ; where we will leave him §3r the present, 
 and in the meanwhile insert here an apology of the Boston persecutors 
 concerning their cruel carriage, which may serve to confirm the truth 
 of , what hath been already related of their wicked dealings. For it 
 seems, that fearing their bloody deeds would be disapproved by the 
 court of England, they thought it safest for them to gild their transac- 
 tions with a specious pretence ; though this was of no other effect than 
 that thereby they yet more exposed their own shame to public view, 
 and in process of time they also incurred the King's displeasure ; for 
 though Charles the Second was inclined to voluptuousness, yet he was 
 good-natured, and the persecution in his reign proceeded chiefly from 
 the instigation of other malicious men. But to come to the apology or 
 declaration of the bloody persecutors, it was as followeth : 
 
 ' Although the justice of our proceedings against Wm. Robinson, 
 Marmaduke Stevenson, and Mary Dyar, supported by the authprity of 
 this court, the laws of this country, and the law of God, may ra^er per- 
 suade us to expect encouragement and commendation from all prudent 
 
1««1] THE HISTORY, &c. 297 
 
 and pious men, than convince us of any necessity to apologize for the 
 same : yet for as much as men of, weaker parts, out of pity and com- 
 miseration, a commendable and Christian virtue, yet easily abused, and 
 susceptible of sinister and dangerous impressions, for want of a full 
 information, may be less satisfied ; and men of perverser principles, 
 led to calumniate us, and render us as bloody persecutors ; to satis- 
 fy the one, and stop the mouths of the other, we thought it requi- 
 site to declare, about three: years since, divers persons professing them- 
 selves Quakers, (of whose pernicious opinions and practices we had 
 received intelligence from good hands from Barbadoes and England,) 
 arrived at Boston, whose persons where only secured to be sent away 
 the first opportunity, without censure or punishment, although their pro- 
 fessed tenets, turbulent and contemptuous behaviour to authority, would 
 have justified a severer animadversion ; yet the prudence of this court 
 was exercised, only in making provision to secure the peace and order 
 here established, against their attempts, whose, design, (we were well 
 assured by our own ej^erience, as well as by the example of their 
 predecessors in Munster,) was to undermine and ruin the same. 
 
 ' And accordingly a law was made and published, prohibiting all mas» 
 ters of ships, to bring any Quakers into this jurisdiction, and themselves 
 from coming in on penalty of the house of correction, till they should 
 be sent away. Notwithstanding which, by a back door they found en- 
 trance, and the penalty inflicted on themselves proving insufficient to 
 restrain their impudent and indolent obtrusions, was increased by the 
 loss of the ears of those who offended the second time ; which also 
 being too weak a defence against their impetuous frantic fury, necessi- 
 tated us to endeavour our security; and upon serious consideration, 
 after the former experiments by their incessant assaults, a law was 
 made, that such persons should be banished upon pain«f death, accord- 
 ing to the example of England, in their provision against Jesuits ; which 
 sentence being regularly pronounced at the last court of assistants, 
 against the parties above named, and they either returning, or continu- 
 ing presumptuously in this jurisdiction after the time limited, were ap- 
 prehended, and owning themselves to be the persons banished, were 
 sentenced by the court to death, according to the law aforesaid, which 
 hath been executed upon two of them. Mary Dyar, (upon petition of 
 her son, and the mercy and clemency of this court,) had liberty to de- 
 part within two days ; which she hath accepted of. The consideration 
 of our gradual proceeding will vindicate us from the clamorous accu- 
 sations of severity, our own just and necessary defence calling upon 
 us, (other means failing, to offer the point, which these persons have 
 violently and wilfully rushed upon, and thereby become felons de se; 
 which, might it have been prevented, and the sovereign law, salus populi, 
 been preserved, our former proceedings, as well as the sparing Mary 
 Dyar upon an inconsiderable intercession, will manifestly evince, that 
 we desire their lives absent, rather than their deaths present. 
 
 EDWARD RAWSON, Stcretary.- 
 
 In this apology, wherein the Quakers, (who always were an harmless 
 people, and never made resistance with outward arms,) are compared 
 to the mutinous and riotous Anabaptists of Munster, it is also said of 
 them, that by a back door they found entrance. And this reflects on 
 
 Vol. I.— 38 
 
898 THE HISTORY OF THE [1661 
 
 sojne who unexpectedly came into New England by land, since they 
 cauld find no opportunity to come by sea, because the ship-masters fear- 
 ing the severity of the JBoston laws, were unwilling to carry any Qua- 
 kers thither. This gave occasion to Thomas Thirstone, (who haviiig 
 been already at Boston, was sent away on board a ship,) to thinii on 
 other means ; for fi^nding himself moved in spirit to go thither again, 
 he and Josiah Cole, of whom mention hath been made before, and who 
 may be further spoken of hereafter, went from England to Virginia, 
 from whence they, with one Thomas Chapman, travelled several hun- 
 dreds of miles on foot through vast wildernesses and woods, and so at 
 length came into New England, which made the persecutors there as- 
 tonished ; for they thought this impossible, that way having been count- 
 ed impassable for other men than the Indians, many of whom in those 
 parts are warlike men, who behaved themselves well toward our travel- 
 lers, whose journey however was very hard;. for they had not only 
 hunger and cold, it being winter time, to encounter with, but .they were 
 also in danger of being devoured by wild beasts, or of perishing in un- 
 known marshes or bogs. But they were preserved by an Almighty 
 hand; though this marvellous passage V(?as represented Hke a criminal 
 sauciness, by these New England persecutors. 
 
 It seems to me that the aforesaid apology, which was published in 
 print, and likewise answered, was given forth before jMary Dyar was 
 put to death ; but after her death the general court of Boston sent over 
 an address to king Charles the Second, signed by their governor John 
 Endicot, to justify their cruel proceedings. Herein they said, that they 
 had chosen rather the pure Scripture woi'ship, with a good conscienc6, 
 in that remote wilderness among the heathen, than the pleasures of 
 England, with subjection to the imposition of the then so disposed, and 
 so far prevailing hierarchy^ which they could not do without an evil 
 conscience. 
 
 Concerning the Quakers, they said, that they were open capital blas- 
 phemers, and seducers from the glorious Trinity, the Lord Christ,' the 
 blessed gospel; open enemies to the government Itself; and malignant 
 promoters of doctrines directly tending to subvert both church and 
 state. 
 
 Moreover they said, that at last they had been constrained for their 
 own safety, to pass a sentence of banishment against them on pain of 
 death, since the magistrate in conscience judged himself called for the 
 defence of all to keep the passage with the point of the sword held to- 
 wards them ; and that this could do no harm to them that would be 
 warned thereby. But the Quakers rushing themselves thereupon was 
 their own act, and a crime, bringing their blood upon their own heads. 
 
 Could they have made the king believe this, they would willingly have 
 done it; but he had too much sense to be thus imposed upon, though 
 they did whatever they could to prevent his hearing the other paTty, in 
 order whereunto they said, ' Let not the king hear men's- words; your 
 servants are true men, fearers of God and the king, and not given to 
 change, zealous of government and order ; not seditious to the interest 
 of Caesar.' 
 
 How smooth and plausible soever this seemed, yet it could not stand 
 the test ; and E. Burrough,, who answered it in print, addressed the. 
 king thus : 
 
>«60 PEOPLE CALLED QUAKERS. 299 
 
 ' O king, this my occasion to present thee with these considerations 
 is very urgent, and of great necessity, even in the behalf of innocent 
 bl(^d, hoping that my work will find such favourwiththee,as to induce 
 thee to the reading and serious consideration thereof.' 
 
 E. Burrough then examining all their pretended reasons, represented 
 also to the king how some of these petitioners some time before had not 
 stuck to write in a letter from Boston to one Gordon:. 'There is more 
 danger in these Quakers, to trouble and overcome England, than in'the 
 king of Scots, and all the popish princes in Germany ;' which plainly 
 denoted, that they reputed the king a troubler of England, whom they 
 numbered with the popish princes of Germany. What E. Burrough 
 obtained of the king for his friends, we may see hereafter. 
 
 But first I return to William Leddra, whom I left in prison : it was 
 on the 9th of ,the First month of this year, that he was brought into the 
 court of assistants, with his chains and log at his heels. And he asking 
 the jailer, when he intended to take oft' the irons from his legs, the 
 jailer roughly answered, 'When thou art going to be hanged.' W. Leddra 
 then being brought to the bar, it was told him by the rulers, speaking of 
 their law, that he was found guilty, and so, that he was to die. He 
 said, ' What evil have I done V The answer was, his own confession 
 was as good as a thousand witnesses. He asked, what that was? To 
 which they answered, that he owned these Quakers that were put to 
 death, and that they were innocent. Besides, that he would not put off 
 his hat in court, and that he said thee and thou. Then sa:id William 
 to them, - You will put me to death for speaking English, and for not 
 putting off my clothes ?' To this major-general Denison returned, 'A 
 man may speak treason in English.' And William replied, ' Is it treason 
 to say thee and thou to a single person V But none answered, only 
 Simon Broadstreet, one of the court, asked him, whether he would go 
 for England ? To which he answered, ' I have no business there.' 
 Hereupon Broadstreet, pointing to the gallows, said, ' Then you shall 
 go that way.' To which William returned, ' What, will ye put me to 
 death for breathing in the air in your jurisdiction? And for what you 
 have against me I appeal to the laws of England for my trial ; and if 
 by them I am guilty, I refuse not to die.' Of this no notice was taken, 
 but instead thereof, they endeavoured to persuade him to recant of his 
 error, (as they styled it,) and to conform ; to which with a grave mag- 
 nanimity he answered, ' What ! to join with such murderers as you are ? 
 Then let every man that meets me say, lo this is the man that hath 
 forsaken the God of his salvation.' 
 
 Whilst the trial of W. Leddra was thou going on, Wenlock Chris- 
 tison, who was already banished upon pain of death, came into the 
 court. This struck a damp upon them, insomuch that for some space 
 of time there was silence in the court: but at length one of the bloody 
 council cried, ' Here is another, fetch him up to the bar,' Which the 
 marshal performing, the secretary Rawson said, ' Is not your name 
 Wenlock Christison V ' Yea,' said Wenlock. ' Well,' said the^overnor, 
 John Endicot, ',whatdost thou here? Wast thou not banished upon 
 pain of death ?' To which Wenlock answered, ' Yea, I was.' And 
 to the question, ' What dost thou here then V he answered, 'lam come 
 here to warn you that you should shed ao more innocent blood ; foftthe 
 blood that you have shed already, cries to the Lord God for vengeainc9 
 
300 THE HISTORY OF THE [1661 
 
 to come upon you.' Whereupon it was said, ' Take him away, gailer.' 
 , It having been told W. Leddra, that at the last general court he had 
 liberty given him to go for England, or to go out of their jurisdictiipn ; 
 and that promising to do so, and come there no more, he might save 
 his life ; he answered, ' I stand not in my own will, but in the will of 
 the Lord : if I may have my freedom, I shall go, but to make you a 
 promise I cannot' But this was so far from giving content, that they 
 proceeded to pronounce sentence of deathfEigainst him ; which being 
 done, he was led from the court to prison again, where the day before 
 his death he wrote the following- letter to his friends : > 
 
 ' Most dear and inwardly beloved, 
 
 ' The sweet influences of the morning star, like a flood distillinginto 
 my innocent habitation, hath so filled me with the joy of the Lord in the 
 beauty of holiness, that my spirit is as if it did not inhabit a tabernacle 
 of clay, but is wholly swallowed up in the bosom of eternity, from 
 whence it had its being. 
 
 ' Alas, alas, what can the wrath and spirit of man, that lusteth to 
 envy, aggravated by the heat and strength of the king of the locusts, 
 which came out of the pit, do unto one that is hid in the secret places 
 of the Almighty, or unto them that are gathered under the healing 
 wings of the Prince of Peace ? under whose armour of light they shall 
 be able to stand in the day of trial, having on the breastplate. of right- 
 eousness, and the sword of the spirit, whicli -is their weapon of war 
 against spiritual wickedness, principalities, and powers, and the rulers 
 of the darkness of this world, both within and without. Oh, my belov- 
 ed ! I have waited as a dove at the windows of the ark, and have stood 
 still in that watch, which the Master, (without whom I could do nothing,) 
 did at his coming reward with fulness of his love, wherein my heart 
 did rejoice, that I might in the love and life of God speak a few words 
 to you sealed with the spirit of promise, that the taste thereof might 
 be a savour of life, to your life, and a testimony in /you of my innocent 
 death : and if- 1 had been altogether silent, and the Lord had not opened 
 my mouth unto you, yet he would have opened your hearts, and there 
 have sealed my innocency with the streams of life, by which we are 
 all baptized into that body whiqh is in God, whom and in whose pre- 
 sence there is life; in which, as you abide, you stand upon the pillar 
 and ground of truth; for, the life being the truth and the way, go not- 
 one step without it, lest you should compass a mountain in the wilder- 
 ness ; for unto every thing there is a season. 
 
 ' As the flowing of the ocean doth fill every creek and branch thereof, 
 and then retires again towards its own being and fulness, and leaves a 
 savour behind it, so doth the life and virtue of God flow into every one 
 of your hearts, whom he hath made pai;takers of his divine nature ; and 
 when it withdraws but a littlojit leaves a sweet savour- behind it, that 
 many can say, they are made clean through the word that he hath spa- 
 ken to them : in which innocent condition you may see what you are in 
 the presence of God, and what you are without him. Therefore, my 
 dear hearts, let the enjoyment of the life alone be your hope, your joy 
 and consolation, and let the man of God flee those things that would 
 lead the mind out of the cross, for then the savour of the life will be 
 juried: and although some may speak of things that they received in 
 the life, as exj^jriences, yet the life being veiledi and the savour that is 
 
1660 PEOPLE CALLED QUAKERS. 301 
 
 left behind washed away by the fresh floods of temptation, the condition 
 that they did enjoy in the Hfe, boasted of by the airy thing, will be like 
 the manna that was gathered yesterday, without, any good scent or sa- 
 vour. For, it was only well with the man while he was in the life of 
 innocency ; but being driven from the presence of the Lord into the 
 earth, what can he boast of ^ And although you know these things, and 
 many of you, much more than I can say ; yet, for the love and zeal I 
 bear to the truth and honour of God, and tender desire of my soul to 
 those that are young, that they may read me in that from which I write, 
 to strengthen ihem against the wiles of the subtil serpent that beguiled 
 Eve, I say, stand in the watch within, in the fear of tbe Lord, which is 
 the very entrance of wisdom, and the state where you are ready to re- 
 ceive the secrets of the Lord : hunger and thirst patiently, be not weary, 
 neither doubt. Stand still, and cease from thy own working, and in 
 due time thou shalt enter into the rest, and thy eyes shall behold his 
 salvation, whose testimonies are sure and righteous altogether : let them 
 be as a seal upon thine'arm, and as jewels about thy neck, that others 
 may see what the Lord hath done for your souls : confess him before 
 men, yea, before his greatest enemies ; fear not what they can do unto 
 you : greater is he that is in you, than he that is in the world : for he 
 will clothe you wfth humility, and in the power of his meekness you 
 shall reign over all the rage of your enemies in the favour of God ; 
 wherein, as you stand in faith, ye are the salt of the earth; for, many 
 seeing your good works, may glorify God in the day of their visitation. 
 ' Take heed of receiving that which you saw not in the light, lest you 
 give ear to the enemy. Biding all things to the light, that they may be 
 proved, whether they be wrought in God ; the love of the world, the 
 lust of the flesh, and the lust, of the eye, are without the light, in the 
 world ; therefore possess your vessels in all sanctification and honour, 
 and let your eye look at the ^mark: he that hath called you is holy: 
 and if there be an eye that offends, pluck it out, and cast it from you: 
 let not a temptation take hold, for if you do, it will keep from the favour 
 of God, and that will be a gad state; for, without grace possessed, there 
 is no assurance of salvation : by grace you are saved ; and the witness- 
 ing of it is sufficient for you, to which I commend you all my dear 
 friends, and in it remain. 
 
 Your brother, 
 
 WILLIAM LEDDRA.' 
 
 Boston Jail, the 13th of the 
 First Month, 1660-61. 
 
 The. day before he suffered. 
 
 The next day after this letter was written, the execution of W. Led- 
 dra was performed, which was on the 14th of the First month. After 
 the lecture was ended, the governor, John Endicot, came with a guard 
 of soldiers to the prison, where W. Leddra's irons were taken off", with 
 which he had been chained to a log both night and day during a cold 
 winter; and now they were knocked off", according to what the jailer 
 once said, as hath been related before. William then having taken his 
 leave of Wenlock Christison, and others then in bonds, when called, 
 went forth to the slaughter, encompassed ►with a guard to prevent his 
 speaking to his friends ; which Edward Wharton an inhabitant oif Salem, 
 and also banished on pain of death, seeing, and speaking against, one 
 
302 THE HISTORY OF THE fl661 
 
 amongst the company said, ' O Edward it will be your turn next!' To 
 which Captain Oliver added, ' if you speak a'wordj I'll stop your mouth.' 
 Then W. Leddra being brought to the foot of the ladder, was pinionedf 
 and as he was about to ascend the same, he took leave of his friend, E. 
 Wharton, to whom he said, ' All that will be Christs's disciples, must 
 take up the cross.' He standing upon the ladder, somebody said, ' Wil- 
 liam, have you any thing to say to the people?' Thereupon he spoke 
 thus, 'For the testimony of Jesus, and for testifying against deceivers, 
 and the deceived, lam brought here to suffer.' This took so much with 
 the people, that it wrought a tenderness in many. But to quench this, 
 priest Allen said to the spectators, 'People, I would not have you think 
 it strange to see a man so willing to die ; for that's no new thing. And 
 you may read how the apostle said, that some should be given up to 
 strong delusions, and even dare to die for i(.' But he did not say where 
 the apostle speaks so, neither have I found it any where in the holy 
 writ ; though I know that Paul saith, Rom. v. 7. " Peradventure for a 
 good man some would even dare to die." But it seems it was sufficient 
 for Allen, if he could but render Leddra odious: who however con- 
 tinued cheerful : for as the executioner was putting the halter about his 
 neck, he was heard to say, ' I commit my righteous cause unto thee, O 
 God.' The executioner then being charged-^to make haste, W. Leddra, 
 at the turning of the ladder, cried, 'Lord Jesus receive my spirit;' and 
 so he was turned off, and finished his days. The hangman cut down 
 the dead body, and lest it should be so barbarously used as those of 
 William Robinson and Marmaduke Stevenson, (which none holding 
 when cut down, fell to the ground to the breaking of W. Robinson's 
 skull,) Edward Wharton, John Chamberlain, and others, caught the 
 body in their arms and laid it on the ground, till the hangman had stript 
 it of its clothes; who having done so, said, that he was a comely man, 
 as indeed he was. The body being stript, William's friends took it, 
 laid it in a coffin, and buried it. For further confirmation of what hath 
 been related,~the following letter of one of the spectators, that was there 
 accidentally, may be added : 
 
 'Boston, March 26, 1661. 
 ' On the 14th 'of this instant, there was one William Leddra, who 
 was put to death. The people of the town told me, he might go 
 away if he would ; but when I made further inquiry, I heard the mar- 
 shal say, that he was chained in prison, from the time he was condemn- 
 ed, to the day of his execution. I am not of his opinion: but yet truly 
 methought the Lord did mightily appear in the' man. I went t6 one of 
 the magistrates of Cambridge, who had been of the jury that condemn- 
 ed him, as he told me himself, and I asked him by what rule he did it? 
 He answered me that he was a rogue, a very rogue. But what is this 
 to the question, I said, where is your rule ? He said, he had abused" au- 
 thority. Then I goes after the man, and asked him, whether he did 
 not look on it as a breach of rule to slight and undervalue authority? 
 And I said that Paul gave Festus the title of honour, though he was a 
 heathen. (I do not say that these magistrates are heathens) I said. 
 Then, when the man was on the ladder, he looked on me, and called me 
 friend, and said, know that this day I am willing to offer up my life for 
 the witness of Jesus. Then I desired leave of the officers to speak, and 
 said, Gentlemen, I am a stranger both to your persons and country, and 
 
1661] PEOPLE CALLED QUAKERS. 803 
 
 yet a friend to both: and I cried aloud, for the Lord's sake, take not 
 away the man's hfe ; but remember Gamaliel's council to the Jews. If 
 this be of man it will come to nought, but if it be of God, ye cannot 
 overthrow it: but be careful ye be not found fighters against God. And 
 the captain said, why had you not come to the prison? The reason 
 was, because I heard the man might go if he would ; and therefore I 
 called him down from the tree, and said, come down, William, you 
 may go away if you will. Then captain OHver said, it was no such 
 niaiter ; and asked, what I had to do with it 1 And besides, bade me 
 be gone : and I told them, I was willii^g ; for I cannot endure to see 
 this, I said. And when I was in the to\vn, some did seem to sympa- 
 thise with me in my grief. But I told them, that they had no warrant 
 from the word of God, nor precedent from our country, nor power 
 from his majesty to hang the man. I rest, 
 
 Your Friend, 
 
 THOMAS WILKIE.' 
 
 To Mr. George Lad, master of the America 
 of Dartmoutli, now at Barbadoes. 
 
 William Leddra being thus despatched, it was resolved to make an 
 end also of Wenlock Christison. He therefore was brought from the 
 prison to the court at Boston, where the governor, John Endicot, and 
 the deputy-governor, Richard Bellingham, being both present, it was 
 told him, ' Unless j'ou renounce your rehgion, you shall surely die.' 
 But instead of shrinking, he said with an undaunted courage, 'Nay, I 
 shall not change my religion, nor seek to save my life ; neither do ] in- 
 tend to deny my master; but if I loose my life for Christ's sake, and 
 the preaching of the gospel, I shall save my Hfe.' This noble reso- 
 lution gave such a check to his persecutors, that they did not then go 
 on with the trial, but sent him away to prison again. And it being said 
 by somebody, that William Leddra was dead, a certain person said to 
 Wenlock, ' O thy turn is next.' To which he gravely replied, ' The 
 will of the Lord be done,' showing thereby his entire resignation. 
 
 Being now locked up again in prison, he was kept there till about the 
 Fourth month : but then the court being set, a spirit of confusion ap- 
 peared there, and a division among several of the members ; for though 
 the greatest part were for taking the same course with him as with 
 those that were already put to death, yet several would not consent to 
 it. And as natural occurrences sometimes cause reflections among ob- 
 serving people, so it happened here ; for during their deliberations how 
 to deal with Wenlock Christison, which lasted for the space of two 
 weeks, the sun in the firmament shone not, a thing at that season some- 
 what extraordinary; which gave occasion for some to say that the sun 
 abhorring this bloody business, hid itself from them. But after many 
 debates, the sanguinary council at length agreed, and Wenlock was 
 Tjrought to the bar, where the governor, John Endicot, asked him, what 
 he had to say for himself, why he should not die? He answered, 'I 
 have done nothing worthy of death ; if I have I refuse not to die.' To 
 this another said, ' Thou art come in among us in rebeUion, which is as 
 the sin of witchcraft, and ought to be punished.' Hence it appears how 
 perversely these blood-thirsty persecutors applied the Holy Scriptures 
 to their cruel ends, and so made a wrong use of the prophet Samuel's 
 
304 THE HISTORY OF THE [1681 
 
 words to Saul ; to which false conclusion Wenlock answered, • I came 
 not in among you in rebellion, but in otedienoe to the God of heaven, 
 not in contempt to any of you, but in love to your souls and bodies; 
 and that ygu shall know one day, when you and all men must give an 
 account of the deeds done in the body. Take heed, (thus he went on,) 
 for you cannot escape the righteous judgrpents of God.' Then said 
 major-general Adderton, ' You pronounce woes and judgments, and 
 those that are gone before^ you pronounced woes and- judgments ; but 
 the judgments of the Lord God are not come upon us as yet.' So 
 insolent and hard-hearted may man become, as not to stick even to defy 
 the Most High. But before we draw the curtains of this stage, we 
 shall see the tragical end of this Adderton, who now received this an- 
 swer from Wenlock : ' Be not proud, neither let your spirits be lifted 
 up : God doth but wait till the measure of your iniquity be filled up, 
 and that you have run your ungodly race ; then will the wrath of God 
 come upon you to the uttermost. And as for thy part, it hangs over 
 thy head, and is near to be poured down upon thee, and shall come as 
 a thief in the night suddenly, when thou thinkest not of it.' 
 
 Then Wenlock asked, ' By what law will you put me to death?' The 
 answer was, ' We have a law, and by our law you are to die.' ' So said 
 the Jews of Christ, (replied Wenlock,) We have a law, and by our 
 law he ought to die. Who empowered you to make that law T' To 
 which one of the Isoard answered, we have a patent, and are the 
 patentees ; judge whether we have not power to make laws.' Hereup- 
 on Wenlock asked again, ' How ! have you power to make laws repug- 
 nant to the laws of England? ' No,' said the governor. ' Then, (repli- 
 ed Wenlock,) you are gone beyond your bounds, and have forfeited 
 your patent ; and that is more than you can answer. Are you, (asked 
 he,) subjects to the king, yea, or nay V ' What good will that do you,' 
 replied the secretary ? ' If you are, (answered Wenlock,) say so ; for 
 in your petition to the king, you desire that he would' protect you, and 
 that you may be worthy to kneel amongst his loyal subjects.' To which 
 one said, ' Yea, we are so.' ' Well, (said Wenlock,) so am I, and for 
 any thing I know, am as good as you, if not better ; for if the king did 
 but know your hearts as God knows them, he would see that you are 
 as rotten towards him, as they are towards God. Therefore seeing 
 that you and I are subjiects to the king, I demand to be tried by the 
 laws of my own nation.' It was answered, 'You shall be tried by a 
 bench and a jur;^ :' for it seems they began to be afraid to go on in the 
 former course of trial without a jury, this being contrary to the laws 
 of England. But Wenlock said, ' That is not the law, but the manner 
 of it ; for I never heard nor read of any law that was in England to 
 hang Quakers.' To this the governor replied, that there was a law to 
 hang Jesuits. To which Wenlock returned. ' If you put me to death, 
 it is not because I go under the name of a Jesuit, but of a Quaker : 
 therefore I appeal to the laws of my own nation.' But instead of tak- 
 ing notice of this, one said, that he was in their hands, and had broken 
 their law, and they would try him. Wenlock still appealed to the law 
 of his own nation : yet the jury being called over, went out, but quick- 
 ly returned, and brought him in guilty. Whereupon the secretary said, 
 ' Wenlock Christison, hold up your hand.' ' I will not,' said Wenlock, 
 • I am here and can hear thee.' Then the secretary cried, 'Guilty or 
 not guilty V ' I deny all guilt,' replied Wenlock, ' for my conscience is 
 
1861] PEOPLE CALLED QUAKERS. 305 
 
 clear in the sight of God.' But the governor said, ' The jury hath con- 
 demned thee.' Wenlock answered, 'The Lord doth justify me.; who 
 art thou that condemnest?' 
 
 They then voted as to the sentence of death, but were in a manner 
 confounded, for several could not vote him guilty of dedlth. The go- 
 vernor seeing this division, said, ' I could find in my heart to go home:' 
 being in such a rage, that he flung something furiously on the table ; 
 which made Wenlock cry, ' It were better for thee to be at home than 
 here, for thou art about a bloody piece of work.' Then the governor 
 put the court to vote again ; but this was done confusedly, which so in- 
 censed the governor, that he stood up and said, ' You that will not con- 
 sent, record it : I thank God I am not afraid to give judgment' Thus 
 we see that to be drunk with blood, doth not quench the thirst after 
 blood ; for Endicot the governor, seeing others backward to vote, pre- 
 cipitately pronounced judgment himself, and said, ' Wenlock Christison, 
 hearken to your sentence: You must return to the place from whence 
 you came, and from tBence to the place of execution, and there you 
 must be hanged until you are dead, dead, dead.' To which Wenlock 
 said, ' The will of the Lord be done, in whose will I came amongst you, 
 and in whose counsel I stand, feeling his eternal power, that will uphold 
 me unto the last gasp.' Moreover he cried thus : ' Known be it unto 
 you all, that if ye have power to take my life from me, my soul shall 
 enter into everlasting rest and peace with God, where you yourselves 
 shall never come. And if ye have power to take my life from me, the 
 which I do question, I do believe you shall never more take Quakers' 
 lives from them: note my words: do not think to weary out the living 
 God, by taking away the lives of his servants. What do you gain by 
 it ''. for the last man that you have put to death, here are five come in 
 his room. And if ye have power to take my life from me, God can 
 raise up the same principle of life in ten of his servants, and send theoi 
 among you in my room, that you may have torment upon torment, 
 which is your portion ; for there is no peace to the wicked, saith my 
 God.' The holy confidence with which he uttered these words show, 
 and the sequel made it appear plainly, that something supernatural was 
 contained in them: and it is remarkable, that among the imprisoned 
 Quakers, there were then several that had been banished on pain of 
 death; and among these also Elizabeth Hooton; and Edward Wharton 
 staid in his habitatioa contrary to his sentence of banishment. 
 
 Wenlock having received sentence of death, was brought to prison 
 again, where having been detained five days, the marshal anda consta- 
 ble camfe to him with an order from the court for his enlargement with 
 twenty-seven more of his friends, then in prison for their testimony to 
 the Truth, saying they were ordered by the court to make him acquaint- 
 ed with their new law. ' What means this?' said Wenlock, 'Have ye 
 a new law?' 'Yes,' said they. 'Then ye have deceived most people,' 
 said Wenlock. 'Why?' said they. ' Because,' said he, ' they did think 
 the gallows had been your last weapon. Your magistrates said that 
 your law was a good and wholesome law made tor your peace, and 
 the safeguard of your country. What, are your hands now become weak? 
 The power of God is over you all.' 
 
 Thus the prison doors were opened, and Wenlock, with twentyiseven 
 more of his friends, as aforesaid, set at liberty, save that two of them, 
 vir. Peter Pearson and Judith Brown, being stripped to the waist, and 
 
 Vol, L— 39 
 
306 THE HISTORY OF THE [1661 
 
 fastened to a cart's tail, were whipped through the town of Boston 
 with twenty stripes apiece. 
 
 Now though not long after an order came from the king, as will be 
 said anon, whereby these persecutors were charged to desist fronj put- 
 ting the Quakers to death, yet is seems they had got some scent of the 
 king's displeasure,,who had a mind to stop their bloody career : for hav- 
 ing got a book written by George Bishop, containing a relation of the 
 cruel persecution in New England, and reading a passage concerning 
 major-general Denison, who, to put off those that complained of their 
 wicked proceeding, said, ' This year ye will go to complain to the par- 
 liament, and the next year they will send to see how it is ; and the third 
 year the government is changed.' He took much notice of this, and 
 calling to tjie lords. to hear it, said, 'Lo, these are my good subjects of 
 New England': but I will put a stop to them.' 
 
 It was not long before an opportunity was offered ; for the news of 
 William Leddra's death being come into England, with an information 
 of the danger that others were in of going the, same way, their friends 
 took it so to heart, especially Edward Burrough, that having got au- 
 dience of the king, he said to him there was a vein of innocent blood 
 opened in his dominions,, which if it were not stopped would overrun all. 
 To which the king replied, ' But I will stop that vein.' Then Burrough 
 desired him to do it speedily ; ' for we know not,' said he, ' how many 
 may soon be put to death.' The king answered, ' As soon as you will. 
 Call, said he to some present, the secretary, and I will .do it presently.' 
 The secretary being come, a mandamus was forthwith granted. A day 
 or two after, going again to the king, to desire despatch of the matter, 
 the king said he had no occasion at present to send a ship thither; but 
 if they would send one, they might do it as soon as they could. E. Bur- 
 rough then asked the king if it would please him to grant his deputation 
 to one. called a Quaker, to carry the mandamus to New England. The 
 king answered, ' Yes, to whom you will.' Whereupon E. Burrough 
 named one Samuel Shattock, who being an inhabitant of New England, 
 was banished on pain of death, if ever hejeturned thither. And the king 
 accordingly granted the deputation to him, with full power to carry the 
 mandamus, which was as followeth: 
 
 'Charles R. 
 'Trusty and well-beloved, we greet you well.-^Having been informed 
 that several of our subjects amongst you, called Quakers, have been, and 
 are imprisoned by you, whereof some have been executed, and others, 
 (as hath been represented unto us,) are in danger to undergo the hke: 
 we have thought fit to signify our pleasure in that behalf for the future; 
 a nd do hereby require, that if there be any of those people called Qua- 
 kers amongst you, now already condemned to suffer death, or other ' 
 corporal punishment, or that are imprisoned, and obnoxious to the like 
 condemnation, you are to forbear to proceed any further therein ; buH 
 that you forthwith send the said persons, (whether condemned or im- 
 prisoned,) over into this our kingdom of England, together with the re- 
 spective crimes or offences laid to their charge; to the end that such 
 course may be taken with them here, as shall be agreeable to our laws, 
 and their demerits. And for so doing, these our letters shall be your 
 sufficient warrant and discharge. 
 
1661] PEOPLE CALLED QUAKERS. 307 
 
 'Given at our court at Whitehall, the 9th day of September, 1661, in 
 the 13th year of our reign. 
 
 By his majesty's command, 
 
 WILLIAM MORRIS.' 
 
 The superscription was : 
 
 To our trusty and well-beloved John Endicot.Esq. and to all and every 
 other the governor, or governors of our plantations of New-Eng- 
 land, and of all the colonies thereunto belonging ; that now are, or 
 hereafter shall be ; and to all and every the ministers and officers 
 of our said plantations and colonies whatsoever, within the conti- 
 nent of New England. 
 
 Thus favourable the king manifested himself; and in England perse- 
 cution for religion was, a little it a stand; but it was but a kind of res- 
 pite. G. Fox the younger, a man of excellent qualifications, and great 
 boldness, foresaw an imminent storm ; and lest any carelessness might 
 enter among his friends, in the Fourth month he wrote the following 
 exhortation to them : 
 
 ' What my heavenly Father hath determined for these men to do, no 
 man can stop it: O that patience might be abode in by all that know 
 his name, and his will submitted unto by them that he hath called. O 
 be still, strive not, but drink the cup which our Father suffereth to be 
 given ; I know it will be bitter to some ; but whosoever striveth against 
 it shall come to loss and shame : for the Lord will yet further try his 
 people, till it be fully and clearly manifest who are the approved in his 
 sight. This he will certainly do ; therefore let not the present calm 
 beget a wrong security in any, for lo the day hastens, and cometh swift- 
 ly, that another storm must arise; and in vain will it be to fty to the 
 tall cedars and strong oaks for shelter; for nothing but the name of the 
 Lord can preserve in that day. 
 
 GEORGE FOX, the younger.' 
 
 That this G. Fox did not reckon amiss, when in this exhortation he 
 said the day hastens that another storm must arise, we shall see ere 
 long : but first we must take a view of things in America. 
 
 This mandamus to the rulers of New England being obtained, as hath 
 been said, quick despatch was thought necessary to send it thither. And 
 Samuel Shattock being empowered by the king to carry it, an agree- 
 ment was made with one Ralph Goldsmith, who was master of a good 
 ship, and also one of those called Quakers, for three hundred pounds, 
 (goods or no goods,) to sail in ten days. He then immediately made 
 all things ready to set sail, and with a prosperous gale arrived in about 
 six weeks time before the town of Boston in New England, upon a 
 First-day of the week. The townsmen seeing a ship come into the bay 
 with English colours, soon came on board, ahd'asked for the captain, 
 Ralph Goldsmith told them he was the commander; ^3'hen they asked 
 him whether he had any letters ; and he said ' Yes.' Whereupon they 
 asked if he would deUver them ; but he said, 'No, not to-day.' S6 they 
 went ashore, and reported there was a ship full of Quakers, and that 
 
308 THE HISTORY OF THE [1661 
 
 Samdel Shattock was among them, who they knew was by their law 
 liable to be put to death, for coming in again after banishment : but they 
 knew not his errand nor authority. 
 
 All being thus iiept close, and none of the ship's company suffereq to 
 go on shore that day, next morning Samuel Shattock, the king's deputy, 
 and Ralph Goldsmith, the commander of the vessel, went on shore ; 
 and sending the men that landed them back to the ship, they two went 
 through the town to the governor John Endicot's door, and knocked. 
 He sending a man to know their business, they sent him word their 
 business was from the king of England, and that they would deliver 
 their message to none but the governor himself Thereupon they were 
 admitted to go in, and the governor came to them, and commanded 
 Shattock's hat to be taken off, and having received the deputation and 
 the mandamus, he laid off his hat ; and ordering Shattock's hat to be 
 given him again, he looked upon the papers, and then going out, went 
 to the deputy-governor, and bid the king's deputy and the master of 
 the ship to follow him. Being come to the deputy-governor, and having 
 consulted with him about the matter, he returned to the two aforesaid 
 persons and said, ' We shall obey his majesty's command.' After this, 
 the master of the ship gave liberty to the passengers to come ashore, 
 which they did, and met together with their friends of the town, to offer 
 np praises to God for this wonderful deliverance. 
 
 Now for as much as several of their friends were yet in prison at 
 Boston, the following order was given forth by the council not long 
 after. 
 
 ' To William Salter, keeper of the prison at Boston. 
 
 ' You are required by authority, and order of the general court, 
 forthwith to release and discharge the Quakers, who at present are in 
 custody. See that you do not neglect xhis. 
 
 Bv order of the c®urt, 
 
 EDWARD RAWSON, Secretary.' 
 Boston, 9th Dec. 1661. 
 
 They then consulted what to do that they might not incur the king's 
 displeasure; and it was agreed to send a deputation to him. First, 
 colonel Temple was sent to acquaint the king with their having set the 
 Quakers at liberty ; and he was followed not long after by the chief 
 priest John Norton, and Simon Broadstreet, one of the magistrates. 
 
 The year was now spent : but before I conclude it I must take notice, 
 as a pregnant instance of the marvellous vicissitude of mundane affairs, 
 that in the forepart of this year, the body of O. Cromwell, which had 
 been buried with great state in Westminster Abbey, was digged up, as 
 were also the bodies of Bradshaw and Ireton, which three corpses were 
 carried in carts to Tyburn, and there hanged on the gallows. Then 
 the executioner chopped off the heads, stamped with his foot, on the 
 bodies, which were tumbled into a pit, dug near the gallows ; and the 
 heads were exposed on the top of Westminster Hall, where I remember 
 to have seen them. And that how befel Cromwell -Which he said about 
 Seven years before in his speech to the parliament, as hath been men- 
 tioned in its due place, vii. That he would rather be rolled into the 
 
ISeiJ PEOPLE CALLED QUAKERS. 309 
 
 grave, and buried with infamy, thaii give his consent to the throwing 
 away one of the fundamentals of that government, to wit, liberty of 
 conscience. And yet he suffered persecution to go on, as hath been 
 related at large: but now, according to his saying, he was rolled with 
 infamy into the grave ; which may serve indeed for a remarkable 
 instance of the justice and equal judgments of God. 
 
 About this time a book came out at London, bearing the title of 
 Semper Idem, [i. e. Always the same,] or a Parallel of fanatics. The 
 author concealed his name ; but he made it appear sufficiently that he 
 was a Papist, and it may be a Jesuit: for he inveighed not only against 
 the Quakers and Baptists, but also against the Presbyterians, and even 
 Episcopalians, and consequently against all Protestants. Nay, the 
 martyrs that were burnt in the bloody reign of queen Mary, eldest 
 daughter to king Henry the Eighth, were no less vilified than the 
 Quakers, in the said book, by the scornful name of rebels, and fanatics. 
 This book was sold gublicly, and it seemed that none durst oppose it, 
 for fear of displeasing the court. ButE. Burrough, who was of an un- 
 daunted courage, and so continued till his death, employed his pen to 
 refute it, and gave forth his answer in print, plainly showing what the 
 anonymous author aimed at, viz. That he would have the cruel usage 
 of lire and faggots revived, and wished to see the burning of reputed 
 heretics brought again into vogue. Which was the more to be taken no- 
 tice of, because such a publication of vilifying the martyrs with calum- 
 nies, had not been seen at London for above an hundred years; and all 
 the groundless positions of the said author were very notably answered 
 by the said E. Burrough. 
 
 And since persecution in the latter end of this year began to appear 
 with open face again, he published a book, which he called Anti- 
 christ's government jrstly detected. This he dedicated to all the rulers, 
 i&c. in the (so called) Christian world; and therein, with sound argu- 
 ments, manifested the unlawfulness and injustice of persecution, and from 
 whence it had its rise ; and how dangerous it was to impose religion. 
 
 Next he treated at large concerning heresy, and what punishment 
 pertained to such as are truly convicted of it. But lest any might think 
 that he was for opposing the duty of the civil magistrate against male- 
 factors, he said concerning the punishment of heresy, (which he stated 
 to be only an ecclesiastical censure,) that he only intended this, where the 
 error of a man and his heresy in his mind and judgment, did only ex- 
 tend to the hurt of his own soul, and against God, and not to the harm 
 of his neighbour's person or estate. But, thus continued he,if his error 
 and heresy do extend further than only against God and his own soul, 
 even to outward wrongs, or evils, or violence, or visible mischiefs 
 committed, as murders, or other the like crimes against men, to the 
 injuring of others, then I forbid not outward externa] punishment, to 
 be corporally inflicted upon the person and estate of such a ' man ; 
 but it ought to be done, and that by the laws of men, provided for the 
 same end ; even such a man's error, in such his wrong dealing, may 
 justly and lawfully be punished with death, banishment or penalties, ac- 
 cording to the desert of the crime, &c. The author also wrote cir* 
 cumstantially concerning the government of antichrist, and showed the 
 deceit that was in it, and who were the subjects of his kingdom. 
 
 It was SQittewhat before this time that George Fox the younger, being 
 
310 THE HISTORY OF THE [1661 
 
 a prisoner, and seeing an intent of promoting popery, wrote the follow- 
 ing letter to the king : 
 
 ' The King of kings hath beheld, yea, the King of kings hath seen 
 even all thy actings in the dark, and he hath traced thy walkings in ob- 
 scure places; and thou hast not hidthy counsels from the almighty, but 
 he hath seen all the intents of thy heart, and thy good words have not 
 at all deceived him, nor those that purely stood in his counsels ; for he ■ 
 hath seen the snares, and beheld the pits which privily have been pre- 
 paring for the innocent, (even in the time when smooth words have 
 been given,) and he hath showed them unto others. Oh that thou 
 wouldst have taken counsel of the Lord, and obeyed the same ! thou 
 shouldest have been prospered ; but thou hast taken counsel of them 
 which have caused thee to err: thou hast also sought to exalt and es- 
 tabhsh thyself, and thy own honour, and not the. truth and honour of 
 God only ; which if thou hadst truly done, (in the self-denial,) God would 
 have honoured thee : thou hast not taken the Lord for thy strength and 
 stay, but thou hast leaned to that which cannot help thee, even to that 
 which will prove a broken reed unto thee, if thou comest to prove its 
 strength. Thou hast greatly dishonoured and grieved the Lord, by thy 
 setting up ministers which he loathes, and by thy providing a forced 
 maintenance for them by an unjust law, that so they may yet make a 
 prey upon his people, who for conscience-sake cannot put into their 
 mouths, being spiritually gathered therefrom by the word of the Lord. 
 Thou hast also grieved the Spirit of the Lord, in that thou hast not put 
 a difference betwixt that which the Spirit of the Lord moved, and that 
 which is moved by the evil lusts of men ; and hereby thou hast justified 
 that which God hath condemned, and condemned that which he hath 
 justified, and will justify in the sight of his enemies. O, friend, it is not 
 the person of any man which the Lord regards, but it is righteousness 
 which he hath respect to, and so far as man, (whatever he may be,) by 
 the drawing of the Truth comes into righteousness, and acts therein, so 
 far hath the Lord unity with him, and no further : these things should 
 have been considered by thee. Thou hast also grieved the Holy Ghost 
 by the suffering all these wicked and profane shows and sports, which 
 have abounded since thy coming in, by which the Lord's good crea- 
 tures have been abused, wasted, and devoured. Thou hast highly dis- 
 pleased the Lord God, by thy suffering persecution to be acted' in thy 
 name, even whilst thou in words hast promised liberty ; yea, many are 
 this day in holes and prisons, for the testimony of a good conscience, 
 and obeying the doctrine of Christ. Oh ! the Lord is grieved with the 
 pride and wickedness that is lived in, both in thy family and dominions, 
 and thou thyself hast not been such a pattern and example amongst 
 them as thou oughtest to have been. O, friend ! when I behold the 
 wickedness, cruelty, and oppression, that abounds in this nation in open 
 view, and also the secret abominations which are committed, and are 
 plotting and lurking in the chambers ; verily my life is even bowed 
 down because of the fierce wrath of the Almighty, which I see is kin- 
 dled ; and because of the great destruction which I see attends the wick- 
 ed, whose ends and counsels the Lord will frustrate, and upon whom 
 he will pour out everlasting contempt. Yea, and it hath been oft in 
 me, before thou came^t last into the land, and also since, even when it 
 hath been shown me, what idolatry is intended in secret to "be brought 
 
1661] PEOPLE CALLED QtlAKERS. 31 1 
 
 in, that certainly it had been better for thee that thou hadst never come, 
 for I have seen it tending to thy destruction. And when I have seen 
 the abomination and cruelties which are committed and intended, there 
 hath a pity arose in me towards thee for thy soul's sake; and it hath 
 been my desire, if it might stand with the will of God, that he would 
 put it into thy heart to go out of the land again, that so thy life might 
 be preserved, and that thou mightest have time to repent ; for although 
 many men flatter and applaud thee for self ends, yet I see the Lord is 
 displeased with thy ways. Let no man deceive thee by feigned words; 
 God will not be mocked : such as thou sowest, such must thou reap- 
 Thou canst not hide thyself from the Lord, nor deliver thyself from the 
 stroke of his hand : O consider how soon hath the Lord taken away 
 thy brother, who, according to outward appearance, might have lived 
 longer than thee ! O, think not that men can preserve thee, though all 
 the nations about promise to help thee ! Yet when the Lord appears 
 against thee, thou must fall; verily there is a great desolation near, 
 thy hand cannot stay it ; God hath decreed that he may exalt his own 
 kingdom : the nations are like a toiling pot, a little flame will set them 
 on fire; apd the windy doctrine of the priests shall help to kindle it; oh 
 the day will be terrible, who may abide it'f The stubble will be con- 
 sumed, and the chafi' shall be burned ; the ungodly shall be abased, for 
 they cannot stand in judgment; but the seed shall be exalted. O what 
 shall I say that might be for thy safety"? Verily I can say little; the 
 Lord's decree must stand, the Lord is highly displeased, and his wrath 
 is near to be revealed : and he is swift in his goings, and he will shorten 
 the days of his enemies for his elect's sake. O that thy soul might^be 
 saved in the day of the Lord ! my spirit is in suflering for thee, my soul 
 is afflicted within me because of the approachings of the day of thy ca- 
 lamity, from which no man can deliver thee. This is the Truth that 
 must stand, and in love to thy soul it is declared, by him who must 
 deal uprightly with all men : though for it I suffer outwardly, yet I have 
 a witness in thy conscience, unto which I am made manifest; and peace 
 with the Lord is my portion, which is better than an earthly crown. 
 
 GEORGE FOX, Ihe younger: 
 
 This was given him the 9th day. of the 
 Eighth month, 1660. 
 
 This letter, (a clear evidence of the author's innocent courage,) was 
 delivered to the king, who read it, and seemed to be reached thereby, 
 and touched at heart : but his brother, the duke of York, was displeas- 
 ed with it, and being violently set against the author, advised the king 
 to use severity towards him; but the king being good-natured, said,' It 
 were better for us to mend our lives.' 
 
 Whilst the said G. Fox was prisoner in Lambeth-house, he wrote also 
 a small treatise, called, 'England's sad Estate and Condition lamented.' 
 Herein he reproved the grievous abominations committed among the 
 inhabitants, oppression by persecution, and the hypocrisy of the priests. 
 He also predicted the pestilence, as may be mentioned hereafter in due 
 place ; and signified not obscurely, that endeavours would be used pub- 
 licly to introduce superstition and idolatry ; but that those who intend- 
 ed to do so, should be frustrated by the Lord in their attempts. And 
 that others, whose worship also did displease the Lord, should grind 
 
812 TttE HISTORY OP THE [1661 
 
 and Waste one another : but that beyond their expectation, he would 
 pluck out from them, and preserve a holy seed. And that after he! 
 should have executed his vengeance upon the rebellious and treacherous 
 dealers, he would then bring forth the remnant of his holy seed, which 
 should be preserved from their fury ; and then they should spread over 
 all, and stand in dominion. ' But,' thus continued he, ' although these 
 things, touching the holy remnant, shall certainly be fulfilled in their 
 season, yet before they will be fully accomplished, great will be the 
 trials of many of the righteous, and there will be great judgments ex- 
 ecuted in thee, O land, by him, who ofttimes maketh a fruitful land bar- 
 ren, because of the wickedness of them that dwell therein.' This, and 
 much more he wrote, and published it in print. Several of his predic- 
 tions we have seen fulfilled, as in the progress of this history may ap- 
 pear : and this last we must refer to time. After the writing of this 
 treatise, he also gave forth the following prayer. *' 
 
 ' Surely it was thou, O Lord, that gave bounds unto the sea, that the 
 floods thereof could not overwhelm thy chosen : thou canst let forth 
 the winds, and suffer a storm ; and thou canst make a calm when thou 
 pleasest. Have thou the glory of all, thou King of saints, thou Saviour 
 of Israel. Thou canst do whatever thou pleasest, therefore will we 
 trust in thy name, neither will we fear what men can do unto us, be- 
 cause thou wilt not forsake us ; but thou wilt plead our cause in the 
 sight of onr adversaries, and they shall know that thou art our God, 
 who art able to save to the uttermost OLord, our righteousness, we 
 will praise thy name; for thy mercies endure for ever. Our eyes, O 
 God, are unto thee, for we have no other helper. Our faith, O Lord, 
 standeth in thee, who canst not forget thy people. Thou hast revealed 
 and brought up Jacob, who wrestleth with thee, and prevaileth as a 
 prince, therefore must the blessing come. O Lord, the birth, the birth, 
 crieth unto thee, thy own elect, which long hath been oppressed. Thou 
 canst not deny thyself, therefore have we faith, and hope, which mak- 
 eth not ashamed. O Lord, how unsearchable are thy ways ! Thou hast 
 even ^mazed thy people with the depth of thy wisdom ; thou alone 
 wilt have the glory of their deliverance; and therefore hast thou suffer- 
 ed these things to come to pass. O Lord, thou art righteous in all thy 
 judgments : only preserve thy people which thou hast gathered, and 
 wilt gather unto thyself, in the day of trial ; that so they may sing of 
 thy power, and magnify thy name in the land of the living.' 
 
 This G. Fox wrote also in prison several other papers and epistles, 
 for exhortation and consolation of his friends: but his work was soon 
 done, so that not long after he departed this life, which was in this, or 
 the next year. He was, as may be seen from his writings, a man of 
 extraordinary resignation and courage; and that he gave up his life, 
 if required, may appear from a small book that he wrote, being prison- 
 er in Lambeth-house, which he called, 'The Dread of God's Power ut- 
 tering its Voice through Man, unto the Heads of the Nation.' Herein 
 he exhorted the rulers very earnestly to do justice; and said amongst 
 the rest, ' Friends, I must deal plainly with you in the sight of God, who 
 hath made me a prophet to the nation. I may not flatter any of you. 
 My life is in the hand of my Maker, and not one hair of my head can 
 fall to the ground without his providence. He hath redeemed my soul 
 
1661] PEOPLE CALLED QUAKERS. 313 
 
 from hell, and my mind from the earth ; and he hath given me his good 
 Spirit to lead me. I am henceforth no more my own, but I am the 
 Lord's, who hath formed me to his praise, and hath brought me forth, 
 that I may sound foi-th his powerful Truth amongst the people. There- 
 fore must I not fear man, neither must I be afraid of the sons of men.' 
 
 Thus undaunted he showed himself: but it was not long before he 
 made his exit, of which I cannot but say something. In his sickness I 
 find, that though he was weak in body, yet he was strong in spirit, so 
 that he would sing for joy of heart. He exhorted his friends to keep 
 in unity, foreseeing, it may be, that something would rise which might 
 give occasion for division : and then with much ferveney of spirit, he 
 prayed God, and exhorted his friends, to keep their garments unspotted 
 of t^e world, because great was the day of trial that was at hand. Af- 
 terwards recommending them to the Lord, he took his leave of them, 
 and slept in perfect peace with the Lord, being of sound memory to 
 the last. Now the dust was returned to the earth, and the spirit unto 
 God who gave it. Thus he was freed pf all danger of losing the crown 
 of immortal life, which man by temptation, and the casualties of this 
 life, is liable unto, if he continueth not diligently watchful. But this 
 valiant was now beyond the reach of all temptations, and so I leave 
 him, that I may pass on to other matters. 
 
 In this year E. Burrough wrote a paper to the kiiig and his council, 
 which he called, ' A just and Righteous Plea,' in which he proposed at 
 large, the reasons why the people called Quakers, refused to take the 
 oath of allegiance, viz. That it was not because they would not befaith- 
 ful to the king, but only for conscience-sake, since Christ so expressly 
 had commanded his followers, " Swear not at all," which command 
 they durst not transgress. Yet to assure the government of their faith- 
 fulness, he said thus : 
 
 ' We are now, and shall be faithful, innocent, and peaceable, in our 
 several stations and conditions, under this present government of king 
 Charles the Second, whom we acknowledge supreme magistrate and 
 governor over this kingdom ; and for conscience-sake we are obedient 
 and submissive to him, as such, in all his commands, either by doing 
 and performing of what he justly requireth, or by patient suffering un- 
 der whatsoever is inflicted upon us, in the matters for which we cannot 
 be obedient for conscience-sake, when any thing is required of us dif- 
 ferent from the just law of God. And to this subjection to the king 
 and his government, we are bound by the law of righteousness; and 
 such hath ever been our principle and practice, and is unto this day, 
 even to be quiet, and peaceable, and patient, under every authority that 
 is set over us; and not in unrighteousness, to plot, or contrive, or rebel; 
 against any government, or governors, nor to seek ouro\K'n deliverance 
 from injustice and oppression in such a way. And we are persuaded 
 to seek the preservation of the king's person and authority, by all just 
 and lawful means, and not to rebel against him with carnal weapons ; 
 and so far as his government is in justice, mercy, and righteousness, 
 we declare true and faithful subjection and obedience thereunto; and 
 wherein it is otherwise, we shall be subject by patient suffering what is 
 unequally imposed upon us, and yet not rebel in any turbulent way of 
 conspiracies and insurrections : for our principles are not for war, but 
 
 Vol. I. — 40 
 
314 THE HISTORY OF THE- [1661 
 
 for peace with all men so much as in us lies ; neither may we rendei" 
 evil for evil to any, but are to be subject to the king and his govern- 
 ment, actively or passively, upon the conditions aforementioned. 
 
 ' And v/e i-enounce all foreign authority, power, and jurisdiction of 
 the pope, or any else, from having any supremacy whatsoever over the 
 king, or any the good subjects of England. And this we declare, ac- 
 knowledge, and testify, in the fear and presence of God, (to whom we 
 and all mankind must give an account,) and that without secret equi- 
 vocation, or any deceitful mental reservation.' 
 
 Thus fully E. Burrough declared himself, and gave also a circumstan- 
 tial relation of the practice of his friends meeting together, or their way 
 of public worship, thereby to assure the government of their peaceable 
 behaviour and fidelity. But all this proved in vain ; for it being well 
 known that the Quakers denied swearing, they continually were vexed 
 and persecuted, under a pretence of not giving due satisfaction of their 
 being faithful to the government, and so transgressing the laws. 
 
 Now the deputies of New England came to London, and endeavour- 
 ed to clear themselves as much as possible, but especially priest Norton, 
 who bowed no less reverently before the archbishop, than before the 
 king; and thus fawning upon the Episcopalians, they found means to 
 keep in a condition to vex the Quakers, so called, though they were 
 forbidden to put them to death : and that many of the bishops were 
 great enemies to the said Quakers, appeared plainly from the cruel per- 
 secution which after a short calm arose in England. 
 
 But to return to the New England deputies, they would fain have alto- 
 gether excused themselves : and priest Norton thought it sufficient to say, 
 that he did not assist in the bloody trial, nor had advised to it : but John 
 Copeland, whose ear was cut off at Boston, charged the contrary upon 
 him : and G. Fox, the elder, got occasion to speak with them in the pre- 
 sence of some of his friends; and asked Simonj Broadstreet, one of the 
 New England magistrates, whether he had not a hand in putting to death, 
 those they nick-named Quakers'? He not being able to deny this, confes- 
 sed he had. Then G. Fox asked him and his associates that were present, 
 whether they would acknowledge themselves to be subjects to the laws 
 of England ; and if they did, by what laws they put his friends to death ? 
 They answered, they were subjects to the laws of England ; and they 
 had put his friends to death by the same law, as the Jesuits were put to 
 death in England. Hereupon G. Fox asked, whether they did believe 
 that those his friends, whom they had put to death, were Jesuits, or 
 jesuitically affected? They said, 'Nay.' Then replied G. Fox, ' Ye have 
 murdered them ; for since ye put them to death by the law that Jesuits 
 are put to death here in England, it plainly appears, you have put them 
 to death arbitrarily, without any law.' Thus Broadstreet finding him- 
 self and his company ensnared by their own words, asked, 'Are you 
 come to catch us V But he told them, they had catched themselves, 
 and they might justly be questioned for their lives; and if the father of 
 William Robinson, (one of those that were put to death,) were in town, 
 it was probable he would question them, and bring their lives into jeo-: 
 
 Eardy : for he not being of the Quakers' persuasion, would perhaps not 
 ave so much regard to the point of forbearance, as they had. Broad- 
 street seeing himself thus in danger, began to flinch and to sculk;,for 
 some of the old royalists were earnest with the Quakers to prosecute 
 the New England persecutors.- But G. Fox and his friendfi said, they. 
 
leei] PEOPLE CALLED QUAKERS. 315 
 
 left them to the Lord, to whom vengeance belonged, and he would re- 
 
 fjay it. Broadstreet however, not thinking it safe to stay in England, 
 eft the city, and with his companions went back again to New Eng- 
 land. 
 
 Not long before this time, G. Fox, with the help of John Stubbs and 
 Benjamin Furly, published a book called, ' A Battledoor.' In this book 
 were set forth examples of about thirty languages, to show that every 
 language had- its particular denomination for the singular and the plural 
 number, in speaking to persons; and in every place where the descrip- 
 tion began, the shape of a battledoor was delineated. This work was 
 promoted to public view by G. Fox, to show the learned, (if possible to 
 convince them,) that the custom of those called Quakers, to say Thou 
 to a single person, though it were to the king, and not You, was not 
 irregular nor absurd, but had been used anciently; and that therefore 
 they could not justly be charged with unmannerliness, because they fol- 
 lowed not the common custom, which was crept in by the pride of men. 
 Now though Ger. Croese doth disapprove in G. Fox, that he put his 
 name to this book as well as J. Stubbs and B. Furley, yet I do not think 
 it so improper as the said author doth ; for G. Fox was a great promo- 
 ter of that work ; and though he was not skilled in languages, and some 
 were for calling him an idiot, or a fool, yet I know him to have been 
 a man of good understanding, and of deep judgment. In his journal 
 he freely owns, that John Stubbs and Benjamin Furly took great pains 
 in the compiling of the said book, which he put them upon, and added 
 also some things to it ; so that in some respect he might be esteemed 
 author too. At the end of the book he added: 
 
 ' The pope set up [You] to [One] in his pride,, and it is pride which 
 cannot bear Thou and Thee to one, but would have You, from the 
 author of and their father in their pride, which must not have the word 
 Thou, which was before their father the pope was, which was God's 
 language, and will stand when the pope is ended. 
 
 G. F.' 
 
 This book, (in which J. Stubbs and B. Furly gave also directions for 
 lea rners to read the Hebrew, Oriental, and otherlanguages,) was liberally 
 disposed of; some of them were presented to the king and his council, 
 to the archbishop of Canterbury, and to the bishop of London, and 
 also one to each university. The king confessed that the distinction 
 between plural and singular, in regard of persons, was the proper lan- 
 guage of all nations ; and the archbishop being asked what he thought 
 of it, was so at a stand, that he could not tell what to say to it ; for it 
 appears he would not commend it, neither could he resolve to disapprove 
 it. Yet it did so inform and convince people, that many afterward 
 were not near so much offended at saying Thou and Thee to a single 
 person, as they were before. 
 
 Now many Papists and Jesuits began to fawn upon those called 
 Quakers, and said publicly, that of all the sects the Quakers were the 
 best, and most self-denying people ; and that it was great pity that 
 they did not return to the holy mother church : and though they might 
 have been in hopes thereby to have gained proselytes from the Quakers, 
 yet they were disappointed. In the meanwhile they did but ill service 
 to the Quakers thereby; for this gave occasion to their enemies to 
 divulge, that there was an affinity and collusion between the Quakers 
 
316 THE HISTORY OF THE [1661 
 
 9.nd -the Papists. Some Jesuits signifying that they would willingly 
 discourse with the Quakers, G. Fox consented to it, and in order there- 
 unto, time and jplaCe were appointed; whereupon two of the loyalists 
 came, being dressed like courtiers, and they asked the names of G. Fox 
 and those with him. G. Fox theu asked them the same question he had 
 once before, as hath been said alrea,dy, asked a Jesuit, viz. whether the 
 church of Rome was not degenerated from the church in the primitive 
 times ; from the spirit, and power, and practice,, that they were in, in 
 the apostles' time. The Jesuit to whom the question was put, said h^ 
 would not answer it. G. Fox asked him, why? but he would give no 
 reason. His companion then said they were not degenerated from the 
 church in the primitive times. Then G.. Fox asked the other, whether 
 he was of the same mind ; and he said, ' Yes.' G. Fox, to give no 
 room to any excuses of a mistake, repeated his question thus : Whether 
 the church of Rome now- was in the same purity, practice, power, and 
 spirit, that the church in the apostles' time was in. The Jesuits seeing 
 how exact G. Fox would be with them, said it was presumption in any 
 to say, they had the same power and spirit, which the apostles had. 
 But G. Fox, told them, it was presumption in them to meddle with the 
 words of Christ and his apostles, and make people behe ve they succeeded 
 the. apostles, and yet be forced to confess, they were not in the same 
 power and spirit, that the apostles were in. ' This,' said he, ' is a 
 spirit of presumption, and rebuked by the apostles' spirit.' Thereupon he 
 showed them how different their fruits and practices were, from the 
 fruits and practices of the apostles. This so displeased the Jesuits, that 
 one of them said, ' Ye are a company of dreamers.' 'Nay,' said G. 
 Fox, 'ye are the dreamers, who dream ye are the apostles successors, 
 and yet confess, ye have not the same power and spirit, which the apos- 
 tles were in.' Then he began to tell them also, how they were led by 
 an evil spirit ; and that this spirit had induced them to pray by beads, 
 and to images, and to put people to death for religion. He spoke yet 
 more ; but the Jesuits soon grew weary of this discourse, and went 
 away, giving charge afterwards to those of their persuasion, not to 
 dispute with the Quakers, nor to read any of their books. 
 
 Sometime after G. Fox went to Colchester, where he had very large 
 meetings. From thence he went to Coggeshall ; not far from which , 
 there was a priest convinced of the truth of the doctrine held forth by 
 him and his friends ; and he had a meeting in his house. And after hav- 
 ing visited his friends in their meetings thereabouts, he returned to Lon- 
 don, where he found more work: for John Perrot, of whom mention 
 hath been made already that he was at Rome, had so far complied with 
 his vain imaginations, that he thought himself further enlightened than 
 G. Fox, and his friends; and from this presumption he: would not ap- 
 prove, that when any one prayed in the meeting, others should put off 
 their hats, calUng this a formality, and a common custom of the world, 
 which ought to be departed from. And since novelties often draw peo- 
 ple after them, so it was in this case, insomuch that he got a pretty 
 many adherents. But he did not stand here ; for as one error proceeds 
 from another, so he made another extravagant step, and let his beard 
 grow ; in which he was followed by some. In the meanwhile G. Fox 
 laboured both by word and writing, to stop his progress : and though 
 most of his friends also bore testimony against it, yet there passed seve- 
 ral years before this strange fire was altogether extinguished: to the 
 
leei] PEOPLE CALLED QUAKERS. 317 
 
 quenching whereof, it contributed not a little that Perrot, who now 
 walked in an erroneous path, grew worse from time to time, even to 
 that degree, that being come into America, he fell into manifest sensu- 
 alities, and works of the flesh : for he not only wore gaudy apparel, but 
 also a sword ; and being got into some place in the government, he be- 
 came a severe exactor of oaths, whereas before he had professed that 
 for conscience-sake he could not swear. Before I leave Perrot, I will 
 insert here a letter wrote by him from Rome, when he was released 
 from prison : and though I believe he was then in a better state than af- 
 terward, yet in that letter-some sparks of spiritual pride maybe seen, 
 which though then under some limitation, yet in process of time so broke 
 forth, that it caused his fall. The letter was thus : 
 
 'O Israel: the host of the most high God; his majesty hath fulfilled 
 to me the vision of my head, having showed himself to be the Holy One, 
 and Just: he hath lately delivered me from the prison of the city of 
 Rome^besides the two lambs with me, whose faces, through God, are 
 turned to you-wards : for which I beseech you in the holy spirit of meek- 
 ness, to bless the name of the Lord God. Give thanks to him for his 
 power. The God of life promote you all in the virtue of his mercy and 
 forgiveness, and keep you in the power of his everlasting loye, unto the 
 end. 
 
 JOHN.' 
 Written to you all without the gates 
 
 of Rome, the 2d day of the Fourth 
 
 month, 1661. 
 Send this forward and read my life 
 
 in your meetings. 
 
 He added not his sirname, in imitation, as it seems, of the apostle 
 John. He omitted it likewise in another letter he wrote from the prison 
 at Rome, which began thus : 
 
 ' I John the prisoner, being in the sense of the spirit of Ufe with you 
 all,' &c. 
 
 Who were the two lambs he mentions in his letter, I cannot tell; whe- 
 ther they were persons that had been imprisoned with him in the inqui- 
 sition jail, and converted by him, as he thought ; or whether he meant 
 John Stubbs and Samuel Fisher, I know not ; it may rather be suppos- 
 ed that he meant Charles Bayley and Jane Stoakes, who went to Rome 
 to procure his liberty: but J. Stubbs and S. Fisher came away long be- 
 fore; yet if I am not mistaken, it was about this time that these were 
 at Rome, and tliey perhaps, having endeavoured to obtain his liberty, 
 departed before him towards England. 
 
 When Perrot afterward lived in America, about the beginning of the 
 year 1665, John Taylor wrote thus from Jamaica concerning him : 
 
 ' One of the judges of this place told me, that he never had seen one 
 who so severely exacted an oath from people as John Perrot did ; for 
 he saith, that if they will go to hell, he will despatch them quickly. And 
 another judge that was also present, said, that Perrot had altogether re- 
 nounced his faith, and aimed at nothing but his profit.' 
 
318 THE HISTORY OF THE [1661 
 
 Such a one was John Perrot, though even some wise men admired 
 him for a time ; but he became a man of a rough behaviour. Whether 
 he ever repented sincerely, I cannot tell. Robert Rich, who took too 
 much part in the extravagancies of James Nayler, as hath been related, 
 did also combine with Perrot, and became estranged from the Quakers, 
 and in that condition he died : but he was of the number of those, of 
 whom the apostle John said, " They went out from us, but they were 
 not of us." 
 
 Now since persecution continued in England, Edward Burrough, who 
 continually was laborious with the pen to oppose this evil, wrote also a 
 small book, which he called, ' The Case of Free Liberty of Conscience in 
 the Exercise of Faith and Religion, presented unto the King and both 
 Houses of Parliament.' In this treatise he showed, that to deprive 
 honest and peaceable people of hberty of conscience in the exercise of 
 worship to God, was unjust, an intrenching on God's sovereignty, and 
 an usurpation of his authority. He also recommended it to considera- 
 tion, that to impose by force a religion upon men, was the way to fill 
 the land with hypocrites. And he showed with sound reasons, that to 
 persecute people for the exercise of religion and their worshipping of 
 "God, must unavoidably tend to destroy trading, husbandry, and mer- 
 chandise. To which he added, that such as were called heretics were 
 punished, as malefactors, whereas drunkards and other vicious persons 
 were left unpunished ; which to inculcate with more strength, he made 
 use of the words of Dr. Taylor, a bishop in 'Ireland, who said thus: 
 •Why are we so zealous against those we call heretics, and yet great 
 friends with drunkards, and swearers, and fornicators, and intemperate 
 and idle persons? I am certain a drunkard is as contrary to the laws of 
 Christianity as an heretic : and I am also sure that I know what drunk- 
 enness is ; but I am not so sure that such an opinion is heresy,' &c. 
 
 It happened about this time in England that some covetous persons, 
 to engross inheritances to themselves, would call the marriages of those 
 called Quakers in question. And it was in this year that such a cause 
 was tried at the assizes at Nottingham. A certain man dying, and leav- 
 ing his wife with child, and an estate in copyhold lands : when the 
 woman was delivered, one that was near of kin to her deceased hus- 
 band, endeavoured to prove the child illegitimate : and the plaintiff's coun- 
 sel willing to blacken the Quakers,_ so called, asserted the child to be ille- 
 gitimate, because the marriage of its parents was not according to law; 
 and said bluntly, and very indecently, that the Quakers went together 
 like brute beasts. After the counsel on both sides had pleaded, the judge 
 whose name was Archer, opened the case to the juiy, and told them, 
 that there was a marriage in Paradise, when Adam took Eve, and Eve 
 took Adam ; and that it was the consent of the parties that made a 
 marriage. And as for the Quakers, said he, he did not know their 
 opinion; but he did not believe they went together as brute beasts, as 
 had been said of them, but as Christians ; and therefore he did believe 
 the marriage was lawful, and the child lawful heir. And the better to 
 satisfy the jury, he related to them this case : ' A man that was weak of 
 body, -and kept his bed, had a desire in that condition to ma:rry, and did 
 declare before whnesses that he did take such a woman to be his wife; 
 and the woman declared, that she took that man to be her husband. 
 This marriage was afterwards called in question : but all the bishops 
 did at that time conclude it to be a lawful marriage.' The jury having 
 
16611 PEOPLE CALLED QUAKERS. 319 
 
 received this instruction, ga^ve in their verdict for the child, and de- 
 clared it legitimate. 
 
 It hath been mentioned before, that G. Fox being prisoner at Derby, 
 in the year 1650, was exceedingly vexed and ill treated by the keeper 
 of the prison. But this man being struck with the terrors of the Lord, 
 became such a notable convert, that in the year 1662, he wrote the fol- 
 lowing letter to G. Fox: 
 
 ' Dear Friend, 
 'Having such a convenient messenger, I could do no less than give 
 thee an account of my present condition, remembering that to the first 
 awakening of me to a sense of life, and of the inward principle, God 
 ■was pleased to make use of thee as an instrument ; so that sometimes 
 I am taken with admiration, that it should come by such means as it 
 did ; that is say, that Providence should order thee to be my prisoner,- 
 to give me my first real sight of the Truth. It makes me many times 
 to think ;of the jailer's conversion by the apostles. Nowithstanding my 
 outward losses are since that time such, that I am become nothing in 
 the world, yet I hope I shall find, thai all these light afflictions, which 
 are but for a moment, will work for me a far more exceeding and eter- 
 nal weight of glory. They have taken all from me; and now instead 
 of keeping a prison, I am rather waiting when I shall become a priso- 
 ner myself. Pray for me, that my faith fail not, but that I may hold 
 out to the death, that I may receive a crown of life. . I earnestly desire 
 to hear from thee, and of thy condition, which would very much rejoice 
 me. Not having else at present, but my kind love unto thee, and all 
 Christian friends with thee, in haste I rest 
 
 Thine in Christ Jesus, 
 
 THOMAS SHARMAN.' 
 
 Derby, the 22d of the Fourth 
 month, 1662. 
 
 I have heretofore made some mention of the imprisonment of Catha- 
 rine Evans, and Sarah Cheevers, by the inquisition at Malta. It was 
 about this time that they were released : for G. Fox and Gilbert Latey, 
 having understood that the lord d'Aubigny could procure their liberty, 
 went to him, and having informed him concerning their imprisonment, 
 desired him to write to those in authority at Malta for their release. 
 Tills he promised to do, and told them if they would come again with- 
 in a month, perhaps they might hear of their discharge. They went 
 again to him about that time, but he said he thought his letters had mis- 
 carried; yet he promised he would write again, and so he did; which 
 had such effect, that the said two women were discharged of their long 
 imprisonment. G. Fox had now opportunity to reason with this lord, 
 (who was a Roman Catholic priest in orders,) about religion, and he 
 brought him to confess that Christ had enlightened every man that 
 cometh into the world with his spiritual light ; and that he had tasted 
 death for every man ; and that the grace of God, which brings salva- 
 tion, hatii appeared to all men ; and that it would teach them, and bring 
 their salvation if they did obey it. Then G. Fox asked him what the 
 Romanists would do with all their, relics and images, if they did own 
 and believe in this light, and receive the grace to teach them, and bring 
 
320 THE HISTORY OF THE [1661 
 
 their salvation ? And he answered, thos% things -were but policies to 
 keep people in subjection. 
 
 But leaving these discourses, I will now give a clear and circumstan- 
 tial relation of the imprisonment of the forementioned Catharine Evans, 
 and Sarah Cheevers, chiefly collected from letters and papers, written 
 by them in prison, and sent from thence to England, where they were 
 published in print, not long after their return, in the year ] 662; 
 
 In the year 1658, these women having drawings in their mind to 
 travel towards Alexandria, went in a ship from England to Leghorn in 
 Italy, and having been thirty-one days between Plymouth and Leghorn, 
 they at lerigtb safely landed at that city: where they found some, of 
 their countrymen and friends, and stayed there several days, dispersing 
 many books when occasion offered. They spoke also with people of 
 various degrees, without being molested by any. From thence they 
 got passage in a Dutch ship bound for Alexandria, or Scanderoon ; but 
 the master of the ship being in company with another ship going to 
 Malta, went also thither, though he had no business in the place: but 
 before they came there, Catharine fell into such an anguish of mind, 
 that she cried out, 'Oh ! we have a dreadful cup to drink at that place !' 
 Being come into the harbour, and standing on the deck of the ship, and 
 looking upon the people who stood on the walls, she. said in her heart, 
 ' Shall ye destroy us? If we give up to the Lord, then he is sufficient 
 to deliver us out of your hands : but if we disobey our God, all these 
 could not deliver us out of his hand.' And so all fear of man was taken 
 from them. 
 
 The next day, being the First-day of the week, they went on shore, 
 where the English consul met them, and asked them what they eame 
 there for; they answered what they thought convenient, and gave him 
 some books. Then he told them there was an inquisition; and kindly 
 inviting them to his house, said all that he had was at their service while 
 they were there. They accepting of this invitation, went thither, and 
 many came to see them, whom they called to repentance, so that sev- 
 eral became tender. About night they went on ship-board, and the 
 next day came again into the city, and going to the governor he told 
 them he had a sister in the nunnery, who desired to see them. There- 
 upon they went to the nunnery, and talked with the nuns, and gave 
 them books: and one of their priests, who brought them into the cha- 
 pel, would have them bow to the high altar, but they refused, being 
 grieved because of the idolatry committed there, and went to the con- 
 sul's again, where they staid some weeks. During that time they once 
 went into one of the places of worship in the time of worship ; and 
 Catharine standing in the midst of the people, turned her back to the 
 high altar, and kneeling down, she lifted up her voice in prayer to the 
 Lord. The priest that officiated, put off his surplice, and kneeled near 
 her till she had done. Then he reached forth his hand to them to come 
 to him, and offered her a token, which she taking to be the mark of the 
 beast, refused. Thereupon he put the piece into Sarah's hand, but she' 
 gave it him again, and showed him her purse that she had to give, if 
 anv had need, and as yet was in no want. He then asked if they were 
 CalviniSts or' Lutherans'! And they answered, 'Nay.' He asked- if 
 they would go to Rome to the pope. They denying this, he asked if 
 they were Catholics ; to which they said they were true Christians, ser- 
 vants of the living God. But since they had yet learned but little of 
 
1661] PEOPLE CALLED QUAKERS. 321 
 
 the language spoken there, they expressed themselves very defectively ; 
 what they did was partly in words and partly by signs, as well as they 
 could : and many that, came about them were amazed : however at last 
 they departed peaceably. Some time after they went again to a mass- 
 house, where the sacrament, as they call it, was administered : there 
 were many lights, and great costliness and fineries ; and being grieved 
 because of their idolatry, they stood about three quarters of an hour, 
 weeping and trembling, especially Catharine : and this so struck the 
 congregation with amazement, that some removed further from them for 
 fear. AtJength they both went out, but yet under' such a trembling, that 
 they went along the street reeling ajid staggering, so that they became 
 a wonder to all that saw them. 
 
 They were about three months at the house of the English consul ; 
 and he, for that reason, being under a suspicion, did not what he might 
 have done to save them; but in some respect he delivered them up to 
 the inquisition, though by his oath he was obliged to protect the Eng- 
 lish there. In the meanwhile he kept them in his bouse, and suffered 
 them not to go abroad, thoogb the governor had told him he might let 
 them go about their business ; ' For,' said he, «they are honest women.' 
 The consul might also have let them go free, before they came under 
 the power of the black rod. Now they perceiving that something to- 
 their prejudice was in agitation, and making account already that a 
 prison would be their lot, they signified that they suspected him, and 
 told liim that Pilate would do the Jews a service, and yet wash his hands 
 in innocency. He being at a loss, required a sign of thehi, if they were 
 the messengers of God. And they gave him to understand, that this 
 might serve for a sign; : that it would be well with them ; but that it 
 should not go. off" well with him. 
 
 Afterwards it happened that they were sent for fey the inquisition: 
 and that day the consul's wife brought them some victuals ; but as she 
 passed by, Catharine was smitten, as with an arrow, to the heart, and 
 she seemed to hear a voice, saying, ' She hath obtained her purpose.' 
 Then Catharine would not taste of the meat, but went aside, and wept 
 exceedingly. The consul having called her, told her, the inquisition had 
 sent for them, having received letters from Rome, but that he did hope 
 they should be set free ; which however was not true, for he knew, (aa 
 they understood afterwards,) there was a room prepared for them in 
 the prison of the inquisition^ Neither was it long ere there came the 
 chancellor, the consul,, and one with the black rod, who brought them 
 before the lord inquisitor ,• and he asked them whether they had chang- 
 ed their minds; for it seems that had been required of them befi>re. 
 But they answered, ' No/ and that they should no* change from the 
 Trnth. Then he asked what new light it was they talked of; they an- 
 swered it was no new light, but the same the prophets and apostles bore 
 testimony to. Next he asked' how this light came to be lost since the 
 primitive times; they replied, it was not lost; men had it stii in them,, 
 but they did not know it, by reason that the night of apostacy had 
 overspread the nations. Then he said, if they would change their 
 minds, and do as they would have them, they should say so, or else they 
 would use them as they pleased. But they, signifying that they would 
 not change, said, ' The will of the Lord be done.' He them' arosej and 
 went away with the consul, leaving them there : and the man with the 
 black rod, and the keeper, took and put them into an inner lOom in the 
 
 Vol. I.— 41 
 
322 THE HISTORY OF THE [1661 
 
 ioquisition, which had only tvvo little holes in it for light and air. This 
 place was so exceeding hot, that it seemed, as if their intent was to 
 stifle them, as we may see in the sequel. 
 
 Not long after they were brought before the inquisitors to be further 
 examined, and they not only asked their names, but also the names of 
 their husbands and parents, and what children they had, and also why 
 they came thither 1 To which they answered, they were servants of the 
 living God, come there to call them to repentance. The next daylhey 
 were called again, but then examined asunder; and Sarah being asked, 
 whethel-she was a true Catholic, said, that she was a true Christian, 
 worshipping God in Spirit and in Truth. Then they held forth a cru- 
 cifix to her, and would have her swear that she should speak the truth. 
 To which she said, she should speak the truth, but she would not swear; 
 for Christ had commanded, " Swear not at all." The English consul 
 who was present, endeavoured to persuade her to swear, and said that 
 none should .do hev any harm. She having some books with her, they, 
 were taken frond her; and they asked her, wherefore she brought those 
 books; to which she answered, because they could not speak their lan- 
 guage. Then they asked her, what George Fox was 1 . She answered, 
 * A. minister,' Further they asked, wherefore she came thither ? And 
 she replied, to do the will of God as she was moved of the Lord. The 
 next question was, how the Loi'd did appear unto her : to which she 
 answered, ' By his Spirit.' And being asked whether she did see his 
 presence, and hear his voice, her answer was, she heard his voice, and 
 saw his presence. They then asked what he said to her? She answer- 
 ed, that he required of her to go over the seas to do his will. This 
 made them ask how she knew it was the Lord who required this of her? 
 To which she answered, that since he had signified to her, that his liv- 
 ing presence should go along with her, she found him to perform his 
 promise, for she did feel his living presence. After this they went 
 avvay. 
 
 Two days after the inquisitors came and called for Catharine, and 
 offering her the crucifix, they told her, thg magistrates commanded her 
 to swear, that she should speak the truth.' To which she said, that she 
 should speak the truth, for she was a witness for God ; but she should 
 not swear, since a greater than the magistrates said, " Sxvear not at 
 all; but let your yea, be yea, and your nay, nay; for whatsoever is 
 more, cometh of evil." Then said they, ' You must obey the justice ; 
 and he commands you to swear.' She returned, ' I shall obey justice, 
 but if I should swear, I should do an unjust thing; for the just, (Christ,) 
 said, " Swear not at all." ' Then they asked her whether she did own 
 that Christ that died at Jerusalem? She answered, 'We own the same 
 Christ and no other; he is the same yesterday, to-day, and for ever.' 
 Next they asked her, what she would do at Jerusalem : she answered, 
 she did not know that she should go thither ; but she intended to have 
 gone to Alexandria. They asked what to do : her answer was, ' The 
 will of God : and, (said she,) if the Lord opened my mouth, I should 
 call people to repentance, and declare to them the day of the Lord, and 
 direct their minds from darkness to light.' They asked her also, whe- 
 ther she did see the Lord : she answered, God was a spirit, and he was 
 spiritually discerned. 
 
 . Nojv, though from the answers of these women little could be got to 
 blame them, yet they were kept close prisoners, which seemed togrieve 
 
1661] PEOPLE CALLED QUAKERS. 823 
 
 the English consul, for he came to them with tears in his eyes, and 
 said he was sorry as for his own flesh ; for it seems he had received 
 something for delivering them up, which he would willingly have given 
 back, if thereby he could have obtained their liberty: but a slavish fear 
 possessed him, and he never had peace while he lived. Some days 
 after this came a magistrate, two friars, the man with the black rod, a 
 scribe, and the Iveeper of the inquisition to examine them ; and they 
 were again required to swear : but they answered as before, that Christ 
 said, "Swear not at all;" and that the apostle, James gave the same 
 charge. Hereupon the magistrate asked if they would speak truth : 
 and they said, ' Yes.' He then asked whether they believed'the creed; 
 to which they said, they did believe in God, and in Jesus Christ, who 
 was born of the Virgin Mary, and suffered at Jerusalem under Pontius 
 Pilate, and arose again from the dead the third day, and ascended to 
 his Father, and shall come to judgment, to judge both c^uick and dead. 
 He further asked, ho\y they did believe the resurrection : and they an- 
 swered, that they believed that the just and the unjust should arise ac- 
 cording to the Scriptures. Next he said, ' Do you believe in the saints, 
 and pray to them V To which, the answer was> ' We believe the com- 
 munion of -saints, but we do not pray to them, but to God only, in the 
 name of Jesus.' His next question was, whether they did believe in the 
 Catholic church: and they answered, they did believe the true church 
 of Christ, ' but the word Catholic, said they, we have not read in Scrip- 
 ture.' He also asked if they believed in purgatory: to which they said, 
 ' No ; but a heaven and a hell.' Then one of the friars, who was an 
 Englishman, said, we were commanded to pray for the dead ; for, those 
 that are in heaven have no need ; and for those that are in hell, there 
 is no redemption ; therefore there must be a purgatory : and he asked 
 if they believed the holy sacrament ; to which their answer was, they 
 never read the word sacrament in Scripture. The friar replied, ' Where 
 you read in your bibles sanctification, it is sacrament in ours.' And he 
 said, their holy sacrament was bread and wine, which they converted 
 into the flesh and blood of Christ, by the virtue of Christ. ' Then,' said 
 the women, ' ye work miracles, for Christ's virtue is the same as it was 
 when he turned water into wine, at the marriage in Cana.' The friar 
 said, ' If we do not eat the flesh, and drink the blood of the Son of God, 
 we have no life in us.' They replied, ' The flesh and blood of Christ is 
 spiritual, and we do feed upon it daily; for that which is begotten of 
 God in us, can no more hve without spiritual food, than our temporal 
 bodies can Without temporal food.' Then he said, 'You never bear 
 mass.' ' But we,' said they, ' hear the voice of Christ ; he only hath 
 the words of eternal life ; and that is sufficient for us.' He said, ' Ye 
 are heretics and heathens;' to which they replied, 'They are heretics 
 that live in sin and wickedness, and such are heathens that know not 
 God.' 
 
 Then it was asked them who was the head of their church : they told 
 him, 'Christ.' It was further asked what George Fox was : and they 
 said, ' He is a minister of Christ.' And it being asked whether he sent 
 them, their answer was, ' No : the Lord did move us to come.' Then 
 the friar said, ' Ye are deceived, and have not the faith ; though ye had 
 all virtues,' And they replied, ' Faith is the ground from whence vir- 
 tues proceed.' Hereupon it was told them, if they would take the holy 
 sacrament they might have their liberty ; or else the pope would not 
 
324 THE HISTORy OF THE [1681 
 
 leave them for millions of gold; brat they should lose their souls and bo- 
 dies too. To this they said, ' The Lord hath provided for our souls, 
 aod our bodies are freely given up to serve him.' Then it was asked 
 them if they did not believe jnarriage Was a sacrament: and they an- 
 swered, it was an ordinance of God. It was further asked if they did 
 believe men could forgive sins : and their answer was, that none could 
 forgive sins but God only. After some other words to and fro, the 
 Women asked, ' Wherein have we wronged you, that we should be fcept 
 prisoners all the days of our life ? Our innocent blood will be required 
 at your hands.' The friar said he would take their blood upon him. 
 They replied, the time would come he should find he had enough Upon 
 him without it. Then it was told them the pope was Christ's vicar, and 
 what he did was for -the good of their souls. To which they answered, 
 ' The Lord, hath not committed the charge of our souls to the pope, nor 
 to you neither; for he hath taken them into his own possession: glory 
 be to his name for ever.' Then it was said unto them they must be 
 obedient And they returned, they were obedient to the government 
 of Christ's Spirit or light. The friar said, ' None have the true light but 
 the Catholics ; the light that you have is the spirit of the devil.' * Wo, 
 (said they,) to him that curseth Jesus ; can the devil give power over 
 sin and iniquity 1 That would destroy his own kingdom.' ' You,' re- 
 plied the friar, ' are laughed at and mocked of every one.' ' But,' said 
 they, ' what will become of the mockers V ' It was no matter,' he said : 
 'you run about to preach, and have not the true faith.' They returned, 
 ' The true faith is held in a pure conscience, void of offence towards 
 God and men. Every one hath the true faith, that believeth in God, and 
 in Jesus Christ whom he hath sent: but they that say they do believe, 
 and do not keep his commandments, are liars, and the truth is not in4hem.' 
 The friar confessed this to be true, though he was continually very 
 troublesome to them with threats, to makethem turn ; and to this end 
 they were locked up in a room, so exceeding hot, that it was said it 
 was impossible they could live long in it. They were also so exceed-- 
 ingly stung by gnats, when they lay in bed, that their faces became 
 swoln, as if they had been sick of the small-pox, so that many began to 
 be afraid of them ; and the friar said to Sarah, he spied an evil spirit in 
 her face. 
 
 At another time being examined, they were asked, how many of their 
 friends were gone forth into the ministry, and into what parts : they an- 
 swering to that query what they knew, it was told them, all that came 
 where the pope had any thing to do, should never go back again. But 
 they said, the Lord was as sufficient for them, as he was for the children 
 in the fiery furnace, and their trust was in God. Catharine being sickly, 
 was asked why she looked so; whether her spirit was weak : she an- 
 swered, ' Nay : my body is weak, because I eat no meat.' The friaT 
 hearing this, offered her a license to eat flesh ; for it was in their Lent. 
 But she refused this, and said, she could not eat any thing at all. And 
 going afterwards to bed, she lay there night and day for twelve days 
 together, fasting and sweating, for she was in much affliction, and great 
 was her agony. 
 
 After having lain ten days, there came to her two friars, the chan- 
 cellor, the man With the black I'od, a physician, and the keeper. One of 
 the friars commanded Sarah to go out of the room, and then pulled Ca- 
 tharine's hand out of the bed, and said, ' Is the devil so great in you, that 
 
1881] PEOPLE CALLED QUAKERS. 325 
 
 you cannot speak V To which she said, ' Depart from me thou worker 
 of iniquity: the power of the Lord is upoa me, and dost thou call him 
 devil?' Hereupon he took his crucifix to strike her on the mouth ; and 
 she asked him whether it were that cross that crucified Paul to the 
 world, and the world unto him. This ignorant monk said it was. But 
 she denied it, and said, ' The Lord hath made me a witness for himself, 
 against all workers of iniquity.' He then bade her be obedient, and 
 went to strike her ; at which she said, ' Wilt thou strike me V And he 
 saying he would, she further said, ' Thou art out of the apostles' doc- 
 trine, for they were no strikers. I deny thee to be any of them who 
 went in the name of the Lord.' To which he said, he had brought her 
 a physician in charity : and she returned, ' The Lord is my physician, 
 and my saving health.' The monk growing angry, said she should be 
 whipped and quartered, and burnt that night at Malta, and her mate too. 
 But she told him modestly, she did not fear; the Lord was on her side; 
 and he had no power, but what he had received ; and if he did not use 
 it to the same end the Lord gave it him, the Lord would judge him. At 
 these words they were all struck dumb, and went away. Then the 
 friar went to Sarah, and told her that Catharitje called him worker of 
 iniquity. 'Did she,' said Sarah, ' art thou without sin V To which he 
 said he was. 'Then,' replied Sarah, ' she hath wronged thee.' 
 
 Late in the evening, something was proclaimed at the prison gate, 
 by beating of a drum, and early in the morning some came again with 
 a drum, and guns. It seems to me that this was done on purpose to 
 frighten these poor women, and to make them believe that they should 
 be put to death ; for indeed they looked for little else, having for several 
 weeks expected that they should be led to the stake: but they were 
 fully resigned, and given up to what the Lord might be pleased to per- 
 mit. In the meanwhile Catharine continuing sickly, the friar came 
 again with the physician. But she told him, she could not take any 
 thing, unless she felt freedom. He then said, they must never come 
 forth of that room while they lived : and pretending to be kind to them, 
 he further said, ' You may thank God and me, that it is no worse ; for 
 it was like to be worse.' Thereupon they said, that if they had died, 
 they had died as innocent as ever any servants of the Lord. He then 
 said, it was well they were innocent ; and turning to SaraTi, bade her 
 take notice what torment Catharine should be in at the hour of death ; 
 saying, thousands of devils would fetch her soul to hell. But Sarah 
 told him, she did not fear any such thing. He then asked Catharine 
 if she did not think it expedient for the elders of the church to pray 
 over the sick. And she said, ' Yea, such as are moved of the Spirit 
 of the Lord.' He then fell down on his knees, and did howl, and wish 
 bitter wishes upon hibself, if he had not the true faith. The physician 
 in the meanwhile was enraged, because she did not how to him. 
 
 Now whilst Catharine was sick, Sarah was not without great afflic- 
 tion : for it grieved her to see her dear companion so ill ; and she easily 
 foresaw, that if Catharine died, her own sufferings would be heavier. 
 But yet she was given up to the wiil of the Lord, and would not in 
 the least grudge at Catharine's eternal rest. But in time Catharine 
 began to mend, and grow hungry ; and eating, she was refreshed. But 
 the room wherein they were locked was so excessively hot, that they 
 were often fain to rise out of their bed, and lie down at the chink of 
 the door for air to fetch breath ; and this heat was the greater, because 
 
336 THE HISTORY OF THE [1661 
 
 it came not only from without, but witiiin also : which so affected them 
 that their skin was parched, the hair fell off their heads, and they fainted 
 often; and their afflictions were so great, that when it was day they 
 wished for night, and when it was night, they wished for day ; yea, 
 through human weakness, they desired death, eating their bread ■ss;,eep- 
 ing, and minghng their drink with tears. Once Catharine asked^the 
 monks, who came to her with a physician, and said it was in charity, 
 whether they did not keep them in that hot room to kill them, and bring 
 a physician, to keep them longer alive? To this the friar said, the 
 inquisitor would lose his head if he should take them thence; and it 
 was better to keep them there, than to kill them. Then they wrote to 
 the inquisitor, and laid their innocency before him ; and said also, if it 
 were their blood they thirsted after, they might take it any other way, 
 as well as to smother them in that hot room. But this so incensed him, 
 that he sent the friar to them, who took away their ink-horns, their 
 bibles .being taken from them before. They asked them, why their 
 goods were taken away : to which it was answered, ' All is ours ; and 
 your lives too, if we will.' Then they asked, how they had forfeited 
 their lives : to which it was told them, ' For bringing books and papers.' 
 They replied, if there were any thing in them that was not'true, they 
 might write against it. To this the monk said, they scorned to write 
 to fools and asses, that did not know true Latin. And it was further 
 told them, the inquisitor would have them separated, because Catharine 
 was weak, and she should go into a cooler room ; but Sarah should 
 abide there. Then Catharine took Sarah by the arm, and said, ' The 
 Lord hath joined us together, and wo be to them that-part us. I had 
 rather die here with my friend, than part from her.' This so struck 
 the friar, that he went away, and came no more in five weeks, and the 
 door of their room was not opened in all that time. 
 
 Then the monks came again tt) part them, but Catharine was sick, 
 and broken out from head to foot. They thereupon sent for a doctor, 
 and he said, they must have air, or else they must die. This was told 
 the inquisitor, and he ordered the door to be set open six hours in a 
 day. But ten weeks after they were parted; which was such a griev- 
 ous affliction, that they declared death itself would not have been so 
 hard to them. But the monks said they corrupted each other, and that 
 being parted, they would bow? and submit. But they saw themselves 
 disappointed ; for the women were stronger afterwards than before, 
 the Lord fitting them for every condition. Before they were parted, 
 the friars brought them a scourge of small hempen cords, asking them 
 if they would have it ; and saying they were used to wbip themselves 
 till the blood came. But the women said, that could not reach the 
 devil, he sat upon the heart. Then the monks said, ' All the people of 
 Malta are for you ; if ye will be Cathohcs, none but will hke you.' To 
 which they returned, ' The Lord hath changed us into that which 
 changeth not.' The monks then said, ' All our holy women do pray 
 for you : and ye shall be honoured of all the world, if ye will turn.' 
 They replied, 'The world lies in wickedness; and the honour and glory 
 of the world we have denied.' To this the monks said, ' Ye shall be 
 honoured of God too; but now ye are hated of all' 'This,' said one 
 of the women, ' is an evident token whose servants we are. The ser- 
 vant is not greater than his Lord.' 
 
 Once, on a First-day of the weekj the friars came, and commanded 
 
1861] PEOPLE CALLED QUAKERS. 327 
 
 them to kneel down with them to prayer. They signified they could 
 pray but as they were moved- by the Lord. Then the friars command- 
 ed them the second time, and iineeled down by their bed-side, and 
 prayed after their manner; which being done, they said to the women, 
 ' Wfi have tried your spirits ; now we know what spirit ye are of.' But 
 the;f told them they could not know that, unless their minds were turn- 
 ed to the light of Christ in their consciences. The English friar then 
 growing angry, showed them his crucifix, and bade tliem look on it. 
 But they told him, the Lord saith, " Thou shait not make to thyself the 
 likeness of any thing that is in heaven above, or in the earth beneath, 
 or in the water under the earth ; thou shalt not bow down to them, nor 
 worship them; but I the Lord thy God am a jealous God." iThe friar 
 seeing Sarah speak so boldly to him, called for the irons to chain her. 
 She then bowed her head, and said to him, ' Not only my hands and 
 feet, but my neck also for the testimony of Jesus.' The friar seeming 
 appeased, said he woujd do them any good he could ; for he saw what 
 they did was not in malice. And the friars came often, and said to 
 them, 'If ye would do but a little ye should be set at liberty; but you 
 will do nothing at all, but are against every thing.' To which they re- 
 turned, that they would do any thing that might tend to God's glory. 
 
 While they were imprisoned here, it happened that the inquisition 
 bouse was new built or repaired, which took up about the space of a 
 year -and an half; and dui'ing this time, some of the great ones came 
 often to see the building, which gave opportunity to these women to 
 speak to them, and to declare the Truth in the name of the Lord. 
 
 Now, though they were threatened by the monks for preaching the 
 light of Christ so boldly, yet not only the magistrates, but the lord in- 
 quisitor grew moderate towards them, and gave order they should have 
 pens, ink, and paper, to write to England. And they seemed inclined 
 to have them set at liberty ; but the friars worked mightily against it ; 
 and had laboured about three quarters of a year to part them, before 
 they could bring it to pass. And when at length they had effected it, 
 they told Catharine that they should never see one another's faces 
 again. 
 
 In the meanwhile Catharine being sickly, had little stomach to eat, 
 and had no mind to eat any thing but what came from Sarah to her. 
 And having told one of the friars that she wanted somebody to wash 
 her linen, and to prepare some warm victuals for her, he sent to Sarah 
 to know ff she would do it for her; and she said she would. And by 
 that means they for some weeks heard of one another every day; and 
 the friar said once to Catharine, ' You may free yourself of -misery 
 when you will; you may make yourself a Catholic, and have your free- 
 dom to go where yoti will :' to which she told him, ' Thus I might have 
 a name that I did live when I was dead : thou hast Catholics enough 
 already. Endeavour to bring some of them to the light in their con- 
 sciences, that they may stand in awe and sin not.' But he was so 
 eager, that he said he would loose one of his fingers if she and Sarah 
 would be Catholics. Then she told him that it was Babylon that was 
 built with blood, but Sion was redeemed through judgment. 
 
 Many ways were used to draw them off; and once they would have 
 
 Eersuaded her to set a picture at her bed's head, for a representation : 
 ut she said, as with abhorrence, ' What, do ye think I want a calf to 
 worship ] Do ye walk by the rule of Scriptures ?' To which the friar 
 
328 THE HISTORY OF THE [1661 
 
 said, 'We do; but we have traditions too.' She replied, 'If jnour tra- 
 ditions derogate or dissent, from the fundamentals of Christ's doctrine, 
 the prophets, and apostles, I' deny thena in the name ofthe Lord/ But 
 he asserted that they did not. Then she' asked what rule they had to 
 burn those that could not join with them for conscience-sake : and he 
 returned, ' St. Paul did worse, for he gave them to the devil:' an? fur- 
 ther said, that they did judge all damned that were not of their faith. 
 Then she objected to him several of the superstitious rites of the church 
 of Roijne, and mentioned also the forbidding of marriage, which, said 
 she is a doctrine of devils, according to- the saying of the apostle.' the 
 friar being put to a nonpltis, told her that St. Peter was the pope of 
 Rome, and did build an altar there, and the pope was his successor, and 
 he could do what he would. But she refuted this with sound reason. 
 He then boasting of the antiquity of their church, she signified that the 
 charch she was of was yet older ; ' For,' said she, ' our faith was from 
 the beginning ; and Abel was of our church.' The friar being at a loss, 
 and no longer able to hold out against Catharine, went to Sarah, and 
 talked with her at the same rate; and she also told him Abel was of 
 our church: to which he said, ' Abel was a Catholic;' and quite over- 
 shooting himself, he said likewise, ' And Cain and Judas were so.' To 
 which Sarah returned, ' Then the devil was a Catholic ; and I will not 
 be one : I will not turn ; though ye would tear me to pieces, I believe 
 the Lord would enable me to endure it' 
 
 At another time the said friar, whose name was Mafechy, came 
 again to Catharine, and told her if she would be a Catholi(3, she shottkt- 
 say so; otherwise they would use her badly, and she should never see 
 the face of Sarah again, but should die by herself, and a thousand 
 devils should carry her soul to hell. She then asked him if he were the 
 messenger of God to her : and he said ' Yes.' ' Why, what is my sin,' 
 said she, ' or wherein have I provoked the Lord, that he doth send me 
 such a message ?' ' It is,' returned the monk, ' because you will not be 
 a Catholic' Whereupon she said, ' I deny thee and the message too, 
 and the spirit which speaks in thee ; for the Lord never spoke so.' He 
 growing angry, said that he would lay her in a whole pile of chains, 
 where she should see neither sun nor moon. She intimating how re- 
 signed she was, said he could not separate her from the love of God in 
 Christ Jesus, lay her wherever he would. And he further saying he 
 would give her to the devil, she resumed, ' I do not fear all thedevils in 
 hell ; the Lord is my keeper. Though thou hadst the inquisition, with 
 all the countries round about it on thy side, and I was alone by myself, 
 I do not fear them ; if they were thousands more, the Lord is on my 
 right hand ; and the worst they can do, is but to kill the body, they can 
 touch my life no more than the devil could Job's.' Then the monk said 
 she should never go out of the room alive. To which she couargeous- 
 ly saidi, 'The Lord is sufficient to deliver me; but whether he will or no, 
 I will not forsake the living fountain, to drink at a broken cistern. And 
 ye have no law to keep us here, but such a law as Ahab had for Na- 
 both's vineyard.' The monk then cursing himself, and calling upon his 
 gods, ran away; and as he was pulling the door, he said, ' Abide there, 
 member of the devil.' To which she said, ' The devil's members do 
 the devil's works ; and the woes and plagues of the Lord will be upon 
 them for it.' 
 
 He then went and told the iraquisitor of it, who laaghed at him ; and' 
 
1661] PEOPLE CALLED QUAKERS. 329 
 
 before he came again, Catharine was moved out of that room : when 
 he came he brought one of the inquisitor's men with him, and two very 
 
 food hens, and said, the lord inquisitor had sent them in love to her. 
 'o which she said, she received his love, but yet she showed herself 
 not very ready to accept them; and signified that she was willing to 
 pay for them, being loath to be chargeable to any, whilst she had of her 
 own. The friar, who it seems would have had them lay down their 
 money at his feet, said they must not count any thing their own, for in 
 the primitive times they sold their possessions, and laid them down at 
 the apostles' feet. He further said, 'You shall not want any thing, 
 though we should spend a thousand crowns. But you are proud, be- 
 cause you will not take the inquisitor's hens which he sent you in chari- 
 ty.' She then asking what Ignd of charity this was, since he kept her 
 in prison ; the friar said, it was for the good of their souls he kept them 
 in prison ; further adding, ' If you had not been going to preach, ye 
 might have gone where ye would.' She returned, 'Our souls are out 
 of the inquisitor's reSch. Why should your love extend more to us than 
 to your own family : for they commit all manner of sin, which yoiu can- 
 not charge us with. Why do not ye put them into the inquisition, and 
 bid them turn V He then said, ' You have not the true faith ;' and show- 
 ing her his crucifix, asked her, if she thought he did worship that: and 
 she asked him, what then did he with it: to which he answered, it was 
 a representation. And she replied, it did not represent Christ, for he 
 wa's the express image of his Father's glory, which is light and life. 
 'But,' continued she, ' if thou canst put any life in any of thy images, then 
 bring them to me. What representation had Daniel in the lion's den, or 
 Jonah in the whale's belly? They cried unto the Lord, and he deliver- 
 ed them.' The friar, who could not abide to hear her speak so much 
 against idols, said she talked like a mad woman, adding, 'I will give you 
 to the devil.' She not fearing this, said, ' Give thy own, I am the Lord's.' 
 He then stood up, and said, 'I will do to you as the apostles did to Ana- 
 nias and Sapphira.' She then standing up also, said, ' I deny thee in the 
 name of the Lord, the living God, thou hast no power over me.' Then 
 away he went with the hens to Sarah, and told her that Catharine was 
 sick, and the lord inquisitor had sent two hens, and she would be glad 
 to eat a piece of one, if she would dress one of them presently, and the 
 other to-morrow. Sarah no less circumspect and cautious than Catha- 
 rine, and unwilling to receive this gift before she knew what might ' be 
 expedient, answered him accordingly as Catharine did. Then he car- 
 ried the hens away again, saying, ' You would fain be burnt, because 
 you would make the world believe, you love God so well as to suffer in 
 that kind.' Catharine hearing this, said, 'I do not desire to be burnt; 
 but if the Lord should call me to it, I believe he will give me power to 
 undergo i^or his Truth ; and if every hair of my head was a body, I 
 could offe*hem up all for the testimony of Jesus.' 
 
 The friar coming afterwards, again asked Catharine whether she had 
 not been inspired of the Holy Ghost to be a Catholic, since she came 
 into the inquisition : she said, ' No :' but he maintaining the contrary, 
 said, ' You are those who call the Spirit of the Holy Ghost the Spirit of 
 the devil.' ' No :' replied they, (who though they were parted could hear 
 one another,) ' the Spirit of the Holy Ghost in us will resist the devil ; 
 and the inspiration of the Holy Ghost is not wrought in the will of man, 
 nor in man's time ; but in God's will and time.' More discourse they had 
 Vol. I.— 48 
 
330 THE HISTORY OF THE [166i 
 
 about this matter, and then asking for their bibles, which had been taken 
 from them, he said they should never see them again, for they were 
 false. 
 
 Thus they were often troubled and importuned . by the friars, who 
 generally came two at a time, though sometimes but one. One of J;hese 
 often lifted up his'hand to strike them, but did not: for they not oeing 
 moved by fear, he was put out of countenance, and would say they 
 were good women, and he would do them any good. As indeed some- 
 times he did work for them, and would say it was for God's sake, and 
 that they ought to thank him for it; to which they replied, those that 
 did any thing for God, did not look for a reward from man ; which once 
 made him so angry, that he said they were the worst of all creatures, 
 and that they should be used worse than the Turks, Armenians, and 
 Lutherans. Whereupon one -of them said, ' The pure life was ever 
 counted the worst; and if we suffer, we are the Lord's, apd can trust 
 him. Do what ye will with us, we do not fear any evil tidings : we 
 are settled and grounded in Truth ; and the more ye persecute us, the 
 stronger we grow.' For this they experienced indeed, according to 
 what they signified in their letters, though they were separated a year 
 from each other. The friars coming once to Sarah, told her if she 
 would she might go out of the prison, and say and do nothing. And 
 she saying she would on that account, they said they would come next 
 morning. But Sarah perceived their deceit, and therefore when they 
 came, she, 1o avoid the snare, could not resolve to go forth, though the 
 friars behaved themselves friendly, and told her that the inquisitor had 
 said, if they wanted linen, woollen, stockings, shoes, or inoney, they 
 should have it. 
 
 Once it happened that an Englishman who lived there, having heard 
 that Sarah was in a room with a window next the street, got up by the 
 wall, and spoke a few words to her ; but he was violently hauled down, 
 and cast into prison upon life and death ; for he was one they had taken 
 from the Turks, and made a Papist of him. The friars coming to them 
 to know whether he had brought them any letters, they said ' No.' Nei- 
 ther had Catharine seen him ; yet it was told them, he was like to be 
 hanged. Of this Sarah gave information to Catharine, by writing a 
 few lines to her, (for it seems they then could not hear one another,) 
 and she told her, she thought the English friars were the chief actors 
 of this business. This grieved Catharine,and she wrote to Sarah again, 
 (for they had a private way to send to each other.) In this letter, after 
 her salutation, she said to Sarah, that she might be sure the friars were 
 the chief actors ; but that she believed the Lord would preserve that 
 poor Englishman for his love, and that she was made to seek the Lord 
 for him with tears ; and that she desired her to send him something 
 once a day, if the keeper would carry it; that she herself was ravish- 
 ed with the love of God to her soul, and her beloved was Ihe chiefest 
 of ten thousands ; and that she did not fear the face of any man, though 
 she felt their arrows : moreover that she had a prospect of their safe 
 return into England. And in the conclusion, she bade Sarah take heed, 
 if she was tempted with money. ; But this letter, (by what means they 
 never knew,) came to the English friar's hands, who translating it into 
 Italian, delivered it to the lord inquisitor; and afterwards came with 
 the inquisitor's deputy to Catharine, and showed her both the papers, 
 and asked her if she could read it: viz. the English one: ' Yea,' said 
 
PEOPLE CALLED QUAKERS. 831 
 
 she, 'I wrote it.' « O, did you ind«ed V said he. ' And what is it you 
 say of me here? 'Nothing but what is true,' replied she. Then he 
 said, 'Where is the paper Sarah sent? Give it, or else I will search 
 your trunk, and every where else.' She then bidding him search where 
 he would, he said, she must tell him who it was that brought her ink, 
 or else she should be tied with chains presently. And she returned she 
 had done nothing but what was just and right in the sight of God ; and 
 what she did suffer on that account would be for Truth's sake. And 
 she would not meddle with the poor workmen. Then he said, ' For 
 God's sake tell me what Sarah did write.' And she told him something, 
 and said, what she spoke was truth. ' But,' returned he, ' you say it is 
 much we do not tempt you with money.' And this indeed happened 
 afterwards. The deputy then took Catharine's ink, and threw it away; 
 and so they went also ; and thfe poor Englishman was released the next 
 morning. They now coming to Sarah, told her that Catharine honest- 
 ly had confessed all, and that she had best to confess too: and they 
 threatened her with a halter, and that they would take away her bed 
 and trunk, and her money too : to which Sarah said, it may be she 
 might not send to Catharine any more: and she asked the deputy, 
 whether he was a minister of Christ, or a magistrate ; if he were a 
 magistrate, said she, he might take her money, but she would not give 
 it him. He then growing angry, said she was possessed ; to which she 
 replied, if so, then it was with the power of an endless life. 
 
 Thus from time to time they suffered many assaults; and sometimes 
 it so happened that those who came to see them, were struck to the 
 heart, which offended the friars. Now at length their money was 
 almost gone, they having sometimes employed it for victuals. But the 
 friars told them they might have kept theit money for other services ; 
 for they should have maintained them whilst they kept them prisoners. 
 To this they said they could not keep their money and be chargeable to 
 others. Then it so fell out that their stomachs were taken away, and 
 they did eat but little for three or four weeks, till at length they found 
 themselves obliged to fasting for several days together : which made 
 the friars say, that it was impossible that people could live with so little 
 meat as they did. And it was toid them the lord inquisitor had said, 
 they might have any thing they would. To which they signifying that it 
 was not in their own will they fasted, said they must wait to know 
 the mind of the Lord, what he would have them to do. They con- 
 tinued weak, especially Sarah, who apprehending her death near, did 
 therefore dress her head as she would lie in the grave. They both 
 were so feeble that they could not put on their. clothes, neither put them 
 off, being also unable to make their beds. And though they desired to 
 be together in one room, yet the friars would not permit it. In this 
 condition they concluded they were like to die ; but heaven had provi- 
 ded otherwise. 
 
 Catharine about that time, being exercised in supplication to the Lord, 
 that it might please him to put an end to their trial, which way it seem- 
 ed good in his sight, thought she heard a voice saying, ' Ye shall not 
 die :' and she took this to be a heavenly voice : and from that time they 
 felt themselves refreshed with the living presence of the Lord, to their 
 great joy and comfort, so that they felt freedom to eat again: and then 
 they were provided with good victuals ; but yet they were under a 
 fear of eating any thing which in some respect might be counted unclean ; 
 
THE HISTORY OF THE [1661 
 
 and therefore they cried unto the Lord, and said, ' We had rather die 
 than eat any thing that is polluted and unclean.' And Catharine be- 
 lieved it was said to her fronn the Lord, ' Thou mayest as freely eat, as 
 if thou hadst wrought for it with thy hands.' And Sarah, who some- 
 times wrought for others in the inquisition house, was persuaded that it 
 was told her by inspiration, ' Thou shalt eat the fruit of.thy hands, and 
 be blessed.' And so they did eat, and fop eight or ten days they got 
 whatever they did call for,. But afterwards they were so straitened for 
 want of food, that it did them more hurt than their fast. Yet they 
 being preserved alive, the friar said, ' The Lord keeps them alive by 
 his mighty power, because they should be Catholics.' To which they 
 returned, it should be known one day the Lord had another end in it. 
 But the friars told them plainly there was no redemption for them. 
 Whereupon they said, Witii the Lord . there was mercy and plenteous 
 redemption : and they bade them take heed, ' ye be not found fighters 
 against God.' To which the friars returned, ' Ye are foolish women.' 
 'Then we are, ' replied they, ' the Lord's fools ; and they are dear and 
 precious in his sight.' The friars then showing their shaven crowns, 
 said that they were the Lord's fools ; and, pointing to their gowns, said 
 they did wear them for God's sake to be laughed at by the world. One 
 of the friars about this time did what he, could to send Catharine -to 
 Rome ; and not succeeding, he said they should go both. But this not 
 taking effect, the friar was sent thither with a paper, containing matter 
 of charge against fJatharine ; but she speaking zealously to the scribe^ 
 pronounced wo against it, and defied it in the name of the Lord. Be- 
 fore the friar departed, he told Sarah that Catharine was a witch, and 
 that she knew what was done elsewhere. He said this, because once 
 telling Catharine abundance of lies, she told him she had a witness for 
 God in her, which was faithful and true ; and she believed this witness. 
 After he was gone, the English consul came to her with a dollar 
 from the master of a ship, who came from Plymouth. She told him 
 she did receive her countryman's love, but could not receive his money. 
 He then asked her what she would do if she would take no money ; to 
 ■which she answered, ' The Lord is my portion, and thus I cannot want 
 any good thing. We were in thy house near fifteen weeks,rfiidst thou 
 see any cause of death and bonds in us V And he saying No, she sig- 
 nified to him, that in some respect he had been accessory to their im- 
 prisonment, and had not been ignorant of the intent : ' Thou knewest,' 
 said she, 'that a room was provided for us in the inquisition; and had 
 we not been kept alive by the mighty power of God, we might have 
 been dead long since. Endeavouring to excuse himself, he said, 'how 
 could I help it? Then, she put him in mind of what happened at his 
 house, vvhen they were there, and how they called them to repentance, 
 and forwarned them. To which he said, ' However it be, it will go 
 well with you.' Then she told him how he required a sign of her, 
 when they were at his house, if they were the servants of the Lord 
 God : and she asked him whether that was not true they spoke to him : 
 'Thou art a condemned person, and standest guilty before God; yet 
 nevertheless repent, if thou canst find a place.' While she thus spoke 
 to him, his lips quivered, and be trembled, so that he could scarce stand 
 upon his legs: anjl though otherwise a Very handsome man, and in his 
 prime, yet he now looked as one that was pining away; and this was a 
 sufficient sign for the whole city, if they had duly taken notice of it. 
 
1661] PEOPLE CALLED QUAKERS. 333 
 
 Catharine having refused the piece of money, he went to Sarah with it: 
 but she likewise told him she could not take it; but if he had a letter for 
 them she should be free to receive it. He saying he had not any, ask- 
 ed her what she did want ; and she answered, the Lord was her shep- 
 herd, she could not want any good thing ; but she did long for her free- 
 dom. He, not willing to discourage her, said, ' That you may have in 
 time.' But he did not Uve to see it, for the next time they heard of him 
 he was dead. 
 
 Whilst the friar was gone to Rome, it was told them they were also 
 to be sent thither; and there was indeed great workings about it; but 
 it seem§ they could not agree in the matter. In the meanwhile Catha- 
 rine and Sarah remained separated, and there were five doors between 
 them with locks and bolts; and yet Sarah sometimes found an opportu- 
 nity either by the carelessness of the keeper, or that it was done on 
 purpose, to come where she could see Catharine ; and how much soever 
 the friars did watch them, yet she came to Catharine's door by night. 
 But being once discovered, she was locked up again ; yet not long after 
 the doors were again open, so that they sat in sight of each other. 
 
 Sometimes there were of divers nations brought prisoners into the 
 inquisition; and the friars, and other great men, endeavoured in their 
 way, to make Christians of them. Then these women would often show 
 the errors of popery, and declare the Truth, for which they were wil- 
 ling to suiTer death, if required : but this was taken very ill. ,At length 
 it happened that two Englishmen came into that city, and tried to ob- 
 tain their liberty, but in vain. Yet a little while after, the magistrates 
 sent for and asked them whether they were sick ; or whether they did 
 want any thing ; saying they might write to England, ordering the scribe 
 to give them ink and paper. 
 
 Not long after came one Francis Steward, a captain of a ship, and a 
 friar of Ireland, who both took great pains to get them released; and 
 their friends in England had not been wanting in any thing that might 
 procure their liberty. But the time for it was not yet come. The 
 said captain, and the new English consul, endeavoured much to pro- 
 cure their liberty; but it was not in the magistrates power, for the 
 inquisitor said, he could not set them free, without an order from the 
 pope. Yet Catharine and Sarah were brought into the court cham- 
 ber, and the English consul asked them if they were willing to go 
 back .to England, and they said, Yes, if it were the will of God they 
 might. The captain of the ship, who also was there, spoke to them 
 with tears in his, eyes, and told them what he had done in their be- 
 half, but in vain. ' Ij; is the inquisitor,' said he, ' who will not let you 
 go free: you have preached among these people.' To which they 
 said, that they had witnessed the Truth, which they were willing to 
 maintain with their blood. He replied, if they could be set free, he 
 would freely give them their passage, and provide for them. And 
 they returned, his love was as well accepted of the Lord, as if he 
 did carry them. He also offered them money, but they refused to take 
 any. They then gave him a relation of their imprisonment and suifer- 
 iogs, and said they could not change their minds, though they were 
 to be burnt to ashes, or chopped in small pieces. The friar then draw- 
 ing near, said they did -not work : but this was not true, for they had 
 work of their own, and did work as they were able. They also told 
 him their work and business was in England. He confessing this was 
 
334 THE HISTORY OF THE fl961 
 
 true, said they had suffered long enough, and too long, and that they 
 should have their freedom within a short time, but that there wanted an 
 order from the pope. In the meanwhile it grieved the captain that he 
 could not obtain their liberty ; and going away, he prayed God to com- 
 fort them; and they besought the Lord to bless and preserve him unto 
 everlasting life, and never to let him, nor his, go without a blessing from 
 him, for his love. For he ventured himself exceedingly in that place, 
 by febouring to get their freedom. 
 
 After he was gone, they met with worse usage, and the inquisitor 
 coming, looked upon them with indignation; for the taking away of 
 their lives was again on foot, and their -doors were shut up for many 
 weeks. After some time the inquisitor came again into the tower where 
 they sat; and Sarah called to him, and desired the door might be open- 
 ed for them to go down into the court to wash their clothes. He then 
 ordered the door to be opened once a week : and not long after it was 
 open every day. And since it had been said, that they could not be 
 released without the pope's leave, Sarah said to him, ' If we are the 
 pope's prisoners, we appeal to the pope : send us therefore to him.' But 
 those that had their abode in the inquisition, especially the friars, were 
 their mortal enemies, although they would sometimes have fed them 
 with the best of their victuals, and given them whole botttles of wine, if 
 they would have received it ; and it troubled them exceedingly, that 
 they refused to eat and drink with them ; which they did, because they 
 looked upon them as their fierce persecutors. 
 
 Once there came tw6 or three English ships into the harbour, and 
 the English consul telling them of it, said, that he did what he could for 
 them, but that they would not let them go, unless they would turn Ca- 
 tholics, and that therefore they must suffer more imprisonment yet. Be- 
 fore Sarah knew these ships were come thither, she saw them in the 
 night in a dream, and heard a voice saying that they could not go y0t. 
 When the ships were gone, they were sent for, and it was asked them 
 if they would be Catholics ; to which they answered, they were true 
 Christians, and had received the Spirit of Christ. One of the magistrates 
 showing them the cross, they told him, they did take up the cross of 
 Christ daily, which was the poWer of God to crucify sin and iniquity. 
 Knowing that there was a friar, who, as the captain had told them, 
 took a great deal of pains for them, but not seeing him there, (for he 
 secretly favouring them, was now absent,) they said to those that were 
 present, ' One of your fathers hath promised us our liberty.' But this 
 availed nothing. Yet they acknowledged his kindness, and told him 
 afterwards, he would never have cause to repent it. A friar once com- 
 ing to them, said, 'It is God's will ye should be kept here, or else we 
 could not keep you.' On which Catharine told him, ' The Lord suffers 
 wicked men to do wickedness, but he doth not will them to do it; he 
 suffered Herod to take off John the Baptist's head, but he did not will 
 him to do it: he suffered Stephen to be stoned, and Judas to betray 
 Christ ; but he did not will them to do so ; for if he had, he would not 
 have condemned them for it.' The friar hereupon asking, ' Are we then 
 wicked men V She answered, ' They are wicked men that work wick- 
 edness.' 'But,' said he, 'you have not the true faith.' To which she 
 answered, ' By faith we stand, and by the power of God we are upheld. 
 Dost thou think it is by our own power and holiness we are kept from 
 a vain conversation, from sin and wickedness V He then saying that 
 
1661] PEOPLE CALLED QUAKERS. 335 
 
 was their pride, she told him, ' We can glory in the Lord, we were 
 children of wrath once as well as others ; but the Lord hath quickened 
 us that were dead, by the living word of his grace, and hath washed, 
 cleansed, and sanctified us in soul and spirit, in part, according to our 
 measures ; and we do press forward towards that which is perfect.' He 
 then said, ' Ye are good women : but yet there is no redemption for you, 
 except ye will be CathoHcs.' This was the old lesson of the friars, who, 
 at another time, said, ' Ye may be Catholics, and keep your own reli- 
 
 fion too, and yet shall not be known to be Catholics, except ye were 
 rought before a justice.' To which they returned,;_' What, should we 
 profess a Christ we should be ashamed of 'J' 
 
 Some of those that came to see them would pity them for not turning 
 Catholics ; but others showed their hatred, by crying that they must be 
 burnt, and by bawling, ' Fuoco, fuoco, (fire, fire.) Whilst they were se- 
 parated from each other, Catharine was often much concerned for Sa- 
 rah, and afraid that she should be ensnared; for one of the friars many 
 times accosted her with fawning words : but they both continued stead- 
 fast, and were often ravished by the inward joy and consolation they 
 felt. Catharine in one of her letters said, that the spirit of prayer was 
 once upon her, but that she was afraid to speak to the Lord, for fear 
 she should speak one word that would not please him. And then it was 
 returned from the Lord, 'Fear not, daughter of ^ion; ask what thou 
 wilt, and I will grant it thee, whatsoever thy heart can wish.' But she 
 desired nothing of the Lord, but what would make for his glory, whe- 
 ther it were her liberty, or bondage, life or death. And in this resign- 
 edness she found herself accepted of the Lord. 
 
 Sometimes they spoke so effectually to those that came to them, that 
 they could not gainsay them, but were made to confess that God was 
 with them ; though others would make a hideous noise, and cry, - Jesu 
 Maria,' and run away, as people that were struck with fear. Catharine's 
 prison being so near the street, that she could be heard of those that 
 went by, she was moved sometimes to call them to repentance, and to 
 turn to the light wherewith they were enlightened, which would lead 
 them out of all their wicked ways and works, to serve the true and 
 living God, in spirit and in truth. This so reached some, that they did 
 sigh and groan, and stay to hear her; but not long, it being forbidden 
 upon great pain. Yet some that passed by to their worship-houses were 
 so wicked, that they threw stones at her window, and often made a sad 
 noise, and howled like dogs. 
 
 Thus they were assaulted both from abroad, and within doors from 
 the friars, who fiercely threatened them for their bold testimony against 
 idolatry. Once when they showed Sarah the Virgin Mary and her babe 
 pictured against a wall, and would have her look upon it, she, to show 
 her zeal against idol-worship, stamped with her foot, and said, 'Cursed 
 are all images, and image-makers, and those that fall down to worship 
 them.' 
 
 It happened that some French and Spanish ships came to join with 
 the cavaliers of Malta, to fight against the Turks ; Sarah hearing this, 
 said, ' God is angry, God is angry ; go not forth to kill one another ; 
 Christ came not to destroy life, but to save it.' This she told many who 
 were persuaded of obtaining a victory ; but it fell out otherwise, for their 
 fleet was beaten by the Turks» and they returned with great damage. 
 
 A friar coming once to Catharine, asked her why she did not work ; 
 
336 THE HISTORY OF THE {1661 
 
 which made her say to him, ' What work dost thou'?' He answered, ' I 
 write.' To which she returned, ' I will write too, if thou wilt fering 
 me pen, ink, and paper.' He not willing she should write, said, ' St. 
 Paul did work at Rome ; and by knitting she might get about three 
 half-pence a day.' She told him, ' If we could have that privilege 
 among you, which Paul had at Rome under Cassar, who was a heathen 
 prince, we would have wrought, and not have been chargeable to atiy ; 
 for he lived in his own hired house two years, preaching the gospel, 
 and doctrine of the Lord Jesus Christ.' She asked him also, whether 
 he knew the holy war of God 1 ' And if thou - knowest it,' said she, 
 ' then thou canst not but know that we cannot be without exercise day 
 nor night.' This stopped his mouth ; besides it was well known that 
 they spent not their time idly ; for they knit stockings for those that 
 were serviceable to them ; they made garments for the poor prisoners, 
 and mended their clothes ; though they were not willing to work for the 
 friars, who someti.nes coming to her, kneeled down, and would have 
 Catharine to say after them the words they spoke. But this she refused 
 to do, though it made these men grow more angry. Such and the like 
 occurrences so grit^ved her, that once in anguish of spirit she cried out 
 to God, ' It were better for me to die than to live thus.' For being 
 almost continually constrained to ' testify against idolatry and supersti- 
 tion, she would have -been wilhng to have laid down her life for a testi- 
 mony against it, if it had been required of her. And when once the 
 friars told her that Sarah was to be carried to Rome, whilst she should 
 stay at Malta, it so grieved her, that with supplication, she asked the 
 Lord if he did not count her worthy to go to Rome also, and to offer 
 up her life there for the testimony of Jesus : because, if she was at 
 liberty to chuse, she would rather do so, than return without her toEng- 
 land.- 
 
 At another time, when it was told them that their bibles were false, 
 Catharine asked the friar that said so, ' Wherein are they false V He 
 replied, because the books of the Maccabees were not in them. To 
 which she answered, that though something might be wanting, yet the 
 rest might be good for all that : but if something Were added, then the 
 bible was corrupted. This struck at some additions she had seen in the 
 bibles there. Then he asked her whether she did not think that every 
 one must bow at the name of Jesus; and she answering, 'Yea,' he 
 said, ' Jesus,' and bade her to kneel down, or to \)0w herself. To which 
 she said, that her heart and whole body was bowed down under the 
 name of Jesus; but that she would not bow at the will of him, or any 
 body else. 'He that departs from iniquity, (thus she continued,) bows 
 before the name of Jesus ; but they that live in sin and wickedness, do 
 not bow before the Son of God.' Then he said, that he and his com- 
 panions stood in the same power, and were led by the same spirit as 
 the apostles. Which made her ask, why then they abused that power, and 
 used carnal weapons 1 He answered, they did not do so, for their in- 
 quisition, nay, even their chains and fetters were spiritual. Then he 
 asked her, whether.she did not think all those damned that were not of 
 her persuasion ; sHe said, 'No, Christ hath not taught us so ; for those 
 that are to-day in a state of reprobation, the Lord, if it please him, can 
 call to-morrow out of it' He then said, 'We think you damned, and 
 all those that are not of our belief.' To which she returned, ' The judg- 
 ment of man doth not hurt us.' 
 
1662] PEOPLE CALLED QUAKERS, 337 
 
 Sometimes some came to the prison upon their saints' days, and 
 aslted them what day it was : and they not being acquainted with 
 those saints, would answer, 'We do not know it.' When the others 
 then told them, that it was such or such a saint's day, and that this 
 saint would punish them that night, because they did not observe his 
 day ; they answered, that they knew the saints to be at peace with 
 them, and that therefore they did not fear them. Another time a friar 
 came and told them, it was seventeen days to Christmas, and that the 
 Virgin Mary conceived that present day. On which Catharine made 
 this remark, that indeed this was very singular, that she did go with 
 child but seventeen days. Such like occurrences grieved her exceed- 
 ingly, when she considered the gross darkness these people were in : and 
 as she was crying to the Lord in prayer, that it seemed that all their 
 travail and labour was fruitless, she felt this answer :. - Be not grieved, 
 though Israel be not gathered, the seed of Malta is to increase into 
 multitude ; that wliy,ch ye have sown shall not die, but live.' 
 
 After Cath arine and Sar ah had been imprisoned at Ma lta about three 
 years, there came one Daniel Baker, who did whatever he could, and 
 went also to the inquisitor, to obtain their liberty, but in vain ; for he 
 required that some English merchants at Leghorn, or at Messina, should 
 engage for four thousand dollars, that they being released, should never 
 return into those parts. But they were unwilling to enter into those 
 terms, as not knowing what the Lord one time or other might require 
 of them. Daniel, seeing he could not obtain their deliverance this way, 
 offered himself to be imprisoned instead of them ; and this not being 
 accepted, he went yet further, and signified, that he was willing to lay 
 down his life for their liberty, if it was not to be purchased otherwise. 
 Great love indeed ! of which but few instances are to be found. And 
 they hearing of this, were touched with exceeding great admiration. 
 In the meanwhile, he found a way to get some letters delivered to them, 
 and wrote also himself both to comfort and exhort them to steadfast- 
 ness. At length he found means also to speak to them : for on a time, 
 as they stood at the prison gates, he being come in their sight, saluted 
 them in those words: 'The whole body of God's elect, right dearly 
 beloved, own your testimony, and ye are a sweet savour unto the Lord 
 and his people.' To which one of them answered, that it was a trouble 
 to them that they could not be more serviceable. This made his heart 
 melt with pity and compassion, considering the wonderful mercy of the 
 Lord in preserving them without fainting in that sharp trial : and they 
 beholding one another at a distance through the iron gratps, were 
 mutually refreshed at that season. They afterwards wrote to him, and 
 signified with the most tender expressions, how highly they valued his 
 great love ; and also sent him letters for their friends and relations in 
 England ; and he neglected not to write back again to them during his 
 stay, which was in the forepart of the year 1662. . But he was forced 
 to leave them prisoners there: yet the time of their redemption drew 
 nigh, which was brought about at the instance of George Fox and 
 Gilbert Latey, by writing to the lord: Aubigny, as hath been said 
 already. 
 
 Some time before Daniel Baker came to Malta, it had been told them, 
 that if they would turn Catholics, they might dwell at Malta. To 
 which their answer was, that they were true Catholics. One of the ma- 
 gistrates said, that if they would not turn Ca^olics, they must yet suffer 
 
 Vol. L— 43 
 
338 THE HISTORY OF THE [1668 
 
 *• 
 long imprisonment by the pope's order. And yet it was not true that 
 there was such an order. It was alsotold them, "if they would kiss the 
 cross, they should be released; and they .might stay at the house of the 
 English consul, until an opportunity offered to carry them to England. 
 In the meanwhile they heard that the pope had given order to let them 
 pass to England without doing them any hurt. But however it was, 
 they were preserved well contented, and they said resolutely,. that they 
 would not kiss the cross, nor purchase their liberty at that rate. It 
 seems the consul aimed at some advantage by their releasement ; for he 
 -told them that the inquisitor had said, if any one would engage for 
 three or four thousand dollars to be paid, if ever they came thither again, 
 they should be set at liberty. This he said also to D. Baker, and add- 
 ed, that if none would engage, they must die in prison, and that this was 
 the pope's order. After Baker's departure, word was sent to some 
 English merchants, concerning such an engagement, but none appear- 
 ed willing to enter into it; and the prisoners were so far from desiring, 
 that they spoke against it. , Yet there were many that sought to obtain 
 their liberty, showing tiiemselyes willing to engage for "what was rea- 
 sonable; but all their endeavours were in vain. 
 
 Once they fasted three days, and though it was a cold season, they 
 sat upon the ground, with a very little clothes, without stockings or 
 shoes, having nothing upon their heads but ashes. The inquisitors see^ 
 ing it, wondered exceedingly ; and Sarah began to speak zealously 
 against superstition and idolatry. And when the time of their fast was 
 expired, Catharine composed the following 
 
 HYMN TO GOD. 
 
 All praise to him that hath not put 
 
 Nor cast me out of mind. 
 Nor yet his mercy from me shut. 
 
 As I could ever find. 
 
 Infinite glory,' laud, and praise. 
 
 Be given to his' name, • 
 "Who hath made known in these our days. 
 
 His strength and noble fame. 
 
 Oh none is like unto the Lamb ! 
 
 Whose beauty shineth bright, 
 O glorify his holy name. 
 
 His majesty and might. 
 
 My soul praise thou the only God, 
 
 A fountain pure and clear, 
 'Whose chrystal streams spread all abroad. 
 
 And cleanseth far and near. 
 
 The well-springs of eternity. 
 Which are so pure and sweet, 
 
 And do arise continually, 
 My bridegroom for to meet 
 
1WJ2] PEOPLE CABLED QUAKERB. 339 
 
 My sweet and dear beloved one, 
 
 Whose voice ismore to me 
 Than all the glory of the earth, 
 
 Or treasures I can see. 
 
 He is the gbry of my life, 
 
 My joy and my delight 
 Within the bosom of his love 
 
 He clos'd me day and night 
 
 He doth preserve me clean and pure 
 
 Within his pavil'lon, 
 Where I with him should be secure. 
 
 And saved from all wrong. 
 
 My soul praise thou the Lord, I say, 
 
 Praise him with joy and peace ; 
 My sp'rit and mind both night and day. 
 
 Praise him and never cease. 
 
 O magnify his majesty. 
 
 His fame and his renown, 
 Whose dwelling is in Sion high. 
 
 The glory of his crown. 
 
 O praises, praises to our God, 
 
 Sing praises to our King ; 
 O teach the people all abroad, 
 
 His praises for to sing. 
 
 A Sion song of glory bright, 
 
 That doth shine out so clear ; 
 O manifest it in the sight 
 
 Of nations far and near ; 
 
 That God may have his glory due. 
 
 His honour and his fame, 
 And all his saints may sing anew 
 
 The praises of his name. 
 
 After Catharine had joyfully sung thus, she went to the well in the 
 court, and drank much water in the sight of the prisoners, as did Sarah 
 also : for they were very dry, and Sarah washing her head also in cold 
 water, they cried out in their language, ' Ye will icill yourselves, and 
 go to the devil.* But this they did not fear, neither caught they any 
 cold, and so became a wonder to others. 
 
 About half a year after Daniel Baker was gone, it came into Catha- 
 rine's heart, that if she could speak with the inquisitor, he would grant 
 them their liberty. And it was not long after that he came to the in- 
 quisition court chamber, which they hearing, desired to speak with him, 
 which was granted, and being admitted into his presence, they told him 
 they had not wronged or defjrauded any, but had suffered innocently 
 almost four years for conscience-sake, &c» After this the inquisitor 
 
340 j» THE HISTORY OP THE [1662 
 
 was very courteous to them, and promised their liberty in a few days, 
 saying he would send for the consul; and get him to engage for five 
 hundred dollars, to be paid for them if ever they came again. And in 
 case the consul denied this, he would send to Rome to the pope, to set 
 them at liberty without any obligation. 
 
 Not many days after the inquisitor came with his lieutenant, the chan- 
 cellor, and others, and after some discourse, asked them whether they 
 would return back again to their husbands and children, if it were the 
 will of God : to which they answered, it was their intent in the will of 
 God so to do. Hereupon they were released, and the inquisitor took his 
 leave very courteously of them, and wished them a prosperous return 
 to their own country ; so likewise did the magistrates, and the inferior 
 officers, not. requiring one pennyworth for fees or attendance; yet in 
 their own freedom they gave something to the keeper and some poor 
 men. 
 
 Being thus set at liberty, they kneeled down and prayed God never 
 to lay to their charge what they did unto them, because they knew them 
 n&t. And then they were dehvered into the consul's hands, who told 
 them that he had engaged for them to get them free ; but they could 
 never find that it was true. Now they were kept eleven weeks at the 
 consul's house, before they could get a passage froni thence. Catharine 
 in the meanwhile, being under a great concern, because of a judgment 
 that was impending over the city, wrote a paper to the rulers of Malta, 
 in which she said, that on the 25th of the month called August", it came 
 upon her from the Lord to write thus to them in his name, 'My wrath 
 is kindled against you, and my judgm6nt is set up amongst you, because 
 of your hardheartedness and unbehef. Ithe Lord, who desire the death 
 of no man, but that all should return unto me and Hve, have cast my 
 servants amongst you, contrary to their will, and without their know- 
 ledge, to go and forewarn you of the evil that was coming upon you. 
 For all the wicked shall be brought to judgment. I will establish my 
 beloved Son upon his throne, and he shall rule in his princely power, 
 and reign in his kingly majesty, whose right it is over aH-; and his own 
 spiritual government shall he set up in all places, righteous rule and pure 
 worship in Spirit and in Truth. There is nothing that can prevent the 
 Lord, who saith. If ye will not hear my servant, which speaketh my 
 word, whom ye proved almost these four years, whose life hath been 
 harmless and spotless, in pure innocency amongst you, then will I bring 
 wo upon wo, and judgment upon judgment upon you, till the living shall 
 not be able to bury the dead. My mouth hath spoken it, and my zeal 
 will perform it; and every man's hand shall be upon his loins for pain; 
 for the day of recompence is come. But if you will hear my servant 
 which speaketh in my name, and return in your minds to the light 
 ill your cnnsciences, which convinceth of all evil, and deny all evil 
 thoughts, words, and actions, then will I pour out my spirit upon you, 
 and will soon cure you of your diseases, and heal you of your pain.' 
 
 This, and more she wrote, and delivered to the consul to give it to 
 the grand master, and the rest of the governors ; but the consul not being 
 pleased with it, threatened hertj\'ith imprisonment again. What further 
 laecame of the paper I do not find, but this, that on the 8th of October, 
 there was great thunder and -lightning, which set on fire and blew up 
 one of the powder-houses about a mile out of the city, and another pow- 
 der-house was thrown down ; and in the city, five houses were over' 
 
!862] PEOPLE CALLED QUAKERS. 341 
 
 thrown, most of the glass -wmdows of the palaces and other houses bro- 
 ken, the doors lifted off their hooks, the walls torn, and the whole city 
 terribly shaken, so that being at midnight, a cry went through the whole 
 city, and the bells were rung. At the bed's feet where Catharine and 
 Sarah lay, was a glass window, which also was broken, but they receiv- 
 ed no hurt, though the house was so shaken that they did exceedingly 
 fear and quake ; but being given up unto the Lord to live and die, their 
 fear was ?oon taken from them, and turned into joy in the Lord. When 
 it was day the consul came to them, and they being still and quiet, he 
 asked whether they were not dead: and while he was speaking others 
 came in, telling what was done in the city; and he told them that even 
 the ships in the harbour bad suffered damage. Then they said, ' One 
 wo is past, and behold another wo cometh quickly, if ye^ do not repent. ' 
 
 Some days after, Sarah fasted, sitting upon the ground with ashes 
 upon her head, her neck and shoulders bare ; and she spoke to the con- 
 sul to desire ihe grand master to proclaim a fast, and to make the peo- 
 ple to meet together to wait upon the Lord, with their minds turned to 
 him, that so he might turn away his judgments from them ; for the hour 
 of his judgments was come, wherein the painted harlot should be strip- 
 ped naked, and receive a cup of trembling from the hand of the Lord. 
 The consul performed this message to the magistrates, and , the friars 
 said the woman had a good intent. Sometime after the inquisitor came, 
 and talking vs'ith them, said, 'Your intent is good, but the devil hath 
 deceived you.' And they asked him whether the devil could give power 
 over sin : to which he said, the devil could transform himself into an 
 image of light. This they assented to, but yet said he could not hide 
 himself from the children of light; though they that were in the dark 
 could not discern him. He could not abide to hear this, but went away, 
 and the consul, who was present, wrought against them to get them 
 into bondage again, but in vain. JJilany now died in the town of a vio- 
 lent fever : whether any other disaster followed upon their prediction, I 
 cannot tell. 
 
 , At length there came one of the king of England's frigates, called 
 the Sapphire, commanded by captain Samuel Titswel, who took them 
 in, together with some knights of Malta ; among them was the inquisi- 
 tor's brother, who often spoke to the captain, that they might not want 
 any thing that was in the ship, and he told them, if they came to Malta 
 again, they should not be persecuted so. And to the captain he said, 
 ' If they go to heaven one way, and we another, yet. we shall all meet 
 together at last. But they told' him that Christ Jesus, the light of the 
 World, was the only way to the Father. 
 
 Departing from Malta, after some time they came to Leghorn, where 
 the merchants showed them great kindness, and sent wine and other 
 things for their refreshment, proffering them also money ; but they were 
 unwilling to accept it. From thence they came to Tangier, which 
 the king of England had. in marriage with the daughter of the king of 
 Portugal. This place was at that time besieged Tjy the Moors, yet 
 Catharine and Sarah entered the town, and many came flocking into 
 the house where they were lodged, for they boldly exhorted the people 
 to depart from wickedness.' I'hey also went to the governor, wli^ 
 was courteous to them, and took their admonition in good part, and 
 promised to follow their counsel. And he would have given them mo- 
 ney, but they took none, though they accepted his love ; for he com- 
 
342 THE WISTORY OF THE [1662 
 
 manded that none of the garrison should abuse tfiem either in word or 
 deed, upon pain of severe punishment : yet the Portuguese and Irish 
 were ready enough to have done them mischief. They being inclined 
 to go out to the Moors, desired the governor to let them go forth, but 
 he told them they must expect from that savage people nothing but 
 cruel death, or bonds forever : and though they signified to Jiim that 
 they believed the Lord would preserve them, since they were persuad- 
 ed that he required of them to go to the Moors, yet the governor ■ in a 
 friendly manner withheld them from going. Being thus stopped, they 
 believed that the Lord accepted of their good will. When they went 
 aboard,again, though in another ship, several took shipping with them, 
 from a belief, that on their account, they should have a safe passage. 
 The captain and others that were in the ship, bel;iaved themselves very 
 civilly towards them ; and though they met with tempests, yet at length 
 they arrived safe in England. 
 
 Catharine afterwards related, that when, (in the inquisition,) she was 
 for many days together in expectation that they should be burnt, she 
 saw in a drearh in the night, a large room, and a great wood fire in the 
 chimney, and she beheld one sitting in the chair by the fire, in the form 
 of a servant, whom she took to be the Eternal Son of God i likewise 
 she saw a very amiable well-favoured man-child, sitting in a hollow:* 
 chair over the fire, (not appearing to be above three-quarters of a year 
 old, and having no clothes on but a little fine linen about the upper 
 parts,) and the fire flamed about it ; yet the child played, and was 
 merry. She would then have taken it up, for fear it should have been 
 burnt ; but he that sat in the chair bid her let it alone. Then turning 
 about she saw an angel, and he that sat in the chair bid her take up the 
 child, which she did, and found it had no harm ; and then awaking, she 
 told her dream to Sarah, and desired her not to fear, since the heaven- 
 ly host thus followed them. 
 
 I have collected this relation of the occurrences of these women at 
 Malta, from several papers and letters, which not long after their re- 
 turn home -were published in print. And since no due order was ob- 
 served there, and many things mentioned, which to avoid prolixity I 
 have passed by, as not very material, I may have haply missed in some 
 case or other, as to the order or series of time, but yet I think the mat- 
 ters of fact are not mutilated. Now to give the reader an idea of the 
 frame of these women's minds, and their sufferings, I will insert some 
 of their letters : among those which they wrote to their friends in Eng- 
 land was this following : 
 
 •0 dearly beloved friends, fathers, and elders, and pillars of God's 
 spiritual house, and brethren and sisters in the Lord Jesus Christ, in the 
 measui-e of love and life of our God, do we salute you all, and do em- 
 brace you in that which is eternal, and we do greatly rejoice, and glo- 
 rify the name of our heavenly Father, that he hath counted us worthy 
 to "be partakers of the death and sufferings of his blessed Son with you ; 
 though we be the least|of God's flock, yet we are of the true fold, where- 
 of Christ Jesus is shepherd; and he hath had as tender a care over us, 
 1*^ he hath had of any of his lambs which he hath called forth in this 
 thfr day of his power, and hath carried us through and over as great: 
 afflictions as most of our brethren and sufferers for his name, both in 
 mockings, scoffings, scornings, reproaches, stripes, contradictions, perils 
 
1662] PEOPLE CALLED QUAKERS. ^ 343 
 
 at land, perils at sea, fiery trials, cruel threatenings, grief of heart, sor- 
 row of soul, heats and colds, fastings, and watchings, fears within, and 
 fightings without; terrible temptations and persecutions, and dreadful 
 imprisonments, and buffetings of Satan ; yet in all these our trials, the 
 Lord was very gracious unto us, and did not absent himself from us, 
 neither suffered his faithfulness to fail us, but did bear us up, and keep us 
 from fainting in the midst of our extremity. We had not another to 
 make our moan to, but the Lord alone ; neither could we expect a drop 
 of mercy, favour, or refreshments, but what ne did distil from his liv- 
 ing presence, and work by his own strength ; for we sat one in one 
 room, and the other in another, near a year j as owls in deserts, and as 
 people forsaken in solitary places. Then did we enjoy the presence of 
 the Lord, and did behold the brightness of his glory, and we did see 
 you, our dear friends, in the light of Jesus, and did behold your order 
 and steadfastness of your faith and love to all saints, and were refresh- 
 ed in ail the faithfyj-hearted, and felt the issues of love and life which 
 did stream from the hearts of those that were wholly joined to the foun- 
 tain, and were made sensible of the benefit of your prayers. 
 
 ' O the sorrows, the mournings, the tears ! " But those that sow in 
 tears, shall reap. in joy." A true sorrow begets a true joy; and a true 
 cross a true crown : for when our sorrows did abound, the'love of God 
 did abound mqch more : the deeper the sorrows, the greater the joys*; 
 the greater the cross, the weightier the crown. 
 
 ' Dear friends and brethren, marvel not that Israel is not gather- 
 ed, our judgment remains with the Lord, and so do our labours; for it 
 was not for want of travail, nor pain, nor love to their souls ; for we 
 could have been contented to have fed upon the grass on the ground, 
 so we might have had our freedom amongst them : for, had it not been 
 for the great opposition, they would have followed after us, as chick- 
 ens after a hen, both great and small. But oh \ the swelling seas, the 
 raging and foaming waves, stormy winds and floods, and deep waters, 
 and high mountains and hills, hard rocks, rough ways, and crooked 
 paths, tall cedars, strong oaks, fruitless trees, and corrupted ones, that 
 cumber the ground, and hinder the righteous seed to be sown, and the 
 noble plants from being planted. Oh ! they shut up the kingdom against 
 the simple-hearted, and hide the key of knowledge from the innocent 
 ones, and will not enter into the kingdom themselves," nor suffer them 
 that would enter, but stir up the magistrates to form carnal weapons, 
 thinking to prevent the Lord of taking to him his inheritance, and to 
 dispossess his Son, who is heir of all, that he might not have a dwel- 
 ling-place among them, nor a habitation nigh them ; because that his 
 light will discover their darkness, arid his bri mtness will burn up all 
 their abominations, and mar their beauty, and stain their glory, their 
 pomp, and their pride, that it may perish as the untimely figs, and fall as 
 the flower of the field, and wither as the grass upon the house-top. Oh ! 
 the belly of hell, the jaws of Satan, the whole mystery of iniquity is at 
 the height, and all manner of abomination that makes desolate, stands 
 where it ought not, and is upholden by a law, that upon pain of death 
 none must speak against it, nor walk contrary to it. But praises to our . 
 God, he carried us forth to declare against it daily. Oh ! the blind 
 guides, the seducing spirits, that do cause the people to err, and compel 
 them to worship the beast and his image, and have his mark in their 
 foreheads, and in their haods^ and to bow to pictures and painted waIl^ 
 
344 THE HISTORY OF THE 
 
 and to worship the things of their own hands, and to fall down to that 
 which their own fingers have fashioned, and will not suffer them to look 
 towards Sion upon pain of death, nor to walk towards Jerusalem upon 
 pain of faggot and fire, but must abide in Babel, and believe whatsoever 
 they, speak or do to be truth. But oh! the ways, the worships, the 
 fashions, forms, customs, traditions, observations, and imaginations, 
 which they have drawn in by their dark divinations, to keep the poor 
 people in blindness and ignorance, so that they perish for want of know- 
 ledge, and are corrupted, because the way* of Truth is not m^de known 
 among them ; they are all in the many ways, out of the one true living 
 way, and their ways be so many and so monstrous, that they are unre^ 
 hearsable; but the Lord our God hath kindled a fire in the midst of 
 them, that will consume all forms, fashions, customs, and traditions of 
 men, and will burn up the briers, thorns, and tares, stubble, and fruitless 
 trees, and corrupted ones ; and will blast all the" fruits, works, and labours 
 of wicked and ungodly men, with the mildews of his wrathful indigna- 
 tion, and will scatter all his enemies with the whirlwinds of his displea- 
 sure. They do not know the Scriptures: their bibles would grieve any 
 honest heart to behold them, because of the corruption.' 
 
 This letter was signed by both of them, though perhaps Catharine 
 was the writer, who also wrote a letter of exhortation to the popish in- 
 quisitor at Malta, and another to friar Malachy. Among the letters she 
 wrote to her husband and children, I count the following really wor- 
 thy to be delivered to posterity: 
 
 'For the hands of John Evans, my right dear, and precious husband, with 
 my tender-hearted children, who are more dear and precious to me than 
 the apple of my eye. 
 
 ' Most dear and faithful husband, friend, and brother, begotten of my 
 eternal Father, of the immortal seed of the covenant of light, life, and 
 blessedness, I have unity and fellowship with thee day and night, to my 
 great refreshment, and continual comfort. Praises, praises be given to 
 our God f(?r evermore, who hath joined us together in that which nei- 
 ther sea nor land can separate or divide. 
 
 ' My dear heart, my soul doth dearly salute thee, with my dear and 
 precious children, who are dear and precious in the light of the Lord, 
 to thy endless joy, and my everlasting comfort ; glory be to our Lord 
 God eternally, who hath called you with a holy calling, and hath caus- 
 ed his beauty to shine upon you in this the day of his power, wherein 
 he is making up of his jewels, and binding up of his faithful ones in the 
 bond of everlasting 1o||b and salvation, among whom he hath number- 
 ed you of his own free grace ; in which I beseech you, dear hearts, in 
 the fear of the Lord, to abiile in your measures, according to the mani- 
 festation of the revelation of the Son of God in you. Keep a diligent 
 watch over every thought, word, and action, and let your minds "be 
 staid continually in the light, where you will find out the snares and 
 baits of Satan, and be preserved out of his traps, nets, and pits, that you 
 may not be captivated by him at his will. Oh, my dear husband and 
 childretn,' hcTw often hai'© I poured out my soul to the everlasting Fa- 
 ther "for you, with rivers of tears night and day, that you might be kept 
 -pure and sin-^e in the sight of our God, improving your talents as wise 
 virgins, having oil in your vessels ; and your laifips Htirning, and clothed 
 
J 662] PEOPLE CALLED QUAKERS. 345 
 
 with the long white robe of righteousness, ready to enter the bgd-cham- 
 ber, and to sup with the Lamb, and to feed at the feast of fat things, 
 where your s6uls may be nourished, refreshed, comforted, and jsatisfied, 
 never to hunger again. 
 
 ' My dear hearts, you do not want teaching ; you are in a land of 
 Messedness, which floweth with milk and honey, among the faithful 
 stewards, whose mouths are open wide to righteousness, to declare the 
 eternal mysteries of the everlasting kingdom, of the endless joys and 
 eternal glory ; whereunto all the willing and obedient shall enter and 
 be blessed for ever. 
 
 ' My dear hearts, the promises of the Lord are large, and are all Yea 
 and Amen to those that jfear his name.; he will comfort the mourners 
 in Sion, and will cause the heavy-hearted in Jerusalem to rejoice, be- 
 cause of the glad tidings: they that do bear the cross with patience, 
 shall wear the crown with joy; for it is through the long-suffering and 
 patient waitings, the crown of life and immortality comes to be obtain- 
 ed. ThaJLord hath exercised my patience, and tried me to the utter- 
 most, to nis praise, and my eternal comfort, who hath not been wanting 
 to us in anything in his own due time; we are witnesses he can provide 
 a table in the wilderness, both spiritual and temporal. Oh, the endless 
 love of our God, who is an everlasting fountain of all living refreshment, 
 whose crystal streams never cease running to every thirsty soul, that 
 breatheth after the springs of life and salvation. 
 
 ' In our deepest affliction, when I looked for every breath to be the 
 last, I could not wish I had not come over sea, because I knew it was 
 my eternal Father's will to prove me, with my dear and faithful friend. 
 In all afflictions and miseries the Lord remembered mercy, and did not 
 leave nor forsake us, nor suffer his faithfulness to fail us; but caused 
 the sweet drops of his mercy to distil upon us, and the brightness of 
 his glorious countenance to shine into our hearts, and was never want- 
 ing to us in revelations or visions. Oh, how may I do to set forth the 
 fulness of God's love to our souls: no tongue can express it, no heart 
 can conceive it, nor mind can comprehend it. Oh, the ravishments, 
 the raptures, the glorious bright shining countenance of our Lord God, 
 who is our fulness in emptiness, our strength in weakness, our health in 
 sickness, our life in death, our joy in sorrow, our peace in disquietness, 
 our praise in heaviness, our power in all needs or necessities; he alone 
 is a full God unto us, and to all that can trust him. He hath emptied 
 us of ourselves, and hath unbottomed us of ourselves, and hath •wholly 
 built us upon a sure foundation, the rock of ages, Jesus Christ, the Light 
 of the World, where the swelling seas, nor raging, foaming waves, nor 
 stormy winds, though they beat vehemently, can be able to remove us. 
 Glory, honour, and praise, is to our God for ev^, who, out of his ever- 
 lasting treasures, doth fill us with his eternal riches day by day ; he did 
 nourish our souls with the choicest of his mercies, and doth fee4 our 
 bodies with his good creatures, and relieve all our necessities in a full 
 measure. Praises, praises be to him alone, who is our everlasting por- 
 tion, our confidence, and our rejoicing, whom we serve acceptably 
 with reverence and godly fear ; for our God is a consuming fire. 
 
 ' Oh, my dear husband, and precious children, you may feel issues of 
 
 love and life, which stream forth as a river to every soul of you, from 
 
 a heart that is wholly joined to the fountain. My prayers are for you 
 
 day and night without ceasing ; beseeching the Lord God of power to 
 
 Vol. I.— 44 
 
346 THE HISTORY OF THE [1662 
 
 pour down his tender mercies upon you, and to keep you in his pure 
 fear, and to increase your faith, to confirm you in all righteousness, and 
 strengthen you in believing in the name of the Lord God Almighty, that 
 you may be established as Mount Sion, that can never be moved. iKeep 
 your souls unspotted of the world, and love one another with a pure 
 heart fervently; serve one another in love, build up one another in the 
 Eternal, and bear one another's burdens for the Seed's sake, and so ful- 
 fil the law of God. This is the word of the Lord unto you, my dearly 
 beloved. • ,. .^ ■ 
 
 ' Dear hearts, I do commit you into the hands of the Almighty, who 
 dwelleth on high, and to the word of his grace in you, who is able to 
 build you up to everlasting life and eternal salvation. By me, who am 
 thy dear and precious wife, and spouse^ in the marriage of the Lamb, 
 in the bed undefiled, 
 
 C. E.' 
 
 V My dearly beloved yoke-mate in the work of our God, doth dearly 
 salute you. Salute us dearly to our precious friends in all places. I do 
 believe we shall see your faces again with joy.' 
 
 This was written in the Inquisition at 
 Malta, in the 11th month, in the 
 year 1661. 
 
 The following letter was -written' by Sarah to her husband, Henry Chee- 
 vers, and Children. 
 
 ' My dear husband, my love, my life is given up to serve the Jiving 
 God, and to obey his pure call in the measure of the manifestation of his 
 love, light, life, and Spirit of Christ Jesus, his only begotten Son^ whom 
 he hath manifested in me, and thousands, by the Brightness of his ap- 
 pearing, to put an end to sin and satan, and bring to light immortality, 
 through the preaching of the everlasting gospel, by the Spirit of prophe- 
 sy, which is poured out upon the sons and daughters of the living God, 
 according to his purpose; whereof he hath chosen me, who am the 
 least of all : but God, who is rich in merCy, for his own name-sake hath 
 passed by mine offences, and hath counted me worthy to, bear testimony 
 to his holy name, before the mighty men of the earth. Oh the love of 
 the Lord to my soul ! My tongue; cannot express, neither hath it enter- 
 ed into the heart of man, to conceive of the things that God hath laid 
 up for them that fear him. 
 
 ' Therefore doth my soul breathe to my God for thee and my children, 
 night and day, that y^r minds may be joined to the hght of the Lord 
 Jesus, to lead you out of satan's kingdom, into the kingdom of God, 
 where we may enjoy one another in the life eternal, where neither sea 
 nor land can separate; in which light and life do I salute thee, my dear 
 husband, with my children, wishing you to embrace God's love, in 
 making his truth so clearly manifest amongst you; whereof I am a wit- 
 ness, even of the everlasting fountain that hath been opened by the mes- 
 sengers of Christ, who preach to you the word of God, in season and 
 ■ out of season, directing you where you may find your Saviour, to purge 
 and cleanse you from your sins, and to reconcile you to his Father, 
 and to have unity with him and all the saints, in the light, that ye may 
 
1662] PEOPLE CALLED QUAKERS. 347 
 
 be fellow-citizens in the kingdom of glory, rest, and peace, which Christ 
 hath purchased for them that love him, and obey him. What profit is 
 there for to gain the whole world, and lose your own souls? Seek first 
 the kingdom of God and the righteousness thereof, and all other things 
 shall be added to you. Godliness is great gain, having the promise of 
 this life that now is, and that which is to come ; which is fulfilled to me, 
 who have tasted of the Lord's endless love and mercies to my soul ; and 
 from a moving of the same love and life do I breathe to thee my dear 
 husband, with my children ; my dear love salutes you all; my prayers 
 to my God are for you all, that your minds may be joined to the light, 
 wherewith you are lightened, that I may enjoy you in that which is eter- 
 nal, and have communion with you in the spirit. He that is joined to 
 the Lord, is one spirit, one heart, One mind, one soul; to serve the Lord 
 with one consent. I cannot by pen or paper set forth the large love of 
 God, in fulfilling his gracious promises to me in the wilderness, being 
 put into prison for Gpd's truth, there to remain all the days of my lif%. 
 being seanched, tried, examined, upon pain of death, among the enemies 
 of God and his Truth ; standing in jeopardy for my life, until the Lord 
 had subdued and brought them under by his mighty power, and made 
 them to feed us, and would have given us money or clothes; but the 
 Lord did deck our table richly in the wilderness. The day of the Lord 
 is appearing, wherein he wilt discover every deed of darkness, let it be 
 done never so secretly ; the light of Christ Jesus will make it manifest in 
 every conscience ; the Lord will rip up all coverings that are not of his 
 own spirit. The God of peace be with you all. Amen. 
 
 Written in the Inquisition prison by 
 
 SARAH CHEEVERS.' 
 
 Several other letters both she and Catharine wrote to their husbands, 
 and relations. But since great part of my narrative was fetched from 
 thence, I pass them by. But by these inserted, one may see that they 
 were not women of a dull temper, but ingenious and cheerful. 
 
 In a letter of Sarah's to her friends in Irelan4, 1 find these words : 
 
 • My life is given up to the service of the Lord : bonds, chains, bolts, 
 irons, double doors, death itself, is too little for the testimony of Jesus, 
 and for the word of God ; so the seed be gathered, it is but a reason- 
 able sacrifice. Bonds and afflictions betide the gospel of Christ. Those 
 that will live godly in Christ Jesus, must suffer persecution.' 
 
 And in a letter to Daniel Baker, Catharine said, 
 
 ' The time is too little for me to disclose the twentieth part of the 
 terrible trials ; but whensoever we were brought upon any trial, the 
 Lord did take away all fear from us, and multiplied our ^trength, and 
 gave us power and boldness to plead for the Truth of the Lord Jesus, 
 and wisdom of words to stop the mouths of the gainsayers; but then 
 they would say, we had not the true faith, but we had all virtues. Dear- 
 ly beloved, pray for us, that we fall not, nor fail ; whereby our enemies 
 may have any advantage to rejoice, and say, we served a god that 
 could not serve us, and called upon a god that could not deliver us ; as 
 if we were like them, to call upon stocks, stones, pictures, and painted 
 
348 THE HISTORY OF THE [1662 
 
 walls, and dead things that cannot hear, see, nor speak. We do beseech 
 thee to tell all our dear friends, fathers, and elders, the pillars of our 
 spiritual building, with all the rest of our Christian brethren, that we do 
 desire their prayers, for we have need of them.' 
 
 This fetter they concluded with the following Poem : 
 
 HOW strong and pow'rful is our King 
 To all that do believe in him ? 
 He doth preserve them from the snare. 
 And teeth of those that would thetn tear. 
 
 We that are suff'rers for the seed. 
 Our hearts are wounded, and do bleed 
 To see th' oppression, cruelty, 
 Of men that do thy Truth deny. 
 
 In prisons strong, and dungeons deep, 
 To God alone we cry and weep : 
 Our sorrows none can learn nor read, 
 But those that in our path do tread. 
 
 But he whose beauty shineth bright, 
 Who turneth darkness into light, 
 Makes cedars bow, and oaks to bend 
 To him that's sent to the same end. 
 
 He is a fountain^pure and clear. 
 His crystal streams run far and near. 
 To cleanse all those that come to him 
 For to be healed of their sin. 
 
 All them that patiently abide, 
 And never swerve nor go aside. 
 The Lord will free them out of all 
 Bondage, captivity, and thrall. 
 
 They composed several others, which fell into the hands of their ene- 
 mies, and copies of them were given to the inquisitor. But now I leave 
 them ; and yet before I return to transactions in England, I shall relate 
 a singular case of Daniel Baker, who being come to Smyrna, with in- 
 tent to travel from thence to Constantinople, was stopped by the Eng- 
 lish consul, and sent to the Isle of Zant, where a ship lay bound for 
 Venice, in which he embarked, and coming into that city; he staid there 
 a week, and went from thence to Leghorn, with intent to take shipping 
 there for England: but during his^stay in that place, he inwardly felt 
 drawings towards Malta, to, try whether he could be helpful to Catha- 
 rine and Sarah, that werfe prisoners there, since he had several times 
 been stirred up thereto; and though the difficulty of the matters had 
 kept him back, yet he could not have peace in his mind, before he gave 
 himself up to that service ; and so he embarked in a French ship for 
 Sicily : and coming to Syracuse, be staid there five days, and then set 
 sail for Malta ; where being arrived, he got, admitted to the pope's in- 
 
1662] PEOPLE CALLED QUAKERS. 349 
 
 quisitor, to •whom he spoke in the Italian tongue on this wise : ' I am 
 come to flemand the just hberty of my innocent friends, the English 
 women in ptison in the inquisition.' The inquisitor asked him if he 
 wdfe related to them as husband or kinsman, and whether he came out 
 of England on purpose with that message. To this Daniel answered, 
 that he came from Leghorn for that same end. But the inquisitor told 
 him they should abide in prison till they died; except some English mer- 
 chants, or others that were able, would engage for the value of three 
 or four thousand dollars, that they should never return into those parts. 
 His request being thus denied, he went to the English consul, and spoke 
 with him and several others: but all his endeavours proved vain; and 
 he himself was threatened with, the inquisition; and the pope's deputy 
 would have had him bound, that he should neither speak good nor evil 
 to any body, while he was on the island, save to him and the consul. 
 
 After a stay here of three weeks, he passed again to Italy, and from 
 thence took shipping for England : but being come into the Streights of 
 Gibraltar, he saw that the high mountain there, was the same place he 
 had seen the foregoing year in a dream, when prisoner in Worcester 
 jail in England. Here the ship wherein he was, with several other 
 vessels, lay about a month, because of the contrary wind, so that they 
 could not set sail. In the meanwhile being under a burden, he perceived 
 there was a service for him ashore ; but, considering this to be dan- 
 gerous, he wished to have been excused of it ; but felt no peace before 
 he fully gave up, whatever, either bonds or death, might ensue. Whilst 
 the fleet lay here wind-bound, divers ships attempted to pass through, but 
 could not : and the like temptation attended him as that of Jonah, viz. to 
 flee from the place, and so to escape the burden under which he laboured. 
 But he found, as afterwards signified in a printed relation, that obedience 
 was his duty, though it was required of him to be a sign against the 
 idolatry of the church of Rome. He- then told the master of the ship 
 in which he was a passenger, something of the matter, and said that he 
 believed that God would soon give opportunity for the fleet to pass away, 
 after his service was performed. The master was hard to be persuaded 
 to put him ashore, yet at length he suffered it, upon the day they used 
 to call Maunday Thursday. Being now landed, he went to the town, 
 and so into the mass-house, where he found the priest at the high altar, 
 upon his knees, in his white surplice, adoring the host. After he had 
 awhile been viewing this idolatry, he felt the indignation of God kindled 
 in his heart against it : and turning his back upon the priest and his dead 
 god, he set his face towards the people, and saw the multitude upon their 
 knees also, worshipping they knew not what. Tn this posture, spreading 
 forth his arms, he slipped off his upper gal-ment, and rent it froim top to 
 bottom in divers pieces, which he cast from him with indignation : then 
 he took his hat from off" his head, as being the uppermost covering of 
 man, and casting it down, stamped upon it with his feet, and appearing 
 in sackcloth covering, he with a loud voice, thrice sounded repentance, 
 and said that the life of Christ and his saints was arisen from the dead. 
 A^d so he passed away unmolested, sounding the same message with 
 repentance through the streets, till he came to the sea-side, where he 
 kneeled down to pray, and gave thanks to the Lord for his wonderful 
 preservation, and that he had suffered no man to touch or do him any 
 harm. Being no shore, he delivered a paper, written in the Spanish 
 
350 THE HISTORY OF THE [1662 
 
 tongue, to the governor and inhabitants of Gibraltar, with soJne {^atin 
 books. That to the governor, &c. was as followeth : 
 
 ' Behold, behold, the great day of God is come, and of his wrath, 
 and of the wrath of his Lamb. The hour of his judgment is cotlie. 
 Wherefore, O inhabitants of the earth, repent, repent, repent! Fear 
 God, and give glory and honour to him that made heaven and earth 
 and the fountains of waters. Wo, wo, wo to the inhabitants of the 
 earth. John heard another voice from heaven saying, " Come out of 
 her my people, that ye partake not of her sins, and that ye receive not 
 . of her plagues." These are the words of the power of Christ, that 
 is contrary to the false church. Behold, behold* plagues, plagues, 
 plagues are coming upon the church of Rome, and. upon her^Jieads in 
 all parts of the world.' 
 
 Daniel being now come again on ship-board, the next day the Lord 
 gave them a fair wind, and all the fleet set sail ; and after some time 
 he arrived safe in England. But being come to London, it was not 
 long, ere he, who had travelled without hnrt in foreign parts, was im- 
 prisoned by [his countrymen, as will be related hereafter : and being 
 shut up in prison, he wrote a narrative of his travels, from which I took 
 my relation. 
 
 About this time John Stubbs returned-into England, having been in 
 the dominions of the great Turk. But I do not fincl that he met with 
 any singular occurrences, but that he had spread some books. He and 
 Alexander Parker coming to London, found G. Fox there, with whom 
 they travelled towards Bristol : by the way they had several meetings, 
 and being come to Bristol, they understood that the officers were likely 
 to come and disturb the meeting. Yet on the First day of the week 
 they went thither, and A. Parker stood up first to preach; but while he 
 was speaking, the officers came and took him away. Then G; Fox 
 stood up and preached undisturbed, so that the meeting ended peacea- 
 bly. And he, staying in town that week, visited his friends, and was 
 visited by them. The next First-day some of his friends came to him, 
 and endeavoured to persuade him not to go to the meeting that day ; 
 '. For,' said they, ' the magistrates have threatened to take thee away, 
 and in order thereto, have raised the trained bands.' G. Foxjdesired 
 them to go their way to the meeting, without telling them what he intended 
 to do. Yet not long after he went thither : but being met by some of 
 his friends, they did what they could to stop him ; and, ' What,' said 
 one, 'Wilt thou go into the mouth of the beast? 'Wilt thou go into 
 the mouth of the dragon V said another. But G. Fox would not suffer 
 himself to be thus prevented, but went on. Being come thither he 
 perceived a concern and fear upon his friends for him, but his preach- 
 ing there was so powerful, that all fear departed from them; and having 
 concluded his sermon with a prayer, he stood up again and told the 
 auditory, now they might see there was a God in Israel that could 
 deliver: for the officers and soldiers had been breaking up another 
 meeting, which had taken up their time ; and they were in a great rage 
 that they had missed him ; for it was resolved on now to persecute the 
 Quakers, and, if possible to roof, them out. 
 
 G. Fox, after having tarried yet some days at Bristol, went through 
 Wiltshire and Berkshire, back again to London ; yet he did not stay 
 long there, but travelled towards Leicestershire, and passing by Barnet 
 
1662] PEOPLE CALLED QUAKERS. 351 
 
 Hills, he found there one captain Brown, a Baptist, whose wife belonged 
 to the society of those called Quakers. This captain, for fear his wife 
 should %o to meetings and be cast into prison, had left his house at Bar- 
 row, and taken a place on the said hills, thinking himself more safe 
 there. G. Fox going to see the wife, and being come into the house, 
 asked him how he did ; ' How I do !' said he, • the plagues and vengeance 
 of God are upon me, a runnagate, aCain, as I am : God may look for a 
 witness for me, and such as me ; for if all were no faithfuUer than I, 
 God would have no witness left in the earth.' In this condition Brown 
 lived there on bread and water, and thought it too good for him; but at 
 length he returned with his wife to his own house at Barrow, where he 
 -came to be convinced of the Truth professed by those called Quakers, 
 and died in it ; and a little before his death, he said that though he had 
 not borne a testimony for Truth in his life, he would bear a testimony 
 in his death ; desiring to be buried in his orchard in a plain way. 
 
 But I return to G. Fox, who being come into Leicestershire, went to 
 Swanington, to the house of a widow woman, where at night came 
 one called the lord Beaumont, and a company of soldiers, vyho took 
 him out of the hall where he was, and brought him to the said lord who 
 asked him his name: to which he answered, - My name is George Fox, 
 and I am well known by that name.' ' Aye,' said Beaumont, ' you are 
 known all the world over.' Then he put his hands into George's pock- 
 ets to search them, and pulled out his comb-case, and afterwarjds com- 
 manded one of the officers to search for letters: which made G. Fox 
 say, that he was no letter carrier, asking him why he came amongst a 
 peaceable people with swords and pistols without a constable ; since 
 this was contrary to the king's proclamation ; and it could not be said 
 there was a meeting ; for G. Fox had been talking in the hall only with 
 the widow woman and her daughter. Beaumont sending then for the 
 constables, gave them charge to watch G. Fox, and some that were 
 with him that night; accordingly the constable^set a watch upon them, 
 and next morning brought them to Beaumont's house, who then told 
 them they met contrary to the act: for not long before this time the 
 parliament, by the instigation of the clergy, had made an act against 
 conventicles, containing that if any were convicted of having been at 
 a convepticle, they should incur a fine not exceeding five pounds, or im- 
 prisonment not above three months. G. Fox saying to the lord Beau- 
 mont, that he did not find them in a meeting, and so there was no trans- 
 gression of the said act, Beaumont asked him, whether he would take 
 the oaths of allegiance and supremacy : to which G. Fox answered, ' I 
 never took any oath in all my life.' And desired him to show that oath, 
 that they might see whether it was not for the discovery of Popish re- 
 cusants. But Beaumont being unwilling, caused a mittimus to be made, 
 which mentioned that they were to have had a meeting: a cunning ar- 
 tifice indeed to vex an innocent people. And with the mittimus he 
 charged the constables to convey them to Leicester jail. The consta- 
 ble who was charged to bring G. Fox and his friends to prison, was 
 loath to do it himself, and being harvest time, it was hard to get any 
 body to go with them ; and therefore he would have given them the 
 mittimus to carry it themselves to the jailer. This they refused, though 
 sometimes some of their friends had done so: for the constables had 
 such experience of their fi|dflity, that they durst trust them, even in such 
 a case, without fearing the bird would escape. Then the constable 
 
352 THE HISTORY OF THE [1662 
 
 hired a poor man, who was loath to go with them on this errand- Yet 
 they rode with him through the country, being five in number, and some 
 carried their bibles open in their hands, and passing throng* towns, 
 they told people they were the prisoners of the Lord Jesus Christ, go- 
 ing to suffer bonds for his name's sake. Being come to Leicester, and 
 going into an inn, the master of the house seemed somewhat troubled 
 that they should go to^prison; but they being unwilling to consult with 
 lawyers, to which they were advised, suffered themselves to be had 
 ^ to prison ; where being come, G. Fox asked whether the jailer or his 
 ' wife was master: and it was told him, i The wife,' who though she was 
 lame, and not able to go without crutches, yet, would beat her husband 
 when he came within her reach, if he did not do as she would have 
 him. 
 
 G. Fox perceiving from this that without her leave he should not b© 
 able to agree with her husband, got somebody to bargain with her for 
 a room, for him and his friends, and to leave it to them to give her 
 what they would ; to which she consented. But then it was told the 
 prisoners, the jailer would not suffer them to fettih any drink out of the 
 town into the prison ; but what beer they drank they must take it of 
 him, and that, as was easily to be guessed, would be at a dear rate. 
 
 This made G. Fox say, he could remedy that; for since the jailer 
 could not deny them water, he would get a pail of it once a day, and 
 put some wormwood into it, and that might serve their turn. So long 
 as G. Fox was in prison there, he and his friends had a meeting every 
 First-day of the week in the yard, to which came not only the debtors ' 
 and felons that were prisoners, but also several people out of the town 
 imd country ; whereby many were convinced of the truth he preached, 
 and continued to be faithful witnesses for it. 
 
 Whilst G. Fox was confined there, several more of his friends were 
 sent to prison ; to the number of about twenty. And wher^the sessions 
 came they were brought before the justices, who tendered to them the 
 oaths of allegiance and supremacy: for this was the ordinary snare, 
 when no other thing could be found to lay hold on. But G. Fox told 
 them he never took any oath in his life; 'And ye know we cannot 
 swear because Christ and his apostles forbade it ; and therefore this is 
 but as a snare to us ; yet if ye can prove that after Christ and his apos- 
 tles forbade swearing, they ever did command Christians to swear, then 
 we will take these oaths ; otherwise we are resolved to obey Chrisfs 
 command, and the apostle's exhortation.' To this it was returned that 
 they must take the oath to manifest their allegiance to the king. G. 
 Fox, to show that he was not unfaithful to the king, told them that for- 
 merly he had been sent up a prisoner by colonel Hacker, from that town 
 to London, under pretence that he held meetings to plot for bringing in 
 king Charles. Then he desired that their mittimus might be read, which 
 set forth the cause of their commitment to be, that they were to have a 
 meeting. And he said also, that the lord Beaumont could not by the 
 act send them to jail, unless they had been taken at a meeting; and 
 therefore he urged the reading of the mittimus, that it might be seen 
 how wrongfully they were imprisoned. But whatever he sajd, they 
 would not take notice of the mittimus, ^but called a jury, and indicted 
 the prisoners for refusing to take the oathS of allegiance and suprema- 
 cy. Whefl the jury was sworn and instructgd, as they were going out, 
 one that had been, an alderman spoke to them, and recommended them 
 
PEOPLE CALLED QUAKERS. 853 
 
 to have a good conscience : but one of the jury being a peevish man, 
 told the justices there was one aflronted the jury. Whereupon he was 
 called up, and to try whether he was a Quaker, the oath was also ten- 
 dered to him, and he took it; and thus tlje snare intended against him 
 did not hold. 
 
 Whilst the prisoners stood waiting, a cut-purse had put his hand into 
 the pockets of some of them, which they told the justices of, and show- 
 ed them the man. They then called him up, and upon examination he 
 could not deny the fact, yet they let him go free, just as if the robbing 
 of those called Quakers was no crime. 
 
 It was not long befcrre the jury returned, and brought the prisoners 
 in guilty.*And then the justices whispered together, and bade the jailer 
 take the prisoners and carry them back to jail. But a little after they 
 were in prison again, the jailer came to them and said, 'Gentlemen, it 
 is the court's pleasure that ye should all be set at liberty,' &c. Tlius 
 they were released ona sudden, which was indeed remarkable, because 
 the jury had brought them in guilty ; on which passing of sentence must 
 have followed. But G. Fox's liberty seems to have been owing to the 
 following cause : he had a letter from the lord Hastings, who having 
 heard of his imprisonment, had written from London to the justices of 
 the sessions to set him at liber^. This letter he had not as yet delivered 
 to the justices, who perhaps had some knowledge of the said lord's mind 
 from another hand, which made them resolve on this sudden discharge. 
 G. Fox being now free, carried this letter to the lord Beaumont, who 
 having opened and read it, seemed somewhat troubled ; and yet threat- 
 ened him, if he had any more meetings at Swanington, he would dis- 
 perse them, and send him to prison again. But notwithstanding these 
 threatenings, he and his friends went to Swanington, and had a meeting 
 there without being disturbed. From thence he travelled to London, 
 where we will leave him, and in the meanwhile see what happened else- 
 where. 
 
 Some time before, Thomas Goodair and Benjamin Staples were im- 
 prisoned at Oxford, and being brought into the court of judicature be- 
 fore Sir William Walter, who sat there as judge, and Goodair being 
 examined and nothing found against him, the oath of allegiance vras 
 tendered, to which he answered, that he acknowledged the king as su- 
 preme ruler in civil temporal matters, and. that he was willing to obey 
 him in all just commands. 'But,' said he, 'if king Charles and those 
 who are in authority under him, enjoin me to any thing contrary to the 
 command of Christ, then I will rather obey Christ than king Charles, 
 or those in authority under him. It is for conscience-sake that I cannot 
 swear, though I could gain the whole world thereby ; for Christ hath 
 forbidden it, and said " Swear not at all ;" and James saith,." Above all 
 things swear not." But whatever Goodair said was in vain, for' they 
 would needs have him swear. He continuing to refuse swearing, jus- 
 tice Walker asked those that were with him on the bench, whether they 
 had any thing to say against his passing sentence against them: to 
 which they having said no, he spoke thus to Goodair, ' Hearken to your 
 sentence : you are out of the king's protection, All your lands, real es- 
 tate, and chattels, are forfeited, and shall be seized for the king's use : 
 and you are to remain prisonej; during the king's pleasure.' Then he 
 bid the jailer take Goodair d%ay, who asked whether the jailer had 
 charge to fetter him, for he had been fettered as thieves and felons, be- 
 
 VoL. L— 45 
 
354 THE HISTORY OF THE [1662 
 
 fore he had been brought into the court. Whereupon the judge answer- 
 ed, ' The jailer may do with you what he will : for you are now out of 
 the king's protection.' Then he was led away, and B. Staples brought 
 to the bar, to whom the oath being also tendered, and he refusing to 
 take it, the same sentence was passed on him. Both being returned to 
 prison, the jailer said to the other prisoners that were there for evil or 
 debts, ' If ye want coats, ye may take those of the Quakers, for they 
 are now out of the protection of the law.' But one of the prisoners was 
 so honest as to say he would rather go naked, than take away those 
 men's coats. How long they were in prison, and whether they died 
 there, or were at length released, I know not.* 
 
 But now I return to Ambrose Rigge, who being come to I-furst Pier- 
 point in Sussex, had a meeting there at the house of his father-in-law, 
 captain Thomas Luxford; this so displeased the priest Leonard Letch- 
 ford, that Rigge was taken and brought before the Justices, Walter 
 Burril, Nisei Rivers, and Richard Bridger, who being minded to bring 
 him under sufferings, tendered him the oath of allegiance; and he, say- 
 ing that for conscience-sake he could not swear, was forthwith sent to 
 Horsham prison, and at the time of the assizes brought into the court, 
 where judge Samuel Brown then sat, and passed the sentence of pre- 
 munire upon him. Then he was carried back, and by the instigation 
 of the said Leonard Letchford, committed close prisoner, where he con- 
 tinued above ten years, and suffered during that time much hardship 
 by the malice of the jailers, since such prisoners as he was, are shut 
 out of the king's protection. In the meanwhile the aforesaid priest 
 Letchford summoned Rigge's wife for tithes, and she refusing payment, 
 was also imprisoned at the prosecution of this priest ; and then he seiz- 
 ed her goods, taking away also that which her husband had earned in 
 prison by his hard labour ,.npt leaving him and his wife a bed to lie on; 
 nay, he also took away a pot they had borrowed from other prisoners 
 to boil victuals in, and vaunted he had Rigge so fast, that it was not in 
 the King's power to release him. But notwithstanding this wicked 
 boast, yet to his great disquiet and vexation, he lived to see Rigge re- 
 leased by the king under the great seal. And Thomas Luxford, A. 
 Rigge's father-in-law, being also become one of the society of those called 
 Quakers, and refusing to pay him tithes, felt likewise the effects of his 
 fury; for he caused him also to be cast into jail, where he kept him six 
 years : and the prisoners being then released by the sheriff, he was ex- 
 communicated by Letchford, and afterwards at his suit, by virtue of 
 the statute De Excommunicato capiendo, shut up again in prison, from 
 which he was set at liberty by an act of parliament. 
 
 Not long after, Letchford got a warrant to sue also some others of 
 the Quakers, so called, belonging to his parish, for not paying tithes: 
 but before he could get them imprisoned, it happened, that having at 
 night gone to bed healthy, in the morning he was found stiff dead in 
 his bed, according to the testimony of his neighbours; and this prevent- 
 ed the stroke he had levelled against others. 
 
 Not being willing to finish this relation abruptly, I am advanced in 
 
 * They both were supposed to be discharged at the next general jail delivery : for T. 
 Goodair in 1666, had been prisori^r some years at Warwick, being premunired without 
 legal trial or judgment. At length he died at SelB^ in Yorkshire, 1693. — J. Whiting's 
 Account, 
 
1«62] PEOPLE CALLED QUAKERS. 355 
 
 time, but now I return to the year 1662. In the middle of this year, Sir 
 Henry Vane and John Lambert, both vigorous champions against king 
 Charles the First, and having been in great authority under the former 
 government, were brought to their trial. Vane behaved himself with 
 very great presence of mind: how far he was guilty I am not to inquire ; 
 but he was declared guilty, and afterwards beheaded on Tower-Hill, 
 He was reputed to be a man of great knowledge, having been one of 
 the chief members of the long parliament, and also an opposer of Crom- 
 well : for he was an entire republican, and had a great share in the ad- 
 ministration of state affairs. Lambert, who had been an eminent ge 
 neral, saved his life: for since Vane, as Ludlow saith, pleaded for the 
 lives and liberties of his country, and Lambert for his own, he .evaded 
 the storm which took away Vane. Lambert now, though condemned 
 to death, begged mercy, and was confined to perpetual imprisonment, 
 and carried to a small isle near Plymouth, where he finished his days. 
 
 Seeing, on the insurrection of the Fifth-monarchy-men, occasion was 
 taken to make an act against plotting, and seditious meetings, the per- 
 secution against the Quakei's increased, under a pretence that their 
 meetings were dangerous, and to the terror of the king's subjects, and 
 an act was made against those who refused to take an oath, as appear- 
 ed by the title of it, viz : 
 
 './?« act for preventing mischiefs and dangers that may arise by certain 
 persons called Quakers, and others refusing to take lawful oaths, 
 
 'Whereas of late times, certain persons under the name of Quakers, 
 and other names of separation, have taken up, and maintained sundry 
 dangerous opinions and tenets, and among others, that the taking of 
 an oath, in any case whatsoever, although before a lawful magistrate, 
 is altogether unlawful, and contrary to the word of God; and the said 
 persons do daily refuse to take an oath, though lawfully tendered, where- 
 by it often happens, that the truth is wholly suppressed, and the admin- 
 istration of justice much obstructed: and whereas the said persons, un- 
 der a pretence of religious worship, do often assemble themselves'in 
 great numbers in several parts of this realm, to the great endangering 
 of the public peace and safety, and to the terror of the people, by main- 
 taining a secret and strict correspondence amongst themselves, and in 
 the meantime separating and dividing themselves from the rest of his 
 majesty's good and loyal subjects, and from the public congregations, 
 and usual places of divine worship: 
 
 II. ' For the redressing therefore, and better preventing the many 
 mischiefs and dangers that do, and may arise by such dangerous tenets, 
 and such unlawful assemblies, (2) Be it enacted by the king's most 
 excellent majesty, by and with the advice and consent of the lords spir-' 
 itual and temporal, and commons assembled in parliament, and by au- 
 thority of the same, that if any person or persons, who maintain that 
 the taking of an oath, in any case soever, (although before a lawful 
 magistrate,) is altogether unlawful, and contrary to the word of God, 
 from and after the four-and-twentieth day of March, in this present 
 year of our Lord, one thousand six hundred and sixty-one, shall wilful- 
 ly and obstinately refuse to take an oath, where, by the laws of the 
 realm he or she is, or shall be bound to take the same, being lawfully 
 tendered, (3) or shall endeavour to persuade any other person, to whom 
 
356 THE HISTORY OF THE [1662 
 
 any such oath shall in like manner be duly and lawfully tendered, to re- 
 fuse and forbear the taking of the same, (4) or shall by printing, writing, 
 or otherwise go about to maintain and defend that the taking of an oath* 
 in any case whatsoever, is altogether unlawful; (5) and if the said per- 
 sons, commonly called Quakers, shall at any time after the said four- 
 and-twentieth day of March, depart from the places of their several 
 habitations, and assemble themselves to the number of five or more, of 
 the age of sixteen years or upwards, at any one time, in any place 
 under pretence of joining in a religious worship, not authorized by the 
 laws of this realm, (6) that then in all and every such cases, the party 
 so offending, being thereof lawfully convicted, by verdict of twelve men, 
 or by his own confession, or by the notorious evidence of the fact, shall 
 lose and forfeit to the king's majesty, his heirs and successors, for the 
 first offence, such sum as shall be imposed upon him or her, not exceed- 
 ing five pounds ; (7) and if any person or persons, being once convicted 
 of any such ofl^ence, shall again offend therein, and shall in form afore- 
 said be thereof lawfully convicted, shall for the second offence forfeit to 
 the king, our sovereign lord, his heirs and successors, such sum as shall 
 be imposed upon him or her, not exceeding ten pounds : (8) the said 
 respective penalties to be levied by distress, and sale of the party's 
 goods so convicted, by warrant of the parties before whom they shall 
 be so convicted, rendering the overplus to the owners, if any be : (9) 
 and for want of such distress, or non-payment of the said penalty with- 
 in one week after such conviction, that then the said parties so convict- 
 ed shall for the first offence be committed to the common jail, or house 
 of correction, for the space of three months; and for the second offence 
 during six months, without bail or mainprize, there to be kept to hard 
 labour : (10) which said moneys so to be levied, shall be paid to such 
 person or persons, as shall be appointed by those before whom they 
 shall be convicted, to be employed for the increase of the stock of the 
 house of correction, to which they shall be committed, and providing 
 materials to set them oft work-: (11) and if any person after he, in form 
 aforesaid, hath been twice convicted, of any the said offences shall offend 
 the third time, and be thereof, in form aforesaid, lawfully convicted, that 
 then every person so offending, and convicted, shall for his or her third 
 offence, abjure the realm; or otherwise it shall and may be lawful to, 
 and for his majesty, his heirs and successors, to give order, and to cause 
 him, her, or them, to be transported in any ship or ships, to any of his 
 majesty's plantations beyond the seas. 
 
 III. ' And it is ordained and enacted by the authority aforesaid, that 
 all and every justice of Oyer and Terminer, justices of assize, and jail- 
 delivery, and the justices of the peace, shall have full power and authority, 
 in every of their open and general quarter-sessions, to inquire, hear, and 
 determine all and every the said offences, within the Umits of their 
 commission to them directed, and to make process for the execution 
 of the same, as they may do against any person being indicted before 
 them of trespass, or lawfully convicted thereof 
 
 IV. ' And be it also enacted, that it shall and may be lawful to, and 
 for any justice of peace, mayor, or other chief officer, of any corpora- 
 tion, within their several jurisdictions, to commit to the common jail, or 
 bind over, with sufficient sureties to the quarter-sessions, any person or 
 persons offending in the premises, in order to his or their conviction 
 aforesaid. 
 
16621 PEOPLE CALLED QUAKERS. 357 
 
 V. ' Provided always, and be it hereby further enacted, that if any 
 of the said persons shall, after such conviction as aforesaid, take such 
 oath or oaths, for which he or she stands committed, and also give 
 security that he or she shall for the time to come forbear to meet in any 
 such unlawful assembly as aforesaid, that then, and from thenceforth, 
 such person and persons shall be discharged from all the penalties 
 aforesaid : any thing in this act to the contrary. notwithstanding. 
 
 VI. ' Provided always, and be it ordained and enacted by the authority 
 aforesaid, that all and singular lords of the parliament, for every third 
 offence committed against the tenor of this act, shall be tried by their 
 peers, and not otherwise.' 
 
 This act caused E. Burrough to write a small book, called, ' The 
 Case of the People called Quakers, stated, to show the falsehood of the 
 accusations charged upon them.' First he showed in this treatise, that 
 suppose the Quakers were heretics and erroneous people, which was 
 never yet proved ; yet we found no examples in Scripture that such 
 should be imprisoned, or afflicted with corporal punishments. Having 
 treated of this matter at large, he laid down the state of their way of 
 meeting and worship, appealing to others on this account, with these 
 words : 
 
 ' What judgment do our neighbours give in this case ? They say, con- 
 cerning our meetings, that they have known us to meet together in such 
 manner, for divers years, in towns and villages, and never knew, nor 
 understood of any harm or danger therein, nor ever were any way pre- 
 judiced, either in their persons or estates, in our meetings. The very 
 witness of God in all our neighbours does testify, and give judgment, 
 that our meetings have always been peaceable and quiet, and that we 
 come together in peace and good order, and part in the same, and no 
 person hath been harmed by such our meetings ; inquire of the neigh- 
 bourhood, and they will tell you they believe in their consciences, our 
 meetings are for good, and have good effects, and are not evil, nor bring 
 forth any evil, to any. 
 
 'And as for the manner of our meeting and sitting together, it is or- 
 derly and decently, and of good report among men ; and for any doc- 
 trine that ever was there held or heard by any, none can truly accuse 
 it to be either error, or heresy, or sedition ; but on the contrary, they 
 know it witnesseth against all sin and iniquity, and tends to the turning 
 of people from ungodliness and unrighteousness to truth and holiness : and 
 many can tell, this is effected by our doctrine preached in our meetings ; 
 and our neighbours can witness that we part again in peace and good 
 order, and in convenient time ; and they can show you they are not ter- 
 rified, nor the peace of the land disturbed, (on our part,) by our meet- 
 ings, which are in God's fear, and to the glory of his name, which all 
 sober men know are according to the law of God, and gospel, and pri- 
 mitive Christian example. 
 
 ' We are accused as heinous offenders, and imprisoned, because it is 
 supposed we do not submit to obey the known laws of the land, but 
 break them, and will not conform to the church, pay tithes, take oaths, 
 have meetings together, &c. though we know the laws of the land com- 
 mand these things. 
 
358 THE HISTORY OF THE [1662 
 
 ' Plea first, ^s to submitting to all known laws of the land ; this is 
 known to God and our neighbours, that our principle and practice is, 
 and ever hath been, to submit to every government, and to submit to 
 all laws of men, either by doing or by suffering, as at this day we re- 
 sist not the greatest of afflictions and tribulations that can be imposed 
 onus; and this is well known to our neighbours and all people, that we 
 are submissive to all laws of men, by patient suflering without resis- 
 tance: even when any law requires any thing of us, which we cannot 
 perform for conscience-sake, that law we fulfil by patient suflfering, re- 
 sisting no man, nor rendering evil for evil to any. And the judgment of 
 the Scriptures, which are according to both law and gospel, and the 
 precedents of saints justify us in this case, in choosing patiently to suf- 
 fer the greatest penalties of the law, rather than to obey, (by doing,) 
 any such law as requires things contrary to our pure consciences ; as 
 in the example of the three children, Dan. iii. who were commanded, 
 "to fall down and worship the golden image, at what time soever they 
 heard the sound of the music, upon the penalty of being cast into the 
 midst of the burning fiery furnace : which commandment they could 
 not obey, nor could they fall down to worship the image ; but rather 
 chose to suflfer the penalty of being cast into the midst of the burning 
 fiery furnace, which accordingly was done unto them. Again in the 
 case of Daniel, chap. vi. who was commanded to make no petition to 
 any god or man for thirty days, save to king Darius, upon the penal- 
 ty and affliction of being cast into the Ron's den : but Daniel did rather 
 choose to suflfer the penalty, to be cast into the den of lions, than to 
 obey the commandment : and was cast into the lion's den. By these 
 examples of holy men, with many more that might be given out of the 
 Scriptures, it is evident, that righteou^ men will rather choose to suffer 
 than to obey any law of man contrary to their consciences. So the 
 law of God, and example of saints, and Holy Scriptures, give judgment 
 for us in this case, of rather choosing to suffer, than to obey laws con- 
 trary to our consciences; and consequently must needs condemn such 
 that persecute and imprison us, because they require obedience of us 
 in things against our consciences. 
 
 Secondly. ' Though we disobey laws, and cannot actively obey 
 every law of man, when it requireth and commandeth things contrary 
 to a good conscience ; yet herein also are we justified by the law of 
 God, example of saints and Holy Scriptures, and they give judgment 
 for us, and consequently against our enemies in this case; and in par- 
 ticular in the two examples before-mentioned in Daniel, the three chil- 
 dren were expressly commanded to fall down and worship the golden 
 image : and Daniel was also required by the king's decree, not to pray 
 to any God or man, save to king Darius; yet all these holy men of God 
 did absolutely disobey the law and decree so requiring of them, and 
 did contrary to the commandment : for the three children did not bow, 
 nor Daniel cease to pray to God, but prayed as at other times, and yet 
 were justified of God in so doirig. Also the apostles of our Lord Jesus 
 Christ, (Acts. iv. 18,) were commanded to preach no more in the name 
 of .Tesus ; but the apostles did disobey their commandment, and went on 
 and preached in the Spirit and power of Christ, contrary to the com- 
 mandment of the rulers ; and appealed to them, whether it were not 
 better to obey God than man. Many examples we might collect out 
 of the Scriptures, that the servants of God did disobey the commands 
 
1662] PEOPLE CALLED QUAKERS. 359 
 
 of kings and rulers, and could not obey, (by doing,) any command con- 
 trary to God, but rather chose to suffer afflictions, and death itself, than 
 to obey such laws and decrees, as required any thing contrary to a pure 
 conscience : and this is our case at this day : we cannot obey, (by do- 
 ing,) any thing against our consciences, but must break the laws of men, 
 and disobey their commandments, rather than break the law of God, 
 and sin against our own consciences, whatsoever we suffer because 
 hereof; and the examples of saints and Scriptures justify us in this 
 behalf. 
 
 ' And let our enemies cease to cry out, ' Rebellious and disobedient to 
 laws and government ;' for we are not such as do wilfully and obstinate- 
 ly disobey any laws of men, but for conscience-sake, and that we may 
 not sin against God, nor offend his witness in us ; therefore we cannot 
 obey laws contrary to our consciences, whatsoever we suffer, which 
 we resist not, nor relsel against any in this case : so that our principles 
 and practices are to obey every law and government, either by doing 
 or suffering. And though we disobey such laws as are not according 
 to the law of God, and rather do choose to suffer, yet berein we are 
 justified by the law of God, and the Holy Scriptui-es. 
 
 Thirdly. ' And as for our conversations among men, in respect of our 
 daily walking and converse with them in our dealing, in respect of hon- 
 , esty and faithfulness,' and truth and justness in works and words, our 
 neighbours shall give witness for us. We will not justify ourselves, it is 
 God that justifies us, and the law of God, gospel of Christ, Scriptures, 
 examples of holy men, our neighbours, and the witness of God in all men's 
 consciences shall bear witness to us ; and all these do give judgment 
 for us in these cases, to whom we do appeal for judgment. And O Lord 
 God everlasting, do thou judge our cause; do thou make it manifest in 
 thy due season to all the world, that we are thy people; that we love 
 thee above all ; that we fear thy name more than all ; that we love right- 
 eousness and hate iniquity; and that we now suffer for thy holy name 
 and truth, and for thy honour and justice, and for thy truth and holiness. 
 O Lord, thou knowest we are resolved to perish, rather than to lose one 
 grain hereof. Amen, Amen. 
 
 * Our accusations and answers truly compared, and weighed in the 
 balance of justice and truth in every man's conscience, let all the world 
 judge of the case: do we deserve to be ruined, destroyed, imprisoned 
 and banished, and to be devoured of wild beasts, as our enemy threat- 
 ens us he will do? Is it so? Are we heretics? Are we seditious? Are 
 ■we drunkards ? Are we double dealers? Are we such as the law of God 
 condemns? What evil have we done in the land? Do we hurt any 
 body? Are we not innocent before the Lord and men? We appeal to 
 the just witness of God and men. Let it be answered ; and though no 
 man will hear and consider our cause this day, j^et the Lord will plead 
 our cause in his time, and season, and make the world to know we are 
 his people ; in the meantime we are willing to suffer the reproaches of 
 ungodly men, till the Lord works deliverance in the earth. 
 
 ' But now it may be objected by the magistrates and rulers, that we 
 have now a law against you, and you must suffer^ for we cannot but 
 put the law in execution, according to our oaths and offices ; and it ia 
 
360 THE HISTORY OF THE (1662 
 
 not we that persecute you, but it is the law of the land by which you 
 ndw suffer ; and we cannot be blamed for your suffering, we only exe- 
 cute the law. And after this manner is the reasoning of some at this 
 day,' &c. 
 
 Answer. 'To all which I do answer: It is true there is a law now 
 enacted against us, which is pretendedly made the ground of our suffer- 
 ing; but whether that law be in itself just or unjust, I shall not now de- 
 monstrate, but shall leave it to the judgment of all Christian men that 
 know us, our principles, doctrines, ways, conversations ; and let them 
 judge whether we deserve the penalties and punishments therein describ- 
 ed, for any principles or practice held and maintained by us. And though 
 there be a law against us, yet the magistrates that are executors there- 
 of, may execute the same with moderation or with violence; with dis- 
 cretion, or too much rigour; and it will be well for them to use mode- 
 ration and discretion in this case : hereby may they save themselves 
 from that weight of anger and indignation of the Lord God, that will 
 come upon all violent-doers, who seek to destroy the innocent, and re- 
 joice in the occasion administered. 
 
 ' And though this law be enacted against meetings, not ours I may 
 say, but such meetings as are dangerous to the pubHc peace, and to the 
 terror of the people : but our meetings are not such, and therefore this 
 law may not justly extend in its execution to the breaking of our meet- 
 ings, nor to banish us because of our meeting together, which is for 
 the worship of God, and are peaceable and of good report among all 
 good men ; and are not for disturbance of the peace, nor terror of the 
 people, and therefore justly free from this law as aforesaid. 
 
 ' And though this law is pretended against us, for to banish us, and 
 to rid the land of us, as some vainly suppose ; yet must it needs be exe- 
 cuted to the height of it, without limitation or restriction ? Must this law 
 be executed to its height more than some others laws that are as truly 
 enacted, and as fully in force as this act can be 1 Yet some such laws 
 there are, which better deserve execution than this, yet they lie dormant, 
 as it is visibly apparent at this day, as in 4 Jac. c. 5, in these words: 
 ' Be it enacted, &c. that all and every person or persons, which after 
 forty days next following the end of this present session of parliament, 
 shall be drunk, and of the same offence of drunkenness shall be lawfully 
 convicted, shall for every such offence, forfeit and lose five shillings, 
 &c. to be paid to the handsof the church-wardens of that parish where 
 the offence shall be committed, who shall be accountable therefor to 
 the use of the poor of the same parish. And if the said person or 
 persons so convicted, shall refuse or neglect to pay the said forfeiture, 
 then the same shall be levied off- the goods of every such person or 
 persons, by warrant of precept from the court,judge, or justices, before 
 whom the same conviction shall be ; and if the offender be not able to 
 pay the sum of five shillings, then he shall be committed to the stocks for 
 the space of six hours.' I pray you read the statute at large ; it is worth 
 a sober man's pains to read over, and then judge whether that law be 
 duly executed at this day : and also whether it deserves not more strict 
 execution than the present act against us. Also the 1 Jac. c. 7, in these 
 words : ' That all person^ callingT;hemselves scholars, going about beg-; , 
 ging; all idle persons going about in any country^ either begging oM 
 
1662] PEOPLE CALLED QUAKERS. 361 
 
 using any subtle craft, or unlawful games or plays, or feigning them- 
 selves- to have knowledge in physiognomy, or pretending that tHey can 
 tell fortunes, or such other like fantastical imaginations; all fencers, 
 bear-wards, common players of interludes and minstrels, wandering 
 abroad, shall be taken, adjudged, and deemed as rogues, vagabonds, and 
 sturdy-beggars, and shall sufter such pains and punishments as are ex- 
 pressed, 39 Eliz. c. 4. viz. ' That every such person shall be stripped 
 naked from the middle upwards, and shallbe openly whipped, until his 
 or her body be bloody, &c. and shall be forthwith sent from parish to 
 parish.'^&c. Read the statute at large, and then consider how duly it 
 is executed now, and whether it deserve not the execution as much as 
 the late act against us, though^n some places the one is more executed 
 than the other, where many of our friends being honest sober persons, 
 and of good conversation, yet are hauled out of their meetings, Xvhere 
 they are met only to worship God, and for no other end, and sent to 
 prison, and persecuted_^t.o the very height of the said act ; whereas idle 
 persons following unlawflul games and plays, and bear-wards, common 
 players oG interludes and minstrels of divers kinds, do wander up and 
 down city and country, and having their play-houses public, where their 
 wickedness is acted ; such persons and such things, though appearing 
 publicly, yet are permitted, and little or no notice taken of them by some 
 of the magistrates, so as to punish them for breach of the laws, for the 
 preventing of these evils; but such wickedness is too much suffered, 
 though there be divers acts of parliament against such persons and 
 such actions, as well as there is one against our meetings ; yet the act 
 against us is more put in execution in some places, for the breaking of 
 our meetings, which are for the worship of God, than the good laws for 
 suppressing of wickedness, though there is better law for the one than 
 for the other. Divers other laws and statutes made for good ends, for 
 the suppressing of wickedness in the land there are, which are but easily 
 executed at this day ; but here is one act against peaceable meeting 
 together for the worship of God, which is violently prosecuted and 
 executed upon innocent men; let all just men judge of these things. 
 Though there be a law enacted against our meetings, so there is against 
 drunkards and drunkenness, and unseasonable tippling in taverns and 
 ale-houses, and against minstrels, fiddlers, pipers and players, common 
 players, and stage players that go up and down the countries, and have 
 their play-houses in public cities ; which statute ought rather to be ex- 
 ecuted, though they are not: but these things we shall leave to all sober 
 people to judge of. 
 
 ' And seeing that the law against us is more put in execution than 
 those other laws, it doth appear that there is more envy against us and 
 our peaceable religious meetings than there is against ^rofaneness, and 
 wickedness, drunkenness, and stage-playing, and such like : and such 
 magistrates wheresoever they are, are not excusable in the sight of God, 
 though there is a law against us, while they prosecute it against us, and 
 not those other good laws, against profane and ungodly persons and 
 practices; and therefore seeing we do suffer, we must say it is dfet only 
 because there is a law against us, but it is also, or rather, because there 
 is enmity, and wrath, and wickedness in -the hearts of men against us, 
 which is the main cause of our suf5erings''at this day.' 
 
 Thus was E. Burrough always laborious, and like a faithful and dili- 
 gent minister of Christ, he was so totally devoted to the service of God 
 
 Vol. I.— 46 
 
362 TH£ HISTORY OF THE [1662 
 
 and the church, both in preaching and writing in the defence o^the gos- 
 pel, that he scarce reserved any time for himself, and seldom took rest, 
 but continued to work incessantly till the time of his departure drew 
 near; plainly manifesting that it really was his meat and drink to do the 
 will of his heavenly Father; and this he endeavoured unweariedly to 
 the end of his days. 
 
 Now I turn again to New England, where though the murdering part 
 was acted to the full, yet their blood-thirstiness was not quenched, as 
 rnay appear from the following relation I shall give of the cruel whip- 
 pings inflicted on some. If I should relate all of that kind that happen- 
 ed there, it would make up a pretty big volnme by itself; and therefore 
 I will mention some few instances only. 
 
 Among these, I meet with Josiah Southwick, (whose father and mo- 
 ther, Lawrence and Cassandra, had been of the first that were banished 
 from Boston because of their religion, as hath been said before; and 
 whose brother and sister had been ordered to be sold for bound slaves,) 
 who, having been in Old England, and had found himself obliged not- 
 withstanding the severe law, to return to Boston, was sentenced to be 
 whipped at a cart's tail, first at Boston, and then at Rocksbury'and 
 Dedham, when with out-stretched arras, he said to those who sentenced 
 him, 'Here is my body; if ye want a further testimony of the Truth I 
 profess, tak? it, and tear it to pieces ; it is freely given up ; and for your 
 sentence, I matter it not :' adding further, ' it is no more terrifying unto 
 me, than if ye had taken a feather and blown it up in the air> and had 
 said, take heed it hurt thee not : for surely tongue cannot express nor 
 declare the goodness and love of God to his suffering people.' Then he 
 was stripped and tied to the cart's tail in Boston, where the hangman 
 scourged him with what vehemency he could. It is remarkable that 
 the whip used for those cruel executions, was not of whip-cord, as those 
 in England, but of dried guts, and every string with three knots at the 
 end, which, being fastened to a stick, the hangman many times laid on 
 with both his hands, which must cause violent torture to the body. But 
 all this cruelty was not able to make Josiah faint; for as he was led 
 through the streets of Boston at the cart's tail, he sung aloud, a>nd was 
 heard to utter these words : ' They that know God to be their strength, 
 cannot fear what man can do.' The same day he was whipped also at 
 Rocksbury, and the next morning, it being very cold, at Dedham, where 
 he was discharged and turned into the wilderness ; for so inhuman were 
 these furious New England professors, that they seemed to think that 
 whatever it was, there was nothing done amiss to the Quakers. Nay, 
 it hath happened that being shut up with thieves, and endeavouring to 
 turn them from their wicked lives, they have been illtreated on that ac- 
 count, and the thieves set at liberty, lest they should turn Quakers. 
 
 At Dover, in New England, Anne Coleman, Mary Tompkins, and 
 Alice Ambrose, were sentenced to very cruel whipping, only for being 
 come there: the warrant was asfoUoweth: 
 
 ' To the constables of Dover, Hampton, Salisbury, Newbury, Rowley, Ips- 
 wich, Wennam, Linn, Boston, Roxbury, Dedham, and until these vaga- 
 bond Quakers are carried out of this jurisdiction. 
 
 * 
 ^ You and every of yoUj are required in the king's majesty's name, to 
 
 take these vagabond Quakers, Anne Coleman, Mary Totnkins, and Alice 
 
1662] PEOPLE CALLED QUAKERS. 863 
 
 Ambrose, and make them fast to the cart's tail, and driving the cart 
 through your several towns, to whip them upon their naked backs, not 
 exceeding ten stripes apiece on each of them, in each town ; and so to 
 convey them from constable to constable, till they are out of this juris- 
 diction, as you will answer it at your peril ; and this shall be your 
 warrant. 
 
 Per mo 
 
 RICHARD WALDEN.' 
 
 At Dover, dated December 22, 1662. 
 
 Cruel indeed was this order; because to whip these three tender wo- 
 men through eleven towns, with ten stripes apiece at each place, through 
 a length of near eighty miles, in bitter cold weather, would have been 
 enough to have beaten their bones bare, and their lives out of their 
 bodies. 
 
 Now in a very cold day the deputy Walden, at Dover, caused these 
 ■women to be stripped naked from the middle upward, and tied to a cart, 
 and then whipped them, while the priest looked on, and laughed at it; 
 which some of their friends seeing, and taking notice of Walden's cru- 
 elty, testified against him ; for which Walden put two of them in the 
 stocks. 
 
 The women being thus whipped at Dover, were carried to Hampton, 
 and there delivered to the constable, William Fifield, who having un- 
 derstood by the constable of Dover what work he had in bringing them 
 through a deep road, thought to have daunted them, and said, ' I pro- 
 fess you must not think to make fools of men.' To which they answer- 
 ed, they should be able to deal with him as well as the other. This 
 constable the next morning would have whipped them before day, but 
 they refused, saying that they were not ashamed of their sufferings. 
 Then he would have whipped them on their clothes when he had them 
 at the cart; but they said, ' Set us free, or do according to thy order ;' 
 which was to whip them on their naked backs. He then spoke to a 
 woman to take off their clothes ; but she said she would not do it for 
 all the world. ' Why,' said he, ' I profess I will do it myself.' So he 
 stripped them, and then stood trembling with the whip in his hand, and 
 so he did the execution, though at first he professed himself so stout. 
 Then he carried them to Salisbury, through djrt and snow, half the leg 
 deep, and here they were whipped again. Among the rest of the spec-r 
 tators, Edward Wharton accidentally passing along that way, came to 
 be one; and beholding this whipping, one Thomas Broadberry, clerk of 
 the courts of Salisbury and Hampton, said to him, 'Edward Wharton, 
 what do you here? ' I am here,' answered he, ' to see your wickedness 
 and cruelty, that so if ye kill these women, I may be able to declare 
 how ye murdered them :' for indeed their bodies were so torn, that if 
 Providence had not watched over them, they might have been in dan- 
 ger of their lives. But it fell out so that they were discharged : for the 
 constable at Salisbury, who must have carried them to Newberry, was 
 desired by one Walter Barefoot, to make him his deputy, who thus re- 
 ceiving the warrant, set them at liberty ; though John Wheelright, the 
 priest, advised the constable to drive on, as his safest way. 
 
 These three women being thus unexpectedly released, went to New 
 Quechawanah, where they had a meeting, and Shubal Drummer, the 
 priest of the place, came also thither, and sat quiet. And the meeting 
 
364 THE HISTORY OF THE [1662 
 
 being ended, he stood up and said, 'Good women, ye have spoken well, 
 and prayed well; pray what is your rule? They answering, 'The 
 Spirit of God is our rule, and it ought to be thine, and all men's, to walk 
 by:' he replied, 'It is not my rule, nor I hope ever shall be.' A clear 
 evidence how prejudice may bias even discreet people ; for being pre- 
 possessed thereby, men will speak sometimes rashly, without consider- 
 ing what. 
 
 Not long after these women returned to Dover to visit their friends, 
 and being in a meeting the next First-day of the week, the constables, 
 Thomas Roberts, and his brother John, rushed in, and laid hands on 
 Alice Ambrose, as she was in prayer, and taking her, one by the one 
 arm, and the other by the other, they dragged her out of doors, almost 
 a mile, with her facetovv'ards the snow, which was near knee deep, over 
 stumps and old trees, having put on their old clothes on purpose not to 
 dirty their better suits. They then locked her up in a certain house, 
 and so went back to fetch Mary Tomkins, whom they dragged in the 
 same manner, which their father, old Thomas Roberts seeing, kmented, 
 and cried, ' Wo that ever I was father to such wicked children.' But 
 they seemed not to matter what their father said, who had been, a mem- 
 ber of the church at Dover above twenty years ; but because he no 
 longfer frequented tlieir worship for their degeneracy, they took away 
 his cow, which with its milk, helped to support him and his wife. Mary 
 Tomkins being brought into the house where Alice was, Anne Coleman 
 was also fetched. Next morning they got a canoe, and threaten- 
 ed the women they would now do so with them, that they should be 
 troubled with them no more ; by which saying they seemed to signify 
 that they would give them up to the mercy of the sea, which made the 
 women unwilling to go to the water-side. Then one Edward Wey- 
 mouth took Mary by the arms, and dragged her on her back over the 
 stumps of trees, down a very steep hill, by which she was much bruis- 
 ed, and often died away. They also laid hold on Alice, whom they 
 plucked violently into the water, and kept her swimming by the canoe, 
 so that she was in danger of being drowned or frozen to death. Anne 
 Coleman was also rudely dealt with, and all this in the presence of one 
 Hate-evil Nutwel, a ruling elder, ^fvho stirred up the constables to this 
 wicked action, and so showed that he bore a wrong name. But the 
 wicked intention of these men was stopped by a power from on high, 
 for on a sudden a great tempest arose, so that they brought the women 
 back again to the house, and about midnight they turned them all out 
 of doors in the snow, the weather being so frosty that Alice's clothes 
 were frozen like boards. How barbarously soever these women were 
 treated, yet the Lord was pleased to preserve and support them. 
 
 Afterwards it happened that Anne Coleman and four of her friends 
 were whipped through Salem, Boston, and Dedham, by order of Wil- 
 liam Hawthorn, who before he was a magistrate, had opposed compul- 
 sion for conscience ; and when under the government of Cromwell it 
 was proposed to make a law that none should preach without hcense, 
 he publicly said at Salem, that if ever such a law 'took place in New 
 England, he should look upon it as one of the most abominable actions 
 that were ever committed there, and that it would be as eminent a 
 token of God's having forsaken New England, as any could be : and 
 yet afterward this mart became a fierce persecutor of those who as- 
 serted liberty of preaching: though formerly it may be, if any one had 
 
PEOPLE CALLED QUAKERS. 365 
 
 foretold him how he would be given to persecution, he would have said 
 as Hazael to the prophet Elisha, ' What, is thy servant a dog that he 
 should do this great thing? But to return to Anne Coleman, when she 
 was to be whipped at Dedham, and fastened to a cart, deputy Belling- 
 ham having seen Hawthorn's warrant, said, ' The warrant is firm ;' and 
 then bade the executioner go on; who, thus encouraged, laid on so sot 
 verely, that with the knot of the whip he split the nipple of her breast, 
 which so tortured her, that it had almost cost her her life ; and she, 
 who was a little weakly woman, thinking this would have been her lot, 
 said once, that if she should happen to die thus, she was willing that her 
 body should be laid before Bellingham's door, with a charge from her 
 mouth that he was guilty of her blood. 
 
 The usage Elizabeth Hooton met with, I cannot pass by in silence, 
 because of her age, being about sixty, who hearing of the wickedness 
 committed by those of New England, was moved to make a voyage to 
 America. 
 
 In order thereto slie went from England in the year 1661, having one 
 Joan Broksup with her, a woman near as aged as herself, wbo freely 
 resolved to .be her companion : and because they could not find a mas- 
 ter of a ship that was vviliing to carry them to New England, because 
 of the fine for every Quaker that was brought thither, they set sail 
 towards Virginiaj where they met with a ketch which carried them 
 part of the way, and then they went the rest by land, and so at length 
 came to Boston. But there they could not soon find a place of recep- 
 tion, because of the penalty on those that received a Quaker into their 
 houses. Yet at length a woman received them. Next day they went 
 to the prison to visit their friends; but the jailer altogether unwilling 
 to let them in, carried them to the governor Endicot, who with much 
 scurrilous language called them witches, and asked Elizabeth what she 
 came for : to which she answered, ' To do the will of him that sent me.' 
 And he demanding what was that : she replied, ' To warn thee of shed- 
 ding any more innocent blood.' To which he returned that he would 
 hang more yet ; but she told him he was in the land of the Lord, who 
 could take him away first.* This so displeased him, that he sent them 
 to prison, where many more of their friends were. After consultation 
 what to do with them, they were carried two days' journey into the 
 wilderness, among wolves and bears; but by Providence they got to 
 Rhode-Island, where they took ship for Barbadoes, and from thence to 
 New England again, and so they returned to Boston. But then they 
 were put into a ship, which carried them to Virginia, from whence 
 Elizabeth departed to Old England, where she staid some time in her 
 own habitation. 
 
 But it came upon her to visit New England again ; and so she did, 
 taking her daughter Elizabeth along with her. And being arrived, those 
 of the magistrates that were present, would have fined the master of 
 the ship an hundred pounds, for bringing her over contrary to their 
 law. But he telling them that Elizabeth had been with the king, and 
 that she had liberty from him to come thither to buy her a house, this 
 so puzzled these snarling persecutors, that they found themselves at a 
 loss, and thus were stopped from seizing the master's goods. 
 
 • Which was fulfilled, for after that he never took away the lives of any more of those 
 called Quakers. 
 
366 THE HISTORY OF THE (;i662 
 
 Elizabeth being cottte to Boston, notwithstanding the rulers, went to 
 them, and signified that she came thither, to buy a house for herself to 
 live in. - She was four times at the court for that purpose, but it was 
 denied lier ; and though she said that this denial would give her occasion 
 if she went to England again, to lay it before the king, it was in vain, 
 and had no influence upon them. 
 
 Departing then, and passing through several places, she came to 
 Cambridge, and was thrust into a stinking -dungeon, where there was 
 nothing to lie down or sit on. Here they kept her two days and two 
 nights, without affording her any thing to eat or drink ; and because 
 a certain man in compassion brought her a little milk, he was also cast 
 into prison and fined five pounds. Being brought to the court, they 
 ordered her to be sent out of their-coasts, and to be whipped at three 
 towns with ten stripes at each. So at Cambridge she was tied to the 
 whipping-post, and lashed with ten stripes, with a three-stringed whip, 
 with three knots at an end. At Water Town she had ten stripes more 
 with willow rods ; and' to make up all, at Dedham, in a cold frosty 
 morning, she received ten cruel lashes at a cart's tail. And being thus 
 beaten and torn, she was put on horse-back and carried many miles 
 into the wilderness, and towards night they left her there, where were 
 many wolves, bears, and other wild beasts, and many deep waters to 
 pass through; but being preserved by an invisible hand, she came in the 
 morning into a town called Rehoboth, being neither weary nor faint; 
 and from thence she went to Rhode Island, where coming to her friends, 
 she gave thanks to God for having counted her worthy, and enabled 
 her to suffer for his name's sake,, beyond what her age and sex, morally 
 speaking, could otherwise have borne. 
 
 After some stay there, she returned to Cambridge, about eighty miles, 
 to fetch her linen and clothes, which the inhuman persecutors would not 
 suffer her to take with her after they had whipped her. Having fetched 
 these things, and going back with her daughter and Sarah Coleman, 
 an ancient woman, she was taken up by the constable of Charlestown, 
 and carried prisoner to Cambridge ; where being asked by one of the 
 magistrates, whose name was Daniel Goggin, wherefore she came thi- 
 ther, seeing they had warned her not to come thei-e any more : she 
 answered that she came not there of her own accord, but was forced 
 thither, after she had been to fetch her clothes, which they would not let 
 her take with her when she was whipped and sent away ; but that now 
 returning back, she was taken up by force out of the highway, and car- 
 ried thither. Then the other old woman was asked whether she owned 
 Elizabeth and her religion : to which she answered, she owned the Truth. 
 And of Elizabeth's daughter he demanded, ' Dost thou own thy mother's 
 religion V -To which she was silent : and yet they were sent to the house 
 of correction, with order to be whipped. Next morning the executioner 
 came betimes before it was light, and asked them whether they would 
 be whipped there: which made Elizabeth ask whether he was come to 
 take away their blood in the dark : and whether they were ashamed 
 that their deeds should' be seen: but not heeding what she said, he took 
 her down stairs, and whipped her with a three-stringed whip. Thenhe 
 brought down the ancient woman, and did the like to her. And taking 
 Elizabeth's daughter he gave the like to her also, who never was there 
 before, nor had said or done any thing. After this Elizabeth the mother 
 was whipped again at the cart's tail at Boston and other places, where 
 
1664] PEOPLE CALLED QUAKERS. 367 
 
 she came to see her friends : since which I have several times seen her 
 in England in a good condition. i 
 
 I could relate many more severities of the New England persecutors ; 
 but I long to come to an end, and therefore shall make a large step, and 
 outrun some space of time. 
 
 In the year 1664, it happened that Mary Tomkins aud Alice Ambrose 
 came again to Boston, having been in Virginia, where for their religion 
 they had not only been pilloried, but whipped also each of them with' 
 thirty-two stripes, with a whip of nine cords, and every cord with three 
 knots ; and they were handled so severely, that the very first lash drew 
 blood, and made it run down from their breasts. Being afterwards ar- 
 rived at Boston, Mary grew so sick, that she was thought to be near 
 death ; which made Edward Wharton with Wenlock Christison come 
 from Salem to visit her. But after they had been there a little time, 
 two constables came in, and notwithstanding Mary's weak condition, 
 forced them all to the governor's iiouse. Now though Mary seemed to 
 be a little on the mending hand, yet she was so ill, that she fell- down 
 as it were dead in the way. But one of the constables staid with her 
 till she came to herself again, and then brought her before the governor, 
 where were also deputy Bellingham and Thomas Daufort, one of the 
 magistrates ; who ordered all four of them to be whipped; but because 
 Mary was so weak, and lest probably she might die under their hands, 
 they gave order that she and Alice should not be whipped at Boston, 
 but at the towns beyond. And this was to have been executed, but that 
 colonel Temple coming in, interceded and prevailed for three of them. 
 And now Edward became the mark of their fury, on whom they ven- 
 ted their passion, though they had nothing to charge him with, but that 
 he was come from Salem to Boston to visit his sick friend ; and for this 
 pretended crime the following warrant was framed : 
 
 ' To the constables of Boston, Charlestown, Maiden, and Lynn. 
 
 ' You are required to take into your custody respectively, Edward 
 Wharton, convicted of being a vagabond, from his own dwelling-place ; 
 and the constable of Boston is to whip him severely with thirty stripes 
 on his naked body. - And from constable to constable you are required 
 to convey him until he come to Salem, the place where he saith he 
 dwelleth : and in so doing this shall be your warrant. 
 
 JOHN ENDICOT.' 
 
 Dated at Boston, the 20th of June, 1664. 
 
 Pursuant to this warrant, Edward, (who therein was called a vaga- 
 bond, for no other reason but that he was gone from his dwelling-place,) 
 was led away to the market place, and there being stripped, his arms 
 were bound to the wheel of a great gun. Then "the constable John 
 Loel, bade the hangman to do his work severely ; which he did so cru- 
 elly that it was testified pease might lie in the holes that the knots of 
 the whip had made in the flesh of his arms and back. And his body 
 was swelled and very black from the waist upwards. Such was the 
 doings of those, who to enjoy the free exercise of their worship, had 
 left Old England ; and thus they treated a man that was of good repute, 
 
THE HISTORY OF THE [1664 
 
 and hajd lived in that country above twenty years ; and was once by 
 the governor himself acknowledged to be his friend, when he supplied 
 him with necessaries in his want, saying then, that if ever it lay in his 
 power he would requite him ; which now he did, but in what an inhu- 
 man and barbarous manner ! That this governor Endicot once had 
 been a man of but a mean condition, appears from a letter written to 
 him shortly after the death of Mary Dyar, by one John Smith, because 
 he had not only caused his wife to be whipped severely, but had also 
 kept her prisoner a whole winter, separate from her children, and had 
 been assisting in the making of an- order that no man or woman should 
 bring any thing to the imprisoned Quakers, or carry any thing from 
 them, upon the penalty of five pounds for the first time, and ten pounds 
 for the second. In this letter John Smith said : 
 
 ' O my spirit is grieved for thee, because that the love I did once see 
 in thee is departed from thee, and there remaineth in thee a spirit of 
 cruelty, of hard-heartedness to thy poor neighbours, which thou hast 
 formerly, been much beholden to, and helped by, in time of want, when 
 thou hadst no bread to eat. O consider of these times, and forget them 
 not, and of the love thou didst find among poor people in thy necessity, 
 and how evil thou hast dealt with, and requited some of them now ; 
 and how thou dost walk and act contrary to v^hat thou didst formerly 
 profess: yea, I have heard thee say that all the armies on earth cannot 
 subdue one lust in man or woman. And now thou pronouncest sen- 
 tence of death upon some, because they cannot submit to your wills, 
 nor worship as ye do.' 
 
 But I return to Edward Wharton, who after his whipping was not 
 led the direct way to Salem, but by Charlestown, and so about the coun- 
 try, as if they had a mind to make a show of him : yet at Charlestown 
 the constable was so compassionate, that he entertained him in his house, 
 and anointed his stripes; and the next day he wajJ conveyed to his 
 home. Since that time the said Wharton was whipped again severely ; 
 but I pass by particulars to avoid prolixity. Yet I cannot forbear to 
 say, that before he was whipped at Boston, as hath been said, it was 
 told him that if he would promise the governor to come no more to 
 the Quakers' meeting in Boston, then it was likely the governor would 
 let him have his liberty : to which Edward returned, ' Not for all the 
 world. And friends, I have a back to lend to the smiter, and I have 
 felt your cruel whippings before now, and the Lord hath made me able 
 to bear them; and as I abide in his fear, I need not fear what you shall 
 be suffered to do unto me.' 
 
 The case of one Anne Needham being also very remarkable, I will 
 give a short hint of it. She was fined at Boston for being one of those 
 called Quakers; but her husband refused to pay the fine, asking them, 
 seeing the law for adultery was death, whether if his wife had commit- 
 ted adultery, he must by that law have suffered death. She then was 
 sentenced to be whipped, which the constable, Thomas Roots, perform- 
 ed with great cruelty ; for seeing she kept silent whilst he lashed her, 
 he did whatever he could with his tormenting whip, to make her cry 
 out ; but all his endeavours proved in vain ; which made him say that, 
 the Quakers were a hard-hearted people : though this epithet much bet- 
 ter fitted himself, and all those cruel persecutors that were really be- 
 
1664] PEOPLE CALLED QUAKERS. 869 
 
 come hard-hearted to the highest degree, insomuch thaLthey had not 
 only shaken off humanity, but all true sense of piety, which I shall prove 
 by instances whereof some are even blasphemous. 
 
 One Barlow, who formerly had been a preacher at Exeter, after- 
 wards turned lawyer, and at length being become a marshal, would 
 boast that when he went to distrain for fines, he would think what 
 goods were most serviceable to the Quakers, and then he would take 
 them away. By such doings he encouraged others to vice ; for a cer- 
 tain Indian taking a knife from an Englishman's house, and being told 
 he should not steal, answered that he himself had thought so, but now 
 he saw that Barlow and the magistrates did so by the Quakers. This 
 Barlow in the days of Cromwell being grown rich with the spoils of 
 the innocent, grew poor after king Charles was restored ; which made 
 Barlow say that he hoped for a good time again : and took the shame- 
 ful liberty to add, he thought the Quakers would not let him want. 
 
 At Hampton, priest Seaborn Cotton, understanding that one Eliakim 
 Wardel had entertained Wenlock Christison, went with some of his 
 herd to Eliakim's house, having Uke a sturdy herdsmen put himself at 
 the head of his followers, with a truncheon in his hand. Wenlock 
 seeing him in this posture, asked him what he did with that club : to 
 which he answered, he came to keep the wolves from his sheep. Wen- 
 then asking whether those he led were his sheep, got no answer, but in- 
 stead thereof was led away by this crew to Salisbury. This same Cot- 
 ton having heard that major Shapleigh was become a Quaker, said he 
 was sorry for it, but he would endeavour to convert him. And after- 
 wards drinking in a house in an isle in the river Piscataway, and hear- 
 ing the major was there in a warehouse, he went thither;, but going up 
 stairs, and being in drink, he tumbled down, and got such a heavy fall, 
 that the major himself came to help this drunken converter. 
 
 When Edward Wharton was told once by governor Endicot, that 
 every soul ought to be subject to the higher power ; he thereupon asked 
 whether that which set up the golden image, and required all to fall 
 down and worship it, was the higher power: he answered, ' Yea.' Then 
 Edward queried whether the power that required Daniel to be cast into 
 the lion's den, for praying to any besides the king for thirty days, was 
 the higher power: the governor said, 'Yea.' The next question Ed- 
 ward askpd, was, whether the three children that were cast into the 
 fiery furnace for not falling down to, and worshipping the golden image, 
 did well: and whether Daniel for praying to his God contrary to what 
 the said higher power did cogimand, did well : the governor replied, 
 ' Yea,' also. But secretary Rawson seeing how the governor had talk- 
 ed himself into a noose, to help him out said, they did obey the higher 
 power by suffering : to which Edward returned, ' So do we too.' 
 
 Another of these magistrates whose name was Brian Pembleton, was 
 asked by George Walton and his wife Alice, who was reputed one of 
 the most godly women thereabout, what the anointing was which the 
 apostle John exhorted the saints unto in that day: but what a wicked 
 man this Pembleton was, may appear by the abomimable answer he 
 gave, viz. that John was either a fool or a madman, or else he did not 
 know what he said. And blasphemous in a very high degree was what 
 he said to the question, ' What was that light which shone about Paul?' 
 For his answer was, ' It was the light of the devil for aught he did 
 know.' 
 
 Vol. I.— 47 
 
370 THE HISTORY OF THE [1664 
 
 Joshua ScQjtaway, also one of the magistrates, asked Mary Thom- 
 kins in the court at Boston, where she dwelt : to which she answered 
 in the words of the apostle, ' In God ; for in him we live and move, and 
 have a being.' To which Scotaway did not stick to say, ' So doth 
 every dog and cat.' No wonder truly, that men thus darkened in their 
 minds, grew also quite hardened in persecuting, so as to glory in it; as 
 did Thomas Daufort, a magistrate of Cambridge, who in the governor's 
 house at Boston, laying his hand on Wenlock Christison's shoulder, sE^id 
 to him, 'Wenlock I am a mortal man, and die I must, and that ere long; 
 and I must appear at the tribunal seat of Christ, and must give ah ac- 
 count for my deeds done in the body; and I believe it will be my great- 
 est glory in that day, that I have given my vote for thee to be soundly 
 whipped at this time.' This made Wenlock say, ' O wicked man, if thou 
 hast nothing to glory in that day, but in drawing the blood of the inno- 
 cent, and in laying stripes upon the servants of the living God, thy 
 glory will be turned into shame, and wo will be thy portion.' 
 
 But no exhortation, how extraordinary soever, seemed to take any 
 hold on these persecutors : for once a girl of thirteen or fourteen years 
 of age, called Hannah Wright, whose sister had been banished for re- 
 ligion, was stirred with such zeal, that coming from Long Island, some 
 hundreds of miles from Boston, into that bloody town, she appeared in 
 the court there, and warned the magistrates to spill no more innocent 
 blood. This saying so struck them at first, that they all sat silent ; till 
 Rawson the secretary said, ' What, shall we be baffled by such a one 
 as this ? come, let us drink a dram.' 
 
 Here we see the religion of these men, who were once so precise 
 that they would not join with the worship of the church of England. 
 But it seems not improbable that they fell away to this hardness of heart, 
 because being convinced in their understandings of some superstitious 
 ceremonies that were yet remaining in the church of England, they 
 were not faithful to testify against those things, and to set their light 
 on the candlestick ; but that to shun the cross and avoid sufferings, they 
 chose to go into a strange country. And yet they were so presump- 
 tuous as to say they were the purest church on earth, and their magis- 
 trates and preachers very godly men, and it may be some of their cruel 
 executioners seeing how their magistrates, (as hath been said of Tho- 
 mas Daufdrt,) did glory in cruelty, have been foolish enough to persuade 
 themselves that their excessive whipping was some'kind of meritorious 
 work. But whatever these English people thought, they were worse 
 than others, for in some places of America lived also Swedes, who in 
 regard of their worship were no less despised by the English, than were 
 the old Samaritans by the Jews; and yet these Swedes entertained the 
 Quakers when they came amongst them, far better than the English 
 did: and thus they made-it appear that they surpassed them in life, if not 
 in possession. But the precise NewEnglandmen seemed to place great 
 virtue in a sturdy severity, of which the following is an instance. 
 
 A Dutchman, an Ostender, whose name was John Lawrence, was 
 committed for adultery, and brought before the court at Boston, where 
 the governor John Endicot, asked him whether he was guilty or not 
 guilty: to which the prisoner, who it seems spoke but bad English, said' 
 ' No guilt.' On which Endicot said in a scoffiing manner, ' No gelt ; 
 there's no money:' for gheld signifies money in Dutch. Thus the Dutch- 
 man's words and meaning were scoffingly perverted ; and though there 
 
1664] PEOPLE CALLED QUAKERS. 371 
 
 was no clear evidence against him, yet he was condemned to be hang- 
 ed ; but he denying the fact, the execution was deferred ; and in the 
 meanwhile the priests, John Wilson and James Mayo, came to him in 
 prison to see what they could get out of him ; and Mayo told him his 
 time was near at an end, and that he must shortly die: and therefore 
 he would have him now confess. To which the prisoner returned, 
 'What will you have me to confess that which f never did?' But 
 Mayo did not desist, but said, ' Confess, my son, and give glory to God.' 
 Yet the prisoner continued in denying the charge, and affirmed he was 
 clear. But, said the priest, ' You cannot be clear ; for our Lord and 
 Saviour saith. " Whosoever looketh upon a fair woman, and lusteth af- 
 ter her, he hath committed adultery with her already in his heart" 
 Truly a very perverse use of the Scripture for compassing a false end. 
 But the Dutchman seeing how they came to betray him, was cautious, 
 and at length, after a long and tedious imprisonment, found means to 
 break prison, and thus escaped from those who grew accustomed to be 
 merciless ; so that sometimes others as well as Quakers, felt the weight 
 of their severity. 
 
 As it happened about the time that William Leddra was put to death, 
 one Elizabeth Nicholson and her two sons, Christopher and Joseph, 
 were charged with the death of her husband and their father Edmund 
 Nicholson, who was found dead in the sea ; and information being 
 given that these people did show love to those they called cursed Quakers, 
 they were all three fetched from their habitation at Salem and carried 
 to Boston, and were tried for their lives merely on suspicion; but no- 
 thing of murder was proved against them ; yet the mother was fined a 
 great sum, and her two sons were sentenced to stand under the gallows 
 certain hours, with ropes about their necks, and to be whipped in the 
 market place, which was performed accordingly. And because these 
 young men were not daunted, priest Wilson standing by, said, ' Ah, 
 cursed generation.' And at Salem they were whipped also, which was 
 done ""so mercilessly that one of the young men sunk down, or died 
 away under the torture, though he was raised up and came to life 
 again. 
 
 By this we may see how these New England persecutors were be- 
 come inured to excessive severity. But before Heave them, I must also 
 mention the dreadful exit of some of them. 
 
 The last act of governor Endicot's bloody part that occurs, was the 
 cruel whipping of Edward Wharton at Boston, related before ; for the 
 time was now come that he must go off the stage, to give an account 
 of his extravagant severity before another tribunal than that of his 
 sanguinary court. The measure of his iniquity was now filled up, and 
 he was visited with a loathsome disease, insomuch that he stunk alive, 
 and so died with rottenness, his name being like to give a bad savour 
 through ages to come. 
 
 Yet more remarkable was the death of major-general Adderton, 
 who when Mary Dyar was hanged, said scoffingly, and in an insulting 
 way, that she hung as a flag, for others to take example by ; and who 
 also, when Wenlock Chrislison being condemned to death, warned the 
 persecutors because of the righteous judgments of God, presumptuously 
 said, ' You pronounce woes and judgments, and those that are gone 
 before you pronounced woes and judgments ; but the judgments of the 
 Lord God, are not come upon us as yet.' But how he himself was 
 
372 THE HISTORY OF THE [1664 
 
 Struck by these judgments, and served for an example to others, we are 
 to see now. 
 
 He, upon a certain day, having exercised his soldiers, and riding 
 proudly on his horse towards his house, when he came-about the' place 
 where usually they loosed the Quakers, so called, from the cart, after 
 they had whipped them, a cow came and crossed the way, at which 
 his horse taking fright, threw him down so violently, that he died, his 
 eyes being started out of his head, his brains out of his nose, his tongue 
 out of his mouth, and his blood out of his ears. Thus God's judgments 
 came upon him suddenly and unawares. 
 
 And John Norton, the chief priest of Boston died likewise on a sud- 
 den. It was he who promoted the putting to death of those martyrs 
 that died at Boston, as hath been related ; and when he saw the ma- 
 gistrates paused upon the execution of W. Robinson and M. Stevenson, 
 he encouraged them thereto, especially because John Winthrop, gov- 
 ernor of Connecticut, earnestly dissuaded the shedding of innocent 
 blood. He it was also, who when William Brend was beaten so bar- 
 barously with a rope, as hath been related in its due place, did not stick 
 to say, since William Brend ende;avoured to beat their gospel ordinances 
 black and blue, it was but just upon him if he was beaten black and blue 
 also. But this Norton was now struck with a blow that made him sink : 
 for having been at his worship-house in the forenoon, and intending to 
 go in the afternoon, as he was walking in his house he fetched a great 
 groan, and leaning his head against the mantle tree of the chimney, he 
 was heard to say, 'The hand, or the judgments of the Lord are upon 
 me.' These were his last words, and he sunk down, and had fallen into 
 the fire if he had not been caught by somebody that was present. More 
 examples of this nature I could produce, but these may suffice. 
 
 What I have related of these cruelties and much more, was publish- 
 ed in print about that time, that so the king and parliament of Engtand 
 might know what happened there ; for those actions were come in pub- 
 lic view, and known there all about the country. All that they did was 
 to set a false colour upon their severity, and to disguise matters : and 
 it was their happiness that they had not to do with revengeful people, 
 else they might have been involved in great straits : but the friends of 
 the persecuted committed vengeance to God; though some of the great 
 ones in England advised them" to sue the persecutors, which according 
 to law they might have done. 
 
 Richard Bellingham, a fierce persecutor, and governor after John 
 Endicot, went distracted ten years after, and so died. Not long before, 
 William Coddington, governor of Rhode Island, wrote a letter to him, 
 wherein he put him in mind of the former times ; for he, (the said Cod- 
 dington,) had been one of the first erectors of colonies in New England, 
 and the first that built a house at Boston, and afterwards was a magis- 
 trate seven years, but when persecution arose he declared against it; 
 and the case was debated three days in the court, but the moderate 
 party was the weakest, and was opposed by all the priests, except one ■ 
 John Cotton, who said he remembered how at their departure from 
 England he had preached on Acts, iv. 11, and had showed from that 
 text that there was an inward grace which was to be minded, and that 
 therefore he would not give his vote for persecuting the asserters of 
 that doctrine ; showing thereby much more sense of religion than the 
 other persecuting priests. Now though Coddington was one of the 
 
1664] PEOPLE CALLED QUAKERS. 373 
 
 greatest merchants or traders in that country, and in all probability- 
 might have acquired great riches there, yet seeing his good counsel 
 was not hearkened to, he resolved to depart that place, and to go and 
 live somewhere else. But whatever he said in his letter to Bellingham, 
 this man remained hardened like Pharaoh, having showed himself cruel, 
 even when Mary Fisher and Anne Austin first came to Boston, where 
 he treated them in a barbarous manner. 
 
 Yet one thing remarkable I may mention here, which when I first 
 heard, I could not fully give credit to ; but thinking it worth the while 
 to make a narrow inquiry into it, I did so, not only by writing, but also 
 from the mouths of persons that had been eye-witnesses, or had been 
 informed by such ; and from these I got this concurring observation, 
 viz. that the country about Boston was formerly a very fruitful soil that 
 produced excellent wheat ; but that since the time this town had been 
 stained with the blood of the Quakers, so called, no wheat, &c. would 
 grow to perfection within twenty miles, though the ground had been 
 ploughed and sown several times; for sometimes what was sown was 
 spoiled ijy vermin or insects ; at other times it grew up, but scarce yield- 
 ed more than was sown, and so could not countervail the charge ; and 
 in another year the expected harvest was quashed by another accident ; 
 and these disappointments continuing many years, the people at length 
 grew weary of making further trial, and so left the ground untilled; not- 
 withstanding that twenty miles off from Boston the soil is fruitful, and 
 yields very good corn. But there having been so many reiterated in- 
 stances of unfruitfulness nearer the town, ancient people that are alive 
 still, and remember the first times, generally agree in their opinion that 
 this is a judgment from heaven, and a curse on the land, because of the 
 shedding of innocent blood at Boston. This relation I had from so many 
 credible persons, (though the one knew nothing of the other, as differing 
 much in time,) yet what they told me did so well agree in the main, 
 thati could not but beheve it, though I do not use to be credulous ; and 
 therefore I have been the more exact in my inquiry, so that I can no 
 longer question the case ; but it seems to me as a punishment on that 
 blood-thirstiness which now hath ceased long ago. 
 
 In the island of Barbadoes those called Quakers suffered also much 
 by the people, instigated not a little by the priests, Samuel Graves, Ma- 
 thew Gray, Thomas Manwaring, and Francis Smith; for these being 
 often drunk, gave occasion thereby to be reproved: and one Thomas 
 Clark coming once into the place of public worship, and exhorting the 
 auditors to desist from lewdness, and to fear God, was so grievously 
 beaten with sticks, that he fell down in a swoon ; and Graves who had 
 preached then, went to the house of the said Clark, pulled his wife out 
 of doors, and tore her clothes from her back. And Manwaring, who 
 had threatened Clark that he would procure a law to be made, by 
 which his ears should be cut off, once wrote in a letter to him, ' I am 
 sorry that your zeal surpasseth your moderation, and that a club must 
 beat out of you what the devil hath inspired. And this was because 
 Clark had told him that his conversation was not becoming a minis- 
 ter of the Gospel. Other rough treatment Clark met with I pass by, 
 though once he was set in the stocks and imprisoned. But now I leave 
 America, and return to England. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE SEVENTH BOOK. 
 
 HAVING now left America, and being returned to England, let us 
 go and see the state of persecution at London, where desperate fury 
 now raged; though it was not in that chief city alone the Quakers, so 
 called, were most grievously persecuted : for a little before this time 
 there was published in print a short relation of the persecution through- 
 out all England, signed by twelve persons, showing that more than four 
 thousand and two hundred of those called Quakers, both men and wo- 
 men, were in prison in England ; and denoting the number of them that 
 were imprisoned in each county, either for frequenting meetings, or for 
 denying to swear, «fec. Many of these had been grievously beaten, or 
 their clothes torn or taken away from them ; and some were put into 
 such stinking dungeons, that some great men said, they would not have 
 put their hunting dogs there. Some persons were crowded full both of 
 men and women,' so that there was not sufficient room for all to sit 
 down at once; and in Cheshire sixty-eight persons were in this manner 
 locked up in a small room ; an evident sign that they were a harmless 
 people, that would not make any resistance, or use force. By such ill- 
 treatment many grew sick, and not a few died in such jails ; for no age 
 or sex was regarded, but even ancient people of sixty, seventy, and 
 more years of age, were not spared : and the most of these being trades- 
 men, shopkeepers, and husbandmen, were thus reduced to poverty ; for 
 their goods were also seized, for not going to church, (so called,) or for 
 not paying tithes. Many times they were fain to lie in prison on cold 
 nasty ground, without being suffered to have any straw ; and often they 
 have been kept several days without victuals : no wonder therefore that 
 many died by such hard imprisonments as these. 
 
 At London, and in the suburbs, were about this time no less than five 
 hundred of those called Quakers, imprisoned, and some in such narrow 
 holes, that every person scarcely had convenience to lie down ; and 
 the felons were suffered to rob them of their clothes and money. Many 
 that were not imprisoned, nevertheless suffered hardships in their reli- 
 gious meetings, especially that in London, known by the name of Bull 
 
1662] THE HISTORY, &c. 375 
 
 and Mouth. Here the trained bands came frequently, armed generally 
 with muskets, pikes, and halberds, and conducted by a military officer, 
 by order of the city magistracy ; and rushing in, in e^ very furious man- 
 ner, fell to beating them, whereby many were grievously wounded, 
 some fell down in a swoon, and some were beaten so violently, that they 
 lived not long after it. Among these was one John Trowel, who was 
 so bruised and crushed, that a few days after he died. His friends 
 therefore thought it expedient to carry the corpse into the aforesaid 
 meeting-place, that it might lie there exposed for some hours, to be seen 
 of every one. This being done, raised commiseration and pity among 
 many of the inhabitants ; for the corpse, beaten like a jelly, looked black, 
 and was swoln in a direful manner. This gave occasions to send for 
 the coroner, and he being come, empannelled a jury of the neighbours, 
 and gave them in charge, according to his office, to make true inquiry 
 upon their oaths, and to present what they found to be the cause of his 
 death. They viewing the corpse, had a surgeon or two with them, to 
 know their judgment concerning it ; and then going together in private, 
 at length they withdrew without giving in their verdict, only desiring 
 the friends to bury the corpse, which was done accordingly that even- 
 ing. And though the coroner and jury met divers times together upon 
 that occasion, and had many consultations, yet they never would give 
 in a verdict ; but it appeared sufficiently, that the man was killed by 
 violent beating. The reasons some gave for the suspense of a verdict 
 were, that though it was testified that the same person, now dead, was 
 seen beaten and knocked down; yet it being done in such a confused 
 crowd, no particular man could be fixed upon, so that any could say, 
 that man did the deed. And if a verdict was given that the deceased 
 person was killed, and yet no particular person charged with it, then 
 the city was liable to a great fine at the pleasure of the king, for conniv- 
 ing at such a murder in the city in the day-time, not committed in a 
 corner, but in a public place, and not apprehending the murderer, but 
 suffering him to escape. In the meanwhile the friends of the deceased 
 were not wanting to give public notice of the fact, and sent also a let- 
 ter to the lord mayor, which afterwards they gave out in print, toge- 
 ther with a relation of this bloody business. In this letter it was said, 
 ' It may be supposed thou hast heard of this thing, for it was done not 
 in the night, but at the midtime of the day ; not suddenly, at unawares, 
 or by mishap, but intendedly, and a long space of time a doing; and 
 not in a corner, but in the streets of the city of London ; all which cir- 
 cumstances do highly aggravate this murder, to the very shame and 
 infamy of this famous city, and its government.' 
 
 A certain person who spread some of these printed relations, was 
 imprisoned for his pains; nevertheless another brought one of them to 
 the king, and told him how the thing had been done ; at which the king 
 said, ' I assure you it was not by my advice that any of your friends 
 should be slain ; ye must tell the magistrates of the city of it, and prose- 
 cute the law against them.' This saying of the king was not long after 
 also published in print: but violence prevailed still; for the person that 
 was apprehended for spreading the said books, was sent to prison, by 
 the special order of Alderman Brown, of whom, since mention may be 
 made several times in this work, it gives me occasion to say something 
 of what kind of man he was. 
 
 In the time of Cromwell he had been very fierce against the royalists. 
 
376 THE HISTORY OF THE [1662 
 
 especially at Abington, not far from Oxford; for this error he endea- 
 voured now to make compensation by violently persecuting the harm- 
 less Quakers ; otherwise he was a comely man, and could commit 
 cruelty With a smiling countenance. But more of his actions may be 
 represented hereafter. 
 
 The Quakers, so called, seeing that they could not obtain justice, let 
 the matter of the murdered persons alone ; for suffering was now their 
 portion, and therefore they left their cause to God. Oftentimes they 
 were kept out of their meeting-houses by the soldiers ; but then they did 
 not use to go away, but stood before the place, and so their number 
 soon increased; and then one or other of their ministers generally step- 
 ped upon a bench, or some high place, and so preached boldly. Thus 
 he got sometimes more hearers than otherwise he might have had. But 
 such an one sometimes was soon pulled down, which then gave occa- 
 sion for another to stand up and preach, and thus often four or five 
 one after another, were taken away, as innocent sheep, and carried to 
 prison with others of their friends, it may be forty or fifty at once. 
 This puts me in mind of what I heard my mother Judith Zinspenning 
 say, who in the year next following being gone for England, With Wil- 
 liam Caton and his wife, who lived at Amsterdam, to visit her friends 
 there, and coming to London, went with others to the Bull and Mouth 
 meeting ; but entrance being denied, they stayed in the street, where 
 she saw one preacher after another pulled down, at the instant cry 
 of some officer or other, ' Constable,- take him away.' Several being 
 thus led away, the constable came also to her, and perceiving by 
 her dress that she was a Dutch woman, pulled her by the sleeve, 
 and said with admiration, ' What a Dutch Quaker !' but meddled no 
 further with her. This keeping of meetings in the streets became 
 now a customary thing in England ; for the Quakers, so called, were 
 persuaded that the exercise of their public worship was a duty no man 
 could discharge them from, and they believed that God required the 
 performing of this service from their hands. And by this meeting in 
 the streets, it happened sometimes that more than one, nay, it may be 
 three or four at a time, did preach, one in one place, and another in 
 another, which in their meeting places could not have been done con- 
 veniently. But thus they got abundance of auditors, and among these 
 sometimes eminent men, who passing by in their coaches, made their 
 coachmen stop. At this rate they found there was a great harvest, 
 and thus their church increased under sufferings ; and in those sharp 
 times they were pretty well purified of dross, since the trial was too 
 hot for such as were not sincere: for by frequenting their meetings in 
 such a time, one was in danger of being imprisoned, or beaten lame, 
 or unto death ; but this could not quench the zeal of the upright. 
 
 Now the taking away of one preacher, and the standing up of ano- 
 ther, became an ordinary thing in England, and it lasted yet long after, 
 as I myself have been an eye-witness of there. And when there were 
 no more men preachers present, it may be a woman would rise, arid 
 minister to the meeting ; nay, there were such, who in years being lit- 
 tle more than boys, were endued with a manly zeal, and encouraged 
 their friends to steadfastness. In the meanwhile many also were im- 
 prisoned, without being hauled out of their meetings ; for some have 
 been apprehended for speaking only something on the behalf of their 
 friends ; as Rebecca Travers, who, going to the lieutenant of the Tower, 
 
1662] PEOPLE CALLED QUAKERS. 377 
 
 desired him to have compassion on some who were imprisoned for fre- 
 quenting of meetings. But he grew angry at this ; and when she went 
 away, one of the keepers gave her ill language : on which she exhorting 
 him, to be good in his place, whilst it was the Lord's will he had it, he 
 was so offended, that going back to the lieutenant, he complained that 
 she had spoken treason, and thereupon she was apprehended, and sent 
 to prison. Nay, the rude soldiers were encouraged to cruelty by offi- 
 cers who were not a whit better, for they themselves would sometimes 
 lay violent hands on peaceable people ; as amongst the rest of the afore- 
 mentioned, alderman Richard Brown, who formerly had been a major- 
 general under Cromwell, and now behaved himself with such outra- 
 geous fierceness, that even the comedians did not stick to expose him, 
 by an allusion to his name Brown, and saying, ' The devil was brown.' 
 A book was also printed, wherein many base abuses, and also his 
 furious behaviour were exposed to public view ; and this book was de- 
 dicated to him with, this small epistle: 
 
 ' Richard Brown, 
 
 ' If thou art not sealed up already for destruction, and if repentance be 
 not utterly hid from thy eyes, the Lord convert thee, and forgive thee 
 all thy hard and cruel dealings towards us: we desire thy repentance 
 rather than thy destruction ; and the Lord God of heaven and earth 
 give judgment of final determination between thee and us, that all the 
 earth may know whether thy cause against us, or our cause be just be- 
 fore him, who only is the righteous judge.' 
 
 The said book, though published without the author's name, yet one 
 of them was not only sent to Brown, but as a sign that the Quakers, so 
 called, owned it, others were, by about thirty of them, delivered to the 
 lord mayor, and the sheriflis of London, that so they might know what 
 was acted under their authority ; for some, though not authorized, yet 
 being favourites at court, made bold to act against the Quakers what- 
 ever their malice prompted them to. Among these was one Philip 
 Miller, who, though not an officer, yet in the month called May of this 
 year, came into a meeting of the said people, in John's street, in the 
 parish of Sepulchres, at London, without any order or warrant, and 
 having a cane in his hand, commanded the rabble who attended him 
 to secure whom he pleased ; and then he fetched a constable, whom he 
 forced by his threats to go along with him, and five persons he appre- 
 hended, among whom was John Crook, of whom further mention is like 
 to be made again. Some days after, this Miller came to the said meet- 
 ing place again, and struck several persons with his cane, because they 
 would not depart at his command; and then he charged the constables, 
 whom he brought along with him, to secure and take into custody whom 
 he pleased. 
 
 About the latter end of the aforesaid month, on a First-day of the 
 week, one captain Reeves, and some soldiers with muskets and drawn 
 swords, came violently rushing into the Bull and Mouth meeting, where 
 they pulled down him that was preaching, and presently laid hold of 
 another, who desired Reeves to show his order for this his doing : to 
 which he answered, he would not in that place ; but it appeared after- 
 wards that he could not, as having no warrant. Yet he caused his sol- 
 diers to take away about forty persons, (some of whom were not at 
 the meeting, but had been taken up in the streets,) and have them into 
 
 Vol. L— 48 
 
378 THE HISTORY OF THK „ [1662 
 
 Paul's yard, where they were kept till the public worship was ended 
 there; and then alderman Richard Brown came into the place where 
 the prisoners were guarded, and with great rage and fury laid hands 
 first on a very aged person, and pulled him down twice by the brim of 
 his hat, whereby he lost it. Then he served another in like manner, and 
 a soldier struck this person a great blow with a pistol on his bare head : 
 two others Brown used in the like manner, and then he sent them all 
 to Newgate, guarded by soldiers. . 
 
 The same day some soldiers came to a meeting in Tower street, and 
 without any warrant, took away twenty-one persons, called Quakers, 
 and carried them to the Exchange, where they kept them some time, 
 and then brought them before the said Richard Brown, who in a most 
 furious manner struck some, and kicked others ; which made one of the 
 prisoners, seeing how Brown smote one with his fist on the face, and 
 kicked him on the shin, say, 'What Richard, wilt thou turn murderer? 
 Thou didst not do so when I was a soldier under thy command at 
 Abingdon, and thou commandedst me with others, to search people's 
 houses for pies and roast meat, because they kept Christmas as a holy 
 time ; and we brought the persons prisoners to the guard, for observing 
 the same.' For such a precise man the said Brown was at that time, 
 that he pretended to root out that superstitious custom ; though there is 
 reason to question, whether his heart were sincere in this respect: how- 
 ever, such blind zeal was unfit to convince people of superstition ; and 
 Brown well knowing that by his former carriage, he had very much 
 disobliged those of the church of England, endeavoured now to make 
 amends for it, by his fierce brutality against the harmless Quakers, and 
 so to come into favour with the ecclesiastics and courtiers. One of 
 Brown's family having heard what was said to him, replied, 'There is 
 an Abingdon bird.' To which Brown, returned, ' He is a rogue for all 
 that,' and struck him with his fist under the chin ; which made another 
 prisoner say, ' What, a magistrate and strike !' Upon which Brown 
 with both his hands pulled him down to the ground by the brim of his 
 hat, and then commanded the soldiers to take them all away, and carry 
 them to Newgate. 
 
 Upon a First-day of the week, in the month called June, a company 
 of soldiers came into the Bull and Mouth meeting, with pikes, drawn 
 swords, muskets, and lighted matches, as if they were going to fight; 
 though they knew well enough they should find none there but harmless 
 people. The first thing they did was to pull down him that preached, 
 whom they hauled out of the meeting, rejoicing as if they had obtained 
 some great victory : then they brought him to the main guard at Paul's, 
 and returned to the Bull and Mouth, where they apprehended some 
 more, whom they also carried to Paul's. After some hours, these prison- 
 ers were carried to the house of the fore-mentioned Brown, and he, ask- 
 ing the names of the prisoners, and hearing that of John Perrot, said, 
 ' What, you have been at Rome to subvert,' but recalling himself, said, 
 ' to convert the Pope.' On which Perrot told him, ' He had suffered at 
 Rome for the testimony of Jesus.' Whereupon Brown returned, 'If you 
 had converted the Pope to your religion, I should have liked him far 
 worse than I do now.' To which Perrot replied, ' But God would have 
 liked him better.' After some more short discourse, Brown committed 
 them all to Newgate. 
 
 After this manner, the meetings of those called Quakers were dis- 
 
1662] PEOPLE CALLED QUAKERS. 379 
 
 turbed at that time, of which I could produce, if necessary, many more 
 instances. Once, one Cox, a wine-cooper, came with some soldiers into 
 a meeting, where, after great violence used, they took up two men of 
 those called Quakers, whom they beat most grj|fvously, because they 
 refused to go along with them, though they showed no warrant for it. 
 At length the soldiers carried them both upon muskets into Paul's yard, 
 and when they laid them down, they dragged one of them by the heels 
 on his back, in a very barbarous manner; which being done, the said 
 wine-cooper was heard to say, he would go and get a cup of sack, for 
 these devils had even wearied him out: and yet he went to another 
 meeting-place of these people, where he also behaved himself very wick- 
 edly ; and being asked for his order, his answer was holding out his 
 sword, this is my order. Thus it seems he would ingratiate himself with 
 Brown, who now being in favour at court, was knighted, and sometime 
 after also chosen lord mayor of London ; and by his furious behaviour, 
 the soldiers were aj^o encouraged to commit all manner of mischief; 
 insomuch, that being asked, what order they had for their doings, one 
 lifting up his musket, said, ' This is my order :' so that things now were 
 carried by a club-law. Nor did the soldiers respect age, but took away 
 out of a meeting at Blile-end, two boys, one about thirteen and the other 
 about sixteen ; and they were brought before the lieutenant of the Tower, 
 who to one present, saying, he supposed they were not of the age of 
 sixteen years, and then not punishable by the act, returned, they were 
 old enough to be whipped ; and ^they should be whipped out of their 
 religion. And so he sent them to Bridewell, where their hands were 
 put into the stocks, and so pinched for the space of two hours, that 
 their wrists were much swoln ; and this was done because they refused 
 to work, as being persuaded that they had not deserved to be treated so ; 
 they also eating nothing at the charge of the said workhouse. These 
 lads, though pretty long in that prison, yet continued steadfast, rejoicing 
 they were counted worthy to suffer for the name of the Lord : and 
 they wrote a letter to their friends' children, exhorting them to be 
 faithful in bearing their testimony for the Lord, against all wickedness 
 and unrighteousness. 
 
 Some days before this time, Thomas and John Herbert, living in Lon- 
 don, and other musketeers, came with their naked swords into some 
 private dwellings, and broke two or three doors; (for when some per- 
 sons were seen to enter a house, though it was only to visit their friends, 
 it was called a meeting.) Now it happened in one house, these rude 
 fellows found five persons together, one of whom was William Ames, 
 who was come thither out of Holland, and another was Samuel Fisher : 
 and when it was demanded what warrant they had, they held up their 
 swords, and said, ' Do not ask us for a warrant ; this is our warrant.' 
 And thereupon they took away these persons by force, and carried them 
 to Paul's yard, where they were a laughing-stock to the soldiers; and 
 from thence they were brought to the Exchange, where they met with 
 no better reception from the rude soldiers,; and from thence they were 
 conducted to alderman Brown's house in Ivy-lane. He seeing these 
 prisoners, sent them to Bridewell with a mittimus, to be kept at hard 
 labour. But afterwards bethinking himself, and 'finding that his mitti- 
 mus was not founded on justice, (for these persons were not taken from 
 a meeting,) next morning he sent another mittimus, wherein they were 
 charged with unlawful assembling then»selves to worship. Now, sup- 
 
880 THE HISTORT OF THE [1662 
 
 pose one of the musketeers had heard any of these persons speak by- 
 way of exhortation to faithfulness in this hot time of persecution, this 
 would have been taken for a sufficient charge, though not cognizable 
 by law: but they ran,.upon shifts, how poor or silly soeve'& • 
 
 Thus these persons were committed to Bridewell, and required to 
 beat hemp ; and they were treated so severely, that W. Ames grew 
 sick, even nigh to death, wherefore he was discharged ; for in a sense 
 it might be said, that his dwelling-place was at Amsterdam in Holland, 
 since he was there the most part of the time for some years successively, 
 and that he might not be chargeable, he worked at wool-combing; 
 and it being alleged that he was. of Amsterdam, it seems they would 
 not have him die in prison, as some of his friends had done. The 
 others having been six weeks in Bridewell, were presented at the 
 sessions in the Old Bailey: but instead of being tried for what was charg- 
 ed against them, they were required to take the oath of allegiance, 
 as the only business, (according to what the deputy recorder said,) 
 they were brought thither for. The prisoners then demanded, that 
 the law might be read, by virtue of which the said oath was re- 
 quired of them. This was promised by the court to be done ; but 
 instead thereof, they ordered the clerk to read only the form of the oath, 
 but would not permit the law for imposing it to be read. But before 
 the prisoners had either declared their willingness to take it, or their 
 refusal of it, they were commanded to be taken away ; which the offi- 
 cers did with such violence, that they threw some of them down upon 
 stones. This made Samuel Fisher say, ' Take notice people, that we 
 have not yet refused to take the oath ; but the court refuseth to perform 
 their promise which they made but just now before you all, that this 
 statute for it should be read : if such doings as this ever prosper, it 
 must be when there is no God.' But this was not regarded ; and the 
 prisoners, without any justice were sent to Newgate. Among these, was 
 also one John Howel, who had been sent by alderman Brown to work 
 at Bridewell, because he being brought before him, did not tell on a 
 sudden what was his name : and being demanded in the court why he 
 did not tell his name, he answered, because he had been beaten and 
 abused in the presence of Richard Brown, when he was brought before 
 him. Brown, who was also on the bench, asked him roughly, ' Wherein 
 were you abused?' And Howel replied, 'Blood was drawn on me jn 
 thy presence ; which ought not to be done in the presence of a justice of 
 peace.' But Brown growing very impetuous, returned, ' Hold your prat- 
 ingjOr there shall be as much done again here in the presence of the court.' 
 About midsummer, Daniel Baker returned into England, (who, as 
 hath been related, had been at Malta,) and about a fortnight after his 
 arrival, he, with four others, were taken by a band of soldiers from the 
 Bull and Mouth meeting, and carried to Paul's yard, where having been 
 kept for some hours, they were brought to Newgate ; .but in the even- 
 ing they were had before alderman Brown, to whom Baker with meek- 
 ness said, ' Let the fear of God and his peace be set up in thy heart.' 
 But Brown fell a laughing, and said, ' I would rather hear a dog bark ;' 
 and using more such scoffing expressions, he charged Baker, &c. with 
 the breach of the king's law in meeting together. To which Baker 
 said, ' The servants of God in the apostles' days, were commanded to 
 speak no more in the name of Jesus; and they answered, and. so do I 
 too, whether it be better to obey God than men, judge ye.' He also 
 
1662] PEOPLE CALLED QUAKERS. 881 
 
 instanced the case of the three children at Babylon, and Daniel who 
 obeyed not the king's decrees. But Brown grew so angry, that he conr 
 manded his. men to smite Daniel on the face. This they did, and pull- 
 ing him four or five times to the ground, they smote him with their fists, 
 and wrung his neck so, as if they would have murdered him. This 
 these fellows did to please Brown, showing themselves to be ready for 
 any service, how abomiritible soever. And Baker reflecting on his 
 travels, signified, that even Turjis and heathens would abhor such bru- 
 tish actions. His fellow-prisoners were also abused by' Brown, and 
 then sent to Newgate again. And after some days, they were called 
 to the sessions, where their indictment was read, which like others \p 
 such cases, did generally run in these terms: that' the prisoners, under 
 pretence of performing religious worship, otherwise than by the laws 
 of the kingdom of England established, unlawfully and tumultuously did 
 gather and assemble themselves together, to the great terror of his 
 majesty's people, ^nd to the disturbance of the peace of the king, in 
 contempt of our said lord the king, and his laws, to the evil example of 
 all others in the like case offending, tScc. The indictment being re^d, 
 no witness appeared against the prisoners, save Brown, who sat on the 
 bench : and therefore the oath, as the ordinary snare, was tendered to 
 them ; for it was sufficiently known, that their profession did not suffer 
 them to take any oath. They denying to swear, were sent back to 
 prison, to stay there until they should have taken the oath. 
 
 If I would here set down all such like cases as have happened, I 
 might find more work than I should be able to perform : for this vex- 
 ing with the oath was become so common, that some have been taken 
 up in the streets, and brought to a justice of the peace, that he might 
 tender the oath to them, and in case of denial, send them -to prison, 
 though this was directly contrary to the statute of Magna Charta, which 
 expressly saith, 'No freeman shall be taken or imprisoned, or be dis- 
 seised of his freehold orjiberties, but by the law of the land.' But this 
 was not regarded by Richard Brown, who did whatever he would; for 
 force and violence were now predominant : and sometimes when the 
 prisoners were brought to the bar, for frequenting meetings, freedom 
 was denied to them to justify themselves ; but to be hectored and baf- 
 fled was their lot. 
 
 Once it happened, that a prisoner, who had been a soldier formerly 
 under Brown, seeing that no justice or equity was observed, called to 
 him, saying, ' That he was not fit to sit on the bench ; for he made the 
 son to hang the father at Abingdon ; so that he could prove him to be 
 a murderer.' This bold saying caused some disturbance in the court, 
 and Brown, how heavy soever the charge was, did not deny the thing 
 in court, nor clear himself from it: yef the other Quaker prisoners did 
 not approve this upbraiding, but signified, that though the fact were 
 true, yet they were not for reproaching any magistrate upon the bench, 
 whose place and oflicethey did respect and honour. But I do not find 
 that Brown, (on that account,) ever prosecuted him that spoke so bold- 
 ly, although otherwise he did whatever he would, without fearing that 
 his fellow-magistrates, (who respected him that was a favourite at 
 court,) would disclaim it, as may appear by this following instance. 
 
 A certain person who had been in a very violent and abusive manner 
 takeot to prison by the soldiers out of a meeting, because he was not 
 willing to go, said in the court, that his refusing to go, was because 
 
382 THE HISTORY OF THE 
 
 they would not show him any warrant for their apprehending him : ; 
 since for aught he knew, they might be robbers of murderers, with 
 whom he was not bound to go. But Brown, who was for violence, said 
 to this, if they had dragged him through all the kennels in the street, 
 they had served him righ!, if he would not go. This he spoke in such 
 a furious manner, that one of the prisoners told him, ' Thou hast had 
 many warnings and visitations in the love 'of God, but hast slighted 
 them; therefore beware of being sealed up in the wrath of God.' 
 Hereupon one of the jailers came with his cane and struck several of 
 the prisoners so hard, that divers of them were much bruised ; and it 
 was reported by some, that Brown cried knock him down, though others, 
 (tor mitigating it a little,) would have it, pull him down. But the for- 
 mer seems most probable : for the blows were so violent, that some of 
 the spectators cried out, murder! murder! and asked, ' Will ye suffer 
 men to be murdered in the court?' Whereupon one of the sheriffs in 
 person came down from his seat to stop the beating. But Brown was 
 so desperately filled with anger, that he said to the prisoners, ' If any of 
 you be killefd, your blood shall be upon your own head :' and the hang- 
 man standing by with his gag in his hand, threatened the prisoners to 
 gag any of them that should speak any thing. Thus innocence was 
 forced to give way to violence. And once, when one at the common 
 juridical question, guilty, or not guilty, answered, I deny I am guilty, 
 and I can say I am not guilty; and also in Latin, non reus sum. Yet 
 he was sentenced as mute, and fined accordingly, though the words he 
 spoke, fully signified not guilty, albeit he had not expressed them in the 
 same terms. But now they were for crossing the Quakers in every 
 respect. 
 
 I will yet mention some more instances of Brown's brutality, before 
 I leave him. Another being demanded to answer to his indictment, 
 guilty, or not guilty, and not presently answering, but thinking a little 
 what to speak safely. Brown scoffingly said, ' We shall have a revela- 
 tion by and by.' To which the prisoner said, ' How long will ye op- 
 pose the innocent? How long will ye persecute the righteous seed of 
 God V But whilst he was speaking. Brown indecently began to cry in 
 the language of those wenches that go crying up and down the streets, 
 • Aha, aha, Will you have any wallfleet oysters V And, ' have you any 
 kitchen-stuff, maids?' And when a prisoner at the bar said he could, 
 not for conscience-sake forbear meeting among the people of God, 
 Brbwn scurrilously returned, ' Conscience, — a dog's tail.' And when 
 alderman Adams speaking to one of the prisoners said, 'I am sorry to 
 see you here.' ' Sorry I' said Brown, ' What should you be sorry for V 
 ' Yes,' said Adams, ' He is a sober man.' But Brown, who could not 
 endure to hear this, replied, tliat'there never was a sober man amongst 
 them, meaning the Quakers. The spectators, who took much notice 
 of him, discommended this his carriage exceedingly. But he seemed 
 to be quite hardened ; for at a certain time two persons being up- 
 on their trial for robbing of a house, he told them, they were the 
 veriest rogues in England, except it were the Quakers. 
 
 Sometimes it happened that the prisoners were brought to the bar 
 without being indicted"; and when they said, 'What have we done?' 
 and desired justice; Brown, having no indictment against them, often 
 cried, 'Will you take the oath?' And they then saying, 'that for*con- 
 science-sake they could not swear, were condemned as transgressors. 
 
PEOPLE CALLED QUAKERS. 383 
 
 though such proceedings as these were directly against the law. But 
 this seemed at that time little to be regarded. 
 
 However, sometime before, it happened at Thetford in the county of 
 Norfolk, that judge Windham, at that time showing himself just in the 
 like case, sharply reproved the justices upon the bench, for having not 
 only committed some persons to prison, but also had them up to the bar, 
 when no accuser appeared against them. But Richard Brown did what- 
 ever he would, and showed himself most 'furiously wicked, when any 
 prisoner was brought before him with his hat on. ^ 
 
 One John Brain, being taken in the street, and not in any meeting, 
 was brought by some soldiers before Brown ; who, seeing him with his 
 hat on, ordered him to be pulled down to the ground six or seven times, 
 and when he was down, they beat his head against the ground, and 
 stamped upon him ; and Brown, like a madman, bade them pull off his 
 nose ; whereupon they very violently pulled him by the nose. And when 
 he was got up, they pulled him to the ground by the hair of his head, 
 and then by the hair pulled him up again. And when he would have 
 spoken in his own behalf against this cruelty. Brown bade them stop 
 his mouth. Whereupon they not only struck him on the mouth, but stop- 
 ped his mouth and nose also so close, that he could not draw breath, 
 and was like to be choaked : at which actions Brown fell a laughing, 
 and at length sent him to jail. 
 
 Thomas Spire, being brought before Brown, he commanded his hat 
 to be taken off; and because it was not done with such violence as he 
 intended, he caused it to be put upon his head again, saying, ' It should 
 not be pulled off so easily.' Then he was pulled down to the ground 
 by his hat, and pulled up again by his hair. William Hill being brought 
 before him, he commanded his hat to be pulled off, so that his head 
 might be bowed down: whereupon he being pulled to the ground, was 
 plucked up again by the hair of his head. George Ableson was thus 
 pulled five times one after another to the ground, and plucked up by his 
 hair, and so beaten on his face, or the sides of his head, that he stagger- 
 ed, and bled, and for some days was under much pain. 
 
 Nicholas Blithold being brought before Brown, he took his hat with 
 both his hands, endeavouring to pull him down to the ground ; and be- 
 cause he fell not quite to the ground forwards, he pushed him, to throw 
 him backwards; and then he gave him a kick on the leg, and thrust him 
 out of doors. Thomas Lacy being brought before him, he himself gave 
 him a blow on the face ; and Isaac Merrit, John Cook, Arthur Baker, 
 and others, were not treated much better; so that he seemed more fit 
 to have been hangman, than an alderman, or justice. But I grow wea- 
 ry of mentioning more instances of his cruelty. These his abominable 
 achievements were published in print, more at large than I have men- 
 tioned them : and the book, as hath been said already, was dedicated to 
 him. And yet I do not find any have been prosecuted on that account ; 
 though his wickedness was extravagant, and such as if he wanted to 
 have stakes erected at Smithfield to vend his wood ; being by trade a 
 woodmonger. 
 
 In this hot time of persecution, Francis Howgill wrote, and gave 
 forth the following paper for encouragement of his friends. 
 
 ' The cogitations of my heart have been many, deep, and ponderous 
 some months, weeks, and days, concerning this people which the Lord 
 
384 THE HISTORY OF THE [1662 
 
 hath raised to bear testimony unto his name, in this the day of his powers 
 and intercession hath been made often for them to the Lord, and a pa- 
 tient waiting to know his mind concerning them for the time to come ; 
 which often I received satisfaction in as to myself, but ygt something I 
 was drawn by the Lord to wait for, that I might comfort and strength- 
 en his flock by an assured testimony. And while I was waiting out of 
 all visible things, and quite out of the world in my spirit, and my heart 
 upon nothing but the living God, the Lord opened the springs of the 
 great deep, and overflowed my whole heart with light and love; and 
 my eyes were as a fountain because of tears of joy, because of his herit- 
 age, of whom ho showed me, and said unto me in a full, fresh, living 
 power, and a holy, full testimony, so that my heart was ravished there 
 with joy unspeakable, and I was out of the body with God in his heavenly 
 paradise, where I saw and felt things unutterable, and beyond all demon- 
 stration or speech. At last the life closed with my understanding, and 
 my spirit listened unto him; and the everlasting God said, " Shall I hide 
 any thing from them that seek my face in righteousness ? Nay, 1 wjU 
 manifest it to them that fear me ; I will speak, do thou listen, and pub- 
 hsh it among all my people, that they may be comforted, and thou satis- 
 fied." And thus said the living God of heaven and earth, upon the 28th 
 of the Third month, 1662. 
 
 'The sun shall leave its shining brightness, and cease to give light to 
 the world; and the moon shall be altogether darkness, and give no light 
 unto the night; the stars shall cease to know their office or place; my 
 covenant with day, night, times, and seasons, shall sooner come to an 
 end, than the covenant I have made with this people, into which they 
 are entered with me, shall end, or be broken. Yea, though the powers 
 of darkness and hell combine against them, and the jaws of death open 
 its mouth, yet I will deliver them, and lead them through all. I will 
 confound their enemies as I did in Jacob, and scatter them as I did in 
 Israel in the days of old. I will take their enemies, I will hurl them 
 hither and thither, as stones hurled in a shng; and the memorial of this 
 nation, which is holy unto me, shall never be rooted out, but shall Uve 
 through ages, as a cloud of witnesses, in generations to come. I have 
 brought them to the birth, yea, I have brought them forth ; I have 
 swaddled them, and they are mine. I will nourish them, and carry 
 them, as on eagles' wings; and though clouds gather against them, I 
 will make my way through them; though darkness gather together on 
 a heap, and tempests gender, I will scatter them as with an east wind; 
 and nations shall know they are my inheritance, and they shall know I 
 am the living God, who will plead their cause with all that rise up in 
 opposition against them.' 
 
 These words are holy, faithful, eternal, good, and true; blessed are 
 they that hear and believe unto the end: and because of them no strength 
 was left in me for a while; but at last my heart was filled with joy, 
 even as when the ark of God was brought from the house of Obed- 
 Edom, when David danced before it, and Israel shouted for joy. 
 
 FRANCIS HOWGILL.' 
 
 That this writing of F. Howgill, who was a pious man, of great parts, 
 together with many other powerful exhortations of such who valiantly 
 went before, and never left the oppressed flock, tended exceedingly to 
 
1662] PEOPLE CALLED QUAKERS. 385 
 
 their encouragement in tiiis hot time of persecution, is certain. For 
 how furious soever their enemies were, yet they continued faithful in 
 supplications and fervent prayers to God, that he might be pleased to 
 assist them in their_upright zeal, who aimed at nothing for self, but 
 from a true fear and reverence before him, durst not omit their reli- 
 gious assemblies. And they found that the Lord heard their prayers, 
 insomuch that 1 remember to have heard, one say, that at a meeting 
 where ihey seemed to be in danger of death from their fierce persecu- 
 tors, he was as it were ravished, so that he hardly knew whether he 
 was in or out of the body. They then persevering thus in faithfulness, 
 to what they believed the Lord required of them, in process of time, 
 when their enemies had taken such measures, that they were persuaded 
 they had found out such means, by which they should suppress and ex- 
 tinguish the Quakers, they saw the Lord God Almighty rose up in their 
 defence, and quashed and confounded the wicked devices of their cruel 
 persecutors, as will fee seea in the course of this history. 
 
 In the meanwhile let us take a view of the persecution in Southwark. 
 Here the Quakers' meetings were no less disturbed than in London. 
 Several persons having been taken from their religious meetings, were 
 committed; and after having been in White-lion prison about nine 
 weeks, were brought to the bar, where Richard Onslow sat judge of the 
 sessions. The indictment drawn up against them Was as foUoweth. 
 
 ' The jurors for our lord the king do present upon their oath, that 
 Arthur Fisher, late of the parish of St. Olave, in the borough of South- 
 wark, in the county of Surry, yeoman ; Nathaniel Robinson, of the 
 same, yeoman ; John Chandler, of the same, yeoman ; and others, being 
 wicked, dangerous, and seditious sectaries, and disloyal persons, and 
 above the age of sixteen years, who on the 29th day of June, in the 
 year of the reign of our lord Charles the Second, by the grace of God, 
 king of England, Scotland, France, and Ireland, &c. the fourteenth, 
 have obstinately refused, and every one of them hath obstinately refused, 
 to repair unto some church, chapel, or usual place of common prayer, 
 according to the laws and statutes of this kingdom of England, in the 
 like case set forth and provided, (after forty days next after the end of 
 the session of parliament, begun and holden at Westminster, on the 29th 
 day of February, in the year of our lady Elizabeth, late queen of Eng- 
 land, the thirty-fifth, and there continued until the dissolution of the 
 same, being the tenth day of April, in the 35th year abovesaid.) To 
 wit, on the 3d day of August, in the year of the reign of the said 
 Charles, King of England, the fourteenth abovesaid, in the parish of St. 
 Olave aforesaid, in the borough of Southwark aforesaid, in the county 
 aforesaid, of themselves, did voluntarily and unlawfully join in, and 
 were present at an unlawful assembly, conventicle, and meeting, at the 
 said parish of St. Olave, in the pounty aforesaid, under colour and 
 pretence of the exercise of religion, against the laws and statutes of 
 this kingdom of England, in contempt of our said lord the king that 
 now is, his laws, and to the evil and dangerous example of all others 
 in the like case offending against the peace of our said lord the king that 
 now is, his crown and dignity, and contrary to the form of the statute 
 in this same case set forth and provided.' 
 
 I have inserted this indictment, that the reader may see not only the 
 Vol. I.— 49 
 
388 THE HISTORY OF THE [1662 
 
 manner cf proceeding, but also with what black and heinous colours the 
 religious meetings of those called Quakers, were .'represented. This 
 indictment being read, the prisoners desired that theJy might be tried by 
 the late act of. parliament against conventicles. But it was answered, 
 they might try them by what they would that was in force. Then the 
 prisoners desired that the statutfej (vi^. the.SSth of Elizabeth,) might be 
 read. This was done but in part, and it" was said to the clerk, it was 
 enough. The prisoners said then, that that act was made in the time 
 of ignorance, when the people- were but newly slept out of popery; and 
 they showed also how unjustly they were dealt with. Then being requir- 
 ed to plead guilty, or not guilty, to the indictment, some who were not 
 very forward to answer, were hauled out of the court, as taken pro 
 confis.s'is ; and so sent back to prison. The restj being twenty-two in 
 number, pleaded not guilty. Then the jurymen were called, and when 
 they had excepted against one," the judge would not allow it, beeausfe 
 he did not like the reason tHey gave, viz. that they saw envy, prejudice, 
 and a vain deportment in him. Another was excepted against, because 
 he was heard to^ay, that he hoped ere long, that -the Quakers should 
 be arraigned at the bar, and be banished to some land, where there 
 were nothing but bears. At this the, court burst out into a laughter; yet 
 the exception was admitted, and the man put by. The prisoners not 
 thinking.it convenient to make more exceptions, the jury were sworn; 
 then two witnesses were called, who testified at most, that in such a 
 place they took such persons met together, whose names were specified 
 in writing. Then the prisoners bid the jury, take heed how they did 
 sport or dally with holy things, and that those things, which concerned 
 the conscience, were holy things. And as a nian was not to sportwith 
 the health or illness of his neighbour, s6 he was not to sport with the 
 liberty or the banishment of his neighbour. And whereas they were 
 accused of being wicked, dangerous, and seditious sectaries, that was 
 not true; for they were not wicked, but such as endeavoured to live 
 soberly, righteously, and godly in the world ; concerning the truth of 
 which, they appealed to themselves. Neither were they t^ditious, but 
 peaceable. And whereas they were charged for not coming to hear 
 the common prayer, this was incongruous ; for the service book was 
 not quite printed several weeks after the said 29th of June ; so thatthey 
 could not be charged of neglecting to hear that which was not to be 
 heard read any wiiere. This puzzled the' court not a little; and other 
 pinching reasons were also given by the prisoners, some of whom were 
 men of- learning; insomuch that the judge was not able to answer the 
 objections, but by shifts and evasions. At length the jury went out to 
 consult, and one of them was heard to say, as they were going up stairs, 
 ' Here is a deal to do indeed, to condemn a coinpany of innocent men.' 
 After some time, the jury coming again, and being asked whether 
 the prisoners at the bar were guilty or not guilty, they said they were 
 guilty in part, and not guilty in part. But this verdict did not please 
 the judge. The jury then going out again, and prevailing upon one an- 
 other, quici'lv returned, and declared the prisoners guilty, according to 
 the form of the indictment. Hereupon the judge Onslow pronounced 
 sentence, viz. That they should return to prison again, and lie there 
 three months without bail ; and if they did not make submission accord- 
 ing as the law directed, either at or before the end of the aforesaid 
 thtee months, that then they shbiild abjure the realm : but in case ibey 
 
1662] PEOPLE CALLED QUAKERS. 387 
 
 pefijsed to make abjuration, or after abjuration made,, should forbear to 
 depart the realm within the time limited, or should return again without 
 license, they should be proceeded against as felons. 
 
 Just before sentence _given, the judge said to one of the prisoners, 
 there was a way to escape the penalty, viz. Submission. And being 
 asked, what that was ? the judge answered, ' To come to common pr.ay- 
 er, and refrain these meetings.' The prisoner giving reasons for refusal 
 of both, the judge-said,' Then you must abjure the land." Abjure,' return- 
 ed the prisoners, is ' forswear.' To which one of the justices said laugh- 
 ingly, 'And ye cannot swear at all.' Just as if it were but jest, thus to 
 treat religions men. But they had signified already to the jury, that 
 they must rather,die than do so. How long they were kept prisoners, 
 and how released, I could not learn; but this I know, that many in the 
 like cases have been long kept in jail, till sometimes they, were set at 
 liberty by the king's proclamation. 
 
 In this year it wasjthe share of John Crook, (who himself once had 
 been a justice,) to be taken out of a meeting at London in John's street, 
 as hath been said already, by one Miller, though not in office. And he 
 with others was brought to his trie^l in the said city, before the lord 
 mayor of London, the recorder of the same, the chief justice Forster, 
 and other judges and justices, among whom was also Richard Broyvn. 
 
 Now since J. Crook published this trial in print, and by that we may 
 judge, as ex ungue leonem, of other trials of jhe Quakers, I will give it 
 here atJarge. , 
 
 J. Crook being brought to the sessions house in the Old Bailfey, witjj 
 two of his friends, viz. Isaac Gray, doctor ,pf physic, and John Bolton 
 goldsmith : one of the prisoners was called to the bar, and then asked 
 by the 
 
 Chjef Judge. What meeting was that you were at? 
 
 Prispqer- I desire to be bear(i, where is my accuser? 
 
 ,Ch. Judge. Your tongue is not your own, and you miast not hav^ 
 liberty to speak what you list. 
 
 Pris. I speak in the presence and fear of the everlasting Qod, that 
 my tongue is not my own, for it is the Lord's, and to be disposed of ac- 
 cording to his pleasure, and not to speak, my own words ; and there- 
 fore I desire to be heard : I have ^been so long in prison then he was 
 
 interrupted. by the judge. 
 
 Judge., Leave your canting; and cpmmanded him to be taken away, 
 which he was accordingly, by the jailer. ; Thi? was the substance of 
 what the prisoner aforesaid spoke the first time. 
 
 C. Judge. Call John, Crook to th^ bar; which the orier did accord.- 
 ingly, he beirig amongst the felons as aforesaid. 
 
 J. C. being brought. to, the bar: i , 
 
 C. Judge. When did you, take the oath of allegiance ? 
 
 J. C- I iiesire to be lie^iftl- , , - 
 
 C. Judge. Answer to the qwestjon, |a,nd you shall be heard. 
 
 J. C. I have been about six weeks in prison, and am I now ,callp^ to 
 accuse myself? For the answering to this qgestion in the negative, is 
 to accuse myself, which you oug(it not to put me upon ; for, J^ern^[^e- 
 het seipsumprodere* I am an Englishman, and by the law pf England 
 J ought not to be taken, nor imprisoned, nor digseized of my freehold, 
 
 * No ono ought to betray himself. 
 
388 THE HISTORY OF THE [1662 
 
 nor called in question, nor put to answer, but according to the law of 
 the land ; which I challenge as my birthright, on my own behalf, and 
 all that hear me this day ; (or words to this purpose.) I stand here at 
 this bar as a delinquent, and' do desire that my accuser may be brought 
 forth to accuse me for my delinquency, and then I shall answer to my 
 charge, if any I be guilty of. ' ' 
 
 C. Judge. You are here demanded to take the oath of allegiance, 
 and whenyou have done that, then you shall be heard about the other ; 
 for we have power to tender it to any main. 
 
 J. C. Not to me uporrthis occasion, in this place; for' I am brought 
 hither as an offender already, and not to be made an offender here, or 
 to accuse myself; for I am an Englishman, as I have said to you, and 
 challenge the benefit of the laws -of England ; for by them is a better 
 inheritance derived to me as an Englishman, that that which I receiv- 
 ed from my parenis : for by the former the latter is preserved; and this 
 is seen in the 29th chapter of Magna Charta, and the petition of right, 
 mentioned in the third of Car. I. and in other good laws of England; 
 and therefore I desfre the benefit and observance of them : and you 
 that are judges upon the bench, ought tote my counsel,'and not my 
 accusers, but to inform me of the benefit of those laws ; and wherein I 
 am ignorant, you ought to inform me,' that I may not suffer through m)' 
 own igqorance of those advantages, which the laws of England afford 
 me as an Englishman. 
 
 Reader, I here give thee a^brief account of my taldng and imprison- 
 ing, that thou may the better judge what justice I had from the court 
 aforesaid; which is as followeth. ' 
 
 I being in John's street, London, about the '13th day of the Third 
 month, (called May,) with some other of the people of God, to wait 
 upon him, as we were sat together, there came in a rude man called 
 Miller, with a long cane in his ha'nd, who laid violent hands upon me, 
 with some others, beating some, and comnri'anding the constables who 
 came in after him, but having no warrant, were not willing to meddle; 
 but as his threatenings prevailed, they, being afraid of him, joined with 
 him to carry several of us before justice Powel,' (so called,) who the 
 next day Sent us to the sessions, at Hicks's Hall ; where after some dis- 
 course several times with them ; we manifested to them the illegality 
 both of our conimitment, and their proceedings thereupon ; yet notwith- 
 .standing, they conrimitted me and others, and' caused an indictment to 
 be drawn against us, founded upon the late act against Quakers and 
 others; and then remanded us to New Prison, where we continued for 
 fibme days; and then removed us to Newgate, where we' remained un- 
 til the sessions in the Old Bailey aforesaid: whereby thou mayest un- 
 derstand what justice I met withal, by what went before, and now fur- 
 ther follows: 
 
 CL Judge. We sit here to do justice, and are upon our oaths; and 
 we are to tiellyou what is law, and not you us: therefore, sirfah, you 
 kre too bold. 
 
 J. C. Sirrah is not a word becoming a judge : for I am no felon : neither 
 ought you to menace the prisoiier at the bar : for I stand here arraign- 
 ed as for my life and liberty, and the preservation of my wife and chil- 
 dren, and outward estate, (they being now at the stake;) therefore yod 
 ought to hear me to the full, what I can say in my own defence, accord- 
 ing to law, and that in its season, as it is given me to speak: therefore 
 
1862] PEOPLE CALLED QUAKERS. 389 
 
 I hope the court will bear with me, if I am bold to assert my liberty, as 
 an Englishman, and as a Christian ; and if I speak loud, it is my zeal for 
 the Truth, and for the name of the Lord ; and mine innocency makes 
 me bold — 
 
 Judge. It is an evil zeal ; interrapting John Crook. 
 
 J. C. No, 1 am bold in the name of the Lord God Almighty, the ever- 
 lasting Jehovah, to assert the Truth, and stand as a witness for it: let 
 my accuser be brought forth, and I, am ready to answer any court of 
 justice. 
 
 Then the judge interrupted me, saying sirrah, with some other words 
 I do not remember. But I answered, You are not to threaten me, 
 neither are those menaces fit for the mouth of a judge ; for the safety 
 of the prisoner depends upon the indifferency of the court: and you 
 ought not to behave yourselves as parties, seeking all advantage against 
 the prisoner, but not heeding any thin^ that may make for his clearing 
 or advantage. Thofjudge again interrupting me, saying. 
 
 Judge. Sirrah, you are to take the oath, and here we tender it you, 
 (bidding, read it.) 
 
 J. C. Let me see mine accuser, thatl may know for what cause I have 
 been six weeks imprisoned, and do not put me to accuse myself by ask-, 
 ing me questions ; but either let my accuser come forth, or otherwise 
 let me be discharged by proclamation, as you ought to do — Here I was 
 interrupted again. 
 
 Judge Twisden. We take no notice of your being here otherwise than 
 of a straggler, or as any other person, or of the people that are here 
 this day ; for we may tender the oath to any man. And another judge 
 spake to the like purpose. 
 
 J. C. I am here at your bar as a prisoner restrained of my liberty, 
 and do question whether you ought in justice to tender me the oath on 
 the account I am now brought before you, because I am supposed to 
 be an offender; or else why have I been six weeks in prison already? 
 Let m6 be cleared of my imprisonnrient, arid then Ishall answer to 
 what is charged against me, and to the question now propounded ; for 
 I am a lover of justice with all my soul, and am well known by my 
 neighbours, where I Hved, to keep a conscience void of offence, both 
 towards God and towards man. 
 
 Judge. Sirrah, leave your canting. "' 
 
 J. C "Is this canting, to speak the words of the scripture? 
 
 Judge. It is canting in your mouth, though they are Paul's words. 
 
 J. C. I speak the words of the Scripture, and it is not canting, though 
 I speak them ; but they are words of truth and soberness in my mouth, 
 they being witnessed by me, and fulfilled in me. 
 
 Judge. We do ask you again, whether you will take the oath of alle- 
 giiance? It is but a short question, you may answer if you will. 
 
 J. C. By what law have you power to tender it? Then, after some 
 consultation together by whispering, they called for the statute book, 
 and turning over the leaves, they answered. 
 
 Judge. By the third of King James. 
 
 J. C. I desire that statute may be read; for I have consulted it, and 
 do not understand that you have power by that statute to tender me the 
 oath, being here before you in this place, upon this occasion, as a delin- 
 quent already; and therefore I desire the judgment of the court in this 
 case, and that the statute may be read. 
 
390 THE HISTORT OF THE {1662 
 
 Judge. Then they took the statute-book, and consulted together upon 
 it, and one said, we are the judges of this land, and do better under- 
 stand our power than you do, and we do judge we may lawfully do it. 
 
 J. C. Is this the judgment of the court? 
 
 Judge. Yes. 
 
 J. C. I desire the statute to be read that empowers you to tender the 
 oath to me upon this occasion in thisplace ; for, Vux audilo p^rit, se4 
 litera scripta niatiet* therefore let me hear it rea,d. 
 
 Judge. Hear me. 
 
 J. C. I am as willing to hear as to speaK. 
 
 Judge. Then hear me: you are here required to take the oath by the 
 court, and I will inform you what the penalty will be, in case you re- 
 fuse ; for your first denial shall be recorded, and then it shall be tender- 
 ed to you again at the end of the sessions: and upon the second refusal 
 you run into a premunire, which is the forfeiture of all your estate, (if 
 you have any^) and imprisonment. 
 
 J. C. It is justice I stand for ; let me have justice, in bringing my ac- 
 cuser face to face, as by law you ought to do, I standing at your bar 
 as a delinquent ; and when that is done, I will answer to what can be 
 .charged against me, as also to the question ; until then, I shall give no 
 other answer than I have already done, at least at present. 
 
 Then there was a cry in the court, take him away, which occasiqned 
 a great interruption : and J. Crook spake to this purpose, saying. Mind 
 ,the fear of the Lord God, that you may come to the knowledge of his 
 will, and do justice ; and take- heed of oppressing the innocent, for thf 
 Lord' God of heaven and earth will assur.edfy plead their cause : and for 
 my part, I desire not the hurt of one of the hairs of your heads.; but let 
 God's wisdom guide you. These words he spake at the bar, and as he 
 was carrying away. 
 
 On the sixth day of the week, in the forenoon following, the court 
 being sat, John Crook was called to the bar. 
 
 C. Judge. Friend Crook, we have given you time to consider of what 
 was said yesterday to you by the court, hoping you may jhaye better 
 considered of it by this time; therefore, without any more words, will 
 you take the oath/? And called to the ,clerk, and bid him read it. 
 
 J. C. I did not, neither do I deny allegiance, but do desire to know 
 the cause of my so long imprisonment; for, as I said, i stand at your 
 bar as a delinquent, and am brought hither by force, contrary to .the 
 law; therefore, let me see my accuser, or else free me by proclamation, 
 as I ought to be, if none can accuse me ; for the law is grounded upon 
 right feasor),, and whatsoever is contrary to right reason, is coBt,rary.to 
 law ; and therefore if no accuser appear, you ought to acquit me first, 
 and then I shall answer, as I ha ve said, if any new matter appear ; other- 
 wise it lis ofjforce, and that our law. abhors, and you ought not to take 
 notice of my so being befpre you; for what i^ not legally so, is not(so; 
 and therefore I am in the condition, as if I were .not befoire you: and 
 therefore it cannot be supposed, in right reason, that you have now 
 power, at this time, and in this place, legally to tender me the oath. 
 
 Judge. Read the oath fo him ; and so the clerk began to read. 
 
 J. C. I desire justice, according to the Ifiws of England; for you 
 ought first to convict me,;CQncerning the cause of my so long imprispn- 
 
 * Words only spoken are lost ; writing (emains. 
 
1662] PEOPLE CALLED QUAKERS. 391 
 
 tnent; for you are to proceed according to laws already made, and not 
 to make laws, for you ought to be ministers of the law. 
 
 Judge. You are a saucy and an impudent fellow: .will you tell us 
 what IS law, or our duties? Then said he to the plerk, read od; and 
 when the clerk had done reading, 
 
 J. C. said, read the preface to the act; I say again, read the title and 
 preamble to the act; for titles to laws are davts itgum, as keys to open 
 the law ; for by their titles, laws are understood and known, as men by 
 their faces. Then the judges would have interrupted me, but I said as 
 followeth: if you will not hear me, nor do me justice, 1 must appeal to 
 the Lord God of heaven and earth, who is judge of quick and dead ; be- 
 fore whom we must all appear, to give an account of the deeds done in 
 the body ; for he will judge between you and me this day, whether you 
 have done me justice or not. 
 
 These words following, (Or the like,) I spake as going from the bar, 
 being pulled away, viz. JMind the fear of the Lord God, that yon may 
 do justice, least you perish in his wrath. For sometimes the court cri- 
 ed, pull him away, and then said, bring him again : and thus they did 
 several times, like men in confusion and disorder. 
 
 The same day, in the afternoon, silence being made, John Crook, was 
 called to the bar, before the judges and justices aforesaid: the indictment 
 being read, the judge said, 
 
 Mr. Crook, You have heard your indictment, what say you? Are 
 you guilty or not guilty 1 I 
 
 J. C. I desire to speak a few words in humility and soberness, in re- 
 gard my estate and liberty lies at stake, and am like to be a precedent 
 for many more ; therefore I hope the court will not deny me the right 
 and benefit of the law, as being an Englishman. I have some reason, 
 before I speak any thing to the indictment, to demand and tell you, that 
 I desire to know mine accusers ; I have been kept these six weeks in 
 prison, and know not, nor have seen the faces of them. 
 
 Judge. We shall afford you the right of the law, as an Englishman. 
 God forbid you should be denied it ; but you must answer first, guilty, 
 or not guilty, that so in your trial you may have a fair hearing and 
 pleading ; but if you go on as you do, (and will not answer guilty, or 
 not guilty,) you will run yourself into a premunire, and then you lose 
 the benefit of the law, and expose yourself, body and estate, to great 
 hazards ; and whatever violence is oflered to your person or estate, you 
 are out of the king's protection, and lose the benefit of the law; and 
 all this by your not answering, (guilty, or not guilt}.) If you plead not 
 guilty, you may be heard. 
 
 J. C. It is recorded in the statutes of the 28 Edw. 3. & 3. and 42 
 Edw. 3. & 3. in the words. No man is to be taken, or imprisoned, or be 
 put to answer, without presentment before justices, or matter of record, 
 or by due process, or writ original, according to the old law of the 
 land; and if any thing from henceforth be done to the contrary, it shall 
 be void in law, and holden for error. And also in the 25tli* of Edw. I. 
 2. and the 3 Car. L and the 29 cap. Mag. Chart. No freeman shall be 
 taken and imprisoned but by the law of the land : these words, (the law 
 of the land,) are explained" by the statute of 37 Edw. 3. 8. to be, with- 
 out due process of law; and if any judgments are given contrary to 
 Mag. Chart, they are voidi 25 Edw. 1. 2. 
 
 Judge. Mr. Crook, you are out of the way, and do not understand 
 
392 THE HISTORY OF THE [1662 
 
 the law, though you adore the statute law so much, yet you do not un- 
 derstand it. 
 
 J. C. 1 would have you tell me the right way. 
 
 Judge. Mr. Crook, hear me: you muSt say, guilty, or not guilty; if 
 you plead not guilty, you shall be heard, and know how far the law 
 favours you. And the next thing is, there is no circumstance whatso- 
 ever that is the cause of your imprisonment, that you question, but you 
 have, as a subject, your remedies, if you will go this way, and waive 
 other things, and answer guilty, or not guilty; and what the law affords 
 you, you shall have, if you do what the law requires you ; or else you 
 will lose the benefit of the law, and be out of the king's protection. 
 
 J. C. Observe how the judge would draw me into a snare, viz. By 
 first pleading, (guilty, or not guilty,) and when I have done so, he and 
 his brethren intend suddenly to put me, (as an outlawed person,) out of 
 the king's protection ; and how then can I have remedy for my false 
 imprisonment? Therefore first clear me, (or condemn me,) from my 
 false innprisonment, while I am in a capacity toi have the benefit of the 
 law, and not to outlaw me for an offence created by yourselves ; and 
 then, to stop my mouth, you tell me, that if I have been wronged, or 
 false imprisoned, I may have my remedy afterwards : this is to trepan 
 me, and contrary to both law and justice, &c. 
 
 Judge. You must plead guilty, or not guilty. 
 
 J. C. I do desire in humility and meekness to say, Ishall not; I dare 
 not betray the honesty of my cause, and the honest ones of this nation, 
 whose hberty I stand for, as well as my own ; as I have cause to think 
 I shall, if I plead to the present indictment, before I see the faces of my 
 accusers; for truly,! am not satisfied in my judgment and conscience, 
 that I ought to plead to a created offence by yxu, before I be first ac- 
 quitted of the cause of my beirtg brought prisoner to your bar; and 
 therefore it sticks with me to ur^^e this further, viz. That I may see my 
 accusers — Interruption. 
 
 Judge. The errantest thief may say, he is not satisfied in his con- 
 science. ' 
 
 J. C. My case is not theirs, yet they have their, accusers; and may 
 not I call for mine? And therefore call for them, for you ought to do 
 so : as Christ said to the woman. Woman, where are thine accusers 1 
 So you ought to say to me, Man, where are thine accusers T — Inter- 
 rupted. 
 
 Judge. Your indictment is your accuser, and the grand jury have 
 found you guilty, because you did not swear : what say you, Mr. Crook, 
 are you guilty, or not guilty 1 If you will not ansvi^er, or what you have 
 said, be taken for your answer, as I told you before^ you lose the bene- 
 fit of the law; and what I tell you, is for your good. 
 
 J. C. What is for good, j hope I shall take it so.. 
 
 Judge. If you will not answer, you run yourself into a premunire; 
 and you will lose the benefit of the law, and the king's protection, un-t 
 less you plead guilty, or not guilty. 
 
 J. C. I stand as brought forcibly and violently hither: neither had I 
 been here but by a violent action ; and that you should take no notice 
 of it, seems strange to me; and not onlyso, but that you should hasten 
 me so fast into a course, that I should not be able anyways to help my- 
 self, by reason of yoOr hasty and fast proceedings against me, to put 
 
1662] PEOPLE CALLED QUAKERS. 393 
 
 me out of the king's protection, and the benefit of all law: was ever 
 the like known, or heird of, in a court of justice? 
 
 Judge. Friend, this is not here in question, whetlfer you are unjust- 
 ly brought here, or not : do you question that by law, but not disable 
 yourself to take advantage by the law: if brought by a wrong hand, 
 you have a plea against them ; but you must first answer guilty, or not 
 guilty. 
 
 J. C. How can I help myself when you have outlawed me? There- 
 fore let proclamation be made in the court, that I was brought by force 
 hither, and let me stand cleared by proclamation, as you ought to do; 
 for you are discernere per legem, quid sit juslum,* and not to do what 
 seems good in your own eyes — here I was interrupted again, but might 
 have spoken justice Crook's words in Hampden's cake, who said. That 
 we who are judges speak upon our oaths, and therefore must deliver 
 oup judgments aocording to our consciences; and the fault will lie up- 
 on us, if it be illegal, and we deliver it for law : and further said, We 
 that are judges must not give our judgments according to policy, or 
 rules of state, nor conveniencies, but only according % law. These 
 were his words, which I might have spoken ; but was interrupted. 
 
 Judge. What, though no man tendered the oath to you, when you 
 were committed, (as you say,) it being now tendered to you ; from the 
 time you refused it, being tendered to you by a lawful authority, you 
 refusing, are indicted : we look not upon what you are here for, but 
 here finding you, we tender you the oath; and you refusing it, your im- 
 prisonment is now just, and according to law. (Something omitted 
 which I spoke afterwards.) 
 
 J. C. How came I here, if you know not? I have told you it is by 
 force and violence, which our law altogether condemns; and therefore 
 I not being legally before you, am not before you ; for what is not le- 
 gally so, is not so; and I not being legally brought to your bar, you 
 ought not to take notice of my being here. 
 
 Judge. No, no, you are mistaken ; so you may say of all the people 
 gazing here, they not being legally here, are not here : I tell you, a man 
 being brought by force hither, we may tender him the oath ; and if he 
 take it not, he may be committed to prison ; authority hath given us the 
 power, and the- statute-law hatjh given us authority to tender the oath 
 to any person, and so have we tendered it to you ; and for your not 
 taking it, you are indicted by the grand jury: answer the accusation, 
 or confute the indictment; you must do the one or the other; answer, 
 guilty, or not guilty. 
 
 J. C. Here I was interrupted, but might Jiave said, that the people 
 that were spectators, beholding and hearing the trials, are'not to be called 
 gazers, as the judge terms them ; because it is their liberty and privilege, 
 as they are Englishmen, and the law of England allows the same; so 
 that they are not to be termed gazers upon this account, but are legally 
 in that place, to hear trials, and see justice done, and might have spo- 
 ken, (if occasion had been,) any thing in the prisoner's defence, tending 
 to clear up the matter in difference, and the court must have heard 
 them or him: and this as a stander-by, or amicus curim;^ so saith 
 Cook. 
 
 • To determine by law what is just, 
 t A friend of the couit. 
 Vol. 1.— 50 
 
394 THE HISTORY OF THE ' 
 
 J. C. The law is built upon right reason, or right reason is the law ; 
 and whatever is contrary to right reason, is conwary to law ; the rea- 
 son of the law, beitig the law itself. I am no lawyer, and my know- 
 ledge of it is but little, yet I have had a love to it for that reason I have 
 found in it, and have spent some leisure hours in the reading thereof ; 
 and the law is that which I honour, and is good in its place ; many 
 laws being just and good, not all, but, I say, a great part of them, or 
 much of them ; and it is not my intention in the least to disparage, or 
 derogate from them. 
 
 Judge. Mr. Crook, you have been told, you must plead guilty or not 
 guilty, or else you run yourself into a premunire ; be not you own 
 enemy, nor be so obstinate. 
 
 J. C. I would not stand obstinately before you, neither am I so ; if you 
 understand it otherwise, it is a mistake indeed. 
 
 Judge. Will you speak to the indictment, and then you may plead 1 
 If you will not answer guilty, or not guilty, we will record it, and judg- 
 ment shall go against you. Clerk, enter it. 
 
 Recorder. Mr. Crook, if you will answer, you may plead for your- 
 self: or will you take the oath'! The court takes no notice how you 
 came hither ; what say you 1 Will you answer 1 For a man may be 
 brought out of Smithfield by head and shoulders, and the oath tendered 
 to him, and may be committed, without taking notice how he came 
 here. 
 
 J. C. That kind of proceeding is not only unjust, but unreasonable 
 also^(here was some interruption,) and against the laws aforesaid, 
 which say. No man shall be taken or imprisoned but by warrant, or 
 due process of law: so that this speech of the recorder's, savours more 
 of passion than justice; and cruelty, than due observance of law; for 
 every forcible restraint of a man's liberty, is an imprisonment in law. 
 Besides, this kind of practice, to take men by force, and imprison them, 
 and then ask them questions, the answering of which makes them 
 guilty, is not only unrighteous in itself, but against law, and makes one 
 evil act the ground of another; and one injury offered to one, the founda- 
 tion of another ; and this is my case this day — Interruption. 
 
 Judge. Mr. Crook you must not be .your own judge, we are your 
 judges ; but for our parts we will not wrong you: will you answer, 
 guilty or not guilty? If not, you will run yourself into, a premunire 
 unavoidably, and then you know what I told you would follow ; for 
 we take no notice how you came hither, but finding you here, we tender 
 you the oath. 
 
 J. C. Then it seems you make the law a trepan to ensnare me, or as 
 a nose-of-wax, or what you please: well, I shall leave my cause with 
 the Lord God, who will plead for me in righteousness. But suppose I 
 do take the oath (now,) at this time, you may call me again, (to-morrow,) 
 and make a new tender; or others may call me before them. 
 
 Judge. Yes, if there be new matter ; or if there fall out any emer- 
 gent occasion jvhereby you may minister on your part new occasion : 
 Mr. Crook, will you swear? 
 
 J. C. If I do take it to-day, it may be tendered me again to-morrow, 
 and so next day, ad infinitum, whereby a great part of my time may be 
 spent and taken up, in taking the oath and swearing. 
 
 Ch. Judge. When you have (once) sworn, you may not be put upon 
 it again, except you minister occasion on your part. 
 
PEOPLE CALLED QUAKERS. 895 
 
 J. C. Is this the ju4gment of the court, that the oath (once) taken by 
 me is sufRcient, and ought not to be tendered a second time, without 
 new matter ministered on my part? 
 
 Judge. Yes ; you malting it appear you have (once) taken it. 
 
 J. C. Is this the judgment of the whole court? For I would not do 
 any thing rashly. 
 
 Judges. Yes, it is the judgment of the court ; to which they all stand- 
 ing up, said, Yes. 
 
 J. C. Then it seems there must be some new occasion ministered by 
 me after I have (once) taken it, or it ought not to be tendered to me the 
 second time. 
 
 Judges. Yes. 
 
 J. C. Then by the judgment of this court, if I may make it appear 
 that I have taken the oath (once) and I have ministered no new matter 
 on my part, whereby I can be justly charged with the breach of it, then 
 it ought not to be tendered to me the second time : but I am the man 
 that have taken (once) being a freeman of the city of London, when I 
 was made free; witness the records in Guildhall, which I may produce, 
 and no new matter appearing to you on my pari; if there do, let me 
 know it; if not, you ought not, by your own judgment, to tender me it 
 the second time ; for de non apparentibus et non exislentibus eadem rqtio 
 est.* — Interrupted by the shout of the court, when these last words 
 might have been spoken. 
 
 Judge. Mr. Crook, you. are mistaken, you must not think to surprise 
 the court with criticisms, nor draw false conclusions from our judg- 
 ments. 
 
 •J. C. If this be not a natural conclusion from the judgment of the 
 court, let right reason judge ; and if you recede from your own judg- 
 ments in the same breath, (as it were,) given even now, what justice 
 can I expect from you ? For, if you will not be just to yourselves, and 
 your own judgments, how can I expect you should be just to me 1 
 
 Judge. Mr. Crook, if you have taken it, if there be a new emergency, 
 you are to take it again ; as for instance, the king hath been out of Eng- 
 land, and now is come in again ; there be many that have taken it twen^ 
 ty, thirty, or forty years since, yet this new emergency requires it again; 
 and although you' have taken it, yet you must not make it appear be- 
 fore you -answer guilty, or not guilty; therefore do not wrong yourself^ 
 and prejudice yourself and family: do you think that every fellow that 
 comes hither, shall argue as you do ? We have no more to do, but to 
 know of you, whether you will answer (guilty, or not guilty,) or take 
 the oath, and then you shall be freed from the indictment : if you will 
 not plead, clerk, record it : What say you ? Are you guilty, or not guilty ? 
 
 J. C. Will you not stand to your own judgments ? Did you not say, 
 even now, that if I had (once) taken the oath, it ought not to be tender- 
 ed to me the second time, except I administered new matter on my part 
 that I have not kept it, &c. But no such matter appearijig, you ought 
 not to tender it to me the second time, by your own confession, much 
 less to indict me for refusal. , 
 
 Judge. If you will not plead, we will record it, and judgment shall 
 be given against you ; therefore say, guilty, or not guilty, or else we 
 will record it. (The clerk beginning to record it.) 
 
 ^ That which duth not appear, is to be judged of as that which doth not exist. 
 
396 THE HISTORY OF THE 11662 
 
 J. C. Before I answer, I demand a copy of my- indictment ; for I have 
 heard it affirmed by counsel learned in the law, that if I plead before I 
 have a copy, or have made rny exceptions, my exceptions afterwards 
 against the indictment will be made void: therefore I desire a copy of 
 the indictment. 
 
 Judge. He that said so, deserves not the name of a counsel; for the 
 law is, you must first answer, and then you shall have a copy. Will you 
 plead guilty or not guilty ? 
 
 J. C If my pleading guilty, or not guilty, will not deprive me of the 
 benefit of quashing the indictment for insufficiency, or other exceptioas 
 that I may make against it, I shall speak to it. 
 
 Judge. No, it will not. Will you answer, guilty, or not guilty. If 
 you plead not, the indictmeVit will be found against you : will you an- 
 swer? We will staj' no longer. 
 
 J. C- I am upon the point: will not my pleading deprive me of the 
 benefit of the law ? For I am tender in that respect, because it is not 
 my own case only, but may be the case of thousands more ; therefore 
 I would do ■ nothing that might prejudice others, or myself, as a Chris- 
 tian, or as an Englishman. 
 
 Judge. Understand yourself, (but we will not make a bargain with 
 Vqu, said another judge,) you shall have the right done you as an Eng- 
 lishman, the way is to answer, guilty or not guilty: if you plead, and 
 find the indictment not good, you may have your remedy ; answer, guilty 
 or not guilty? 
 
 J. C. As to the indictment it is very large, and seems to be confused, 
 and made of some things true, and some things false ; my answer there- 
 -fore is, what is true in the indictment I will not deny, because I make 
 conscience of what I say, and therefore, ofwhat is true, I confess my- 
 self guilty, but what is false, I am not guilty of. 
 
 Judge. That is not sufficient, either answer guilty, or not guilty, or 
 judgment will be given against you. 
 
 J. C. 1 will speak the truth, as before the Lord, as all along I have 
 endeavoured to do: I am not guilty of that which is false, contained in 
 the indictment, which is the substance thereof. 
 
 Judge. No more ado ; the form is nothing, guilty, or not ? 
 
 J. C. I must not wrong ray conscience, I am not guilty of what is 
 false, as I said before; wliat is true, I am guilty of; what is not true, 
 I am not guilty of that; which is the subs^nce thereof, as I said 
 before. 
 
 Recorder. It is enough, and shall serve turn. Enter that, clerk. 
 
 The seventh day of the week, called Saturday. 
 
 Silence being made, John Crook was called to the bar. The clerk 
 of the sessions read something concerning the jury, which was impan- 
 neled on purpose, (as we said,) the jury being discharged who were eye- 
 witnesses of what passed between us and the court : and this jury, were 
 divers of them s.oldiers, some of whom did by violence and force pull 
 and haul Friends out of their meetings, and some of us out of our 
 houses ; and these were of the jury by whom we were to be tried. The 
 clerk reading the indictment, (as I remember.) 
 
 J. C. I desire to bte heard a few words, which are these, that we 
 may have liberty till the next quarter sessions to traverse the indictment, 
 U being long and m Latin, and like to be a precedent : and I hope Ineed 
 
X662J PEOPLE CALLED QUAKERS. 397 
 
 not press it; because I understood that you promised, (and especially 
 the recorder, who answered, when it was desired, you shall,) that we 
 should have counsel also, the which we cannot be expected to have had 
 the benefit of as yet, the time being so short, and we kept prisoners, that 
 we could not go forth to advise with counsel, neither could we tell how 
 to get them to us ; we having no copy of the indictment before this 
 morning ; and because so suddenly hurried down to the sessions, we 
 cannot reasonably be supposed to be provided, (as to matter of law,) to 
 make our defence. 
 
 Judge. We have given you time enough, and you shall have no 
 more; for we will try you at this time, therefore swear the jury. 
 
 J. C. I desire we may have justice, and that we may not be surprised 
 in our trial, but that we may have time till the next quarter sessions, 
 our indictment being in Latin, and so large as it is; and this is but that 
 which is reasonable, and is the practice of other courts; for, if it be but 
 an action above forty shillings, it is not ordinarily ended under two or 
 three terms. And m the quarter sessions, if one be indicted for a 
 trespass, if it be but to the value of five shillings, he shall have liberty 
 to enter his traverse, and upon security given to prosecute, he shall have 
 liberty till the next sessions, which is the ordinarypractice: which 
 liberty we. desire, and we hope it is so reasonable, it will not bedenjed, 
 especially upon this occasion, we being like to be made a precedent: 
 and courts of justice have used to be especially careful in making of 
 precedents ; for we are not provided, according to law, to make our 
 defence at this time ; and therefore if we be put upon it, it will be a 
 vsurprisal. . 
 
 Judge. There is no great matter of law in the case ; it is only mat- 
 ter of fact, whether you have refused to take the oath or not ; this is 
 the point in issue : and what law can arise here? 
 
 Recorder. Mr. Crook, the keeper of the prison was spoken to, to 
 tell you, that we intended to try you this day, and therefore ordered 
 him that counsel might come to you if you would; and also that the 
 clerk should give you a copy of the indictment : this is fair ; therefore 
 we will go on to swear the jury, for the matter is, whether you refuse 
 the oath, or not ? And that is the single point, and there needs neither 
 law nor counsel in the case ; and therefore we considered of it last 
 night, when we sent you word, and did determine to try you ; and 
 therefore it is in vain to say any thing, for the court is resolved to try 
 you now ; therefore swear the jury, cryer. 
 
 J. C. Ihope you will not surprise us : then the other prisoners, (who 
 also were indicted,) cried out, (having spoken something before,) let us 
 have justice, and let not the jury be sworn till we be first heard. So 
 there was a great noise, the court being in a confusion, some crying, 
 Take them away ; others. Stay, let them alone ; others saying. Go on 
 to swear the jury; and the cryer, in this uproar and confusion, did do 
 something as if he had done it: then we all cried out for justice and 
 liberty till the next sessions ; the court being in a confusion, some cry- 
 ing one thing, and some another, which now cannot be called to mind, 
 by reason of the great distraction that was in the court; neither what 
 we said to them, nor they to us, the noise was so great, and th^com- 
 mands of the court so various to the officers, some commanding them 
 to take us away ; others, to let us alone ; others, to bring us nearer ; 
 others cried, put them into the bail-dock ; others, to put them within the 
 
398 THE HISTORY OF THE [1662 
 
 furthest bar whefe the felons use Jo stand ; ■which we were forced into 
 aGCQrdingly> And in this hurlyburly and confusion that was amongst 
 them, some men were sworn, to testify that we refused to take the oath, 
 which we never positively did; other officers of the court, whom they 
 would have sworn, refused to swear, though pressed to it by the chief 
 Justice, they desired to be excused. Then spake one of the prisoners 
 again pretty much, but could hardly be understood, by reason of the 
 noise in the court ; but the people, to whom he spake with a loud voice, 
 by way of exhortation, might Jiear the substance of what he said, which 
 cannot now particularly be called to mind ; but it was to express^ the 
 presence and love of God to himself, and to exhort others to mind 
 iis fear* that they also might be acquainted with God, &c. 
 
 Judge. Stop his mouth, executioner. Which was accordingly 
 done. 
 
 Prisoners. Then we cried'out, wilLyou not give us leave to speak 
 for ourselves ? We except against some of the jury, as being our ene- 
 mies, and some of them who by force commanded us to be pulled out 
 of our meetings, contrary to' law, and carried us to prison without war- 
 rant, or other due process of law ; and shall these be our judges? We 
 except against them. 
 
 Judge. It is too late now, you should have done it before they had 
 been sworn jurymen, Jury, go together,' that which you have to find, 
 is whether they have refused to take the oath, or no, which hath been 
 sworn before you that they did refuse : you need not go from the bar. 
 And hke words said the recorder and others, there being a confusion 
 and noise in the court, many speaking together. 
 
 Prisoners. Then we cried for justice, and that we might be heard, 
 to make our defence, before the jury gave their verdict ; but the judge 
 and recorder said, we should not be heard, (making good by their prac- 
 tice, what the chief judge had said the day before, viz. That if we had 
 liberty to speak, we would make ourselves famous and them odious,) 
 crying again stop their mouths, executioner; which was done accord- 
 ingly, with a dirty cloth, and also endeavoured to have gagged me, 
 striving to get hold of my tongue, having a gag ready in his hand 
 for that purpose ; and so we were served several times. Then I called 
 out with a loud voice. Will you condemn us without hearing'^ This 
 is to deal worse with us, than Pilate did with Christ, who, though he 
 condemned him without a cause, yet not without hearing him speak 
 for himself; but you deny us both. i 
 
 Judge. Let Mr. Gray come to the bar. Room being made, ■ he was 
 conveyed to an officer in the inner bar, where he spake to the court to 
 this purpose : I desire to know whether, according to law, and the prac- 
 tice of this court, myself and my fellow prisoners, may have liberty to 
 put in bail, to prosecute our traverse at the next sessions'? 
 
 Court. No, we will try you presently. 
 
 Judge. Stop their mouths, executioner : and this was the cry of many 
 upon the bench, they being still in a continued confusion ; some crying 
 to the jury. Give in your verdict, for we will not hear them ; with other 
 words which could not be heard for the noise, the court being in con- 
 fusion. 
 
 J. C. You might as well have caused us to have been murdered be- 
 fore we came hither, as to bring us hither under pretence to try us, and 
 not give us leave to make our defence; you had as good take away 
 
1662] PEOPLE CALLED QUAKERS. 399 
 
 our lives at the bar, as to command us thus to be abused, and to have 
 our mouths stopped : was ever the Hke known ? Let the righteous God 
 judge between us. Will you hear me 1 You have often promised that 
 you would. 
 
 Judge. Hear me, and we will hear you; then he began to speak, and 
 some others of the bench interrupted him : sometimes they speaking two 
 or three at a time, and a noise amongst the officers of the court : but 
 the judge said. We may give you liberty till the next sessions, but we 
 may choose ; and therefore we will try you now. 
 
 J. C. I bade the people take notice of their promise, that I should 
 have liberty to speak, saying. See now you be as good as your words. 
 
 Judge. The law of England is not only just, but merciful ; and there- 
 fore. you shall not be surprised, but shall have what justice the law 
 allows — Interruption. 
 
 J. -C. I remember what the judge said even now, that the law of Eng- 
 land was a merciful law ; that the court had said before, they might if 
 they would, give us liberty till the next sessions, but they would not; 
 and the maxim of the law also is, Summumjus est summa injuria ,•* there- 
 fore I hope your practice will make it good, that it is a merciful law; 
 and not to execute, summum jus, &c. upon me, and thereby condemn 
 yourselves out of your own mouihs. 
 
 Judge. Jury, give in your verdict. 
 - J. C. Let me have liberty first to speak, it is but few words, and I 
 hope I shall do it with what brevity and pertinency my understanding 
 will give me leave, and the occasion requires ; it is to the point in these 
 two heads, viz. Matter of law, and matter of consdience : to matter of 
 law I have this to say, First, as to the statute itself, it was made against 
 the Papists, occasioned by the gunpowder plot, and is entitled, for the 
 better discovery and suppressing of Popish Recusants : but they have 
 liberty, and we are destroyed, what in you lies — (Interrupted by the 
 judges and disturbance of the court.) As to conscience, I have some- 
 thing to say, and that is, it is a tender thing, and we have known what 
 it is to offend itj and therefore we dare not. break Christ's commands, 
 who hath saidfowear not at all ; and the apostle James said. Above all 
 things my brethren swear not.^— (Interrupted.) The court calling again 
 to the executioner to- stop my mouth; which he did accordingly, with 
 his dirty cloth, as aforesaid, and his gag in his hand. 
 
 Judge. Hear the jury ; who said something to him, which was sup- 
 posed to give in the verdict, according to his order ; for they were fit 
 for his puif)0se, as it seems, they beginning to lay their heads together, 
 before we had spoke any thing to them, only upon his words. 
 
 Judge. Cryer, make silenqe in the court : then the recorder, taking a 
 paper into his hand, read to this purport, viz. The jury for the king do 
 find, that John Crook, John Bolton, and Isaac Gray, are guilty of refus- 
 ing to take the oath of allegiance; for which you do inpur a premunire, 
 which is the forfeiture of all your real estates during life, and your per- 
 sonal estates for ever ; and you to be out of the king's pi'otection, and to 
 be imprisoned during his pleasure : and this is your sentence. 
 
 J. C. But we are still under God's protection. 
 
 Then the prisoners were remanded to Newgate, where J. Cjook 
 found opportunity to make a narrative of the whole trial, which was 
 
 * Tlie extreme of the law is extreme injustice. i 
 
400 THE HISTORY OF THE [1662 
 
 printed as aforesaid, together with the Latin indictment, in which he 
 showed several errors, -either by .wrong expressions, or by omissions. 
 Thus the injustice of these arbitrary proceedings were exposed to public 
 view, when this trial appeared in print ; that the king himself might see 
 thereby, how ill his subjects were treated- But at that time there were 
 so many among the great ones and bishaps, who were inclined to pro- 
 mote the extirpation of the Quakers, that there seemed no human help. 
 J. Crook showed also circumstantially, how in many cases of trial, they 
 had acted against law; for he himself having formerly been a justice, 
 knew well enough how, and after what manner, justice ought to be ad- 
 ministered and maintained. How long he continued prisoner, I cannot 
 tell. But by this trial alone the reader may see, how the Quakers, so 
 called, were treated in regard of the oath ; and such kind of proceeding 
 was the lot of many of them, because the intent of those in authority 
 seemed to be to suppress them quite. 
 
 Now follows, (to continue J. Crook's words,) a copy of the indictment, 
 with some notes and observations on the same ; whereby it may ap- 
 pear,' how false it is, and how easily it might have been quashed for 
 insufficiency, had we been allowed time, (which by law they ought 
 to have granted,) and been suffered to have made our owndefence; 
 but that they would not do, but stopped our mouths, as before is said, 
 by the hands of the executioner, to prevent what otherwise, (as the 
 judge said,) might have come to pass, viz. having liberty to make 
 our defence, by that means we should make ourselves famous, and 
 them odious. « 
 
 London session. Jur. pro dno. rege super sacra, suu. presentant qd. ad 
 general, quarterial. session, pads d'ni. regis tent, pro civilat. London. 
 apud Guihald. ejusdem civilat. die Mercurij scilt. vicesimo quinlo die Junij 
 anno regni d'n?. n'rj. Carvli sc''di Dei gra. Angli(e, Scot' Franc, ^ Hi- 
 bernim Regis Fidei defensor. (Jfc. quarto decimo, coram Job. Frederick 
 milile, majore civilat. London. Thoma Adams milite ^ baronet^ Rico' 
 Brown rnilile ^ baronet, fy Thoma Aleyn milite ^ baronet, aldr'is d' 
 ce civilat. ac ul. socii, suis justic. d^ci. d^ni regis ad pacem in civilat. prmd. 
 conservand. Necnon ad diverts felon, transgr. <^ al. malcpca infra eandem 
 civitat. perpetrat. audiend. ^ terminand. assign, sessio. ista pads adjornat. 
 fuit. per prof at. Justic. dcH d''ni regis ib'm icsq; diem Jovis scilt. vicesim. 
 eext. diem ejusdem mensis Junij (Mno supradicto ad horam septimam ante 
 merid. ejusdem diei apud juslicehall in le Old Bailey in parocfi. sci. Se- 
 pulchri in warda de Farringdon extra London. prcBd. tenend. coram pros- 
 fat jUs tic. 4r al. sociis suis. adfaciend. ulterius proul. cur. con. ^c. Ac ad 
 eundem diem Jovis. vicesimum sextwn diem Jun.ii anno quarto decimo su- 
 pradicto general, quarterial. sessio ista pads tent, fuit pro civitat. London. 
 prmd. per adjornament. prmd. aput juslicehall prmd. in paroch <^ ward, 
 prmd. coram prcefat. Johe Frederick milite, , majore' 'civitat. London. 
 Thoma Adams milite t$r baronet, Ricardo Brown milite <^ baronet, & 
 Thoma Aleyn milite ^baronet. aldrHs d''ce civilat ac Willo' Wilde milite 
 ^ baronet, uno scrivien. dci.d^ni regis ad legem ac recordator. civitat. prmd. 
 ac, al. sociis sids justic. d''ci d^i^egis ad pacem in civitat. prmd. conser- 
 vand. Necnon ad divers, felon, transgr. ^ al malefaca. infra, eandem 
 civitat. perpielrat. audiend. ^ terminand. assign. Ac ad tunc <^ ibm. prmd. 
 general, quarterial. sessio pads prced. ulterius adjornat. fuit per prmfat. 
 
1662] PEOPLE CALLED QUAKERS. 401 
 
 jttstic, usque diem veneris, scilt, vicesim septem. diem, del. mensis Junii, 
 anno quarto ,decimo supradicto, ad horam septim^m ante merid. ejusdcm 
 diei apud justicehall prced. in parochia ^ zoarda prced. tenend. coram 
 prmfl. justic. <^ al sociis suis ad faciend. ulterius. prout cur. con. Ac su- 
 periende ad istam eandem general, quarterial. session, pads tent, pro civi- 
 tat, London, per adjornament. prced. apud justicehall prced, in paroch. <$/• 
 warda prced, aco. die veneris .vicesimo septimo die Junii', anno quarto deci- 
 mo superadiclo coram prmfat. Johe Frederick milite, majore civitat. Lon- 
 don.' Thoma Adams milite <^ baronet, Rico' Brown milite ir baronet, 
 Rico' Chiverton armigero,* <$r Thoma Aieyn milite <^ baronet, aldr''is d^ce 
 civitat. ac. Wilio' Wilde milite & baronet, una scriven. d^ci. d'ni regis ad 
 legem ac recordator. ejusdem civitat. ac al sociis suis justic. d'ci d''ni regis 
 ad pacem in civitat. prced. conservand. Necnon ad divers, felon, transgr. 
 & al. malefca infra eand. civitat. perpetrat, audiend, ^r terminand, assign, 
 in aperla general, quarterial. session, prced prmfat. justiciar, pads ult 
 noSut. existentes majorjpars justic. pads ipsius d'ni regis infra d^cam, civi- 
 tat. Londpn' ad tunc scilt. d''co. vicesimo. septimo die Junii anno quarto 
 decimo saprad''co. apud d''camparoch. sci Sepulchri in warda de Farring- 
 don extrrt, London. jo''<srf. pre.sen. existend. obtuler. {Jlnglice J,ie tender) 
 Johi Crook nuper de London, aurifabro, ^ Isaac Gray nuper de London. 
 genet oso 4^ eor. cuilibt separdtim per se, {ad tunc existen. el cuilbt, eor. ex- 
 istcn. ultra aelat. octodecim annor.)^ Jurament. content, in quodam Actu in 
 Parliament. D''ni Jacohi nuper regis Angiiae tent. per. prorogalionem^ 
 apud Westm. in com. Middles, quinto die Novembris Anno Regni sui 
 Anglia3 Franc, et Hiberniae tertio, el Scotiae iricesimo nono nuper edit, et 
 pro vis in his Anglicanis verbis seqiien. viz. I § do truly and sincerely ac- 
 knowledge,, profess, testify, and declare, in my conscience, before God 
 and the world, that our sovereign lord King Charles the Second|| is law- 
 ful and rightful king of this realm, and of all other his majesty's do- 
 minions and countries: and that the pope, neither of himself, nor by any 
 authority of the church, or see of Rome, or by any other means with 
 any other, hath any power or authority to depose the king, or to dis- 
 pose of any of his majesty's kingdoms or dominions, or to authorize 
 any foreign prince to invade or annoy him or his countries, or to dis- 
 charge any of his subjects of their allegiance and obedience to his ma- 
 jesty, or to give license or leave to any of them to bear arms, raise tu- 
 mults, or to offer any violence or hurt to his majesty's royal person, 
 state or government, or to any of his majesty's subjects, within his ma- 
 jesty's dominions. Also, I do swear from my heart, that notwithstanding 
 any declaration, or sentence of excommunication, or deprivation, made 
 or granted, or to be made or granted by the pope, or his sjiccessors, or 
 by any authority derived, or pretended to be derived frorri him or his 
 see, against the said king, his heirs or successors, or any absolution of 
 the said subjects from their obedience; I will bear faith and true alle- 
 giance to his majesty, his heirs and successors, and him and them will 
 
 * This is error, for R. C. arm. was not before named. 
 
 t This is error, because, it is not said, '■El subditi cfni regis.^ 
 
 I Thi? should be prorogationes, for there was a double prorogation. 
 } This is error, because it wants A. B. 
 
 II It ought to be with some expression of 'mutatis mulandis,' of the name of King 
 Charles the Second, instead of Kinff James, who is only named iu the act. This is error, 
 it is not agreeable to the statute ; for that saith only King James : and certainly the 
 statute intended no otherwise; for it is said, For the trial of his majesty's subjects, how 
 they stand affected, &c. and not the subjects of his majesty's heirs and successors. 
 
 Vol. I.— 51 
 
402 THE HISTORY OF THE [1662 
 
 defend to the uttermost of my power, against all coiispiracies and attempts 
 whatsoever, which shall be made against his or their persons, their 
 crown and dignity, by reason or colour of any such sentence or decla- 
 rationf, otherwise ; and will do my best endea.vours to disclose and make 
 known unto his majesty, his heirs, and successors, all treasons and 
 traiterous conspiracies, which I shall know or hear of, to be against 
 him or any of them. And I do further swear, that I do from my heart 
 abti'OT, detest, and abjure, as impious and heretical, this damnable doc- 
 trine a!nd position, tha:t princes which be excommunicated or deprived 
 by the pope, may be deposed or murdered by their subjects, or any 
 other whatsoever. And I do believe, and in my* conscience am re- 
 solved, that neither the pope, nor any person whatsoever, hath power 
 to absolve me of this oath, or any part thereof, which I acknow- 
 ledge by good and full authority to be lawfully ministered unto me, and 
 do renounce all pardons and dispensations to the contrary. And all 
 these things I do plainly and sincerely acknowledge and swear accord- 
 ing to these express words by me spoken, and according to the plain 
 and common sense and understanding of the same words, without any 
 equivocation, or mental evasion, or secret reservation whatsoever. And 
 I do make this recognition and acknowledgment heartily, willingly, and 
 truly, apon'the true faith of a Christian. SohelpmeGcd. Ac ad pre- 
 fat. justic. pads ult. noHatf ad itmcj scilt. d'co. vicesimo seplimo die Junii 
 anno quarto decimo superadiclo apud paroch. el ward. prad. in d''ca^ quar- 
 terial^ session, pacis prced. eosdem Joh'em Crooke, Joh'em Bolton, et 
 Isaacum Gray, et eor. quemlibt. s'eparatam per se reqiiisiver. ad jurament. 
 illud super, sacrosco. Dei Evangel, capiend. quodq.; iidem, Johes Crooke, 
 Johes Bolton, et Isaacus Gray, jurament. prad. sic per pr. noi'' at justic. 
 pacis ejusdem Johi Crooke, Johi Bolton, et Isaaco Gray, ut prafectv/r 
 ohlat. et requisit. adtunc et ibm. obstinate etpertinaciter cape, recusaver. et 
 quilibt. eor. recusavit.\\ In malum exemplum omniu. alidr. dcti. d''ni regis 
 nuncjidel. subdit. Et in contempt. dSci. d^ni. regis nunc legumq; suar. 
 contra formam'statut. praed, Ac contra pacem d''ci. d''ni regis nunc coron. 
 et dignilat. suas, ire. WILD. 
 
 Any Englishman that understands Latin, may, notwithstanding the 
 abbreviations, rndifferently understand this indictment ; but a foreigner 
 not understanding English, though a scholar, will be at a loss in many 
 places ; yet to] complete my work, I thought it convenient not to omit 
 such an authentic piece. 
 
 Memorand. That in the writ of Oyer and Terminer, Pacsche 9 Hen. 
 8. upon the insurrection in London, it was resolved clearly by all the 
 justices of England, that the justices of Oyer and Terminer cannot 
 inquire one day, and the same day determine ; nomorecan the justices 
 of the peace, &c. But the justices of jail delivery, and justices in Eyre, 
 may well do ft; El. 8. Reyleway's Rep. f. 159.'b. pi. 2. But they do 
 not call themselves so in the indictment. 
 
 If one in his absence be found guilty of an offence, whereby he incurs 
 
 * (My) not in the statute. 
 
 t Ad pacem conservand. nee non, Ac.left out. 
 
 X Et ibidem., is left out. 
 
 S Generalis, left out. 
 
 II Contra debilam quoadlibet enr. LegeanHam, ought here to be inserted ; for if he be not 
 a DHtural subject, the oath is not to be tendered to him. Immediately after the tender 
 to J. C. J. B. and J. G. though they be termed, sub diles dci: end: Re. 
 
1662] PEOPLE CALLED QUAKERS. 403 
 
 a premunire, he hath two months time allowed him after he is outlawed, 
 to be heard, 27 Ed. 3 1 cap. Coke upon Littleton, sect. 201. fo. 134. b. 
 saith, That the ancient law was, upon trials for felony, &c. the defendant 
 had fifteen days time, or more, (if be prayed it,) to consider of his 
 answer. 
 
 With this agrees BritlOa, fo' 10. b, 
 
 Fortescue in libra de laudih. Jegum Anglice. 
 
 Mirror of Justice, cap. 4. sect. 7. 
 
 The statute of 28 Edw. 1, 9. provides that inquests shall be of the next 
 neighbours, most sufficient, and least suspicious, upon penalty of double 
 •damages. 
 
 25 Edw. 3. cap. 3. No indictor be upon the inquests for felony nor 
 trespass, if challenged. 
 
 34 Edw. 3. 4. Juries to be of the next people, not to be suspected or 
 procured With this agrees Regist. fo. 178. 
 
 11 Hen. 4. 9. That if any indictment be made, but by inquest re- 
 turned by the sheriff (without denomination to him of their names,) by 
 any but his sworn officer, it shall be void. 
 
 By these and the like treatments, we see how the persecutors endea- 
 voured to root out the Quakers, if possible; for the effecting of which, 
 alderman Richard Brown did whatever he could, continually Jetting 
 Joose the reins to his exorbitant malice, without regarding whether that 
 which he was bent against, was really punishable, or not, wheregf the 
 following instance may serve for an evidence. 
 
 A certain mender of .old shoes, who belonged to the society of the 
 Quakers, was desired by a labouring man, on a Seventh day of the 
 week, late at night, to mend a pair of shoes for him, thathe might have 
 them again in the morning, because he had no other to wear. The 
 cobler, to accommodate the man, set up at work till after midnight ; but 
 the shoes not being finished then, he went to bed, and rising early in the 
 morning, went to his work again as privately as he could in his .cham- 
 ber; but an envious neighbour informed against him for working on a 
 Sunday, whereupon he was had before the said R. Brown, who commit- 
 ted him to Bridewell, to be there kept to hard labour. And he refusing 
 to beat hemp, as being fully persuaded that he had not deserved such a 
 punishment, was cruelly whipt, but he bore it with great constancy, and 
 not yielding, he was turned up among those of his society, who were 
 imprisoned there on a religious account. 
 
 As this case, which befel an honest man, was to be pitied, so there 
 happened about that time, something among the Quakers at London, 
 which was facetious.and ridiculous: for several of them being taken out 
 of their religious meetings, were confined in Newgate, where in the 
 night they lodged in a large room, having in the middle .of it a great 
 piHar, to which they fastened their hammocks at the one end, and to the 
 opposite \vall on the other, quite round the room, in three stories high, 
 one over another ; so that they who lay in the upper and middle rows 
 were fain to go to bed first, being obliged to climb up to the higher, by 
 getting into the lower: and under the lower rank of hammocks, by the 
 wall side, were laid beds, upon the floor- Such a multitude of bedding 
 for so many persons in one room, could not but somewhat infect the 
 air, and cause an unhealthy steam: so that some of the prisoners grew 
 sick, and one of them died. This caused some'^bustle, and it was not 
 
404 THE HISTORY OF THE [1662 
 
 without good reason that an ancient grave citizen, having seen the 
 prisoners thus crowded up, said, This is enough to breed an infection 
 among them. And this having been told by Sir William Turner, one 
 of the sheriffs of London, he came into Newgate, and bidding the turnkey 
 bring down the said prisoners to him in the press-yard, were he was, 
 he ordered they should return to Bridewell, where they had been before. 
 
 Now among these was a shabby fellow, who, to get victuals without 
 working, had thrust himself among the Quakers, whea they were taken 
 at a meeting, on purpose to be sent to prison, and to be maintained by 
 them. This lazy varlet was no small burden to our prisoners ; for when- 
 ever any victuals were brought in to them, either for their money, or 
 sent to them by their friends, he did not stick to thrust in with his knife 
 in hand, and make himself his own carver-; and such was his impudence, 
 that if he saw the provision was short, he would be sure to take enough, 
 though others wanted. But how burdensome soever this lazy drone 
 •was to the prisoners, they could get no relief; for to whom should 
 they complain ? Since the keepers, as well as others, were for vexing 
 and oppressing them. But now at length an opportunity was come- to 
 be rid of his troublesome company. Among the prisoners was Thomas 
 Ellwood, a man of literature, and of an acute wit, with whom, long 
 after, I entered into a familiar and pleasing correspondence by letters. 
 The said Ellwood, when he had heard that they were to be sent to 
 Bridewell, drew near to the sheriff, and pointing to the aforesaid fellow, 
 said, J^hat man is not only none of our company, but an idle dissolute 
 fellow, who hath thrust himself among our friends, that he might live 
 upon them ; therefore I desire we may not be troubled wit-h him at 
 Bridewell. The sheriff smiling, and seeing this fellow standing with 
 his hat on, and looking as demurely as he could, that the sheriff might 
 take him for a Quaker, called him' forth, and said to him, 'How came 
 you to be in prison V ' I was taken at a meeting,' said he. ' But what 
 business had you there,' said the sheriflf. ' I went to hear,' returned the 
 fellow. 'Ay, you went upon a worse design, it seems,' replied the 
 sheriff; 'but I will disappoint you,' continued he; 'fori will change 
 your company, and send you to them that are like yourself.' Then calling 
 for the turnkey, he said, ' Take this fellow, and put him among the 
 felons ; and be sure let him not trouble the Quakers any more.' The 
 fellow, not a little astonished at the hearing of this doom, on a sudden 
 parted with his Quakership; for off went his hat, and falling to bowing 
 and scraping, he said to the sheriff, 'Good your worship have pity upon 
 me, and set me at liberty.' 'No, no,' said the sheriff, ' I will not so far 
 disappoint you: since you had a mind to be in prison, in prison you 
 shall be for me.' Then bidding the turnkey once more to take him 
 away, he had him up, and put him among the felons. After this man- 
 ner this pretended Quaker was rewarded according to his deeds; and 
 so the true Quakers got rid of him. 
 
 Breaking off now this jocose and diverting, though true, narrative, 
 I return to a serious relation of the sufferings of the faithful, which 
 caused the death of some of them ; among these was Richard Hub- 
 berthorn, who some time before, as hath been related, had a conferetice 
 with the king; who then promised him, that he and his friends should 
 not suffer for their opinions or religion. But now he was in the month 
 called June, violently hauled from the meeting, bearing the name oft^e 
 Bull and Mouth, and brought before aldernhan RichaiMi Brown, who 
 
1662] PEOPLE CALLED QUAKERS. 405 
 
 with his own hands pulled down his hat upon his head with sHcb vio- 
 lence, that he brought his head near to the ground, and then committed 
 him to Newgate, where being thronged among others, he soon grew 
 sick ; and his sickness so increased, that he had hardly been two months 
 in prison, before he was taken away by death. Two days before his 
 departure, being visited by some of his friends, who asked him if any 
 thing was upon his spirit, he said, that there was no need to dispute 
 matters, for he knew the ground of his salvation, and was satisfied for 
 ever in his peace with the Lord. He also said, ' That faith which hath 
 wrought my salvation, I well know, and have grounded satisfaction in 
 it.' In the morning before he deceased, one Sarah Blackberry was with 
 him, to whom he said, ' Do not seek to hold me, for it is too strait for 
 me, a-nd out of this straitness I must go ; for I am wound into largeness, 
 and am to be lifted up on high, far above all.' In this frame of mind 
 he departed this Ufe, in the evening, and so entered with happiness into 
 eternity. > 
 
 Now I come also to the glorious exit of E. Burrough, that valiant hero, 
 of whom mention hath often been made in this history. For several 
 years he had been very much in London, and there preached the gos- 
 pel with piercing and powerful declarations. And that city was so 
 near to him, that oftentimes, when persecution grew hot, he said to 
 Francis Howgill, his bosom friend, ' I can freely go to the city of Lon- 
 don, and lay down my life for a testimony to that Truth, which I have 
 declared* through the power and Spirit of God.' Being in this year at 
 Bristol, and thereabouts, and moved to return to London, he said to 
 many of his friends, when he took his leave of them, that he did not 
 know he should see their faces any more ; and therefore he exhorted 
 them to faithfulness and steadfastness, in that wherein they had found 
 rest for their souls. And to some he said, ' I am now going up to the 
 city of London again, to lay down my life for the gospel, and suffer 
 amongst Friends in that place.' 
 
 Not long after, coming to London, and preaching in the meeting-house 
 called the Bull and Mouth, he was violently pulled down by some sol- 
 diers, and had before alderman Richard Brown, and committed to New- 
 gate. Several weeks afterwards, being brought to the sessions-house 
 in the Old Bailey, he was fined by the court twenty marks, and to lie 
 in prison till payment. But judging this unreasonable in a high degree, 
 he could not bend thereto for conscience-sake. He was kept there in 
 prison about eight months, with six or seven score prisoners beside, 
 upon the same account. But, they being so crowded, that for want of 
 room their natures were suffocated, many grew sick and died, of which 
 number he was one. And though a special order from the king, was 
 sent to the sheriffs of London, for his and some other prisoners release, 
 yet such was the enmity of some of the city magistrates, especially 
 Brown, that they did what was in their power to prevent the execution 
 of the said order. And thus E. Burrough continued prisoner, though 
 his sickness increased. During the time of his weakness, he was very 
 fervent in prayer, as well for his friends as for himself; and many con- 
 solatory and glorious expressions proceeded from his mouth. Once he 
 was heard to say, ' I have had the testimony of the Lord's love unto me 
 from my youth: and my heart, O Lord, hath been given up to do thy 
 will. I have preached the gospel freely in this city, and have often 
 given up niy life for the gospel's sake ; and now, O Lord, rip open my 
 
406 THE HISTORY OF THE [1662 
 
 heart, and see if it be not fight before thee.' Another time he said, 
 ' There is no iniquity lies at my door; but the presence of the Lord is 
 with me, and his Ufe I feel justifies me.' Another day he was thus 
 heard in prayer tb God, ' Thou hast loved me when I was in the womb; 
 and I have loved thee from my cradle : and from my youth unto this 
 day; and have served thee faithfully in my generation.' And to his 
 friends that were about him, he said, ' Live in love and pea<:e, and love 
 one another.' And at another time he said^ ""The Lord taketh the right- 
 eous from the evil to come." And praying for his enemies and perse- 
 cutors, he said, 'Lord, forgive Richard Brown, if he maybe forgiven.' 
 And being sensible that death was approaching, he said, 'Though- this 
 body of clay must turn to dust, yet I have a testimony that I have 
 served God in my generation ; and that spirit which hath^ lived and 
 acted, and ruled in me, shall yet break forth in thousands.' The morn- 
 ing before he departed this life, (which was about the latter end of this 
 year,) he said, ' Now my soul and spirit is centred into its own being 
 with God ; and this form "of person must return from whence it was 
 taken.' And after a little season he gave up the ghost. This was the 
 exit of E. Burrough, who, in his flourishing years,, viz. about the age of 
 eight and twenty; in an unmarried state, changed this mortal life for an 
 incorruptible, and whose youthful summer flower was cut down in the 
 winter season, after he had very zealously preached the gospel about 
 ten years. 
 
 About the 19th year of his age, he first came to London with a public 
 testimony, and continued almost eight years together to preach the 
 word of God in that city, with great success ; so that many came to 
 be convinced, and great addition was made to the church there. In his 
 youth he surpassed others of his age in knowledge ; and though G. 
 Croese, who wrote the pretended history of the Quakers, calls him a 
 rustic fellow, yet he was no more such than the said author himself, 
 who is a, country preacher : for he was well educated and instructed 
 in that learning which the place of his nativity, viz. the barony of Ken- 
 dal in Westmoreland^ afforded. Insomuch, that though he was not 
 skilful in languages, yet he had the tongtfe-of the learned;" and in his 
 public ministry was very fluent, and elegant in speech, even according 
 to the judgment of learned men. 
 
 His enemies now began to rejoice, for they seemed to imagine that 
 the progress of that doctrine, which he so powerfully and successfully 
 had preached, by his decease would have been stopped or retarded : 
 but they made a wrong reckoning. Francis Howgill then gave forth a 
 kind of epicedium, which though in prose, yet was not void of poetical 
 expressions, and was as followeth. 
 
 ' Shall days, or months, or years, wear out thy name, as though thou 
 hadst no being 1 Oh nay ! Shall not thy noble and valiant acts, and 
 mighty works which thou hast wrought through the power of him that 
 separated thee from the womb, live in generations to come? yes! 
 The children that are yet unborn, shall have thee in their mouths, and 
 thy works shall testify of thee in generations, who yet have not a being, 
 and shall count thee blessed. Did thy life go out as the snuff of a c.n- 
 die? O nay ! Thou hast penetrated the hearts of many, and the memo- 
 rial of the just shall live for ever ; arid be had in renown among the 
 children of men : for thou hast turned many to righteousness, and shall 
 
1662] PEOPLE CALLED QUAKERS. 407 
 
 shine as a star of God in the firmament of God's power, for ever and 
 ever ; and they that are in that, shall see thee there, and enjoy thee there, 
 though thou be gone away hence, and can no more be seen in mutabil- 
 ity; yet thy life and thy spirit shall run parallel with immortality. Oh 
 Edward Burrough ! I cannot but mourn for thee, yet not as one without 
 hope or faith, knowing and having a perfect testimony of thy well-being 
 in my heart, by the Spirit of thg Lord ; yet thy absence is great, and 
 years to come shall know the want of thee. Shall I not lament as David 
 did for a worse man than thee, even for Abner; when in wrath he 
 perished by the hand of Joab, without any just cause, though he was a 
 valiant man? David lamented over Abner, and said, died Abner as a 
 fool dieth 1 (Oh nay t He was betrayed of his life.) Even so hast thou 
 been bereaved of thy life by the hand of the oppressor, whose habitations 
 are full of cruelty. Oh my soul, come not thou within their secret, for 
 thy blood shall be required at the hands of them who thirsted after thy 
 life ; and it shall cryi^s Abel's who was in the faith ; even so wert thou, 
 it shall weigh as a ponderous millstone upon their necks, and shall crush 
 them under, and be as a worm that gnaweth, and shall not die. When 
 I think upon thee, I am melted into tears of true sorrow ; and because 
 of the want that the inheritance of the Lord hath of thee, my substance 
 is even as dissolved. Shall I not say as David did of Saul and Jonathan, 
 when "they were slain in mount Giiboa, the beauty of Israel is slain upon 
 the high places : even so wast thou stifled in nasty holes, and prisons, 
 and many more who were precious in the eyes of the Lord : and surely 
 precious wast thou to me, oh dear Edward, I am distressed for thee 
 my brother, very pleasant hast thou been to me, and my love to thee 
 was wonderful, passing the love of woman : Oh thou whose bow never 
 turned back, nor sword empty from the blood of the slain, from the 
 slaughter of the mighty; who made nations and multitudes shake with 
 the word of life in thy mouth, and wast very dreadful to the enemies 
 of the Lord; for thou didst cut like a razor, and yet to the seed of God 
 brought forth, thy words dropped like oil, and thy lips as the honey- 
 comb. Thou shalt be recorded amongst the valiants of Israel, who at- 
 tained to the first degree, through the power of the Lord, that wrought 
 mightily in thee in thy day, and wast worthy of double honour, because 
 of thy works. Thou wast expert to handle thy weapon, and by thee 
 the mighty have fallen, and the slain of the Lord have been many ; many 
 have been pricked to the heart through the power of the word of life ; 
 and coals of fire from thy life came forth of thy mouth, that in many a 
 thicket, and among many briers and thorns it came to be kindled, and 
 did devour much stubble that cumbered the ground, and stained the 
 earth. Oh how certain a sound did thy trumpet give ! And how great 
 an alarm didst thou give in thy day, that made the host of the uncir- 
 cumcised greatly distressed ! What man so valiant, though as Goliath 
 of Gath, would not thy valour have encountered with, while many des- 
 pised thy youth ? And how have I seen thee with thy sling and thy stone, 
 (despised weapons to war with,) wound the mighty ! And that which 
 hath seemed contemptible to the dragon's party, even as the jaw bone 
 of an ass, with it thou hast slain the Philistines heaps upon heaps, as 
 Samson. Thou hast put thy hand to the hammer of the Lord, and hast 
 often* fastened nails in the heads of the Lamb's enemies, as Jael did to 
 Sisera ; and many a rough stone hast thou polished and squared, and 
 made it fit for the buildings of God ; and much knotty wood hast thou 
 
408 THE HISTORY OF THE [1662 
 
 hewed in thy day, which was not fit for the building of God's house. 
 Oh thou prophet of the Lord, thou shall for ever be recorded in the 
 Lamb's book of life, among the Lord's wortliies, who have followed the 
 Lamb through great tribulations, as many can witness for thee from 
 the beginning ; and at last hast overcome, and been found worthy ro 
 stand with the Lamb upon Mount Sion, the hill of God ; as I have often 
 seen thee, and thy heart well tuned as a harp, to praise the Lord, and 
 to sound forth his great salvation ; which many a time hath made glad 
 the hearts of them that did believe, and strengthened their faith and 
 hope. Well, thou artat rest, and bound up in the bundle, of life ; and I 
 know tears were wiped away from thy eyes, because there was no 
 cause of sorrow in thee : for I know thou witnessedst the old things done 
 away, and there was no curse, but blessings were poured upon thy bead 
 as rain, and peace as a mighty shower, and trouble was far from thy 
 dwelling; though in the outward man trouble on every side, and hast 
 had a greater share in that, for the gospel-sake, (though a youth,) in 
 thy time, than many besides: but now thou aij't freed from that, and hast 
 obtained a name through faith, with the saints in light. Well, hadst 
 thou more to give up than thy life for the name of Jesus in this world 1 
 Nay : and to seal the testimony committed unto thee with thy bipod, as 
 thou hast often said in thy day, which shall remain as a crown upon 
 thee for ever and ever. And now thou art freed from the temptations 
 of him who had the power of death; and from thy outward enemies, 
 who hated thee because of the love that dwelt in thee; and remainest 
 at the right hand of God, where there is joy and pleasure for evermore 
 in the everlasting light; which thou hast often testified unto, according 
 to the word of prophecy in thy heart, which was given unto thee by 
 the Holy Ghost; and art at rest in the .perfection thereof, in the beauty 
 of holiness; yet thy life and thy spirit I feel as present, and have unity 
 with it, and in it, beyond all created and visible things, which are sub- 
 ject to mutation and change ; and thy life shall enter into others, to tes- 
 tify unto the same Truth, which is from everlasting to -everlasting; for 
 God hath raised, and will raise up children unto Abraham, of them that 
 have been as dead stones ; his power is Almighty, great in his people 
 in the midst of their enemies.' 
 
 With these suhlime expressions F. Howgill lamented his endeared 
 friend E, Borrough. 
 
 In the latter end of this year, William Ames also deceased at Am- 
 sterdam, being come from England in a weak condition, fOr he had 
 suffered so much hardship in Bridewell, London, that his health- was 
 much impaired when he came into Holland. In his sickness, which 
 was a lingering disease, he was told, that among~lhe Baptists and Col- 
 legians, it was said of him, that he had changed his judgment, and was 
 grieved for having judged them wrongfully. But to this he said, 'It was 
 not so ; but that he still' judged their way of worship, especially their dis- 
 putations and will worship, to be out of the way of the Lord.' And in 
 this belief he died in peace. 
 
 In his youth he was of a cheerful temper, and a lover of such com- 
 pany ; but being in that condition often disquieted in his mind, he. be- 
 came a close follower of the priests and teachers, and exercised himself 
 diligently in reading the holy scriptures, which, though good in itself, yet 
 did not bring him to true peace with God ; but being of a quick under- 
 
1663] PEOPLE CALLED QUAKERS. 409 
 
 Standing, he could talk much out of them, insomuch, that entering into 
 society with the Baptists, he became a teacher among them. Now, 
 though he was more precise, and endeavoured to avoid the committing 
 of sins, yet he found that root from whence they sprang remained alive 
 in him; for when he met with something that was contrary to his own 
 will, or mind, anger soon prevailed: nevertheless, in that state he would 
 speak of justification, sanctification, and cleansing by the blood of Christ, 
 though he himself was not come'to that pure washing. In this state he 
 perceived that he was no true member of Christ, because regeneration 
 was still wanting. ; Thus he saw that a high profession would not avail, 
 and that something more was required to obtain a happy State; but as 
 yet, he knew not what it was that thus disquieted him ; though some- 
 times, on the committing of any sin, he felt something that struck him 
 with terror. At length it pleased the Lord, that hearing one of the 
 Quakers, so called, preach, that that which convinceth man of sin, was 
 the light of Christ, which enlightens every man coming into the world, 
 this doctrine entered so deep with him, that he embraced it as whole- 
 some; and thus walking with great circumspection and fear before the 
 Lord, he found that by giving diligent heed to that which inwardly re- 
 proved and condemned him from evil, he came to be delivered there- 
 from, and to witness sanctification. And thus advancing in godliness 
 he himself became a zealous preacher of that doctrine, which had struck 
 him so to the heart. He was indeed a zealous man, and though some 
 were ready to think him too zealous, yet he was discreet ; and I know 
 that he was condescending in indifferent matters, thinking that there 
 were customs, which though not followed in one country, were yet 
 tolerable in another. He was also generous, and lest he might seem to 
 be burdensome to any, he rather choose to work with his hands. 
 
 Now I return again to the occurrences of G. Fox, whom we left at 
 London, where, having spent some time, he went about the beginning 
 of the year 1663, to Norwich, and from thence to Cambridgeshire, 
 where he heard of E.Burrough's decease, and, being sensible how great 
 a grief this loss would be to his friends, wrote the following lines to 
 them. 
 
 ' Friends, 
 ' Be still and quiet in your own conditions, and settled in the seed of 
 God, that doth not change; that in that ye may feel dear E. B. among 
 you, in the seed, in which, and by whichi he begot you to God, with 
 whom he is ; and that in the seed ye may all see and feel him, in which 
 is the unity with him in the life ; and to enjoy him in the life that doth 
 not change, which is invisible. 
 
 G. F.' 
 
 G. Fox afterwards travelling through several places, came again to 
 London, where having visited his friends in their meetings, which were 
 numerous, he travelled with Thomas Briggs into Kent, and coming to 
 Tenterden, they had a meeting there, where many came and were con- 
 vinced of the Truth that was declared. But when he intended to de- 
 part with his companion, he saw a captain, and a company of soldiers, 
 with muskets and lighted matches ; and some of these coming to them 
 said, they must come to their captain. And when they were brought 
 
 Vol. I.— 52 
 
^410 THE HISTORY OF THE [1663 
 
 before him, he asked, where was G. Pox 1 which was he 1 To which 
 G. Fox answered, ' I am the man.* The captain being somewhat sur- 
 prised, said, 'I will secure you among the soldiers:' yethe carried him- 
 self civilly, and said some time after, ' You must go along with me to 
 the town."' Where being come, he brought G. Fox and T. Briggs, with 
 some more of their friends, to an inn, which was the jailer's house. And 
 after a while the mayor of the town, with the said captain and the lieu- 
 tenant, who were justices, came andexamined G. Fox, asking, why he 
 came thither to make a disturbance ? G. Fox told them, he did not 
 come to make a disturbance, neither had he made any there. They 
 then said, there was a law, which was against the Quakers' meetings, 
 made only against them. G. Fox told them he knew no such law. 
 Then they produced the act which was made against Quakers and 
 others. G. Fox seeing it, told them, that law was against such as were 
 a terror to the king's subjects, and were enemies, and held principles 
 dangerous to the government; and therefore it was not ag^nst his 
 friends, for they held truth, and their principles were not dangerous to 
 the government, and their meetings were peaceable, as was well known. 
 Now it was not without good reason thatGeorge said, he knew no such 
 law ; since they had said, there was a law made only against the Quakers' 
 rneetings : whereas the act had the appearance of being made against 
 plotters, and enemjes to the king, which certainly the Quakers were 
 not. Yet it was said to G. Fox he was an enemy to the King; but 
 this he denied, and told them, how he had once been cast into Derby 
 dungeon, about the time of Worcester fight, because he would not take 
 up arms against the king; and how afterwards he had been sent up to 
 London by colonel Hacker, as a plotter to bring in king Charles, and 
 that he was kept prisoner at London till he was set at liberty by Oliver 
 Cromwell. They asked him then, whether he had been imprisoned in the 
 time of the insurrection 1 And he said ' Yes,' but that he was released 
 by the king's own command. At length they demanded bond for his ap- 
 pearance at the sessions, and would have had him to promise to come 
 thither no more. But he refused the one as well as the other. Yet they 
 behaved themselves moderately, and told him, and Thomas Briggs, and 
 the others, ' Ye shall see we are civil to you ; for it is the mayor's plea- 
 sure you should all be set at liberty.' To which G. Fox returned, their 
 civility was noble : and so they parted ; and he passed on to many places, 
 where he had singular occurrences, and though wiles were laid for him, 
 yet^somStimes he escaped the hands of his persecuting enemies. 
 
 Coming into Cornwall he found there one Joseph Hellen, and George 
 Bewly, who though they professed Truth, yet had suffered themselves 
 to be seduced by Blanch Pope, a ranting woman, who had ensnared 
 them chiefly by asking, 'Who made the devil, did not God?' This silly 
 question, which Hellen and Bewly were at a loss to answer, they pro- 
 pounded to G. Fox, and he answered it with, ' No ; for,' said he, ' all that 
 God made was good, and was blest, but so was not the devil : he was 
 called a serpent, before he was called a devil and an adversary; and 
 afterward he was called a dragon, because he was a destroyer. The 
 devil abode not in the truth,and bydeparting from the truth he became 
 a devil. Now there is no promise of God to the devil, that ever he 
 shall return into truth again ; but to man and woman, who have been 
 deceived by him, the promise of God is, that the seed of the woman 
 shall bruise the serpent's head, and break his power and strength to 
 
1663] PEOPLE CALLED QUAKERS. 411 
 
 pieces.' With this answer, G. Fox gave satisfaction to his friends ; but 
 Hellen was so poisoned, and run out, that they denied him ; but Bewly 
 was recoviered from his fault by sincere repentance. 
 
 G. Fox, having performed his service there* went to Helston near 
 Falmouth, where he had a large meeting, at which many were con- 
 vinced ; for he opened to the auditory, the state of the church in the pri- 
 mitive times, and the state of the church in the wilderaess, as also the 
 state of the false church that was got up since: next he showed that 
 the everlasting gospel was now preached again, over the head of the 
 whore, beast, antichrist, and the false prophets, Which were got up since 
 the apostles' days ; and that now the everlasting gospel was received 
 and receiving, which brought life and immortality to light. And this 
 sermon was of such effect, that the people generally confessed, it was 
 the everlasting Truth that had been declared there that day. 
 
 G. Fox passing on, came at length to the Land's End, where there 
 was an assembly of his friends, and also a fisherman, call Nicholas Jose, 
 who preached among them, having three years before been convinced 
 there by the ministry of G. Fox. 
 
 Whilst in these parts, there happened a very dismal and dreadful 
 case. 
 
 ' One colonel Robinson was, since the king came in, made justice of 
 the peace ; and became a cruel persecutor of those called Quakers, of 
 whom he sent many to prison ; and hearing that some liberty was al- 
 lowed them, by the favour of the jailer, to come home sometimes, to 
 visit their wives and children, he made complaint thereof to the judge 
 at the assizes, against the jailer ; who thereupon was fined an hundred 
 marks by judge Keeling. Not long after the assizes, Robinson sent to 
 a neighbouring justice, desiring he would go with him a fanatic hunt- 
 ing, (meaning the disturbing of Quakers' meetings.) On the day that 
 he intended thus to go a hunting, he sent his man about with his horses, 
 and walked himself to a tenement that he had, where his cows and 
 dairy were kept, and where his servants were then milking. Being 
 come there, he asked for his bull, and the maids said, they had shut him 
 into the field, because he was unruly amongst the kine. He then going 
 into the field, and having formerly accustomed himself to play with the 
 bull, he began to fence at him with his staff, as he used to do ; but the 
 bull snuffing, went a Httle back, and then ran fiercely at him, and struck 
 his horn into his thigh, and lifting him upon his horn, threw him over 
 his back, and tore up his thigh to his belly^ and when he came to the 
 ground, he broke his leg, and the bull then gored him again with his 
 horns, and roared, and licked up his blood. One of the maid servants 
 hearing her master cry out, came running into the field, and took the 
 bull by the horns to pull him off; but he, without hurting her, gently 
 put her by with his horns, and still fell to goring him, and licking up his 
 blood. Then she ran and got some workmen that were not far off, to 
 come and rescue her master; but they could not at all beat off the bull, 
 till they brought mastiff dogs to set on him ; and then the bull fled. His 
 sister having notice of his disaster, came and said, ' Alack, brother, 
 what a heavy judgment is this !' And he answered, ' Ah, sister, it is a 
 heavy judgment indeed: pray let the bull be killed, and the flesh given 
 to the poor.' So he was taken up, and carried home, but so grievously 
 wounded, that he died soon after ; and the bull was become so 'fierce,' 
 that they were forced to kill him by shooting. This was the issue of 
 
412 THE HISTORY OF THE [1663 
 
 Robinson's mischievous intent to go a fanatic hunting. I remember 
 that in niy youth I heard with astonishment the relation of this accident 
 from William Caton, who by a letter from England had received intelli- 
 gence of it ; for the thing was so remarkable, that the tidings of it were 
 soon spread afar off. 
 
 Now I return to G. Fox, who from Cornwall travelled to Bristol, 
 and so into Wales, from whence passing through Warwickshire and 
 Derbyshire, he came to York. Here he heard of a plot, which made 
 him write a paper to his friends whei-ein he admonished them to be cau- 
 tious, and not at all to meddle with such bustlings. And travelling to- 
 wards Lancashire, he came to Swarthmore, where they told him, that 
 colonel Kirby had sent his lieutenant thither to search for him, and that 
 he had searched trunks and chests. G. Fox having heard this, the next 
 day went to Kirby-hall, where the said colonel lived ; and. being come 
 to him, he told him, 'I am come to visit thee, understanding that thou 
 wouldst have seen me, and now I would fain know what thou hast to 
 say to me, and whether thou hast any thilig against me.' The colonel 
 who did not expect such a visit, and being then to go up to London, to 
 the parliament, said before all the company, ' as I am a gentleman I 
 have nothing against you: but Mrs. Fell mast not keep great meetings 
 at her house ; for they meet contrary to the act.' G. Fox told him, 
 * That act does not take hold on us, but on such as meet to plot and 
 contrive, and to raise insurrections against the king; and we are none 
 of those, but are a peaceable people.' After some words more, the 
 colonel took G. Fox by the hand, and said, he had nothing against him ; 
 and others said, he was a deserving man. 
 
 Then G. Fox parted, and returned to Swarthmore, and shortly after 
 he heard there had been a private meeting of the justices and deputy 
 lieutenants at Houlker-hall, where justice Preston lived, and that there 
 they had issued a warrant to apprehend him. Now he could have gone* 
 away, and got out of their reach; but considering that, there being a 
 noise of a plot in the north, if he should go away, they might fall upon 
 his friends ; but if he staid, and was taken, his friends might escape the 
 better ; he therefore gave up himself to be taken. Next day an officer 
 came with his sword and pistols to take him. G. Fox told him,- ' I knew 
 thy errand before, and have given up myself to be taken ; for if I would 
 have escaped imprisonment, I could have been gone forty miles off; 
 but I am an innocent man, and so matter not what ye can do to me.' 
 Then the officer asked him, how he heard of it, seeing the order was 
 made privately in a parlour. G. Fox said, it was no matter for that : 
 it was sufficient that he heard of it. Then he asked him to show his 
 order. But he laying his hand on his sword, said, ' You must go with 
 me before the lieutenants, to answer such questions as they shall pro- 
 pound to you.' Now though G. Fox insisted to see the order, telling 
 him it was but civil and reasonable to show it, yet the officer would 
 not ; and then G. Fox said, ' I am ready.' So he went along with him, 
 and Margaret Fell also, to Houlker-hall. Being come thither, there 
 was one justice Rawlinson, Sir George Middleton, justice Preston, and 
 several more whom he knew not. Then they brought one Thomas At- 
 kinson, one of his friends, as a witness against him, for some vvords 
 which he had told to one Knipe, who had informed against him ; and 
 these words were, that he had , written against the plotters, and had 
 knocked them down : but from these words little could be made. Then 
 
1663] PEOPLE CALLED QUAKERS. '413 
 
 Preston asked him, whether he had an hand in the Battledore'? (being^a 
 foHo book already mentioned,) 'Yes,' said G. Fox. He then asked 
 him whether he understood languages 1 He answered, • sufficient for 
 myself.' 
 
 Preston having spoken something more on that subject, said, ' Come, 
 we will examine you of higher matters :' then said George Middleton, 
 • You deny God, and the church, and the faith.' ' Nay,' replied G. Fox, 
 ' I own God, and the true church, and the true faith :' ' But,' asked he, 
 (having understood Middleton to be a Papist,) ' what church dost thou 
 own V The other, instead of answering this question, said ' You are a 
 rebel and a traitor.' G. Fox perceiving this j$Iiddleton to be an envi- 
 ous man, asked him whom he spoke to? or whom he called'' a rebel? 
 The other having been silent a while, said at last, ' 1 spoke to you.' G. 
 Fox then striking his hand on the table, told him, 'I have suffered more 
 than twenty such as thou, or any that are here ; for I have been cast 
 into Derby dung^n for six months together, and have suffered much, 
 because I would not take up arms against this king, before Worcester 
 fight ; and I have been sent up prisoner out of my own country by 
 colonel Hacker to O. Cromwell, as a plotter to bring in king Charles. 
 Ye talk of the king, a company of you ; but where were ye in Oliver's 
 days ; and what did ye do then for the king 1 But I have more love to 
 him, for his eternal good and welfare, than any of you have.' Then 
 they asked him, whether he had heard of the plot? And he said, ' Yes.' 
 Hereupon he was asked, how he had heard of it, and whom he knew 
 in it ? And he answered, he had heard of it through the high sheriff of 
 Yorkshire, who had told Dr. Hodgson, that there was a plot in the north ; 
 but that he never heard any thing of it in the south ; and that he knew 
 none of them that were in it. Then they asked him, ' Why would yoti 
 write against it, if you did not know some that were in it.' ' My rea- 
 son was,' answered he, ' because ye are so forward to mash the inno- 
 cent and guilty together ; therefore I wrote against it to clear the Truth 
 from such things, and to stop all forward foolish spirits from running 
 into such things : and I sent copies of it into Westmoreland, Cumber- 
 land, Bishoprick, and Yorkshire, and to you here; and I sent also a 
 copy of it to the king and his council ; and it is like it may be in print 
 by this time.' Then said one of them, ' O this man hath great power.' 
 ' Yes,' said he, 'I have power to write against plotters.' *But,''said 
 one of them, ' you are against the laws of the land.' ' Nay,' said he, 
 ' for I and my friends direct all the people to the Spirit of God in them, 
 to mortify the deeds of the flesh : this brings them into well doing, and 
 from that which the magistrates' sword is against; which eases the 
 magistrates, who are for the punishment of evil doers,' &c. 
 
 Middleton now weary, as it seemed, of his speaking, cried, ' Bring 
 the book, and put the oath of allegiance and supremacy to him.' But 
 G. Fox knowing him to be a Papist, asked him, whether he who was a 
 swearer, had taken the oath of supremacy; for this oath tending to 
 reject the pope's power in England, was a kind of test to try people 
 whether they were Papists, or no : ' But as for us,' said G. Fox, ' we 
 cannot swear at all, because Christ and his apostles have forbidden it.' 
 Now some of these that set there, seeing Middleton was thus pinched, 
 would not have had the oath put to G. Fox ; but others would, because 
 this was their last snare, and they had no other way to get him into 
 prison : for all other things had been cleared ; but this was like the 
 
4li THE HISTORY OF THE [1663 
 
 papists' sacrament of the altar, by which they formerly ensnared the 
 martyrs : and in the Low Countries they asked the Baptists, whether 
 they were re-baptized ; and if this appeared, then they said, ' We do 
 not Icill you, but the emperor's decree condemns you.' So they tendered 
 G. Fox the oath, and he refusing to take it, they consulted together 
 about sending him to jail : but ail not agreeing, he was only engaged to 
 appear at the sessions ; and so for that time they dismissed him. 
 
 Then he went back with Margaret Fell to Swarthmore, where colonel 
 West, who was at that time a justice of the pea:ce, came to see him. 
 And G. Fox asking him, what he thought they would do with him at 
 the sessions, he said, they would tender the oath to him again. The 
 time of the sessions now approaching, G. Fox went to Lancaster, and 
 appeared according to his engagement ; where he found upon the bench, 
 justice Flemming, who in Westmoreland had offered five pounds to any 
 man that would apprehend G. Fox.. There were also the justices 
 Spencer andT Ra wlinson, and colonel West; and a great concourse of 
 people in court, and when G. Fox came up to the bar, and stood with 
 his hat on, they looked earnestly upon him. Then proclamation being 
 made for all to keep silence on pain of imprisonment, he said twice, 
 ' Peace be among you,' Then Rawlinson, who was chairman, spoke, 
 and asked, if he knew where he was ? To which he answered, ' Yes, 
 I do ; but it may be my hat offends you ; but that's a low thing, that's 
 not the honour I give to magistrates : for the true honour is from above ; 
 and I hope it is not the hat which ye look upon to be the honour. To 
 which the chairman said, ' We look for the hat too. Wherein do you 
 .show your respect to magistrates, if you do not put off your hat? G. 
 Fox replied, ' In coming when they call me.' They then bid one take 
 off his hat. After some pause, the chairman asked him, whether he 
 knew of the plot. To which he returned, that he had heard of it in 
 Yorkshire, by a friend that had it of the high-sheriff. The next question 
 was, whether he had declared it to the magistrates ; and his answer 
 was, ' I have sent papers abroad against plots and plotters, and also to 
 you, as soon as I came into the country, to take all jealousies out of your 
 minds concerning me and my friends : for it was, and is our principle 
 to declare against such things.' Then they asked him, if he knew not 
 of an act against meetings. To which he made answer, that he knew 
 there was an act that took hold of such as met to the terrifying of the 
 king's subjects, and were enemies to the king, and held dangerous 
 principles. ' But I hope,' said he, ' ye do not look upon us to be such 
 men ; for our meetings are not to terrify the king's subjects, neither are 
 we enemies to him, or any man.' 
 
 That which followed hereupon, was the tendering of the oath of al- 
 legiance and supremacy to in'm. To which he. told them, that he had 
 never taken any oath in his life: and that he could not take any oath 
 at all, because Christ and his apostles had forbidden it. Then Raw- 
 linson, who was a lawyer, asked him, whether he held it was unlawful 
 to swear 1 G. Fox presently perceived this question to be put on pur- 
 pose to ensnare him ; for by a certain act 13 and 14 Car. 2. cap. 1, such 
 who said, it was unlawful to swear, were liable to banishment, or to a 
 great fine. Therefore to avoid this snare, he told them, that in the time 
 of the law amongst the Jews, before Christ came, the law commanded 
 them to swear ; but Christ who did fulfil the law in the gospel time, 
 commands, not to swear at all ; and the apostle James forbids swear- 
 
1663] PEOPLE CALLED QUAKERS. 415 
 
 ing, even to them that were Jews, and had the law of God. Now after 
 much other discourse, the jailer was called, and G. Fox committed to 
 prison. He then having the paper about him which he had written 
 against plots, desired it might be read in the court ; but this they would 
 not suffer. Being thus commitfed for refusing to swear, he said to those 
 on the bench, and all the people, ' Taiie notice that I suffer for the doc- 
 trine of Christ, and for my obedience to his command.' Afterwards 
 he understood, the justices said, that they had private instructions from 
 colonel Kirby to prosecute him, notwithstanding his fair carriage, and 
 seeming kindness to him before. 
 
 Leaving G. Fox in prison, I am to say that the act already mention- 
 ed, whereby a penalty was laid on all such who should say, it was un- 
 lawful to take an oath, was that which extended to banishment,, being 
 made not long before, and expressly levelled against the Quakers, as 
 plainly appeared by the title. This is that act, by direction whereof 
 the Quakers, so called, were afterwards banished, as may be related in 
 due time and place; and though the king himself was pretty good-na- 
 tured, yet he suffered himself to be so swayed by the instigations of 
 some envious men, as well among the ecclesiastics, as among the laity, 
 that he gave the royal assent thereto. 
 
 Wiiiist G. Fox was prisoner at Lancaster, many of his friends were 
 also imprisoned, for frequenting religious meetings, refusing to take 
 oaths, and for not paying tithes to the priests ; but since he was not 
 brought to his trial till next year, we will leave him still in jail, and in 
 the meanwhile will take a turn to Colchester, where persecution now 
 was exceeding fierce. 
 
 In the month of October, William More, mayor of that town, came 
 on a First-day of the week, and broke up the meeting of the Quakers, 
 so called, and committed some of them to prison ; the next week he 
 did so again, and a week after he caused a party of the county troop 
 to come to the meeting. These beat some, and did much mischief to 
 the forms, seats, and windows of the meeting-place. And afterwards 
 the mayor employed an old man to stop people from going in at the 
 gate to the meeting-room ; who told those that would have entered, that 
 the mayor had set liim there to keep them out. Now though they 
 knew he was no officer, nor had any warrant, yet they made no re- 
 sistance, but continuing in the street, thus kept their meeting in a peace- 
 able manner, being not free for conscience-sake to leave off their pub- 
 lic worship of God, though in that time of the year it was cold, and 
 often wet weather; and thus it continued many weeks, though attended 
 with so much difficulty. 
 
 In the forepart of December there came about forty of the king's 
 troopers, on horseback, in their armour, with swords, carbines, and 
 pistols, crying, ' What a devil do ye here V And falling violently upon 
 this harmless company, they beat them, some with swords, and others 
 with carbines, without distinction of male or female, old or young, until 
 many were much bruised, chasing them to and fro in the streets. The 
 next First-day of the week these furious fellows came again, having 
 now got clubs, wherewith, as well as with swords and carbines, they 
 most grievously beat those that were peaceably met together in the 
 street to worship God. This cruel beating was so excessive, that some 
 got above an hundred blows, and were beaten so black and blue, that 
 their limbs lost their natural jstrength. One there was whom a trooper 
 
416 THE HISTORY OF THE [1663 
 
 beat so long, that the blade of. his sword fell out of the hilt, which he 
 that was thus beaten seeing, said to the other, ' I will give it thee up 
 again,' which he did, with these words, ' I desire the Lord may not lay 
 this day's work to thy charge.' 
 
 But to avoid prolixity, I shall not mention all the particular misusages 
 which I find to have been committed there. These cruel doings contin- 
 ued yet several weeks, and some were beaten so violently, that their 
 blood 'was shed in the streets, and they sunk down and fainted away^ 
 One Edward Graunt, a man of about threescore and ten years of age, 
 (whose wife and daughters I was well acquainted with,) was so terribly 
 knocked down, that he outlived it but a few days. So hot was this time 
 now, that these religious worshippers, when they went to' their meeting, 
 seemed to go to meet death ; for they could not promise to themselves 
 to return home either whole or aUve. But notwithstanding all this, their 
 zeal for their worship was so'lively, that they durst not stay at home, 
 though human reasoning might have advised them thereto. And some 
 of them had been people of note in the ^orld ; as, among others one 
 Giles Barnadiston, who having spent six years in the university, in the 
 study of human Hterature, afterwards came to be a colonel; but in pro- 
 cess of time, having heard G. Fox the younger, preach, he was so en- 
 tirely convinced of the Truth by him declared, that laying down his 
 military command, he entered into the society of those called Quakers, 
 and continuing faithful, he in time became a minister of the gospel among 
 the said people ; being a man of a meek spirit, and one whom I knew 
 very well. This Barnadiston did not forbear frequenting meetings, how 
 hot soever the persecution was, being fully given up to hazard his life 
 with his friends. 
 
 One Solomon Promantle, a merchant, with whom I was well acquaint- 
 ed, was sO grievously beaten, that he fell down and lost much of his 
 blood in the street ; and yet the barbarous troopers did not leave off 
 beating him. His wife, a daughter of the aforesaid Edward Graunt, 
 fearing lest he should be killed, fell down upon him, to cover and pro- 
 tect him from the blows with the hazard of her own body, as she her- 
 self told me in the presence of her said husband : a conjugal love and 
 fidelity well worthy to be mentioned, and left upon record. And though 
 she then did not receive very fierce blows, yet there were some women 
 whose lot it was to be sorely beaten with clubs, whereinto iron spikes 
 were driven, as among the rest an aged widow, who received ho less 
 than twelve such bloody blows on several parts- of her body ; and ano- 
 ther woman was pierced in her loins with such a spiked club. An an- 
 cient man of sixty-five years was followed a great way by three on foot 
 and one on horseback, and so beaten and bruised, that a woman, pity- 
 ing this old man, spoke to these mischievous fellows to leave off"; but 
 this so incensed him that was on horseback, that he gave her a hard 
 blow with his sword on the shoulder, with cursing and railing. This 
 barbaritv continued, till the persecutors seemed to be more wearied 
 out than the persecuted, who seemed to grow valiant in these sore tri- 
 bulations, how grievous soever. A great promoter of this furious vio- 
 lence was captain Turner, who drove on his troopers to act thus ; nay, 
 such was his malice, that once at the breaking up of a meeting, he not 
 only gave order to beat the people, but also to spoil the doors, windows, 
 and walls, so that the damage came to five and twenty pounds. 
 "■ Now I could enter Upon a large relation of the trial of many prison- 
 
PEOPLE CALLED QUAKERS. 417 
 
 ers at Worcester, before the judges Hide and Terril ; but since that 
 trial was much after the same manner as that of John Crook, here 
 before-mentioned at large, I will but cursorily make some mention of it. 
 When the prisoners, being brought to the bar, asked, why they had been 
 kq)t so long in prison ; they were answered with the question, whether 
 they would take the oath of allegiance. And endeavours were used to 
 draw some to betray themselves by asking them, where they had been 
 on such a day. For if they had said, at meeting, then it would have 
 appeared from their own mouth that they had acted contrary to the 
 law ; but they answered warily, that they were not bound to accuse 
 themselves. Others by evidence were charged with having been at a 
 meeting; and when they said, that their meetings were not always for 
 public worship ; but that they had also meetings to take care for widows, 
 fatherless, and others that were indigent; yet it was said to the jury, that 
 though there was no evidence, that there had been any preaching in the 
 meetjing, yet if the^ did but believe that the prisoners had kept a meet- 
 ing for religious worship, it was sufficient for them to approve the in- 
 dictment. And yet such proceedings in other cases would have been 
 thought unwarrantable. 
 
 One Edward Bourn being imprisoned for having been at a meeting, 
 and afterwards brought to his trial, the oath was tendered to him. 
 Among other words he spoke in defence of himself, he said, ' Suppose 
 Christ and his apostles kept a meeting here in this time, would this act 
 against conventicles also take hold of them?' 'Yes,' said the judge, 
 ' it would.' But bethinking himself, he said, ' I wont answer your 
 questions ; ye are no apostles.' The conclusion was, that Bourn and 
 several of his friends were fined each of them five pounds. 
 
 Now since those that were fined thus, did not use to pay the fines, judg- 
 ing that the thing which they were fined for was an indispensable duty 
 they owed to God, and therefore they could not pay any such fine with 
 a good conscience, the consequence thereof generally was imprisonment, 
 and distraining of their goods, whereby some lost twice, and it may be, 
 thrice as much as the fine amounted to. Some of the prisoners made 
 it appear, that they had been somewhere else, and not in the meeting, 
 at the house of one Robert Smith, at such time as the evidence de- 
 clared by oath ; yet because they gave no satisfactory answer to the 
 question, whether they had not been there on that day, they were 
 deemed guilty. The said Robert Smith was premunired: for, the oath 
 of allegiance being tendered to him, and he, menaced by the judge 
 with a premunire, asked, for whom that law, for taking the said oath, 
 was made, whether not for Papists. And on suspicion that some of that 
 persuasion sat on the bench, he asked also, whether they, for the satisj- 
 faction of the people, there present, ought not also to take the oath. 
 But the judge waived this, telling him, he must take the oath^ or else 
 sentence should be pronounced against him. Smith asked then, whether 
 the example of Christ should decide the question; but the judge said, 
 ' I am not come here to dispute "with you concerning the .doctrine of 
 Christ, but to inform you concerning the doctrine of the law.' 'Theij 
 Smith was led away, and afterwards, when an indictment for his refqs- 
 ing the oath was drawn up, he was brought into the court- again, and 
 asked, whether he would answer to the indictment, or jqo ; and the 
 reasons he gave not being accepted, the judge said, before^mith had 
 done speaking, 'This is your sentence, and the judgment of the court, 
 
 Vol. I.— 53 
 
418 THE HISTORY OP THE [1663 
 
 You shall be shut out of the king's protection, and forfeit your personal 
 estate to the king for ever, and your real estate during tife.' To this 
 Robert said with a composed mind, ' The Lord hath given, and if he 
 suffers it to be t^ken away, his will be done.' Thus Robert Smith suf- 
 ferpd, with many more of Ms friends, there and elsewhere : all which 
 I. believe my life-time would not be sufficient to describe circumstan- 
 tially. • 
 
 Passing then by the other persecutions of this year, I will relate one 
 remarkable case that happened in this year, 1663, where patience 
 triumphed very eminently over violence. But before I enter upon this 
 narrative, it will not be amiss to go back a little, and mention some 
 singular cases of the chief actor of the fact I am giaing to describe. 
 
 His nattie was Thomas Lurting, who formerly had-been boatswain's 
 mate in a man of war, and often had been preserved in imminent 
 dangers: as once being at the Canary islands, under admiral Blake 
 commander in this expedition, they ruined the admiral and viceTadmiral 
 of the Spanish galleons, and this being done, he with seven men was 
 Sent with a pinnace to set on fire three galleons in the bay; whichorder 
 he executed, by setting one ' of them on fire, .which burnt the other 
 two. But returning, and passing by a breast-Work, tliey received a 
 volley of small shot, by /which two men, clbse to one of which Thomas 
 sat, were killed, and a third was shot in his back, but Thomas received 
 no' harm. And going out of the bay, they came within about four 
 ships length of the castle, Which had forty ^uns ; and when they came 
 directly over against the castle, the guns were fired, and a shot cut the 
 bolt-rope a little above Thomas's bead, without hurting him. In more 
 dangers he was eminently preserved, but that I may not be too prolix, 
 I will now relate, how from a fighting sailor he became a harmless 
 Christian. 
 
 About the year 1654, it happened, that anlong the soldiers which were 
 in the ship he was in, there was one that had been at a meeting of those 
 called Quakers in Scotland, and there were'two young men in the ship 
 who had some converse. with him; but he was soon taken away from 
 the ship. Yet these two young men seemed to be under some con- 
 vincement ; for about six months after, they scrupled to go and hear 
 the priest, and to put off" their hats to the captain ; by which they came 
 to be called Quakers. These two met often together in siiencej which 
 being seen by others of the ship, their number increased ; but this troub- 
 led the captain exceedingly, and the priest grew not a little angry, and 
 said to our boatswain, ' O Thomas, an honest 'man and a good Christian ; 
 here is a dangerous people on board, viz. the Quakers, a blasphemous 
 people, denying the ordinances and word of God.' This made Thomas 
 so furious, that in a bigotted zeal he fell to beating and abusing these 
 ifiisn, when religiously met together. But this was not the way to have 
 a quiet and sedate mind; fdr the remembrance of his former deliver- 
 ances stuck so close upon him, that he could no more beat any of the 
 said people; and then he came to a further sight, insomuch that Jie 
 clearly saw what a fellow the priest was: for when Thomas could ho 
 longer abuse the said people, then he was not accounted by him eithei* 
 an honest man or a good Christian. Now being under condemnation 
 because of his outgoings, he npiade many pronlises, to the Lord; but 
 these being made jn hjs own will, were of little effect. Yet by the 
 ,grace of God it was showed him, that since he did not perform these 
 
1«63] PEOPLE CALLED QUAKERS. 419 
 
 promises, he could not be benefited thereby, which caused him much 
 trouble. 
 
 Among those in the ship called Quakers, was one Roger Dennis, 
 whom he entirely loved, and therefore never struck him ; for this man 
 had a check on Thomas, to that degree, that looking only upon him, he 
 durstjiot touch any of those whom he intended to have abused. In this 
 state, feeling no peace in his miiKL after some time he much desired to 
 be alone, the more freely to pour out his heart before the Lord ; and 
 though he then felt himself inwardly condemned, yet judgments bectime 
 pleasant to him, because thereby his heart was tendered and Jbroken: 
 in which state he could not forbear sometimes to cry out, O Lord ! But 
 this, being observed by the ship's crew, made some say, he was mad, 
 and others, he was distracted ; and of this some wrote home to Eng- 
 land. Now it fell to his share to be mocked and ridiculed ; but he en- 
 deavoured ^o be fully given up, if he might but have peace in his con- 
 science with God.^ 
 
 And being one evening alone, he was very earnest with the Lord, to 
 know what people he should join himself to ; and then it was plainly 
 showed him, the Quakers. But this so startled him at that time, that 
 he desired of the Lord, rather to die than- to live : for to join with a 
 people whom he so often had been beating and abusingj seemed to be 
 harder to him than death itself; and. by the subtility of Satan. he was 
 often assaulted by various thoughts, to keep-him oflf from the said peo- 
 ple. But when the Lord made him mindful of his manifold preservar 
 tions and deliverances, it mollified his heart, so that at length he came 
 to this resolution, whether Quaker or no Quakqf, I am for peace with 
 God. Yet it cost him inany a bitter sigh, and many a sorrovvful tear, 
 before he Qould com6 to a full resignation. But the inward reproofs of 
 the Lord, attended with judgments, followed him soclpse,that he could 
 no longer forbear, but gave up* And then he took opportunity to disr 
 cover his heart to his friend Roger Dennis, who spoke so to the pur- 
 pose, that ,he had great satisfaction. But not long after temptations as- 
 saulted him again in this manner, ' What, to join thyself to such a 
 foolish people !' And the very thoughts of this were so grievous to him, 
 that he grevv even weary of his life ; for thus to expose himself to scorn, 
 seemed to him an intolerable cross ; but this struggling was not the 
 way to get peace with God. The First-day of the week being come, 
 he resolved to go to the small meeting, which was now of six in num- 
 ber; but it being reported that he was among the Quaker3,.jmany ofthe 
 Gonppany left their worship to see him ; and they made a' great nois^ 
 ■When the worship was over, the captain asked the reason of th^t noise; 
 and it was told l^im, that Thomas was amongst the Quakers ; on which 
 he sent for hjrp, there being several officers also present; but the first thait 
 spoke was the priest, saying, 'Thomas, I took you for a very honest 
 man, and, a good Christian, but. am sorry you should be so deluded.'rr- 
 And the captain endeavoured to prove from the bible, the Quakers were 
 no Christians. Thomas in the meanwhile was still and quiet ; and the 
 others seeing they could not prevajj, upon him that way, took another 
 course, and said, that the Quakers sometimes came to him saying, 'Do 
 such and such a thing-' But because he knew this to. be altogether 
 false, and saw how they would bear him down with lies, he. was the 
 more strengthened ; so thatgoing to his friends, he saidtothQip^,' When 
 J went to tjoe captain, I was scarce baliT a Quaker; but by their lies 
 
420 THE HISTORY OF THE [1663 
 
 and false reports they have made me almost a whole Quaker ; or at 
 least I hope to be one.' 
 
 He continuing to meet with his friends for the performing of worship, 
 feome more came to be joined to them, so that in less than six months 
 after, they were twelve men, and two boys, one of which was the 
 priest's. Now, there was none abaord that would abuse the Quakers, 
 though much tried by the captain ; f|j? he got some men out of other 
 ships on purpose to vex' them : but how fiercely soever these behaved 
 themselves, a higher power limited them. Atlength, there was a sickness 
 on board the ship, which swept away above-forty in a short time ; and 
 most of them called Quakers, had the distemper also, but none died of 
 it, though some were brought very low. They took great care of one 
 another when sick, and whatever one had was free for all; which care 
 being seen by others, made some of them cry upon their death-bed, ' O 
 carry me to the Quakers, for they take great care of one another, and 
 they will take some care of me also.' This visitation in the ship, 
 changed the captain so much, that he was very kind to Thomas, a'nd 
 often sent him part of what he had. Thomas seeing him in such a good hu- 
 mour, desired of him to have the cabin he lay in before his change, 
 which request was granted; for none were willing to lie therein, be- 
 cause they told one another it was troubled With an evil spirit ; since 
 three or four had died therein within a short space of time. This cabin 
 he made use of also for a meeting-place ; and the captain was now so 
 Weill pleased with him, that when something was to be done, he would 
 often sayj 'Thomas, take thy friends, and do such or such a thing: for 
 as yet they were not against fighting, and therefore no complete 
 Quakers. And thus when Thomas ' and his friends were sent Out on 
 some expedition, they did their work beyond His expectation. But 
 though they were not brought off from fighting, yet when, with others, 
 they annoyed their enemies, they would take none of the plunder ; and 
 in all despfetate attempts they' received no hurt, though several others 
 were killed aiid wounded ; and they behaved themselves so valiantly, 
 that their ckptain would say to other captains, that he cared not if all 
 his men were Quakers, for they were the hardiest men in his ship. But 
 though this was a time of liberty, yet Thomas looked upon it as a fore-- 
 runner of further exercise; for he saw what was done in pretended 
 friendship, was but to serve their own ends; and therefore he expected 
 a time of trial would come, and so it did. 
 
 For being come to Leghorn, they were ordered to go to Barcelona, 
 to take or burn a Spanish man of war. Their station was to lie against 
 a castle, arid batter it ; which they did ; and one corner of the castlte 
 playing some shot into theit ship, Thomas was for beating down that 
 part : and those called Quakers, fought with as much courage as any. 
 He himself being stripped to his waistcoat, and going into the forecastle, 
 tie levelled the guns, but said, ' Fire not, till I go out to see where ' the 
 ishot lights, that we may level higher or lower;' he being yet as great 
 a fighter as any; but as he was coming out of the forecastle door to see 
 where the shot fell, suddenly it run through him, ' What if now thou 
 kiUest a mant' This struck him as a thunderbolt, and he that can turn 
 men's hearts, at his pleasure, changed his in a minute's time to that de- 
 gree, that whereas, just before, he bent all his strength to kill men, he 
 now found in himself no will thereto, though it were 1o gain the world ; 
 for he presently perceived it was from the Lord; and then putting on 
 
iees] PEOPLE called Quakers. 421 
 
 his clothes, he walked on the deck, as if he had not seen a gun fired; 
 and being under great exercise of mind, some asked him, if he was hurt. 
 He answered, ' No ; but under some scruples of conscience on the account 
 of fighting,' though then he knew not that the Quakers refused to fight. 
 
 When night came, they went out of the reach of the castle shot, and 
 he took occasion to speak with two of his friends in the ship,' and in- 
 quired their judgment concerniijg fighting ; but they gave little answer 
 to it, but said however, if the Lord sent them well home, they would 
 never go to it again.' To which he returned, that if he stood honest 
 to that of God in his own conscience, and they came to it tq-morrow, 
 with the Lord's assistance, he would bear his testimony against it; for 
 he clearly saw, that forasmuch as they had been such great actors itj 
 fighting, they now must bear their testimony against it, and wait what 
 would be the issue ; saying with themselves, ' The will of the Lord be 
 done.' The next , day they heard; that several were killed on shore, 
 which grieved Th®mas not a little. Some time after, one of Thomas's 
 friends went to the captain to be cleared; and he asking why? His 
 answer was, that he could fight no longer. To which the captain said, 
 'He that denies to fight in time of engagement, I will put my sword in 
 his gdits.' ' Then,' said the other, ' thou wilt be a manslayer, and guilty 
 of shedding blood:' for which the captain, (who was a Baptist preach- 
 er,) beat him sorely with his fist and cane; and he that had been their 
 friend, was now become their open enemy. 
 
 Some time after, (about the year 1665,) being at Leghorn, they were 
 ordered to go a cruising; and one morning spied a great ship bearing 
 dowh upon them, which they supposed to be a Spanish man of war. 
 Presently orders were given, to clear the ship for fight. Thomas then 
 being upon the deck, saw plainly that a time of trial was now come, 
 and ne prayed to the Lord viery earnestly for strength : and that which 
 seemed most expedient to him, was to meet with his friends, which, 
 after notice given, was done accordingly. Being all met, he told theni 
 how it was with him, and that things seemed very dark and cloudy, 
 yet his hopes were, that the Lord would deliver him, and all suph as 
 were of his faith; to.wbich he aAled, ' I lay not this as an injunction 
 upon any one, but leave you all to the Lord :' moreover he said, ' I must 
 tell you, that the captain puts great confidence in you ; therefore let us 
 be careful that we give no just, occasion; and all that are of my. mind, 
 let us meet in the most public place upon the deck, in the full view of 
 the captain, that he may riot say we deceived him, in not telling him 
 that we would not fight, so that he might have put others in our room.' 
 
 Then Thomas went upon the-deck, and set his back against the geer 
 capstan, and a little after turning his head, he saw bis friends behind 
 him; at which though he rejoiced, yet his bowels, rolled within him for 
 them, who stood there as sheep ready for the slaughter. Within a little 
 time came the lieutenant, and said: to one of, them, 'Go down to thy 
 quarters ;' to' which he returned, ' I can fight no more.' The lieuteriant 
 then 'goirtg to the captain, made the worst of it, saying, 'Yonder the 
 Quakers' are all together ; and I do not know but they will mutiny ; apd 
 one says he cannot fight.' The captain having asked hi%name, (^tn.e 
 down to him, flung his hat overboard, and taking hold of his collar, 
 beat him with a great cane, and dragged him down to his quarters. 
 Then he went upon the half deck again, and called for his sword, 
 which his man having brouight him, he drew with great fury. No 
 
422 THE HISTORY OF THE [1663 
 
 sooner was this done, but the word of the Lord, (as Thoinas took it,) 
 run through him, saying, ' The sword of the Lord is over him ; and if 
 he will have a sacrifice, proffer it him.' And this word was so powerful 
 in him's that he quivered and shook, though he endeavoured to stop it, 
 fearing they should think he was afraid^ which he was not; for turning 
 his head over his shoulder, he said to his friend Roger, 'I must, go to 
 the captain.' To which he returned,' Bufvell satisfied in Avhat thou doest.* 
 And Thonias replied, there was a necessity upon him. Then seeing the 
 captain coming on with his drawn sword, he fixed his eye with great seri- 
 ousness upon him, and stepped towards him, keeping his eyes upon him, (in 
 much dread of the Lord,) being carried above his furious looks. At which 
 the captain's countenance changed pale, and he, turning himself about, 
 called to his man to take away his sword, and so he went off. Not long 
 after, the ship they expected to fight withal,, proved to be a Genoese, 
 their friend ; and before night, the captain sent the priest to Thonclas, to 
 excuse his anger, it having been in his passion. To which Thomas's 
 answer was, that he bad nothing but good will to him; and he bade 
 the priest tell the captain, that he must have a care of such passions ; 
 for if he killed a man in his passion, he might seek for repentance, and 
 perhaps not find'it. Thus Thomas overcame this storm, and at length 
 got safe home. 
 
 Now leaving men of war, he afterwards went to sea in a merchant- 
 man, or trading ship: but then it fell to be his lot several times to be 
 pressed into the king's service, and being carried into a man of war, he 
 suffered very much. Once he fasted five days, taking only at times a 
 draught of water; for he could easily guess, that if he hadeaten of their 
 victuals, it would have gone the harder with him ; since he scrupled to 
 do any ship-work, though it did not belong to fighting; for he judged 
 all this to be assistance to those whose business it was to fight; and that 
 therefore in such a ship he could do nothing, whatever it was, but it was 
 being helpful and assisting. 
 
 In this condition'.he rnet with several rude occurrences for some years 
 together. Being once at Harwich, hard at work in a ship, heaving out 
 corn in a lighter, he was pressed; bbt one of the men saying, that he 
 was a Quaker, the captain, who with his boat was comie aboard,: said 
 in a scoffing manner to hitn, 'Thou art no Quaker, for if thoii wast a 
 Quaker, thou shouldstbe Waiting upon the Lord, and let his ravens feed 
 thee, and not be toiling thy body.^ For Thomas being -stripped to his 
 shirt and drawers, his shirt was wet vvith sweat; and being a little time 
 silent, said at length- to the captain, 'I perceive thou blast read some 
 part of the scriptures. Didst thou never read, that he is worse than an 
 infidel that will not provide for his family ? I have often heard the 
 Quakers blamed for not working, but thou art the firstthat ever I heard 
 blame them for working.' At this the. captain said, 'Turn him away, 
 he is a Quaker.' Btit a little after he cried, 'Pull him again, he is no 
 Quaker;' and said to Thokias, ' Thou art no Quaker ; for here thou 
 bringest corn, and of it is made bread, and by the strength of that bread 
 we kill the Dutch ; and therefore no Quaker. Or art not thou as acces- 
 sary to theip deaths as we? Answer me.' Thomas not presently an- 
 swering, was much scoffed and jeered by the seamen ; but at length he 
 said to the captain, ' I am a man that can feed my enemies, and wefl 
 may I you, who ptetefid to be my friends.' To which the captain re- 
 plied, 'Turn him away, he is a Quaker:' and thus that storm ceased. 
 
1663] PEOPLE CALLED QtAKERS. 423 
 
 But a few days after he was pressed again out of the same vessel, 
 and carried on board a man of war ; there he was ordered to go into 
 the cabin, where the captain and several officers were ; and being enter- 
 ed, the captain began to curse the Quakers, and swore^ that if he did 
 not hang Thomas, he would carry him to the duke of York, and he 
 would. But Thomas said very little, and felt himself kept by the Lord 
 from fear. And when the captain had tired himself with' scolding and 
 railing, he said more mildly, ' wTiat, dost thou say nothing for thyself?' 
 To which Thomas answered, 'Thou sayest enough for thee and me 
 too :' and he found it most safe to say little. This was indeed the best 
 way ; for generally no reasons, how good soever, avail with passionate 
 men; who often think it a disparagement to them, when they hearken , 
 to what is said by one they look upon to be their inferior. But such 
 sometimes find they reckon amiss; as this captain did, who, notwith- 
 standing his haughtiness, was soon struck by a superior power; for the 
 next night a sudden- cry was heard, ^ Where is the Quaker? Where is 
 the Quaker?' Thomas hearing this, said, 'Here I am: what lack you 
 at this time of the night? To which it was told him, ' You must come 
 to the captain presently.' He then coming to the cabin door, the cap- 
 tain said, ' Is the Quaker there V To which Thomas having answered, 
 * Yes,' the captain^aid, 'I cannot sleep, thou must go on shore.^ Tho- 
 mas replied, ' I am in thy hand, and thou mayest do with me as thou 
 pleasest.' So with the boat he was put on shore at Harwich, by order 
 of the captain, who in his fury had said, that hanging was too good for 
 him. But now, because his mind was disquieted, he could not sleep, 
 though Thomas, who lay on the hard boards, slept very well. 
 
 Having said thus much of this seaman : let us now take a view, and 
 behold how, and in what an industrious manner, he, without passing 
 the bounds of a peaceable disposition, retook a ship that was taken by 
 a pirate; which happened in the year 1663, after this manner: 
 
 A master of a ship, whose name was George Pattison, one of the so- 
 ciety of those called Quakers, about the month of October, being with 
 his ship in the Mediterranean, coming from Venice, near the island of 
 Majorca, was chased by a pirate of Algiers, and their vessel sailing 
 well, they endeavoured to escape; but, by carrying over-much sail; 
 some of their materials gave way, by which means the Turks came up 
 wit'i them, and commanded the master on board, who accordingly, 
 with four men more, went in his boat, leaving only his mate, (the 
 before-mentioned Thomas Lurting,) with three men and a boy oh board 
 his vessel, as soon as those came on board the pirate, the Turks put 
 thirteen or fourteen of their men into the boat, to go towards theEng- 
 lish ship. In the meanwhile the mate was under great exercise of 
 mind, the rather because the master, with four of his men, were then 
 with the Turks, and those that were left, were somewhat unruly. In 
 this concern, however, he believed it was told him inwardly by the 
 Lord, ' Be not afraid, for thou shalt not go to Algiers:' for having had 
 formerly great experience of the Lord's deliverances, as hath been said 
 above, he had already learned to trust in God, almost against hope. 
 On the consideration of this, all fear was removed from him ;.and going to 
 the ship's side to see the Turks come in, he received them as if they 
 were his friends, and they also behaved themselves civilly: then he 
 showed them all the parts of the vessel, and what she was laden with. 
 
424 THK HISTORY OF THE [1663 
 
 Afterwards he said to the men that were with him, ' Be not afraid, 
 for all this we shall not go to Algiers: but let me desire you, as ye have 
 been willing to obey me, to be as willing now to obey the Turks.' This 
 they promised him, and by so doing, he soon perceived they gained' upon 
 the Turks; for they seeing the seamen's diligence, grew the more careless 
 andfavourable to them. And having taken some small matter of the lad- 
 ing, some went again to their own ship, and eight Turks staid with the 
 English. 
 
 Then the mate began to think of the master, and the other fbur that 
 were in the Turk's ship; as for himself, and the others with him, he had 
 no fear at all; nay, he was so far from it, that he said to one of his men, 
 * Were but the master on board, and the rest of our men, if there were 
 twice as many Turks, Ishould not fear them.' By this, he encouraged 
 the seamen, who not being of his persuasion, thought much otherwise 
 than he; and would have been ready enough to have killed the Turks, 
 if they had seen opportunity. In the meanwhile the mate's earnest de- 
 sire to the Lord was, that he would put it into the heart of the Turks, 
 to send the master and the four others back. And his desire was an- 
 swered ; for soon after the master and those men were sent on board. 
 
 Then all manner of fear concerning going to Algiers was taken away 
 from him ; which made some say to him, he was a strange man, since 
 he was afraid before he was taken, but now he was not. For before 
 they were taken, he having heard there were many Turks at sea, en- 
 deavoured to persuade the master to have gone to Leghorn, and there 
 to stay for a convoy^ and so long they would have no wages. But to 
 this the master would not aguee. Now the mate, to answer the sea- 
 men, who blamed his behaviour, said to them, 'I now believe I shall 
 not go to Algiers: and if ye will be ruled by me, I will act for your de- 
 livery, as well as my own.' However, though he spoke thus boldly, 
 yet he saw no way for it; for the Turks were all armed, and^the Eng- 
 lish without arms. Now these being altogether, except the master, he 
 said to them, ' What if we should overcome the Turks, and go to Ma- 
 jorca.' At which they very much rejoiced, and one said, 'I will kill 
 one or two;' 'And I,' said another, 'will cut as many of their throats 
 as you will have me.' But at these sayings the mate was much trou- 
 bled, for he intended not to hurt any, and therefore told the men, 'If I 
 knew that any of you would touch a Turk at that rate, I would tell it 
 the Turks myself. But,' said he, 'if ye will be ruled, I will act for you ; 
 if. not, I will be still.' They seeing that he would not suffer them to 
 take their own course, agreed to do what he would have them.' ' Well,' 
 said he, ' if the Turks bid you do any thing, do it without grumbling, 
 and with as much diligence and quickness as ye can, for that pleases 
 them, and will cause them to let us be together.' To this the men all 
 agreed; and then he went to the master, and told him their intention^ 
 But his answer was, ' If we offer to rise, and they overcome us, we had 
 as good be burnt alive.' The mate knew very well the master was in 
 the right, viz. that if they failed in the attempt, they were like to meet 
 with the most cruel treatment from the Turks that could bethought of. 
 Now the reason why the master, though a very bold spirited man, did 
 not readily consent to the proposal, was, because he feared they would 
 shed blood, but his mate told him,(they were resolved, and he question- 
 ed not but to do it, without shedding one drop of blood ; and besides, 
 be would rather have gone to Algiers, than to kill one Turk. Speak- 
 
1663] PEOPLE CALLED QUAKERS. 425 
 
 ing thus, he so swayed the master, that at last he agreed to let him do 
 what he would, provided they killed none. 
 
 Now since two Turks lay in the cabin with the master,it was agreed 
 that he should continue to lie there, lest they should mistrust any thing. 
 In the meanwhile it began to be bad weather, so that they lost the 
 company of the Turkish man of war, which was the thing the mate 
 much desired; and the Turks seeing the diligence of the English sailors, 
 grew careless concerning them,*Vhich was what the mate aimed at. 
 The second night after, the captain of the Turks, and one of his com- 
 pany, being gone to sleep in the cabin with the master, the mate per- 
 suaded one to lie in his cabin, and about an hour after another in ano- 
 ther cabin ; and at last it raining very much, he persuaded them all to 
 lie down and sleep : and when they were all asleep, he coming to them, 
 fairly got their arms into his possession. This being done, he told his 
 men, ' Now we have the Turks at our command, no man shall hurt any 
 of them ; for if ye do, I will be against you : but this we will do, now 
 they are under decKJ we will keep them so, and go for Majorca. And 
 having ordered some to keep the doors, they steered their course to Ma- 
 jorca, and they had such a strong gale, that in the morning they were 
 near it. Then he ordered his men, if any offered to come out, not to 
 let above one or two at a time ; and when one came out, expecting to 
 have seen his own country, he was not a little astonished instead there- 
 of to see Majorca. Then the mate said to his men, 'Be careful of the 
 door, for when he goes in we shall see what they will do. But have a 
 care not to spill blood.' The Turk being gone down, and telling his 
 comrades what he had seen, and how they were going to Majorca, 
 they, instead of rising, all fell a crying, for their courage was quite 
 sunk ;, and they, begged that they might not be sold. This the mate 
 promised, and said, they should not. And when he had appeased them, 
 he went into the cabin to the master, who knew nothing of what was 
 done, and gave him an account of thfe sudden change, and how they 
 had overcome the Turks. Which when he understood, he told their 
 captain, that the vessel was now no more iri their possession, but in 
 his again; and that they were going for Majorca. At'this unexpect- 
 ed news the captain wept, atjdi desired the master not to sell him ; 
 which he promised he would not. Then they told him also, they would 
 make a place to hide them in, that they Spaniards coming aboard should 
 not find them. And so they did accordingly, at which the Turks were 
 very glad. 
 
 Being come into the port of Majorca, the master, with four men, went 
 ashore, and left the mate on board with ten Turks. The master hav- 
 ing done his business, returned on board, not taking licence, least the 
 Spaniards should come and see the Turks: but another English master, 
 being an acquaintance, lying there.also with his ship, came at night on 
 board ; and after some discourse, they told him what they had done, 
 under promise of silence, least the Spaniards should come and take 
 away the Turks. But he broke his proorise, and would have had two 
 or three of the Turks, to have brought them to England. His design 
 then being seen, his demai^d was denied ; and seeing he could not pre- 
 vail, he said to Pattison and his mate, that they were fools, because 
 they would not sell the Turks, which were each worth two or three 
 hundred pieces of eight. But they told him, that if they would give 
 many thousands, they should not have one, fox they hoped to send them 
 
 Vol. I.— 54 
 
426 THE HISTORt OF THE [1663 
 
 home again ; and to sell them, the mate said, he would not have done 
 for the whole island. The other master then coming ashore, told the 
 Spaniards what he knew of this, who then threatened to take away the 
 Tiirks. But Pattison and his mate having heard this, called out the 
 Turks, and said to them, 'Ye must help us or the Spaniards will take 
 you fronri us.' To this the Turks, as one may easily guess, were vei^y 
 ready, and so they quickly got out to sea : and the EngHsh, to save the 
 Turks, put themselves to the hazard of being overcome again; for 
 they continued hovering several days, jjecause they would not put into 
 any port of Spain, for fear of losing the Turks : to whom they gave 
 liberty for four or five day's, until they made an attempt to rise ; which 
 the mate perceiving, he prevented, without hurting any of them, though 
 he once laid hold of one ; yet generally he was so kind to them, that 
 some of his men grumbled,' and said he had more care for the Turks 
 than for them. To which his answer was, they were strangers, and 
 therefore he must treat them well. At length, after several occurrences, 
 the mate told the master, that he thought it best to go to the coasts of 
 Barbary, because they were then like to miss their men of war. To 
 this the master consented. However, to deceive the Turks, they sail- 
 ed to and fro for several days ; for in the day-time they were for going 
 to Algiers, but when night came they steered the contrary way, and 
 went back again, by which means they kept the Turks in ignorance,-s6 
 as to be quiet. 
 
 But on the 9th day, being all upon deck, when none of the English 
 were there but the master, his mate, and the man at the helm, they be- 
 gan to be so untoward and haughty, that it rose in the mate's mind, 
 what if they should lay hold on the master, and cast him overboard: 
 for they were ten lusty men, and he but a little man. This thought 
 struck him with terror; but Recollecting himself, and taking heart, he 
 stamped with his foot and th? men coming up, one asked for the crow, 
 and another for the axe, to fall on the Turks; but the mate bade them 
 not to hurt the Turks, and said, ' I will lay hold on their captain :' which 
 he did, for having heard them threaten the master, he stept forward, 
 and laying hold of the captain, said, he must go down, which he did 
 very quietly, all the rest following him. Two days after, being come 
 on the coast of Barbary, they were, according to what the Turks said, 
 about fifty miles from Algiers^ and six from land ; and in the afternoon 
 it fell calm. But how to set the Turks on shore was yet not resolved 
 upon. The mate saw well enough, that he being the man who had 
 begun this business, it would be his lot also to bring it to an end. He 
 then acquainted the master that he was willing to carry the Turks on 
 shore ; but how to do this safely, he as yet knew not certainly ; for to 
 give them the boat was too dangerous,' for then they might get men and 
 arms, and so come and retake the ship with its own boat; and to carry 
 them on shore with two or three of the ship's men, was also a great 
 hazard, because the Turks were ten in number : and to put one half on 
 shore was no less dangerous ; for then they might raise the country, 
 and so surprise the English when they came with the. other half. In 
 this great strait the mate said to the master, if he would let him have 
 the boat and three men to go with him, he would venture to put the 
 Turks on shore. The master, relying perhaps on his mate's conduct 
 consented to the proposal, though not without some tears dropt on both 
 sides. Yet the mate taking courage, said to the master, ' I believe the 
 
1663] PEOPLE CALLED QUAKERS. 427 
 
 Lord will preserve me, fori have nothing but good- will in venturing 
 my life, and I have not the least fear upon me ; but trust that ^11 will 
 do well.' 
 
 The master having consented, the mate called up the Turks, and 
 going with two men and a boy in the boat, took in these ten Turks, all 
 loose and unbound. Perhaps somebody will think this to be a very 
 inconsiderate act of the mate, and that it would have been more prudent 
 to have tied the Turks' hands, the rather because he had made the men 
 promise, that they should do nothing to the Turks, until he said, he 
 could do no more ; for then he gave them liberty to act for their lives 
 so as they judged convenient. Now since he knew not how near he 
 should bring the Turks ashore, and whether they should not have been 
 necessitated to swim _a little, it seemed not prudent, to do any thing 
 which might have exasperated them ; for if it had fallen out so that they 
 must have swam, then of necessity they must have been untied ; which 
 would have been dangerous. Yet the mate did not omit to be as careful 
 as possible he could. For calling in the captain of the Turks, he placed 
 him first in the boat's stern ; then calling for another, he placed him in 
 his lap, and one on each side, and two more in their laps, until he had 
 placed them all ; which he did to prevent a sudden rising. He himself 
 sat ^vith a boat-hook in his hand on the bow of the boat, having next to 
 him one of the shipmen, and two that rowed, having one a carpenter's 
 adze', and the other a cooper's heading-knife. These were all their 
 arms, besides what belonged to the Turks, which they had at their 
 command. Thus the boat went off, and stood for the shore. But as 
 they came near it, the men growing afraid, one of them cried out of a 
 sudden, ' Lord have mercy on us, there are Turks in the bushes on 
 shore.' The Turks in the boat perceiving the English to be afraid, all 
 rose at once. But the mate, who in this great strait continued to be 
 hearty, showed himself now to be a man of courage, and bid the men 
 to take up such arms as they had ; but do nothing with them until he 
 gave them leave. And then seeing that there were no men in the 
 bushes, and that it was only an imagination, all fear was taken away 
 from him, and his courage increasing, he thought with himself, ' It is 
 better to strike a man, than to cleave a man's head ; and turning the 
 boat-hook in his hand, he struck the captain a smart blow, and bid him 
 set down : which he did instantly, and so did all the rest. After the 
 boat was- come so near the shore, that they could easily wade, the 
 mate bid the Turks jump out, and so they did ; and because they said 
 they were about four miles from a town, he gave them some loaves, 
 and other necessaries. 
 
 They would fain have persuaded the English to go with them ashore 
 to a town, promising to treat them with wine, and other good things ; 
 but though the mate trusted in Divine Providence, yet he was not so 
 careless as freely to enter into an apparent danger, without being 
 necessitated thereto : for though he had some thoughts that the Turks 
 would not have done him any evil, yet it was too hazardous thus to 
 have yielded to the mercy of those that lived there ; and therefore he 
 very prudently rejected their invitation, will knowing that the Scripture 
 saith, " Thou shalt not tempt the Lord thy God." The Turks seeing 
 they could not persuade him, took their leave with signs of great kind- 
 ness, and so went on shore. The English then putting the boat closer 
 in, threw all their arms on shore, being unwilling to keep any thing of 
 
428 THE HISTORY OF THE [1663 
 
 theirs. And when the Turks got up the hill, they waved their caps at 
 the English, and so joyfully took their last farewell. And as soon as the 
 boat came again on board, they had a fair wind, which they had not 
 all the while the Turks were on board. Thus Thomas Lurting saved 
 the ship and its men ; which being thus wonderfully preserved, returned 
 to England with a prosperous wind. 
 
 Now before the vessel arrived at London, the news of this extraor- 
 dinary case was come thither ; and when ^be was coming up the 
 Thames, the king, with the duke of York, and se\'eral lords, being at 
 Greenwich, it was told him, there was a Quaker's ketch coming up the 
 river, that had been taken by the Turks, and redeemed themselves without 
 fighting. The king hearing this, came with his barge to the ship's side, 
 and holding the entering rope in his hand, he understood from the mate's 
 own mouth, how the thing had happened. But when he heard him say, 
 how they had let the Turks go free, he said to the master, 'You have 
 done like a fool, for you might have had good gain for them:' and to 
 the mate he said, ' You should have brought the Turks to me.' But the 
 mate answered, ' I thought it better for them to be in their own country.' 
 At which the king and others smiled, and so went away, thinking that 
 the master had done foolishly; but he and his mate were of another 
 opinion, and they made it appear that they did approve the lesson of 
 our Saviour, " Love yOur enemies, and do good to those that hate 
 you," not only with their mouths, but that they had also put it into 
 practice. 
 
 Though I have described this fact from a printed relation, yet thave 
 added some circumstances from the mouth of the said mate, with whom 
 I had some acquaintance. 
 
 Several years afterwards, when some seamen of~the people called 
 Quakers, were in slavery at Algiers, G. Fox wrote a book to the grand 
 sultan, and the king at Algiers, wherein he laid before them their inde- 
 cent behaviour, and unreasonable dealings, showing them from their 
 alcoran that this displeased God, and that Mahomet had given thefn other 
 directions. To this he added a succinct narrative of what hath been 
 related here of G. Pattison's ship being taken and retaken, and how 
 the Turks were set at liberty, witiiout being made slaves : by which the 
 Mahometans might see what kind of Christians' the Quakers were, viz. 
 such as showed effectually that they loved their enemies, accordirigto 
 the doctrine of theiir supreme lawgiver, Christ; Now concerning those 
 Quakers at Algiers, of whom mention hath been made that they were 
 slaves there, it was a pretty long time before opportunity was found to 
 redeem them ; but in the meanwhile they so faithfully served their mas- 
 ters, that they were suffered to go loose through the town, without be- 
 ing chained or fettered ; and liberty was also allowed them to meet at' 
 set times for religious worship : and their patrons themselves would 
 sometimes come and see what they did there ; and finding no images 
 or prints, as Papist slaves in the exercise of their worship made use of, 
 laut hearing from their slaves that they reverently adored and worship- 
 ped the living God, Creator of Heaven and Earth, they commended 
 them for it, and said it was very good, and that they might freely do so. 
 And since one of them was raised to speak by way of edification to his 
 friends, some other English slaves frequenting that meeting, came to be 
 united with them. In the meanwhile the Quakers' name came to be 
 known at Algiers* as a pieople that might be trusted beyond others. 
 
1663J PEOPLE CALLED QUAKERS. 429 
 
 It was in this year that William Caton went to England with his wife 
 from Holland, (where he was married,) and two friends more, one of 
 which was Judith Zinspenning, my mother, who was moved to speak 
 at the meeting at Kingston, where W. Caton interpreted for her. At 
 another time being in a meeting at London, and he not present, and feel- 
 ing herself stirred up to declare of the loving-kindness of the Lord to 
 those that feared him, she desired one Peter Sybrands to be her inter- 
 preter ; but he, though an honest man, yet not very fit for that service, 
 one or more friends told her, they were so sensible of the power by 
 which she spoke, that though they did not understand her words, yet 
 they were edified by the life and power that accompanied her speech ; 
 and therefore they little mattered the want of interpretation ; and so she 
 went on without any interpreter. She had indeed a very good talent, 
 and left such repute behind her, that I coming several years after into 
 England, kindness was showed me in several places on her account. 
 After a stay of soiiie weeks at London, and thereabouts, she went to 
 Colchester, in order^ to return with W. Caton's wife to Holland ; but 
 making some stay in that town, she there wrote a book of proverbs, 
 which, W. Caton having translated into English, was printed at Lon- 
 don. After her departure, he staying behind, travelled through Essex, 
 Warwickshire, Staffordshire, Derbyshire, Nottinghamshire, and York- 
 shire; and coming into Lancashire, he repaired to SwarthmOre, and 
 found there not only- his ancient mistress, Margaret, Fell, who received 
 him very kindly, but also G. Fox, not long before he was taken pri- 
 soner. 
 
 From thence Caton went to Sunderland, and so to Scarborough, 
 where meeting with a vessel bound for Holland, he embarked, and went 
 off with a fair wind : but it was not long before the wind changed; and 
 being' about ten leagues from the land, the sky began to look tempes-. 
 tuous ; which made Caton advise the master to return ; but he thinking 
 the weather would soon change, was unwilling to do so ; yet it fell out 
 otherwise, for a violent storm arose, by which the ship was so exceed-i 
 ingly tossed, that she grew leaky, and took so much water, that the 
 pumps continually must be kept going. But this so wearied the seamen, 
 that CatOn also fell to puniping; for though he found himself prepared 
 to meet death, if it had been the will of the Lord, yet he knew it to be 
 the duty of a man to preserve his life by lawful means, as long as pos- 
 sible ; besides, he pitied the poor seamen, and so was made willing to 
 help them as much as lay in his power. But at length they lost the use 
 of the rudder, and were near the sands and shallows, by which the 
 danger was greatly increased, and death seemed to approach. 
 
 Now Caton, though given up in the will of the Lord, and prepared to 
 have found his grave in the deep, yet did not omit to call upon the Lord, 
 and to pray to the Most High for deliverance, if it were consistent with, 
 his holy will; and when the storm was at the highest, his suppUcation 
 was heard, and the tempest on a sudden began to cease, and the wind, 
 to abate ; which gave him occasion to praise the Almighty for the great 
 mercy showed to him and the mariners. Yet the wind being contra- 
 ry, the master resolved to eiiter Yarmouth, where Caton met with an- 
 other storm : for on the First-day of the week, being at a meeting of 
 his friends, he with seven more were apprehended, and carried to the 
 main guard. The next day they were brought before the bailiffs of the 
 town, who tendered them the oath of allegiance; which they refusing 
 
43a THE BISTORT OF THE [1663 
 
 to take, were sent to prison, where he was kept above six months, so 
 that it was not till the next year that he returned into HoUand. 
 
 Whilst he was in jail, Stephen Crisp came the first time into Holland, 
 to visit his friends there, and to edify them with his gift. It would not 
 be amiss here to say a little of his qualifications. He was a man of 
 notable natural abilities, and had been zealous for religion before ever 
 he entered into fellowship with those called Quakers. But when the 
 report of this people spread itself in the place where he lived, he made 
 inquiry after them and their doctrine, and though he heard nothing but 
 evil spoken of them, it nevertheless made some inipression upon his 
 mind, when he considered how the/ were derided, hated, slandered, 
 and persecuted; because this generally had been the lot of those that 
 truly feared, God. But having heard that one of their tenets was, that 
 sin might^be overcome in this life, this seemed to him a great error. 
 And therefore, when James Parnel came to Colchester, he armed him- 
 self with arguments, to oppose him earnestly : for looking upon him as 
 one that was but a youth, he thought he should be^able to prevail upon 
 him. He himself was then about seven and twenty years of age, being 
 not only well versed in sacred writ, but also in the writings of many of 
 the ancient philosophers. After he had heard Parnel preach very pow- 
 erfully, and found his words more piercing than he had imagined, he 
 ventured to oppose him with some queries ;: but he soon found that this 
 young man was endued with sound judgment ; and with all his wisdom 
 and knowledge he was not able to resist him, but was forced to submit 
 to the truth he held forth. Now he thought himself so enriched, that 
 for a month or two he made it his business, by the strength of liis rea- 
 son, to defend the Truth he had enibraced. But he soon found that this 
 was not sufficient ; for self was not subdued under the cross, and he 
 was not yet come to an experimental ktiowledge of what he asserted 
 and defended with words. In this condition he saw that he must truly 
 become poor in spirit, if God ever should Enrich him with heavenly wis- 
 dom. This brought him to mourning and sorrow, by which he came 
 more and more to be weaned from his natural knowledge, wherein he 
 used to delight. And continuing faithful in this way of self-denial, he 
 at length began to enjoy peace in his mind, and so. advanced in virtue 
 and real knowledge, that in time he became an eminent minister of the 
 gospel, and travelling to and fro, many were converted by his minis- 
 try. 
 
 About this time appeared in England, one Lodowick Muggleton, who 
 pretended that he and one John Reeves were the two witnesses which 
 are spoken of. Rev. xi. 3. And though it was not long before Reeves 
 died, yet Muggleton continued in his wild imaginations, which grew to 
 that degree;, that he gave forth a paper, in which he said, ' That he was 
 the qhief judge in the world, and in passing the sentence of eternal 
 death and damnation upon the souls and bodies of men. That in 
 obedience to his commission, he had already cursed and damned many 
 hundreds of people both body and soul, from the presence of God, elect 
 men, and angels, to eternity. That he went by as certain a rule in so 
 doing, as the judges of the land do, when they give judgment according 
 to law. And that no infinite Spirit of Christ, nor any" god, could, or 
 should be able to deliver from his sentence and curse,' &c. These 
 abominable blasphemies he gave forth in public. 
 
 Richard Farnsworth, a zealous and intelligent minister, among those 
 
1663] PEOPLE CALLED QUAKERS. 431 
 
 called Quakers, answered this blasphemer in writing, and discovered 
 the horribleness of his profane and cursed doctrine and positions ; and 
 he said, among the rest, in a book he published in print, ' Consider the 
 nature of thy offence, how far it extends itself; and that is, to pass the 
 sentence of eternal death and damnation, both upon. the bodies and 
 souls of men and women, and that to eternity. Consider that thy injus- 
 tice, done by colour of ofHce, deserves to have a punishment propor- 
 tionable to the offence; and can the offence in the eye of the Lord be 
 any less than sin against the Holy Ghost, because thou hast pretended 
 to do it in the name of the Holy Ghost, and so wouldest make the Holy 
 Ghost the author of thy offence, which it is not ? And seeing thou art 
 guilty of sin against the Holy Ghost, there is a punishment already 
 
 fjroportioned for such an offence; and also thou art punishable by the 
 aw of the land, for presuming, under pretence of a commission, and 
 as a judge, to pass the sentence of death upon the bodies of men and 
 women, and preterjding to go by A certain rule in so doing, as the 
 judges of the land do, &c.' Thus continued Farnswprth to answer 
 Muggleton at large, and showed him how his judgment was not only 
 contrary to truth, but also against the law of the land. But he was 
 daring enough to give a reply to this serious answer, and said in it, 
 that he should commend Farnsworth, first, for setting his name to it ; 
 and, secondly, for setting down his words so truly and punctually, that 
 it made his commission and authority to shine the more bright and 
 clear. And that he was as true an ambassador of God, and judge of 
 all men's spiritual estate, as any ever was since the creation of the world, 
 ' And if you Quakers, and others, (thus continued he,) can satisfy your- 
 selves, that there never was any man commissioned of God to bless 
 and curse, then you shall all escape that curse I have pronounced upon 
 so many hundreds : and I only shall suffer for cursing others, without 
 a commission from God. But my commission is no pretended thing, 
 but as true as Mosps's, the prophets', and the apostles' commission 
 was. 
 
 A multitude more of abominations this blasphemer belched out, and 
 among the rest, that no man could come to the assurance of the favour 
 of God, but in believing that God gave this power unto John Reeves 
 and himself. That he had power given him over all other gods, and 
 infinite spirits whatsoever: that he, (Muggleton,) had the keys of hea- 
 ven, and of hell ; and that none could get into heaven, except he open- 
 ed the gates. That he had power to remit their sins who received his 
 doctrine, and to retain and bind their sins more close upon their con- 
 sciences, for their despising, or not receiving his doctrine. That he 
 was single in doctrine, knowledge, judgment, and power, above all men, 
 either prophets, or apostles, since the beginning of the world, or that 
 should be hereafter whilst the world doth endure. That there was no 
 true minister, messenger, nor ambassador of God in the world, but him- 
 self ; neither should there be sent any of God after him to the world's 
 end. That a God without him,, spoke to him by voice of words, to 
 the hearing of the ear. That no person condemned^ by him, could make 
 his appeal unto God, neither by himself, nor by any other; because God 
 was not in the world at all. ' This power to condemn, (saith he^) hath 
 God ^ven unto me, and in this regard I am the only and alone judge, 
 what shall Become of men and women after death ; neither shall those 
 that are damned by me, see any other god or judge but me.' — I am loth 
 
432 THE HISTORY OF THE [ises 
 
 to transcribe more of those most horrible blasphemies ; and we have 
 cause to wonder at the long forbearance of God;, that he thus bore 
 the disdainful affront offered by this inhuman monster, in defiance of 
 his almightiness. 
 
 This Muggleton said also to Farnswdrth, that because he was not 
 under the sentence of his commission by verbal words, or writing, he 
 should give answer to his letter. ' For, (said he,) I never give answer 
 in writing to any one that is under the sentence of my commission.' 
 This shuffle, not to be bound to answer, when he had shut up any one 
 under his pretended damnation, seemed comical and facetious. Yet 
 Farnsworth did not omit to answer his blasphemous positions publicly, 
 and to show the absurdity of Muggleton, and John Reeve's being the 
 two witnesses. 
 
 Bfereafter I shall have occasion again to make mention of this Mug- 
 gleton, for he lived yet several years : and do not find that any punish- 
 ment was inflicted on him by the magistrates, other than the pillory, and 
 half a year's imprisonment ; though many think, (pot without good rea- 
 son,) that such blasphemers ought to be secluded from conversation 
 with men. 
 
 Francis Howgill, in the latter part of this year, being in the market 
 at Kendal, in Westmorland, about his business, was summoned by the 
 high constable to appear before the justices of the peace at a tavern. 
 For being a zealous preacher among those called Quakers, occasion was 
 watched to imprison him under some colour of justice, how unjust 
 soever. Being come to the place appointed, the oath of allegiance was 
 tendered him ; and because for conscience-sake iie refused to swear, 
 they committed him to prison till the assizes at Appleby. Then appear- 
 ing at Appleby, the same oath was tendered him in court by the judges; 
 for not taking of which he was indicted, only he had liberty to answer 
 to the indictment at the next assizes. In the meantime there being a 
 jail delivery at Appleby, he was required to enter into bond for his 
 good behaviour : but well knowing this was only a snare to bring, him 
 into further bonds, he refused, and so was recommitted to piison. And 
 not being tried till next year, we shall leave him there. 
 
 About this time happened a singular case, which I cannot well pass 
 by unmentioried. One Oliver Atherton, a man of a weak constitution, 
 having refused to pay tithes to the countess of Derby, who laid claim 
 to the ecclesiastical revenues of the parish of Ormskirk, where he lived, 
 was by her prosecution imprisoned at Derby, in a moist and unwhole- 
 some hole, which so weakened him, that after having lain there two 
 years and a half, he grew sick; and a letter was wrote in his name to 
 the countess, in which, was laid before her not 'only the cause why he 
 had refused the payment of tithes, viz. for conscience-sake, but also that 
 his life was in danger, if he staid longer in that unwholesome prison : 
 and that therefore she ought to show compassion, lest she drew the guilt 
 of innocent blood upon her. 
 
 Now though Oliver's son, who brought this letter, met with rough 
 treatment for not uncovering his head, yet the letter was delivered into 
 her own hands : but the countess continued hard-hearted. Godfrey, the 
 son, returned to his father in prison, and told him, (who was now on 
 his death bed,) that the countess would not allow him any libertjf. To 
 which he said, 'She has been the cause of much bloodshed; but this 
 will be the heaviest blood to her that ever she spilt' And not long after 
 
1663] PEOPLE CALLED QUAKERS. 433 
 
 he died. His friends having got his corpse, carried it to Ormskirk, but 
 at Garstang, Preston, and other towns they past, they fastened to the 
 market cross the following inscription, which also had been put on his 
 coffin. 
 
 ' This is Oliver Atherton from the parish of Ormskirk, who by the 
 countess of Derby had been persecuted to death, for keeping a good 
 conscience towards God and Christ, in not paying of tithes to her.' 
 
 Now though three more, who with him were imprisoned for the same 
 cause, gave notice of this to the countess, that they might not Hkewise 
 die in prison, as their fellow prisoner had, yet she would show no pity; 
 and threatened to accuse those at Garstang, to the king and his coun- 
 cil, for having suffered the putting up of the said inscription. But by 
 this she opened people's mouth's the more, and an omnipotent hand pre- 
 vented the executing of her threatenfng ; for exactly three weeks after 
 the day Atherton was buried, she died.. 
 
 This year also in October, Humphrey Smith, a preacher among 
 those called Quakers?.'having been prisoner a year at Winchester, for 
 his religion, was by death delivered from his bonds. He had a vision 
 in the year 1660, in the month called July, concerning the fire of Lon- 
 don, which happened six years after : a relation of which he gave forth 
 in print. 
 
 In the year 1G62, being about London, he said to some of his friends, 
 that he had a narrow path to pass though ; and more than once signi- 
 fied, he saw he should be imprisoned, and that it might cost him his 
 life. And coming not long after to Alton in Hampshire, he was taken 
 from a meeting of his friends, and committed to a stinking close prison 
 at Winchester, where after a whole year's imprisonment, he fell sick ; 
 and in the time of his sickness spoke many excellent words to those 
 about him, signifying, that he was given up to the will of the Lord either 
 in life or death. And lying in great weakness, he said, ' My heart is 
 filled with the power of God. It is good for a man at such a time as 
 this, to have the Lord to be his friend.' At another time he was heard 
 to say, - Lord, thou hast sent me forth to do thy will, and I have been 
 faithful unto thee in my small measure, which thou bast committed unto 
 me ; but if thou wilt yet try me further, thy will be done.' Also he 
 said, ' I am the Lord's, let him do what he will.' Not long before his 
 departure he prayed very earnestly, saying, ' O Lord, hear the inward 
 sighs and groans of thine oppressed, and deliver my soul from the op- 
 pressor. Hear me, O Lord, uphold and preserve me. I know that my 
 Redeemer hveth. Thou art strong and mighty, O Lord.' He also 
 prayed to God, that he would deliver his people from their cruel oppres- 
 sors. And for those that had been convinced by his ministry, that the 
 Lord would be their teacher. He continued quiet and sensible to the 
 last period of his life, dying a prisoner for bearing witness to truth ; and 
 thus he stept from this troublesome and transitory life, into one that is 
 everlasting. 
 
 END OF VOLUME I. 
 
 Vol. I.— 55 
 
APPENDIX to VOL. I. 
 
 By referring to page 167 of this Volume, it will be observed that the au- 
 thor, in giving a paper written by James Mayler, has omitted the part 
 that immediately precedes the conclusion of it. This, which it is now 
 thought proper to supply, is as follows : 
 
 • And this further is given me to say to every particular person, to 
 whom this writing shall come, Whatever is thy condition, wait in the 
 light which lets thee see it ; there is thy counsel and thy strength to be 
 received, to stay thee, and to recover thee. Art thou tempted to sin ? 
 abide in that which lets thee see it, that there thou mayest come to feed 
 on the right body, and not on the temptation ; for if thou mindest the 
 temptation it will overcome thee, but in the liglit is salvation. Or, hav- 
 ing sinned, art thou tempted to despair, or to destroy thyself? mind not 
 the temptation, for it is death that sin hath brought forth ; feed not on 
 it, nor mind it, least thou eatest condemnation; for that is the wrong 
 body. The body of Christ is felt in the light, in which is life from death, 
 grace and truth to feed on, which will overcome for thee, being follow- 
 ed ; but if thou followest the temptation, fear and condemnation will 
 swallow thee up. If there appear to thee voices, visions, and revela- 
 tions, feed not thereon, but abide in the light and feel the body of Christ, 
 and there wilt thou receive faith and power to judge of every appear- 
 ance and spirit, the good to hold fast and obey, and the bad to resist. 
 Art thou in darkness? mind it not; for if thou dost, it will fill thee more; 
 but stand still and act not, and wait in patience till light arise out of 
 darkness to lead thee. Art thou wounded in conscience ? feed not there, 
 but abide in the light, which leads to the grace and truth, which teaches 
 to deny and put off the weight, and removes the cause, and brings sav- 
 ing health to light; yea, this I say to thee in the name of Jesus Christ, 
 that though thou hast made thy grave as deep as the nethermost hell, or 
 were thy afflictions as great as Job's, and thy darkness as the deptb of 
 the sea, yet if thou wilt not run to vain helps, as I have done, but stay 
 upon the Lord, till he give thee light by his word, (who commands light 
 to shine out of darkness,) from thence will he bring thee forth, and his 
 eye shall guide thee, and thou shalt praise his name, as I do this day, 
 glory for evermore ! And this word is nigh thee which must give thee 
 light, though darkness comprehends it not. And hadst thou gifts, reve- 
 lations, knowledge, wisdom, or whatever thou canst read of in the 
 Scriptures of truth, and dost not abide in the light, and feed on the body 
 of Christ, whence the gifts spring, but feed on the gift, thou mayest be 
 up for a while in thy own sight, but certainly thou wilt wither and die 
 to God, and darkness will come upon thee, and thy food will turn to thy 
 condemnation in the sight of God.' 
 
 ■ ^ayler's Works, page Iv. 
 
THE 
 
 HISTORY 
 
 RISE, INCREASE, AND PROGRESS, 
 
 CHRISTIAN PEOPLE CALLED QUAKERS, 
 
 INTERMIXED WITH 
 
 SEVERAL REMARKABLE OCCURRENCES. 
 
 WRITTEN ORIGINALLY IN LOW DUTCH, 
 
 AND ALSO TRANSLATED BY HIMSELF INTO ENGLISH. 
 
 BY WILL.IAM SEWEIil^. 
 
 A NEW EDITION. 
 
 TO WHICH IS AFfENDED, 
 
 AN INTERESTING NARRATIVE OF THE SUFFERINGS OF WILLIAM 
 MOORE, JOHN PHILLY, AND RICHARD SELLER. 
 
 IN TWO VOLUMES. 
 VOL. II. 
 
 URUH HUNT, No. 19 NORTH THIRD STREET. 
 1833. 
 
SSI 
 
 tf, 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE EIGHTH BOOK. 
 
 In the foregoing year we left G. Fox in Lancaster prison, where at 
 the sessions, the oath of allegiance being tendered to, and refused by 
 him, he was brought to his trial in the month called March, which be- 
 gins the year 1664. Being brought to the bar before judge Twisden, he 
 said, ' Peace be amongst you all.' At which the judge looking upon 
 him, said, 'What! do you come into the court with your hat otl?' 
 Whereupon the jailer taking it off, G. Fox said, ' The hat is not the hon- 
 our that comes from God.' Then said the judge, 'Will you take the 
 oath of allegiance V G. Fox answered, ' I never took any oath in my 
 life.' 'Well,' said the judge, 'will you swear or no? G. Fox replied, 
 * I am a Christian, and Christ commands me not to swear; and so doth 
 the apostle James likewise ; and whether I should obey God or man, do 
 thou judge.' ' I ask you again,' said the judge, ' whether you will swear 
 or no V To which he made answer, ' I am neither Turk, Jew, nor Hea- 
 then, but a Christian, and should show forth Christianity. Dost thou not 
 know, (thus he went on,) that Christians in the primitive times, undet 
 the ten persecutions, and some also of the martyrs in queen Mary's days, 
 refused swearing, because Christ and the apostle had forbidden it ? Ye 
 have experience enough, how many men have sworn first to the king, 
 and then against him. But as for me, I have never taken an oath in 
 all my life ; and my allegiance doth not lie in swearing, but in truth and 
 faithfulness: for I honour all men, much more the king. But Christ, 
 who is the great Prophet, who is the King of kings, the Saviour of the 
 world, and the great Judge of the whole world, he saith, I must not 
 swear. Now the pc^nt is, whether I must obey Christ, or thee. For 
 it is in tenderness of conscience, and in obedience to the command of 
 Christ, that I do not swear. And we have the word of a king for ten- 
 der consciences.' G. Fox having spoken thus much, asked the judge, 
 if he did own the king 1 To which he said, ' Yes, I do own the king.' 
 ' Why then,' said he, • dost thou not observe his declaration from Breda, 
 and his promises made since he came into England, that no man should 
 be called in question for matters of religion, so long as they lived peace- 
 
4 THE HISTORY Of THE [1664 
 
 ably ? Now if thou ownest the king, why dost thou call me into question, 
 and put rpe upon taking an oath, seeing thou, nor none, can charge me 
 with unpeaceable living V The judge looking angry, said, ' Sirrah, will 
 you swear? To which G. Fox tojd him, 'I am none of thy sirrahs; I 
 am a Christian ; and for thee, who art an old man and a judge, to sit 
 there apd give nicknames to the prisoners, doth not become either thy 
 grey hairs or thy office,' The judge being, a little more cool, after some 
 words to and fro, said, 'G. Fox," say whether thou wilt take the oath, 
 yea, or nay?' To which he replied, 'If I could take any oath at all, I 
 should take this : for I do not deny some oaths only, or on some occa- 
 sions, but all oaths, according to Christ's doctrine, who said, " Swear not 
 atalL" Now if thou, or anyofyou,or any of your ministers or priests here, 
 will jrove that ever Christ or his apostle, after they had forbidden all 
 swearing, commanded Christians to swear, then I will swear.' None of 
 the priests offering to speak, the judge said, ' I am a servant to the king, 
 and the king sent me not to dispute with you. but to put the laws in exe- 
 cution ; and therefore I tender the oath of allegiiince.' G. Fox continu- 
 ing to refuse swearing, was sent again to prison. Two days after, being 
 brought again before the judge, it was asked him, whether he would 
 traverse or submit? To which G. Fox said, he desired he might have 
 liberty to traverse the indictment, and try it. Then order was given to 
 lake him away, and he was kept in prison till the next assizes. 
 
 Being prisoner in Lancaster castle, there was much talk of the Turk's 
 great progress in Hungary, there being at that time a war between the 
 Emperor and the Turks; and many being afraid, he said to some, that 
 walking once in his chamber, he saw the Lord's power turn against the 
 Turk, and that he was turning back again. And within a month after 
 news came that he was defeated. Another time, as he was walking in 
 the room, with his mind Upon the Lord, he saw an extraordinary great 
 light, and looking up, he beheld an angel of the Lord, with a glittering 
 sword stretched southward, which shone so bright, as if the court had 
 been a]l on fire. Of which Lhave for proof what he mentions of it in 
 his journal, and also another small book he gave out with the title of 
 a Warning to England. Not long after a war broke out between Eng- 
 land and Holland, and some time after the pestilence appeared at Lon- 
 don, (which lies southwardly from Lancaster,) and after two years that 
 ci^y by the fire was turned into rubbish. 
 
 But I return to the Liancaster assizes. Margaret Fell, who was now 
 a widow, was also under confinement for refusing the oath of allegiance. 
 And G. Fox being in prison, wrote several papers to the magistrateg,in 
 which he manifested the evil of persecution, and exhorted to virtue and 
 piety. 
 
 In the month called August, the assizes were held again at Lancas- 
 ter. G. Fox being brought thither, (judge Turner then sitting on the 
 crown-bench,) and being called to the bar, the judge asked the justices, 
 whether they had tendered him the oath at the foregoing sessions? They 
 saying they had, and having sworn it, the jury were sworn too. Then 
 the judge asked him, whether he had not refused the oath at the last as- 
 sizes? To which he answered, 'I never took an oath in my life; and 
 Christ the Saviour and Judge of the world said, " Swear not at all." 
 The judge seeming not to take notice of this answer, asked him whe- 
 ther or no he had not refused to take the oath at the last assizes T G. 
 Fox maintaining the unlawfulness of swearing, the judge said, he was 
 
1664] PEOPLE CALLED QUAKERS. 5 
 
 not at that time to dispute whether it was lawful to swear, but to in- 
 quire whether he had refused to take the oath, or no. G. Fox'then sig- 
 nifying that he did not disapprove the things mentioned in the oath, said, 
 ' Plotting against the king, and owning the Pope's, or any other foreign 
 power, I utterly deny.' ' Weil,' said the judge, ' you say well in that : 
 but did you deny to take the oath ; what say you.' ' What wouldest 
 thou have me to say? i-epiied he, ' I have told thee before what I did 
 say.' After some more words from both sides, the indictment was read. 
 G. Fpx having informed himself of the errors that were in it, said, he 
 had something to speak to it, for there were many gross errors in it. 
 The judge signified that he would not hear him, but when he was at the 
 point of giving judgment, the jury going out, soon returned, and brotoght 
 him in guilty. Whereupon he told them, that both the justices and they 
 too had forsworn themselves; which caused such confusion in thecourt, 
 that the pronouncing judgment was delayed. ]\Jargaret Fell being next 
 brought to the bar, "was also declared guilty. 
 
 The next day she and G. Fox were brought up again to receive sen- 
 tence. Her counsel pleading many errors in her indictment, she was 
 set by ; and G. Fox then being called, showed himself unwilling to, let 
 any man plead for him ; which seemed to make some stop; yet he was 
 asked by the judge, what he had to say, why he should not pass senr 
 tence upon him. At which he told him, 'I am no lawyer, but yet I 
 have much to say, if thou wilt but have patience to hear V Thereupon 
 those on the bench laughed, and said, 'Come what have you to say? 
 Then he asked the judge whether the oath was to be tendered to the 
 king's subjects, or to the subjects of foreign princes. To which the 
 judge said, ' To the subjects of this realm.' ' Then,' said George, ' look 
 on the indictment, and ye may see that ye have left out the word sub- 
 ject: and not having named me in the indictment as a subject, ye can- 
 not premunire me for not taking the oath.' They then looking to the 
 statute, and the indictment, saw that it was as he said, and the judge 
 confessed that it was an error. Next G. F. told him, he had something 
 else to stop judgment; and he desired them to look what day the in- 
 dictment said the oath was tendered to him at the sessions there T They 
 looking, said it was the eleventh of January. Then he asked, ' What 
 day of the week was that sessions held on? 'On a Tuesday,' said they. 
 To which G. F. said, ' Look in your almanac, and see whether there 
 was any session held at Lancaster on the eleventh of January. They 
 looking, found that the eleventh day was the day called Monday, and 
 that the sessions were on the day called Tuesday; which was the twelfth 
 day of the said month : ' Look ye now,' said he, ' ye have indicted me 
 for refusing the oath in the quarter-sessions held at Lancaster on the 
 eleventh day of January last, and the justices have sworn that they ten- 
 dered me the oath in open sessions here that day, and the jury upon 
 their oath have foun^ me guilty thereupon; and yet ye see there was no 
 sessions held at Lancaster that day.' The judge, to cover the matter, 
 asked, whether the sessions did not begin on the eleventh day? To 
 which some in the court answered, ' No ; the sessions held but one day, 
 and that was the twelfth.' Then the judge said, this was a great mis- 
 take, and an error. Some of the justices grew so angry at this, that 
 they seeming ready to have gone off the bench, stamped, and said, 
 ' Who hath done this? Somebody hath done this on purpose.' Then 
 said G. F. ' Are not the justices here that have sworn to this indictment, 
 
6 THE HISTORY OF THE [1664 
 
 forsworn men? But this is not all ; I have more yet to offer Why sen- 
 tence should not be given against me, in what year of the king was it, 
 that the last assizes, which was in the month called March, was holden 
 here?' To this the judge said it was in the sixteenth year of the king. 
 ' But,' said G. Fox, ' the indictment says it was in the fifteenth year.' 
 This was also acknowledged to be an error : but both judge and justice? 
 were in such a fret, that they knew not what to say ; for it had been 
 sworn also, that the oath was tendered to G. Fox at the assize men- 
 tioned in the indictment, viz. in the fifteenth year of the king, whereas 
 it was in the sixteenth ; which made G. Fox say, ' Is not the court here 
 forsworn also, they having sworn a whole year false ?' Some other re- 
 markable errors he showed, which I, having no mind to be tedious, pass 
 by with silence. 
 
 G» Fox then desiring justice, and saying, that he did not look for 
 mercy, the judge saidj you must have justice, and you shall have law : 
 which made him asli, ' Am I now free from all that hath been done 
 against me in this matter?' 'Yes,' said the judge; but then starting up 
 in a rage he said, - 1 can put the oath to any man here ; and I will ten- 
 der you the oath again.' G. Fox then telling him, that he had examples 
 enough of yesterday's swearing and false swearing; ' For I saw before 
 my eyes,' said he, ' that both justices and jury forswore themselves ;' 
 yet the judge asked him if he would take the oath ? But he replied, 
 'Do me justice for my false imprisonment all this while;' for he had 
 been locked up, as was well known, in a wet and cold room, and there- 
 fore he said, 'I ought to be set at liberty.' At which the judge said, 
 'you are at liberty, but I will put the oath to you again.' G. Fox then 
 turning himself about, said to the people, 'Take notice, this is a snare; 
 but I ought to be set free from the jailer, and from this court' But the 
 judge instead of hearkening to that, cried, ' Give him the book.' G. Fox 
 then taking the book, and looking in it, said, ' I see it is a bible, and I 
 am glad of it.' In the meanwhileithe jury being called by order of the 
 judge, they stood by ; for though theyhad desired, after they had brought 
 in their former verdict, to be dismissed, yet he told them, he could not 
 dismiss them yet, because he should have business for them ; and there- , 
 fore they must attend, and be ready. G. Fox, perceiving his intent, 
 looking him in the face, which rtiade him blush : nevertheless he caused 
 the oaUi to be read, and then asked G. Fox whether he would take the 
 oath or no; to which he said-, ' Ye have given me a book here to kiss, 
 and to swear on ; and this book says, kiss the Son ; and the Son says in 
 this book, " Swear not at all,": and so says also the apostle James : now 
 I say, as the book says, and yet ye imprison me, for doing as the book 
 folds me. How chance ye do not imprison the book for saying so? How 
 comes lit Ihatithe book is at liberty amongst you, which bids me swear 
 4iot? Why do not ye imprison the book also?' Whilst he was Speak- 
 ing thus, he held up the bible open, to show the place where Christ for- 
 fcids swearing. But the book was taken from him, and the judge said, 
 ■'No, but we will imprison George Fox.' 
 
 This case was so singular, that it was spread over all the country, 
 as a by-word, that they gave G. Fox a book to swear on, that com- 
 manded him not to swear at all, and that this bobk, viz. the Bible, was 
 at liberty, and he in prison, for doing as the Bible saidw But the judge 
 urged him still to swear; to which G. Fox said, - 1 am a man of a ten- 
 der conscience; consider therefore, that it is in obedience to Christ's 
 
1664] PEOPLE CALLED QUAKERS. ^ 7 
 
 command that I cannot swear : but if any of you can convince me* 
 that after Christ and the apostle had commanded not to swear, they did 
 alter that command, and commanded Christians to swear, then ye shall 
 see I will swear.' And he seeing there several priests, said, ' If ye can- 
 not do it, let your priests do it.' But none of the priests said any 
 thing; and the judge said, 'All the world cannot convince you.' To 
 which he replied, ' How is it like the world should convince me ? For 
 the whole world lies in wickedness : but bring out your spiritual men, as 
 ye call them, to convince me.' Then the sheriff and the judge said, that 
 the angel swore in the Revelations. To which G. Fox replied, ' When 
 God bringeth in his first-begotten Son into the world, he saith, " Let all 
 the angels of God worship him 5" and he said, " Swear not at all."— * 
 ' Nay,' said the judge, ' I will not dispute.' Then he told the jury, it 
 was for Christ's sake that he could not swear ; and therefore he warn- 
 ed them not to act contrary to that of God in their consciences, be- 
 cause they must all s»ppear before his judgment seat. After some more 
 -words spoken, the jailer took him away. 
 
 In the afternoon he was brought up again: and the jury having 
 brought him in guilty of what he was charged within the indictment, via. 
 his not taking the oath, the judge asked him, what he had to say for 
 himself. He then desired the indictment to be read ; since he could 
 not answer to that Which he had not heard. The clerk reading it, the 
 judge said, ' Take heed it be not false again.' But the clerk read it in 
 such a manner, that G. Fox could hardly understand what he read. 
 And when he had done, the judge asked G. Fox what he had to say to 
 the indictment. To which he said, ' At once hearing so large a writ- 
 ing read, and that at such a distance, that I could not distinctly hear 
 all the parts of it ; I cannot well tell what to say to it : but if you will 
 let me have a copy of it, and give me time to consider, I shall answer 
 it.' This put the court to a little stand; but at length the judge asked 
 him, what time he would have ? And he answered, ' Till the next as- 
 size.' ' But,' said the judge, - What plea will you make now ; are you 
 guilty, or not guilty V To which he replied, I am not guilty at all of 
 denying swearing obstinately and wilfully : and as for those things men- 
 tioned in the oath, as Jesuitical plots, and foreign powers, I utterly deny 
 them in my heart: and if I could take any oath, I should, take this; but 
 I never took any bath in all my life.' To this the judge returned, • You 
 say well ; but the king is sworn, the parliament is sworn, I am sworn, 
 the justices are sworn, and the law is preserved by oaths.' On which 
 G. Fox told him, they had had sufficient experience of men's swearing, 
 and had seen how the justices and jury swore wrong the other day : 
 and continued he, ' If thou hast read in the book of Martyrs, how many 
 of them did refuse to swear, both within the time of the ten persecutions, 
 and in bishop Bonner's day, thou mayest see that to deny swearing in 
 obedience to Christ's command, is no new thing.' To this the judge 
 said, he wished the laws were otherwise. G. Fox said then, ' Our yea 
 is yea, and our nay is nay: and if we transgress our yea and our nay, 
 let us suffer as they do, or should do, that swear falsely. This I have 
 offered to the king, and the king said it was reasonable.' 
 
 After some further discourse, G. Fox was committed to prison again, 
 and Colonel Kirby ordered the jailer to keep him close, and to suffer 
 nobody to come to him, as one that was not fit to be discoursed with. 
 The jailer did not scruple to follow this order, for he locked him up in 
 
8 THE HISTORY OF THE [1664 
 
 a smoky tower, where the smoke of the other prisoners came up so 
 thick, that sometimes one could hardly see a burning candle ; so that 
 there seemed to have been an intent to choke him ; for the turnkey could 
 hardly be persuaded to unlock one of the upper doors a little to let out 
 the smoke. Besides this hardship, in wet weather it rained in upon his 
 bed to that degree, that his shirt grew wet. In this pitiful condition 
 he lay during a long cold winter, which so afflicted him, that his^body 
 swelled, and his limbs were much benumed. Here we will leiave him 
 till he was brought again to his trial, which was not before the next 
 year. 
 
 But before I part with him, I must mention, that some time before 
 he had written several papers to the emperor, the kings of France and 
 Spain, and also to the pope. These writings were by somebody else 
 turned into Latin, and so given out in print, , In these he levelled chiefly 
 against persecutionfor religion's sake. He reproved the king of Spain 
 more especially, because of the inquisition, and the burning of people : 
 and he did not spare the pope, as being the spring of these evils, saying, 
 ' Innocent blood hath long cried for vengeance to the Lord : the earth 
 almost swims with ianocent blood ; and the cry of it is heard. Your 
 frozen profession, and your cold winter images being set up in your 
 streets, the Lord God of power and death, and of heaven and earthi, 
 will be avenged on thee, and you all ;. his day is approaching. Ye 
 great and rich cardinals and pope, ye have been fed like fat hogs ; and 
 seeing that thou wouldestnot receive the Lord's messengers, but threw 
 them in prison, and in your inquisition, it may be the Lord may give 
 you a visit another way, for his dread is gone out, and his zeal is kia- 
 died against you. — The fields are sprinkled with the blood of the inno- 
 cent, and ye are the aceldama, or the field of blood. But the Lord is 
 coming to take vengeance upon you ; his hand is stretched over your 
 heads, and his power is gone over you ; with that he will rule you, and 
 smite you down, and bring you that. are lofty from your seats, and 
 abase your pride, and take the glory to himself.^How much blood, 
 which is unmeasurable, and cannot be measured here, have ye drank 
 since the days of the apostles, and made yourselves drunk with it ! But 
 now is the indignation and wrath of the Almighty come and coming 
 upon you; and tboa .pope must feel it. Tremble therefore, thou pope, 
 tremble, fear, and quake thou pope, tremble ye cardinals, tremble ye 
 Jesuits, tremble ye priors, tremble ye monks and friars, of what rank 
 soever, for the army of the Lord God is coming over you, by whom 
 ye shall be taken, and dashed to pieces,' These are but small sparkles 
 of that flame which G. Fox blew against the pope, intermixing his writ- 
 ings with many demonstrations, that the Romish church was the whore 
 of Babylon, and that she it was that had defiled herself with idolatry 
 and superstition, and had bathed herself in the blood of the saints, hav- 
 ing furiously attacked them with sword and fire. This he concluded 
 with these words: ' The plagues of God will be thy portion, Q pope, 
 who hath deceived the nations : and all ye Jesuits and cardinals, howl, 
 for your misery is coming, the mighty day of the Lord God upon you 
 all ; the Lord God, who will be worshipped in spirit and in truth, and 
 with none of your inventions.' Thus G. Fox wrote in that day to the 
 pope and his counsellors ; and no wonder that he paid dear for this 
 sharp language against the head of the church of Rome ; for it may 
 be believed, that a great many of the court party, in those days, were 
 
1664J PEOPLE CALLED QUAKERS. 
 
 either concealed Papists, or favourers of them : and yet among the 
 national clergy, and even those of other persuasions, many branded the 
 Quakers with the odious name of secret Papists, thereby to make them 
 incur the hatred of the people. 
 
 Now I return to Francis Howgili, whom in the foregoing year we 
 left in prison at Appleby. It was in the forepart of this year that he 
 was brought to his trial. Being come into court before the judges sat, 
 he spoke to the clerk of the assizes, and told him, he did not know whe- 
 ther they expected his appearance then or not : the clerk said, ' YoCi 
 have done well,' and that he would acquaint the judge, and he should 
 only engage to^him to appear the next assizes, to answer the indictment 
 against him, and that he should not appear in court; Francis bid him 
 do what he would. In the meantime Sir Philip Musgrave, (so called,) 
 a great adversary to the Truth, and the great and chief prosecutor of 
 Francis, had informed the judges against him, that he was a dangerous 
 person, a ringleader, ^nd a keeper up of meetings of dangerous con- 
 sequence, and destructive of the peace of the nation ; so then they con- 
 cluded he should appear in court ; and so the clerk informed him, and 
 told him about what time he should be called. So the court began ; 
 judge Twisden gave the charge to the" grand jury, in which he said, 
 there was a sort of people, who under pretence of conscience and 
 religion, seemed to build upon the king's declaratioi^ from Breda, and 
 under colour of this hatched treasons and rebellions, and gave the jury 
 charge to inquire and present such, that the peace of the nation might 
 be preserved ; so they impann^led the jury, and Francis was called to 
 the bar, and the judge spake as foUoweth : 
 
 Judge, speaking calmly to him, said, the face of things was much 
 altered since the last assizes, and made a large speech, to him and the 
 country, telling him, that all sects under pretence of conscience did vio- 
 late the laws, and hatched rebellions, 'Not, (saith he,) that I have any 
 thing to charge you with ; but seeing the oath of allegiance was tender- 
 ed to you the last assizes, and you refused to take it, it was looked upon 
 that such persons were enemies to the king and government;' and said, 
 ' I. will not trouble you now to answer to your indictment, but I must 
 do that the next assizes ; in the meantime you must enter into recogni- 
 zance for yqur good behaviour.' 
 
 To which F. .H. answered, I desire liberty to speak, which he had 
 without interruption, and said as foUoweth: 
 
 F. H. Judge Twisden, thou very well knowest upon how slender an 
 account, or none, I was brought before thee the last assizes, where thou 
 wert pleased to tender me the oath of allegiance, though I believe both 
 thou and the rest of the court, did know it was a received principle 
 among us not to swear at all ; many reasons I gave thee then, many 
 more I have to add, if I may have audience ; for it may appear to you 
 an absurd thing, and obstinacy in me to refuse it, if I should not tender 
 a reason ; I am, (said he,) none of those that make religion a cloak of 
 maliciousness, nor conscience a.<jloak to carry on plots or conspiracies, 
 the Lord hath redeemed me and many more out of such things, and 
 seeing I am engaged to appear at the next assizes, I desire no further 
 thing may be required of me. 
 
 Judge. You must enter into bond this dangerous time, and therefore 
 consider of it, and tell me now, or before the assizes end. 
 
 The second day of the assizes he was called again. 
 
 Vol. II.— 3 
 
10 THE HISTORY OF THE [1664 
 
 -.1 
 
 P. H. Seeing thou art pleased to let me answer to the indictment, 
 which I am willing to do, 1 have been of good behaviour, and shall so 
 continue; but it seems a hard thing to me, and full of severity, that see- 
 ing I am obliged to appear to answer an indictment of so high a nature, 
 (if prosecuted against me,) which tends to the loss of my liberty for life, 
 and my estate forever, I hope the court will not envy my liberty for 
 five months. 
 
 Judge Turner said. We do not desire your imprisonment, if you will 
 "be of good behaviour. 
 
 F. H. pressed that they would not put him upon giving bond to be of 
 good behaviour, knowing himself to be bouiid by the truth, that he could 
 not misbehave himself - 
 
 One Daniel Flemming, another persecuting justice, had framed ano- 
 ther indictment against him for meeting, and stood up, (fearing the snare 
 of giving bond would not hold,) and said as followeth : 
 
 JD. Flemming. My lord, he is a great speaker, it may be the Quakers 
 cannot want him. 
 
 Judge. Let him be what he will, if he will enter into bond. 
 
 F. H. said be had nothing to accuse himself of, for his conscience 
 bore him witness that he loved peace, and sought it with all men. 
 
 Judges both spake. What do you tell of cpnscience ? We meddle 
 not with it; but you contemn the laws, and keep up great meetings, and 
 go not to church. , '■ 
 
 F. H. We are fallen in a sad age.; if meeting together peaceably, 
 without arms, or force, or intention of hurt Xo any man, only to worship 
 God in Spirit, and exhort one another to righteousness, and to pray to- 
 gether in the Holy Ghost,' as the primitive Christians of old, that this 
 should be reckoned breach of peace and misbehaviour. 
 
 Judge Twisden. Do you compare these times with them ? They 
 wer,e heathens that persecuted, but we are Christian magistrates. 
 
 F. H. It is a doctrine always, held by us, and a received principle 
 which we believe, that Christ'^ kingdom could not be set up with car- 
 nal weapons ; nor the gospel propagated by force of arms, nor the church 
 of God built with violence ; 'but the Prince of Peace was manifested 
 amongst us, and we could learn war no more, but could love enemies, 
 and forgive them that did evil to us. > ^, 
 
 Philip Musgiave stood up, and said, ' My Lord, we have been remiss 
 towards this people, and have striven with them, and put them in prison 
 again and again, and fined them, and as soon as they are out they meet 
 again.' 
 
 Then stood up John Lowther, called a justice, and said, ' My Lord, 
 they grow insolent, notwithstanding all laws, and the execution of them, 
 yet they grow upon us, and their meetings are dangerous.' . . 
 
 PhiUp Musgrave stood up, and produced a paper, (and justice Flem- 
 ming, so called, seconded him,) in great capital letters, and gave it the 
 judge ; he told the judge, that it happened some Quakers were sent to 
 prison, and one of them died at Lancaster, and they carried liis corpse 
 through the country, and set that paper upon his coffin, ' This is the 
 body of such an one, who was persecuted .by Daniel Flemming till 
 death.' 
 
 Judge. We have spent much time with you ; I will discourse no 
 more. 
 
 F. H. I acknowledge your moderation towards me, allowing me 
 
1664] PEOPLE CALLED QUAKERS. H 
 
 liberty to speak; I shall not trouble you much longer; I shall be willing 
 to appear to answer to the indictment at the assizes, and in the mean- 
 time to live peaceably and quietly, as I have done, if that will satisfy. 
 
 Judge. You must enter into bond to come at no more meetings. 
 
 F. H. I cannot do that; if I should, I were treacherous to God and 
 my own conscience, and the people and you would but judge me a 
 hypocrite. 
 
 They were loth to commit him, yet at last they did. 
 
 This was in the latter part of the month called March, and he was 
 kept about five months as before in a bad room, and none suffered to 
 speak with him, but Wh& got secretly to him without the jailer's know- 
 ledge. 
 
 It was about this time that John Audland departed this life. He and 
 his bosoni friend, John Camm, (whose decease was some years before,) 
 had travelled much together in the ministry of the gospel : therefore I 
 will give an uninterrupted relation of their latter end ; but first that of 
 John Camm. 
 
 He was of very good parentage, born at Carasgil, in the barony of 
 Kendal in Westmoreland, which seat had been possessed by his ances- 
 tors long before him. From his childhood he was inclined to be re- 
 ligious, and seeking after the best things, he joined with those that were 
 the most strict in perfornjing religious duties. And having afterwards 
 heard G. Fox, he. embraced as truth the doctrine he preached, and 
 growing up in it, he himself became an eminent minister of the gospel 
 among those called Quakers. He and his bosom friend John Audland, 
 were the first of that society who preached at Bristol, where having 
 been in the meetings of the Baptists and Independents, they also had 
 meetings in several places without the city, where there was a great 
 concourse of people, and many received their doctrine. Since that 
 time these two ministers travelled much together, and many were con- 
 vinced by their ministry. But at length John Camm, who did not spare 
 himself, began to fall under a kind of consumption, insomuch that through 
 weakness he was fain to stay at home ; and then he often called his 
 children and family together, exhorting them to godliness, and praying 
 to the Lord for them. Some weeks before his death, he once expres- 
 sed himself thus: 'How great a benefit do I enjoy above many, hav- 
 ing such a large time of preparation for death, being daily dying, that 
 I may live for ever with my God, in that kingdom that is unspeakably 
 full of glory. My outward man daily wastes and moulders down, and 
 draws towards its place and centre ; but my inward man revives, and 
 mounts upwards towards its place and habitation in the heavens.' The 
 morning that he departed this life, he called his wife, children, and fami- 
 ly, to him, and exhorting them to fear the Lord, to love his truth, to 
 walk in it, and to be loving and kind to one another, telling them that 
 his glass was run, the time of his departure was come ; and he was to 
 enter into everlasting ease, joy, and rest: charging them all to be pa- 
 tient and content with their parting with him. And so fainting, he pass- 
 ed into a sweet sleep; but by the .weeping and crying of those about 
 him, he awakened, and desired to be helped up a little in his bed, and 
 then he spoke to this effect : ' My dear hearts, ye have wronged me and 
 disturbed me, for I was at sweet rest ; ye should not so passionately 
 sorrow for my departure ; this house of earth and cky must go to its 
 
12 THE HISTORY OF THE [1664 
 
 place ; and this soul and spirit is to be gathered up to the Lord, to live, 
 with him for ever, where we shall meet with everlasting joy.' Then 
 taking leave of his family, he charged them to be content with his de- 
 parture; and lying down, within a little time deceased. 
 
 His beloved friend John Audland, (who often bemoaned the loss of 
 so dear a companion,) died also of a kind of consumption: for his ar- 
 dent zeal made him strain his voice beyond what his body was well 
 able to bear. In a meeting, which he once had with J. Camm, in a 
 field vfithout Bristol, where Charles Marshall was one of his auditors, 
 after J. Camm had left off speaking, he stood up, with an awful and 
 shining countenance : and lifting up his voice as a trumpet, he said, ' I 
 proclaim a spiritual war with the inhabitants of the earth, who are in 
 the fall and separation from God, and I prophesy to the four winds of 
 heaven.' Thus he went on with mighty -power^ exhorting to repent- 
 ance; and spoke with such "a piercing authority, that some of the au- 
 ditory fell on the ground, and cried out under the sense of their trans- 
 gression. And when at Bristol he many times preached in an orchard 
 to a great multitude, he would lift up his voice exceedingly, in order to 
 be heard by all. Thus he spent his natural strength, though he was but 
 a young man. About the twentieth year of his age, he married with 
 one Anne Newby, of Kendal, a virtuous maid, not only of good family, 
 but also excelling in piety, and therefore she freely gave him up to tra- 
 vel in the service of the gospel, notwithstandijjg his company was very 
 dear to her ; which made her say, that she believed few ever enjoyed 
 a greater blessing in a husband so kind and affectionate. And how 
 heartily and tenderly she loved him, may be seen by the following let- 
 ter she wrote to him. 
 
 ' Dear Husband, 
 ' Thou art dearer to me than ever ; my love flows out to thee, even 
 the same love that I am loved withal of ray Father. In that love salute 
 me to all my friends, for dear you are all unto me ; my life is much re- 
 freshed in hearing from you. I received thy letters, and all my soul 
 desireth is to hear from thee in the life ; dear heart, in life dwell, there 
 I am with thee out of all time, out of all words, in the pure power of 
 the Lord, there is my joy and strength ; O ! how am I refreshed to hear 
 from thee, to hear of thy faithfulness and boldness in the work of the 
 Lord. O! dear heart, I cannot utter the joy I have concerning thee; 
 thy presence I have continually in spirit, therewith am I filled with joy; 
 all glory and honour be to our God for ever. O ! blessed be the day in 
 which thoti wast born, that fhou art found worthy to labour in the work 
 of the Lord. Surely the Lord hath found thee faithful in a little, there- 
 fore he hath committed much unto thee ; go on in the name and power 
 of the Lord Jesus Christ, from whence all strength cometh, to whom 
 be all glory, and honour for ever. O ! dear heai't, go on, conquering 
 and to conquer, knowing this, that thy crown is sure. So, dear heart, 
 now is the time of the Lord's work, and few are wilHng to go forth 
 into it. AH the world lieth in wickedness, doing their own work; but 
 blessed be the Lord for ever, who hath called us from doing our own 
 work, into his great work. O ! marvellous are his works, and his ways 
 past finding out. O! dear heart, thou knowest my heart, thou mayest 
 read daily how that I rejoice in nothing more than in thy prosperity in 
 the work of the Lord : Oh ! it is past my utterance to express the joy I 
 
J664] PEOPLE CALLED QUAKERS. 13 
 
 have for thee. I am full, I am full of love towards thee, never such 
 love as this ; the mighty power of the Lord go along with thee, and 
 keep thee faithful and valiant, and bold in his pure counsel, to stand sin- 
 gle out of all the world. 0! dear heart, all my love to. thee is purer 
 than gold seven times purified in the fire : O ! pure is he that hath loved 
 us, therefore let purity and holiness cover us for ever. A joyful word 
 it was to me, to hear that thou wast moved to go for Bristol : my 
 own, heart, my own life! in that which now stands, act and obey, that 
 thou mayest stand upon thy alone guard ; so, dear heart, let thy prayers 
 be for me, that I may be kept pure out of all temptations, singly to 
 dwell in the hfe: so farewell. 
 
 ANNE AUDLAND.' 
 
 By this letter it appears, that there was an endeared mutual love be- 
 tween this virtuous couple. He was a man of great knowledge, but 
 when his understanding came to be opened by the preaching of G. Fox, 
 he would say, sometimes, ' Ah, what have we been doing ! Or what 
 availefh our great profession? AH our building tumbles down; our 
 profession is high as the wind ; the day of the Lord is upon it, and his 
 word, as a fire, consumer it as dry stubble; and puts an end to all 
 empty professions and high notions, without Hfe or substance ; to aH the 
 wisdom of fallen man. We must forsake the world, and all its glory; 
 it is all but vanity and vexation of spirit : it is a Saviour that I long for; 
 it is him that my soul^pants after. O that I may be gathered into his 
 life, and overshadowed with his glory, sanctified throughout by his 
 word, and raised up by his eternal power !' He continuing in this state 
 of daily supplication and inward travail of soul, it pleased the Lord at 
 length to furnish him with an extraordinary qualification to proclaim 
 his word, which he did some years faithfully, and with great zeal. And 
 though his wife loved him dearly, and preferred his company above 
 what the world could give; yet in regard of his gospel service, she 
 gave him up freely to be much from home; whereby during a great 
 part of the time of their marriage, she had not his desirable company. 
 In the meanwhile he laboured diligently in the Lord's harvest, tHl his 
 bodily strength failing, and meeting with hard imprisonments, he was 
 seized with a most violent cough, which was foHowed by a fever, so 
 that his sleep was taken from him, which made him grow very weak; 
 ■ but he bore his sickness with great patience, and said once, that in those 
 great meetings in the orchard at Bristol, he often forgot himself, not 
 considering the inability of his body, from a desire to be heard by all: 
 but that his reward was with him, and he content to be with the Lord, 
 which his soul valued above all things. Not long before his departure, 
 being visited by some of his friends, he spoke so comfortably, and with 
 such power, as one that was beyond the feeling of his weakness. To 
 his wife, who was big with child, and nigh her delivery, well knowing 
 how tenderly she loved him, he said, ' My will is in true subjection, 
 submitting to the will of the Lord, whether Hfe or death; and therefore 
 give me up freely to his disposing.' And she, how dear soever he was 
 to her, did so ; which gave him some ease, seeing her sincere resigned- 
 ness ; and being sometimes overcome with joy, he pra^ped God in his 
 sickness ; nay so ardent was his zeal, that once, though very weak, he 
 desired to be helped up in bed upon his knees ; and thus he fervently 
 supplicated the Lord in the behalf of his churches, that they might be 
 
14 THE HISTORY OF THE [1664 
 
 preserved in the truth, out of the evil of the world, and that his, gospel 
 might spread, and be published to the gathering of all that pertain to 
 Israel. His strength now diminishing daily, he sweetly departed at the 
 age of thirty-four years, about three yveeks after the fever first seized 
 him. And his widow, who ten days after his decease was delivered of 
 a son, behaved herself discreetly, and said afterwards in a paper con- 
 cerning him : ' The eternal God, who by his providence, joined us to- 
 gether in marriage, in our young days, in his blessed counsel also caused 
 his day to spring from on high upon us : in the marvellous light, and 
 bright shining whereof, he revealed his Son Christ in us, and gave us 
 faith to believe in him, the eternal word of life, by which our souls 
 came to be quickened, and made alive in him: and also in and by the 
 quickening of his holy power, were made one in a spiritual and heaven- 
 ly relation, our hearts being knit together in the unspeakable love of 
 truth, which was our life, joy, and delight, and made our days together 
 exceeding comfortable : as being that whereby all our temporal enjoy- 
 ments were sanctified, and made a blessing to us. How hard it was, 
 and how great a loss, to part with so dear and tender an husband as he 
 was to me, is far beyond what I can .express: the dolour of my heart, 
 my tongue or pen is not able to declare. Yet in this I contented myself, 
 that it was the will of the Lord that he was taken from the evil; and 
 that my loss, though great, was not to be compared to his eternal gain.' 
 This widow, in process of time, was married to Thomas Camm, son of 
 John Camm, her former husband's bosom friend. She was indeed a 
 woman of great virtue, but now I part with her, with intention to say 
 more of her when I shall come to the time of her decease. 
 
 I return to Francis Howgill, whom we left in prison, aniwho now 
 appeared again at -the assizes, which were holden at Appleby, in the 
 month called August. And he having got-liberty to speak with the 
 clerk of the assizes, who told him, that he must prepare himself to come 
 to a trial, answered, he was prepared, but thought that all he could 
 say, would little avail, believing they purposed to prosecute him with 
 all severity : which proved so, as will appear by what follows ; for the 
 county justices had incensed the judges against him beforehand. Yet 
 Howgill endeavoured all he could to convince them of his innocency ; 
 and to that end dl-ew up the substance of the oath into several heads 
 which he could subscribe to; to this he joined another paper to judge 
 Turner, showing the cause of his first commitment and the former pro- 
 ceedings against him: and how unequal it was to prosecute him upon 
 a statute madfe against popish recusants. He also signified in tha^ 
 paper, that he was a man of a tender spirit, and feared the Lord from 
 a child, and he had never taken any oath but once in his life, which was 
 twenty years ago; and that his refusing to take the oath of allegiance, 
 was not in any evil intent to the king's person or government, but 
 merely upon a conscientious account, and that he could not swear, being 
 otherwise persuaded of the Lord, seeing it was against the command of 
 Christ, and the apostle James's doctrine. Besides, that he was able to 
 make it evident to be against the example of the primitive Christians 
 for divers hundred years, and so no new opinion. That he did neither 
 in wilfulness no.r obstinacy refuse it, being sensible of the damage that 
 would come thereby, if they did prosecute him upon that statute, he 
 having a wife and children, and some small estate, which he knew lay 
 at stake in the matter ; but that though it were Jus life also, he could 
 
1664] PEOPLE CALLED QUAKERS. 15 
 
 not revolt from, or deny that which he had most certainly believed in ; 
 but if any could convince him either by scripture or reason, he had an 
 ear to hear. And therefore all those things considered, he desired he 
 might be dismissed from his bonds, and from their persecution of him 
 upon that a,ccount. These papers were delivered to the judges and 
 justices before he appeared in court, and were read by them. He then 
 Doing called to the bar at the assizes holden at Appleby, judge Turner 
 said to him, ' Here is an indictment against you for refusing to take 
 the oath of allegiance ; so you must plead to it, either guilty or npt 
 guilty.' 
 
 F. H. with a heart girded up with strength and courage, said, ' Judge 
 Turner, may I have liberty to speak, and make my defence, for I have 
 none to plead my cause but the Lord V 
 
 Judge. You may. 
 
 F. H. I will lay the true state of my case before thee, and of the pro- 
 ceedings against me from the first, seeing judge Twisden is not here, 
 who had knowledge of all the proceedings hitherto. I am a countryman, 
 born and brought up in this country; my carriage and conversation is 
 known, how I have walked peaceably towards all men, ds 1 hope my 
 countrymen can testify. About a year ago being at my neighbouring 
 market-town about my reasonable and lawful occasions, I was sent for 
 by an high constable out of the market to the justices of peace, before 
 whom I wdnt; and when I came there, they had nothing to lay to my 
 charge, but fell to ask me questions to ensnare me about our meetings; 
 and when they could find no occasion^ they seemed to tender the oath 
 of allegiance to me, though they never read it to me, neither did I pos- 
 itively deny it, yet they committed me to prison ; and so I was brought 
 hither to this assize, and then the mittimus by which J was committed, 
 was called for, and the judge read it, and said to the justices it was in- 
 sufficient: nevertheless judge Twisden tendered the oath of allegiance 
 to me ; many things I did allege then, and many more I have to say 
 now, if time will permit : from that time I was under an engagement 
 to appear at the next assizes, and so was called, and did appear at the 
 last jail-delivery, and a further obligation was required of me for good 
 behaviour, which I could not give, lest I should be brought into a fur- 
 ther snare ; and since that time I have been committed prisoner these 
 five months, of which time I have been kept under great restrainf, my 
 friends not permitted to speak to me ; and thus briefly I have given thee 
 an account hitherto. As to the oath, the substance- thereof^ with the 
 representation of my case, is presented to the court already, unto which 
 I have set my hand, and also shall in those words testify the same in 
 open court, if required; and seeing it is the very substance the law doth 
 require I desire it may be accepted, and I cleared from my imprison- 
 ment. 
 
 Judge. I am come to execute the law, and the law requires an oath, 
 and I cannot alter it; do you think the law must be changed for you, 
 or only for a few ; if this be suffered, the administration of justice is hin- 
 dered, no action can be tried, nor evidence given for the king, nor other 
 particular cases tried ; and your principles are altogether inconsistent 
 with the law and government; I pray 3'^ou show me which way we shall 
 proceed, shoVv me some reason, and give me some ground. 
 
 F. H. I shall: in the mouth of two or three witnesses every truth is 
 confirmed ; and we never denied to give, and still are ready to give evi- 
 
16 THE HISTORY OF THE [1664 
 
 dence for the king wherein we are concerned, and in any other matter 
 for the ending of strife between man and man in truth and righteousness, 
 and this answers the substance of the law. 
 
 Judge. Is this a good answer, think you? whether to be given with 
 or without oath : the law requires an oath. 
 
 F. H. Still evidence is and may be given in truth, according to the 
 substance of the law, so that no detriment cometh unto any party, see- 
 ing that true testimony may be borne without an oath; and I did not 
 speak of chTanging the law : yetseeing we never refused giving testLmo- 
 ny, which answereth the intent and substance of the law, I judged it 
 was reasonable to receive our testimony, and not to expose us to such 
 sufferings, seeing we scrupled an oath only upon a conscientious account, 
 in tenderness of conscience, for fear of breaking the command of Christ, 
 the Saviour of the world, which if we do, there is none of you able to 
 plead our cause for us with him. 
 
 Judge. But why do not you go to church, but meet in houses and 
 private conventicles, which the law forbids. 
 
 F. H. We meet together only for the worship of the true God in 
 Spirit and Truth, having the primitive Christians for our example, and 
 to no other end, but that we may be edified, and God glorified ; and 
 when two or three are met together in the name of Christ, and he in 
 the midst of them, there is a church. 
 
 Judge. That is true : but how long is it since you have been at church ? 
 Or will you go to the church the law doth allow of? Give me some rea- 
 sons why you do not go. 
 
 F. H. I have many to give thee, if thou hast patience to hear me: 
 first, God dwells not in temples made with men's hands. Secondly, the 
 parish house hath been a temple for idols, to wit, for the mass and the 
 rood ; and I dare have no fellowship with idols, nor worship in idols' 
 temples ; for. what have we to do with idols, their temples and worship ? 
 
 Judge. Were there not houses called the houses of God, and tem- 
 ples? - , 
 
 . F. H. Yes, under the law ; but the Christians, who believed in Christ, 
 separated from these, (and the temple was made and left desolate,) and 
 from the Gentiles' temples too, and met together in houses, and broke 
 bread from house to house; and the church was not confined then to 
 one particular place, neither is it now; many more things I have to 
 say : the judge interrupted. 
 
 Judge. Will you answer to your indictment? 
 
 F. H. I know not what it is, I never heard it, though I have often 
 desired a copy. 
 
 Judge. Clerk, read it. 
 
 So he read it: how that F. H. had wilfully, obstinately, and con- 
 temptuously denied to swear when the'oath was tendered. 
 
 F. H. I deny it. 
 
 Judge. What do you deny? 
 
 F. H. The indictment. 
 
 Judge. Did younot deny to swear? And the indictment convicts 
 you that you did not swear. 
 
 F. H. I gave unto the court the substance of the oath, as you all 
 know. Secondly, I told you I did not deny it out of obstinacy or wil- 
 fulness, neither in contempt of the king's law or government ; for my 
 will would rather choose my liberty, than bonds ; and I am sensible it 
 
1664] PEOPLE CALLED QUAKERS. 15 
 
 is like to be a great dahiagie to me ; I have a wife' and children, and 
 some estate, which we might subsist upon, and do good to others, and 
 I know all this lies at stake ; but if it were my life also, I d6rst not but 
 <lo as I do, lest I should incur the displeasure of God ; and do ydii judge 
 I would lose my liberty wilfully, and suffer the spoiling of my estatei, 
 and the ruining of tny wife and children in obstinafcy and wilfulness ? 
 Surely nay. 
 
 Jtidge. Jury, you see he denies the oath, and he will not plead to 
 the indictment, only excepts against it because of the form of words, 
 but you see he will not swear, and yet he says he denies the indictment, 
 and you see upon what ground. 
 
 And then they called the jailer to witness and swear that at the last 
 assizes F. H. did refuse, &c. which he did ; and the jury, without going 
 from the bar, gave in their verdict, guilty, and then the court broke up 
 that night. 
 
 The next day tovwirds evening, when they had tried all the prisoners, 
 Francis was brought to the bar to receive his sentence. 
 
 Judge stood up and said, ' Come, the indictment is proved against 
 you, what have you to say why sentence shall not be given? 
 
 F. H. I have many things to say, if you will hear them. First, as 
 I have said, I denied not out of obstinacy or wilfulness, but was willing 
 to testify the truth in this matter of obedience, Or any Other matter 
 wherein I was concerned. Secondly, because swearing was directly 
 against the command of Christ. Thirdly, against the doctrine of th& 
 apostle. Fourthly, even some of your principal pillars of the church 
 of England ; as bishop Usher, some time primate of Ireland, he said in 
 his works, the Waldenses did deny all swearing in their age, from that 
 command of Christ and the apostle James, and it was asufficientground; 
 and Dr. Gauden, late bishop of Exeter, in a book of his I lately read, 
 he cited very many ancient fathers, to show, that ih6 first thfee hundred 
 years Christians did not swear, so that it is no new doctrine. 
 
 To which the court seemed to give a little ear, and said nothing, but 
 talked one to another, and Francis stood silent, and then the judge said, 
 
 Judge. Sure you mistake. 
 
 F. H. I have not the books here. 
 
 Judge. Will you say upon your honest word they denied all swear- 
 ing? 
 
 F. H. What I have said is true. 
 
 Judge. Why do you not come to church, and hear service, and be 
 subject to the law, and to every ordinance of man for the Lord's sake? 
 
 F. H. We are subject, and for that cause we do pay taxes, tribute, 
 and custom, and give unto Caesar the things that are his, and unto God 
 the things that are his, to wit, vyorship, honour, and obedience? and if 
 thou mean the parish assembly, I tell tliee faithfully, I am persuaded, 
 and upon good ground, their teachers are not the ministers of Christ, 
 neither their worship the worship of God. ■'*^ 
 
 Judge. Why ; it may be for some small things in the service, you re- 
 ject it all. 
 
 F. H. First, it is manifest they are time-servers, one while preliehing 
 up that for divine service to people, that another while they gfy down, 
 as popish, superstitious and idolatrous ; and that which they Jsave 
 preached up twenty years together, ttiade shipwreck of allin a day ; 
 
 Vol. II.— 3 
 
IS THE HISTORY OF THE [1664 
 
 and now again' call it divine, and would have all compelled to that them- 
 selves, once made void. 
 
 Judge. Why ; never, since the king came in ? 
 
 F. H. Yes,,"tbe same men that preached it down once, now cry it up ; 
 for theyare so unstable and wavering, that we cannot believe they are 
 the ministers of' Christ. Secondly, they teach for hire, and live by 
 forced maintenance, and would force a faith upon men, contrary to 
 Christ and his apostle's rule, who would have every one persuaded in 
 .their own minds, and said, whatsoever is not of faith is sin ; and yet 
 .they say, faith is the gift of God; and we have no such faith given ; but 
 yet they would force theirs upon us, and because we cannot receive 
 it, they cry, you are not subject to authority, and the laws, and nothing 
 but confiscations, imprisonment and banishment is threatened, and this is 
 their greatest plea ; I could mention more particulars j then the judge in- 
 terrupted. 
 
 Judge; Well, I see you will hot swear, nor conform, nor be subject, 
 and you think we deal severely with you, but if you will be subject, we 
 should not need. 
 
 F. H. I. do so judge indeed^ that you deal severely with us for obe- 
 dience to the commands of Christ; I pray thee canst thou show me how 
 any of those people, for whom the act was made, have been proceeded 
 against by this statute, though I envy no man's liberty. 
 
 Judge. Oh yes, I can instance you many up and down Ahe country 
 that are premunired, I have done it myself, pronounced sentence against 
 divers. 
 
 F. H. What, against Papists ? 
 
 Judge. No. 
 
 F. H. What, against the Quakers ? So I have heard indeed ; though 
 .then that statute was made against Papists, thou lettest them alone, and 
 executest it against the Quakers. - 
 
 Judge. Well, you will meet in great, numbers, and do incre^ise, tut 
 ■there is a,new statute will make you fewer. 
 
 , , F. H. Well, if we must sutler, it is for Christ's sake, and for well 
 doing. 
 
 Francis then being silent, the judge pronounced, the sentence, but 
 spake so low, that the prisoner, though near to him, could scarce 
 hear it. " 
 
 The sentence was, You are put out of theking's protectioui and the 
 benefit of the law, your lands are confiscated to the king during your 
 life ; and your goods and chattels for ever, and you to be prisoner during 
 .your life. 
 
 F. H. A hard sentence for my obedience to the commands of Christ ; 
 the Lord forgive you all. 
 
 So he turned from the bar: but the judge speaking, he turned again, 
 and many more words passed to the same purpose, as before : at last, 
 the judge rose up and said. 
 
 Judge. Well, if you will yet be subject to the laws, the king will show 
 you mercy. 
 
 F. H. The Lord hath showed mercy unto me, and I have done no- 
 thing against the king,- nor government, nor any man, and blessed be 
 the Lord, and therein stands my peace; for. it is for Christ's sake I suf- 
 fer, and not for evil doing. And so the court broke up. The people 
 were generally moderate, and many were sorry to see what was done 
 
1664] PEOPLE CALLED QUAKEKS. 19 
 
 against him ; but Francis signified how contented and glad he was, that 
 he had any thing to loose for the Lord's precioiis Truth, of which he 
 had publicly borne testimony, and that he was now counted worthy to 
 suffer for it. 
 
 This he did cheerfully, and died in bonds, after above four years im- 
 prisonment, as may be related in its due time. He was a man of learn- 
 ing, and a great writer among his fellow believers ; insomuch, that 
 during his confinement he wrote not only several edifying epistles to 
 exhort them to constancy; and steadfastness, in the doctrine of Truth, 
 but also some books to refute the opposers of it. 
 
 We have here seen how the judge said, there is a new statute Which 
 will make you fewer. This statute bore the title of art act to prevent 
 and suppress seditious conventicles. And though the act made two 
 years before did extend to banishment, yet that punishment was renew- 
 ed, and expressed ntbre at large in this, which was as followeth: 
 
 Whereas an act made in the five and thirtieth year of the reign of 
 our late sovereign lady queen Elizabeth, intitled an act to retain the 
 queen's majesty's subjects in their due obedience, hath not been put in 
 due execution by reason of some doubt of late rtiade, whether the said 
 act be still in force; although it be very clear and evident, and it is 
 hereby declared, that the said act is still in force, arid ought to be put 
 in due execution: 
 
 II. For providing therefore of further and more Speedy remedies 
 against the growing and dangerous practices of seditious sectaries, and 
 other disloyal persons, who under pretence of tender consciences, do 
 at their meetings contrive insurrections, as late experience hath show- 
 ed ; 
 
 III. Be it enacted by the king's most excellent majesty, by and with 
 the advice and consent of the lords spiritual and temporal, and com- 
 mons in this present parliament assembled, and by the authority of the 
 same, that if any person of the age of sixteen years or upwards, being 
 a subject of this realm, at any time after the 1st day of July, which 
 shall be in the year of our Lord, one thousand six hundred sixty and^ 
 four, shall be present at any assembly, conventicle or meeting, under, 
 colour or pretence of any exercise of religion, in other manner than is 
 allowed by the liturgy or practice of the church of England in any 
 place within the kingdom of England, dominion of Wales, and town of 
 JBerwick-upon-Tweed; at which conventicle, meeting, or assembly, there 
 shall be five persbns or more assembled together, oyer and above those 
 of the same household; then it shall and may be lawful to and for any 
 two justices of the peace of the county, limit, division or liberty where- 
 in the offence aforesaid shall be committed, or for the chief magistrate 
 of the place where such offence aforesaid shall be committed, (if it be 
 within a corporation where there are not two justices of the peace,) (2) 
 and they are hereby required and enjoined upon proof to them or him 
 respectively made of such offence, either by confession of the party, or 
 oath of witness, or notorious evidience of the fact, (which oath the said 
 justices of the peace, and chief magistrate resjpectively, are hereby em- 
 powered and required to administer,) to make a record of every such 
 offence and offences under their hands and seals respectively ; (3) which 
 record so made, as aforesaid, shall to all intents and purposes be in law 
 
^Q THE HISTORY OF THE [1664 
 
 tel{(5n and adjt^dgedto be a, ftiUand perfect oonviction of every such of- 
 f^^deribr such offence :■ and thereupon the said, justices and chief ma^ 
 gistraite, respectively shall commit every such offender so convicted,i as 
 aforesaid, to the jail or house of correction, there to remain without 
 bail or mainprize, for any time not exceeding the space of three months, 
 unless such offender shall, pay down to the said justices or chief magis- 
 trate such- sum of money not exceeding five pounds, as the said justices 
 or chief magistrate, (who are hereby thereunto authorized and requir- 
 ed,) shall fine the said offender at, for his or her said offence; which 
 money shall be paid to the church wardens for the rehef of the poor 
 of the parish where such offender did last inhabit. 
 
 IV. And be it further enacted by the authority aforesaid, that if such 
 offender so convicted, as aforesaid, shall at any time again commit the 
 like offence contrary to this act, and be thereof in manner aforesaid 
 convicted, then sC|ch offender so convicted of such second offence, shall 
 incur the penalty of imprisonment in the jail or house of correction, for 
 any timie not exceeding six months, without bail or mainprize, unless 
 such offender shall pay 'd9"wn to the said justices or chief magistrate, 
 such sum of nioney, not exceeding ten pounds, as the said justices or 
 chief magistrate, (who are thereunto authorized and required, as afore- 
 said,), shall fine the said. offender at, for his or her said^ second offence, 
 the said fine to-be disposed in manner aforesaid, 
 
 V. And' be it further enacted by the authority aforesaid, that if any 
 such offender so convicted of a second offence contrary to this act in 
 manner aforesaid, shall at any time again commit the like offence con- 
 trary to this act, then any two justices of the peace, and chief magis- 
 trate, as aforesaid, respectively, shall commit every such offender to the 
 jail, or house of correction,-there to remain without bail or mainprize 
 until the next general quarter sessions, assizes, jail-delivery, great ses- 
 sions, or sitting of any commission of Oyer and Terminer in the respec- 
 tive county, limit, division or liberty which shall first happen; (8) when 
 and where every such offender shall be proceeded against by indictment 
 for such offence, and shall forthwith be arraigned upon such indictment, 
 and shall then plead the general issue of not guilty, and give any spe- 
 cial matter in evidence, or confess the indictment : (3) and if such offen- 
 der proceeded against, shall be lawfully convicted of such offence, either 
 by confession or verdict, or if such offender shall refuse to pleadlhe 
 general issue, or to confess the indictment, then the respective justices 
 of the peace at their general quarter sessions, judges of assize and jail- 
 delivery, justices of the great sessions at the great sessions, and com- 
 mis^sioriers of Oyer and Terminer at their sitting, are hereby enabled 
 and required to cause judgment to be entered against such offender, that 
 such offender shall be transported beyond the seas to any of his majes- 
 ty's foreign plantations, (Virginia and New England only excepted,) 
 there to remain seven years : (4) and shall forthwith under their hands 
 and seals make out warrants to the sheiriffor sheriffs of the same county 
 where such convictioa or refusal to plead or to confess, as aforesaid, 
 shall be, safely to convey such offender to some port or haven nearest 
 or most commodious to be appointed by them respectively; and from 
 thence to embark such offender to be safely transported to any of his 
 majesty's plantations beyond the seas, as shall be also by them respec- 
 tively appointed, (Virginia and New England only excepted :) (5) where- 
 upon the said sheriff ghall safely Qonvey and embarji, or cause to be em- 
 
16641 PEOPLE CALLED QUAKERS. 31 
 
 barked such offender, to be transported, as aforesaid, under pain of for- 
 feiting for default of so transporting every such offender, the suni of 
 forty pounds of lawful money, the one moiety thereof to the king, and 
 the other moiety to him or them that shall sue for the same in any of the 
 king's courts of record, by bill, plaint, action of debt, or information ; in 
 any of which no wager of law, essoign or protection shall be admitted : 
 (6) and the said respective court shall then also make out warrants to 
 the several constables, headboroughs, or tythingmen of the respective 
 ■places where the estate real or personal of such offender so to be trans- 
 ported shall happen to be, commanding them thereby to sequester into 
 their hands the profits of the lands, and to distrain an JseJl the goods of 
 the offender so to be transported, for the reimbursing of the said sheriff 
 all such reasonable charges as he shall be at, and shall be allowed him 
 by the said respective court for such conveying, or embarking of such 
 offender so to be transported, rendering to the party, or his or her as- 
 signs, the overplus.of the same, if any be, unless such offender, or some 
 other on the behalf of such offender so to be transported, shall give the 
 sheriff such security as he shall approve of, for the paying all the said 
 charges unto him. 
 
 Vf. And be it farther enacted by the authority aforesaid, that in de- 
 fault of defraying such charges by the parties to be transported, or some 
 other in their behalf ; or in default of security given to the sheriff, as 
 aforesaid, it shall and may be lawful for every such sheriff to contract 
 with any master of a ship, merchant, or other person, for the transport- 
 ing of such offender at the best rate he can : (2) and that in every such 
 case it shall and may be lawful for such persons so contracting with 
 any sheriff for transporting such offender, as aforesaid, to detain and 
 employ every such offender so by them transported, as a labourer to 
 them or their assigns, for .the space of five years, to all intents and pur- 
 poses, as if he or she were bound by indentures to such person for that 
 purpose : (3) and that the respective sheriffs shall be allowed or paid 
 from the king, upon their respective accompt in the exchequer, all such 
 charges by them expended, for conveying, embarking and transporting 
 of such persons, which shall be albwed by the said respective courts 
 from whence they received their re^ective warrants, and which shall 
 not have been by any of the ways afore-mentioned paid, secured, or 
 reimbursed unto them, as aforesaid. 
 
 VII. Provided always, and be it further enacted, that in case the of- 
 fender so indicted and convicted for the said third offence, shall pay 
 into the hands of the register or clerk of the court or sessions where 
 he shall be convicted, (before the said court or sessions shall be ended,) 
 the sum of one hundred pounds, that then the said offender shall be dis- 
 charged fronf imprisonment and transportation, and the judgment for 
 the same. 
 
 VIII. And be it further enacted, that the like imprisonment, indict- 
 ment, arraignment and proceedings shall be against every such offender, 
 as often as he shall again offend after such third offence ; neverthelesg 
 is dischargeable and discharged, by the payment of the like sum as 
 was paid oy such offender for his or her said offence next before com- 
 mitted, together with the additional and increased sum of one hundred 
 pounds more upon every new offence committed ; (2) the said respec- 
 tive sums to be paid as aforesaid, and to be disposed as followeth, viz. 
 the one moiety for the repair of the parish church or churches, chapel 
 
22 THE HISTORY OF THE fl664 
 
 or cliapels of sach parish within which such conventicle, assembly, or 
 meeting shall be held ; and the other moiety to the repair of the high- 
 ways of the said parish or parishes, (if need require,) or otherwise for 
 the amendment of such highways as the justices of peace at their re- 
 spective quarter sessions shall direct and appoint. (3) And if any con- 
 stable, headborough or tythingman, Shall neglect to execute any'the 
 said warrants made unto them for sequestering, distraining, and selling 
 any of the goods and chattels of any offender against this act, for the 
 levying such sums of money as shall be imposed for the first or second 
 offence, he shall forfeit for every such neglect, the sum of five pounds 
 of lawful money of England, the one moiety thereof to the king, and 
 the other moiety to him that shall sue for the same in any of the king's 
 courts of record, as is aforesaid. (4) And if any person be at any 
 time sued for putting in execution any of the powers contained in this 
 act, such person shall and may plead the general issue, and give the 
 special matter in evidence ; (5) And if the plaintiff be nonsuited, or a 
 verdict pas^ for the defendant thereupon, or if the plaintiff discontinue 
 his action, or if upon demurrer, judgment be given for the defendant, 
 every such defendant shall have his or their treble costs. 
 
 IX. And be it further enacted, that if any person _against whom judg- 
 ment of transportation shall be given in manner aforesaid, shall make 
 escape before transportation, or being transported as aforesaid, shall re- 
 turn unto this realm of England, dominion of Wales, and town of Ber- 
 wick-upon-Tweed, without the special license of his majesty, his heirs 
 and successors, in that behalf first had and obtained, that the party so 
 escaping or returning, shall be adjudged a felon, and shs^U suffer death 
 as in case of felony, without benefit of clergy, (2) and shall forfeit and 
 lose to his majesty all his or her goods and chattels for ever; and shall 
 further lose to his majesty all his or her lands', tenements and heredita- 
 ments for and during the life only of such offender, and no longer: and 
 that the wife of any such offender by force of this act, shall not lose 
 her dower, nor shall any corruption of blood grow, or be by reason of 
 any such offence mentioned in this act; but that the heir of every such 
 offender by force of this act, shall and may after the death of such of- 
 fender, have and enjoy the lands, tenements and hereditaments of such 
 offenders, as if this act had not been made. 
 
 X. And for better preventing of the mischiefs which may grow by 
 such seditious and tumultuous meetings, under pretence of religious 
 worship, (2) Be it further enacted by the authority aforesaid, that the 
 lieutenants or deputy-lieutenants, or any commissioned officers of the 
 militia, or any other of his majesty's forces, with such troops or com-- 
 panics of horse or foot ; and also the sheriffs and justices^pf peace, and 
 other magistrates and ministers of justice, or any of them jointly or 
 severally, within any the counties or places within this kingdom of Eng- 
 land, dominion of Wales, or town of Berwick-upon-Tweed, with such 
 other assistance as they shall think meet, or can get in readiness with 
 the soonest, on certificate made to them respectively under the hand 
 and seal of any one justice of the peace, or chief magistrate, as afore- 
 said, of his particular information or knowledge of such unlawful meet- 
 ings or conventicles held or to be held in their respective counties or 
 places, and that he, (with such assistance as he can get together, is not 
 able to suppress or dissolve the same,) shall and may, and are hereby 
 required and enjoined to repair unto the place where they are so held,, 
 
1664] FEOPLE CALLED QUAKERS. 23 
 
 or to be held, and by the best means they can to dissolve and dissipate, 
 or prevent all such unlawful meetings, and take into their custody such 
 of those persons so unlawfully assembled as they shall judge to be the 
 leaders and seducers of the rest, find such others as they shall think fit 
 to be proceeded against according to law for such their offences. 
 
 XI. And be it further enacted by the authority aforesaid, that every 
 
 {)erson who shall wittingly and willingly suffer any such conventicle, un- 
 awful assembly, or meeting aforesaid, to be held in his or her house, out- 
 house, barn or room, yard or backside, woods or grounds, shall incur 
 the same penalties and forfeitures as any other offender against this act 
 ought to incur, and -be proceeded against, in all points, in such man- 
 ner as any other offender against this act ought to be proceeded against. 
 
 XII. Provided also, and be it enacted by the authority aforesaid, that 
 if any kfeeper of any jail or house of correction, shall suffer any person 
 committed to his custody for any offence against this act, to go at large, 
 contrary to the waiTant of his commitment according to this act, or 
 shall permit any person who is at large, to join with any person com- 
 mitted to his custody by virtue of this act, in the exercise of religion, dif- 
 fering from the rites of the church of England, then every such keeper 
 of a jail or house of correction, shall for every such offence forfeit- the 
 sum of ten pounds, to be levied, raised, and disposed by such persons 
 and in such manner as t^e penalties for the first and second oflTences 
 against this act are to be levied, raised, and disposed. / 
 
 XIII* Provided always, that no person shall be punished for any of- 
 fence against this act, unless such offender be prosecuted for the same 
 within three months gifter theoffence committed : (2) and that no person 
 who shall be punished for any offence by virtue of this act, shall be 
 punished for the same offence "by virtue of any other act or law whatso- 
 ever. 
 
 XIV. Provided also, and be it enacted, that judgment of transporta- 
 tion shall not be given against any feme covert, unless her husband be 
 at the same time under the like judgment, and not discharged by the 
 payment of money as aforesaid; but that instead thereof, she shall by 
 the respective court be committed to the jail or house of correction, 
 there to remain without bail or mainprize, for any time not exceeding 
 twelve months, unless her husband shall pay down such sum, not exceed- 
 ing forty pounds, to redeem her from imprisonment, as shall be im- 
 posed by the said court, the said sum to be disposed by such persons, 
 and in such manner, as the penalties for the, first and second offence 
 against this act are to be disposed. 
 
 XV. Provided also, and be it enacted by the authority aforesaid, that 
 the justices of the peace, and the chief magistrate respectively empow- 
 ered as aforesaid to put this act in execution, shall and may, with what 
 aid, force, and assistance they shall think fit, for the better execution 
 of this act, after refusal or denial, enter into any house, or other place, 
 where they shall be informed any such conventicle as aforesaid, is or 
 shall be held. , 
 
 XVI. Provided, that no dwelling-house of any peer of this realm, 
 whilst he or his wife shall be there resident, shall be searched by virtue 
 of this act, but by immediate warrant from his majesty under his sign 
 manual, or in the presence of the lieutenant, or one of the deputy lieu- 
 tenants, or two justices of the peace, whereof one to be of the quorum 
 of the same county or riding : (2) nor shall any other dwelling-house of 
 
24 THE HISTORY OF THE [1664 
 
 any peer or other person whatsoever, be entered intb with force by 
 virtne of this act, but in the presence of one justice of the peace, or 
 chief magistrate respectively, except within the city 6f London, where 
 it shall be lawful for any such other- dwelling-house to be entered into 
 as aforesaid, in presence of one justice of the peace, alderman, deputy 
 aldertnan, or any one commissioner for the lieutenancy for the city of 
 London. 
 
 XVII. Provided also, and be it enacted by the authority aforesaid, 
 that no person shall by virtue of this act be committed to the house of 
 correction, that shall satisfy the said justices of the peace, or chief 'ma- 
 gistrate respectively, that he or she, (and in Case of a feme covert, that 
 her husband,) hath an estate of freehold, or copyhold, to the value of 
 five pounds per annum, or personal estate to the value of fifty pounds; 
 any thing in this act to the tontrary notwithstanding. 
 
 XVIII. And in regard a certain sect called. Quakers, and other sec- 
 taries, are found not only to offend in the matters provided against by 
 Ihis act, but also Obstruct the proceedings of justice by their obstinate 
 refusal to take oaths lawfully tendered unto them in the ordinary course 
 of law ; (2) Therefore be it further enacted by the authority aforesaid, 
 that if any person or persons being duly and legally served with pro- 
 cess, or other summons, to appear in any court of record, exceipt court- 
 leets, as a witness, or returned to serve of any jury, or ordered to be 
 examined upon interrogatories, or being present in court,, shall refuse to 
 take any judicial oath legally tendered to him by the judge or judges of 
 the same court, having no legal plea to justify or excuse the refusal of 
 the same oath ; (3) Or if any person or persons being duly served with 
 process, to answer any bill exhibited against him or them in, any court 
 of equity, or any suit in any court ecclesiastical, shall refuse to answer 
 such bill or suit upon his or their corporal oath, in cases where the law 
 Teqiiires such answer to be put in upon oath ; or being summoned to be 
 a witness in any such court, or ordered to be examined upon interro- 
 gatories, shall ftr any cause or reason,, not allowed by law, refuse to 
 take such oath, as in such cases is required by law ; (4) rtiat then, and 
 in such case, the several and . respective courts wherein such refusal 
 shall be made, shall be, and are hereby enabled to record, enter, or 
 registef such refusal, which record or entry shall be, and is hereby 
 made a conviction of such offence ; (5) and all and every person and 
 persons so as aforesaid -offending, shall for every such offence incur the 
 judgement and punishment of transportation in such manner as is ap- 
 pointed by this act for other offences. 
 
 XiX. Provided always, that if any the person or persons aforesaid 
 shallcome into such court, and take his or their oath in these words: 
 
 I do swear that I do not hold the taking of an oath to be unlawful; 
 nor refuse to take an oath on that account. 
 
 XX. Which oath the respective, court or courts aforesaid, are here- 
 by authorized and required forthwith to tender, administer, and regis- 
 ter before the entry of the conviction aforesaid, (2) or shall take such 
 oath before some justice of the peace, who is hereby authorized and re- 
 quired to administer the same, to be returned into such Court; (3) such 
 oath so made shall acquit him or them from such punishment ; any 
 thing herein to the coiltraty notwithstanding. 
 
1664] PEOPLE CALLED QUAKERS. 35 
 
 XXI. Provided always, that every person convicted as aforesaid in 
 any courts aforesaid, (other than his majesty's courtof king's -bench, or 
 before the justices of assize, or general jail-delivery,) shall by warrant 
 containing a certificate of such conviction under the hand and seal of 
 the respective judge or judges before whom such conviction shall be 
 had, be sent to some one of his majesty's jails in the same county where 
 such conviction was had, thereto remain without bail or mainprize until 
 the next assizes, or general jail-delivery, (2) where, if such person so 
 convicted shall refuse to take the oath aforesaid, being tendered unto 
 him by the justice or justices of assize or jail-delivery, then such justice 
 or justices shall cause judgment of transportation to be executed in such 
 manner as judgment of transportation by this act is to be executed; 
 but in case such person shall take the said oath, then he shall thereupon 
 be discharged^ 
 
 XXII. Provided always, and be it enacted by the authority aforesaid, 
 that if any peer of Uiis realm shall offend against this act, he shall pay 
 ten pounds for the first offence, and twenty pounds for the second offence, 
 to be levied upon his goods and chattels by warrant from any two jus- 
 tices of the peace, or chief magistrate of the plffce or division where 
 such peer shall dwell : (2) and that every peer for the third, and every 
 further offence against the tenour of this act, shall be' tried by his peers, 
 and not otherwise. 
 
 XXIII. Provided also, and be it further enacted by the authority afore- 
 said, that this act shall continue in force for three years after the end 
 of this present session of parliament ; and from thence forward to the 
 end of the next session of parliament after the said three years, and no 
 longer. 
 
 A. learned man at London, of what persuasion I know not, published 
 a little book in relation to this act, wherein he showed from the laws of 
 England* the absurdity of it: since all religious acts, exercised by six 
 persons, not -according to the formality of the church of England, were 
 forbidden ; and that at this rate it might be reckoned a transgression, 
 if a woman being in travail, and in danger of life, one of the company 
 said a prayer; or if any one spoke something to comfort the near rela- 
 tions of a deceased person ; or prayed- for the health or happiness of a 
 young married couple, &c. by which it might happen, that some by the 
 malice of their enemies, might not only incur imprisonment for thr^e 
 months, hut also by virtue of the act of banishment, might be condemn- 
 ed to transportation. That this was not without danger, did appear 
 sufficiently by what judge Orlando Bridgman said at Hertford to the 
 jury, viz. 'You are not to expect a plain punctual evidence against 
 them for any thing they said or did at their meeting; for they may 
 speak to one another, though not with or by articular sound, but by a 
 cast of the eye, or a motion of the head or foot, or gesture of the body. 
 So that if you find or believe in your hearts that they were in the meet- 
 ing under colour of religion in their way, though they sat still only and 
 looked upon each other, it was an unlawful meeting.' At this rate the 
 jurymen, who ought to be impartiar judges, or mediators, were swayed, 
 so that without fear they might find the Quakers that were met toge- 
 ther guilty of transgressing the law. ■ 
 
 Now, since at that time they were resolved to banish the Quakers, 
 so called, George Whitehead published a little book, in wMeh he show- 
 ed the unreasonableness of the persecutors, and also strengthened his 
 
 Vol. II.- 
 
26 THE HISTORY OF THE • [1664 
 
 friends with solid arguments against the charge of stiffneckedness, an- 
 swering some specious objections ; amongst the rest, that the Quakers 
 might keep small meetings, and so not fall under the lash of the law ; 
 for if they did not meet above five in number, they kept without the 
 reach of the law ; and by keeping private meetings they might also ac- 
 quit their consciences before God. But to this G. Whitehead answered, 
 that it might have been objected to the prophet Daniel, that he might 
 have prayed secretly, and not with open windows and thrice a day, 
 after king Darius had signed the decree, that whosoever should ask a 
 petition of any god or man for thirty days, save of the king, he should 
 be cast into the den of lions ; but that Daniel, notwithstanding this de- 
 cree, had continued to pray to God as before. 'Since then,' said G. 
 Whitehead, 'our meetings are kept in obedience to the Lord God, and 
 according to the freedom he hath given us, we may not leave off our 
 testimony for God in that case; but we must be faithful to him, what- 
 ever we suffer on that account. For neither the threatenings of men, 
 nor their severity or cruelty acted against us, how far soever it may 
 be extended, can make us to forsake the Lord in not keeping our assem- 
 blies, or to be ashamed of Christ before men, lest hereafter he be 
 ashamed of us before his Father which is in heaven.' Besides, he show- 
 ed how unreasonable it was to incite the jury on an ill-grounded suspi- 
 cion, without leaving them the liberty of their own judgment : and the 
 judges he showed their duty from the law, and Magna Charta. He also 
 showed how unequal it was, that soldiers, who abused his friends in 
 their meetings, should be called as witnesses against them ; and that 
 they should be locked up with thieves and felons, since this was con- 
 trary to the right of a free-born Englishman. But this representation 
 of G. Whitehead was slighted, since they were resolved to go on with 
 banishing of the Quakers, and to transport them to the West Indies ; 
 which however, according to the ancient laws, might not be done to a 
 free-born Englishman against his mind. Josiah Coale about this time 
 gave forth also a paper, being a warning to the king and both houses 
 of parliament, to dissuade them from persecution. But this did not avail, 
 for persecution went on. 
 
 In the month called August, eight of those called Quakers, viz. Fran^ 
 cis Prior, Nicholas Lucas, Henry Feast, Henry Marshal, Jeremiah 
 Hern, Thomas Wood, John Blendale, and Samuel Trahern, were tried 
 at Hertford before judge Orlando Bridgman, already mentioned. The 
 indictment contained, that they had been at an unlawful meeting under 
 colour and pretence of religion ; and the witnesses declared, that they 
 had met together above the number of five, and were taken at such 
 times, and such places; for they must have transgressed thrice before 
 they could be condemned to banishment: but the witnesses declared 
 also, that they neither heard them speak any words, nor saw them do 
 any thing at their meeting, but sit still. The' indictment having been 
 delivered to the grand jury, they could not agree in their verdict; for 
 there were some amongst them whose consciences would not give them 
 leave to be accessary to this work of persecution; and therefore they 
 brought in their verdict ignoramus. Now, though such a verdict as this 
 ought not to be rejected, yet judge Bridgman standing up, and seeming 
 to be angry, spoke to the jury after this manner: 'My masters, what 
 do you mean to do ? Will you make a nose-of-wax of the law, and 
 suffir the law to be baffled ? Those that think to deceive the law, tha 
 
1664] PEOPLE CALLED QUAKERS. 27 
 
 law will deceive them. Why do not ye find the bill? To which one 
 of the jury said, that it concernecf them to be wary, and well satisfied 
 in what they did, for they were upon men's lives for ought they knew. 
 'No,' said the judge, 'I desire not their lives, but their reformation :' and 
 then he gave the jury some directions, and he so coloured the matter, 
 that they going out again soon returned, and found the bill. 
 
 Then four of tiie prisoners were called to the bar, their indictment 
 read, and they asked, guilty, or not guilty; to which they answered, 
 'Not guilty,' and that they had transgressed no just law. 'But,' said 
 the judgQ, 'ye have transgressed this law, (having the act in his hand,) 
 and ye have been twice convicted already upon record, and if ye are 
 found guilty by the jury this time, I must pass the sentence of transpor- 
 tation upon you. Now, therefore ye shall see that we do not desire to 
 strain the law to the highest severity; neither do I believe that it was 
 the aim of the law-makers to be severe, but for conforming. If ye will 
 promise that ye wijl not go, or be at any more such meetings, I will 
 show you this favour, as to acquit you for what is past : this favour ye 
 may receive before the jury is charged with you ; but afterwards I can- 
 not do it. And know also, if the jury for want of punctual evidence, 
 should not find you guilty, yet if ye are taken again, ye will be in the 
 same case ye now are in. What say you? Will ye promise to meet 
 no more V To this the prisoners answered, they could pronfiise no such 
 thing. Then a jury was called, and the indictment read a second time, 
 containing, that the prisoners had been at an unlawful meeting at such 
 a time and place, the first, second, and third time. The witnesses being 
 ■called, gave the same evidence as before ; and then the judge said thus. 
 to the jury: ' My masters, the jury, ye hear what evidence the witnesses 
 give ; how they took them at such times, at such places, which are places 
 they use to meet in; arid that they were above the number of five, 
 besides the persons of the family where they met; and that they are 
 twice convicted already upon record: and this is the third offence, 
 which incurs the sentence of transportation, if ye find them guilty.' 
 Then he spoke these words which have been mentioned already, viz. 
 ' Ye are not to expect a plain punctual evidence against them for any 
 thing they said or did at their meeting, &c. for dumb men may speak 
 to one another, so as they may understand each other by signs: and 
 they themselves say, that the worship of God is inward, in the spirit, 
 and that they can discern spirits, and know one another in spirit. So 
 that if ye find or believe in your hearts that they were in the meeting, 
 under colour of religion in their way, though they sat still only, it was 
 an unlawful meeting; and their use and practicenot according to the 
 liturgy of the church of England; for it allows and commands when 
 people meet together in the church, that divine service shall be read, 
 &c. And ye must find the bill; for ye must have respect to the mean- 
 ing and intent of the law, which the king and parliament have in wis- 
 dom and policy made, not only against conventicles, but the words as^ 
 sembly and meeting were added ; for we have had late experience of 
 the danger of such meetings under colour of religion : and it is an easy 
 matter at such meetings to conspire and consult mischief. Therefore 
 the wisdom and policy of the king and parliament, lest they should be 
 undermined, have made this law, which is not a law against conscience, 
 for it doth not touch conscience at all, as I confess some other laws do, 
 ■which enjoin coming to church, and some other things.' This and more 
 
28 THE HISTORY OF THE [1664 
 
 judge Bridgman spoke to the jury, to persuade them to bring the pri- 
 soners in guilty. And the jury being gone out, within the space of an 
 hour returned, and their foreman said, that Nicholas Lucas, and the 
 other three, were guilty. 
 
 What the judge had said, that they had had late experience of the 
 danger of such meetings under colour of religion, was of no force at 
 all ; for it never had appeared that the Quakers in. religious meetings 
 did any thing else than the performing of their worship, though there 
 were other evidences concerning the Fifth monarchy-men; but it was 
 universally known that the Quakers had no part therein, nor joined with 
 them in the least degree. It was also a very absurd saying of the judge, 
 that this law did not touch conscience: for it was merely for con- 
 science-sake that the Quakers frequented not the public service and 
 liturgy of the church of England, and kept religious meetings by them- 
 selves. But the jury seemed well satisfied with what the judge had told 
 them; and he having thus obtained his aim, read the prisoners' names, 
 and said to them, ' What can ye say for yourselves, that judgment of 
 transportation should not pass, or be given against you? To which 
 they said, ' We are innocent, and have transgressed no just law; if we 
 must have that sentence, we give up our bodies freely into the hands of 
 the Lord ; the will of the Lord be done.' Have ye nothing more to 
 say?' said the judge. 'Nothing, but that we are innocent,' replied the 
 prisoners, ' we have wronged no man.' ' Then hearken to your sen- 
 tence,' said the judge. ' Ye shall be transported beyond the seas, to the 
 island of Barbadoes, there to remain seven years..' 
 
 Then Jeremiah Hern and Thomas Wood were called to the bar, and 
 their indictment read, to which they pleaded, 'Not guilty, but innocent;' 
 and Jeremiah said, he was no such person as the act mentioned, for 
 plotting and contriving insurrections. Then the judge interrupting him, 
 said, ' You are a forward man, you have an estate ;' and so he caused 
 him to be set by: and to Thomas Wood he said, ' I hear a good report 
 of you; consider what you do; I am sorry, seeing you have a good re- 
 port among your neighbours, that you should be found guilty, which I 
 fear you will if you put yourself upon trial: I am willing to show you 
 favour ; and it may be one man may fare the better for another.' This 
 •reflected on Jeremiah, who, by the mahce of one John King, had been 
 falsely represented to the judge. Yet Jeremiah having shown how he 
 had been wronged, the judge said, they should both partake of his favour, 
 if they would but desire it, and this favour consisted in this, as he him- 
 self said, that he would wave the proceedings of the court, and give 
 4hem till the next iissizes, to consider better with themselves. ' What 
 say you, (thus he continued,) will ye have it deferred till the next as- 
 sizes 1 for if the jury find the bill, you will be sent to Jamaica ; ye must 
 iiot all go to one place.' To this the prisoners returned, ' We have 
 transgressed no law of God, nor wronged any man : we leave it to the 
 -court; we desire it not.' ' If you will not desire it,' replied the judge, 'I 
 cannot, nor will do it.' 
 
 Then three other prisoners were brought to the bar, among whom 
 was one John Reynolds, who, according to the deposition of the wit- 
 nesses, had been within a yard of the door of the meeting-place, with 
 h\s face from it. The judge then said, ' God forbid that I should do 
 any thing that is not right and just against my conscience; there is that 
 wluch is written upon the wall Ijefore me, whicii puts me in mind, that 
 
1664] PEOPLE CALLED QUAKERS. 29 
 
 I should not judge for man, but fbr God.' Then turning to the jury, fae 
 spoke to them aknost after the same manner, as he did concerning the 
 other four prisoners: and to induce them to declare Reynolds, (who 
 was taken but not in the meeting,) guilty, he spoke thus: 'Suppose a 
 man be killed in a house, and nobody saw him killed, but a man is met 
 coming out of the house with a bloody knife in his hand, it is a very 
 probable evidence that he is guilty of the murder. So though the wit- 
 nesses do not say that they saw and took him in the meeting, yet they 
 swore he was within a yard of the door with his face from the place 
 where they usually met; and he hath been taken twice already, and 
 convicted upon record. My masters, I leave it to you, go forth.' Then 
 a bailiff was called, and charged to provide the jury a room, and to let 
 none speak with them, nor to let them have either bread, drink, or can- 
 dle, till they brought in their verdict. The jury being gone out, soon 
 agreed, and after they were returned said, that four of the five prison- 
 ers were guilty, anj^ that the other who stood without the door was not 
 guilty.' So he was acquitted ; but the other four being brought to the 
 bar, the judge asked them, what they could say why judgment of trans- 
 portation should not be given against them. Their answer was, ' We 
 are innocent, and have not offended any just law of God or man, to 
 deserve that sentence ; we leave it to the witness of God in thy or your 
 consciences.' Then the judge said, ' Ye have offended against this law, 
 (having the act before him,) which is made by the king and parliament, 
 and executed by us their subordinate ministers : if it be not righteous 
 and just, we must answer for that.' One of the prisoners had said be- 
 fore, ' If I have transgressed any just law, let me suffer; and if not, he 
 that judgeth for God will not condemn me.' To which the judge re- 
 turned, ' You do well to put me in mind of my duty ; pray think of your 
 own.' And now he asked the prisoners, 'Have you any more to say?' 
 To which they answered, ' Nothing, but that we are innocent.' Then 
 he said, ' Hear your sentence : you shall be transported beyond the seas, 
 to the island of Jamaica, being one of his majesty's foreign plantations, 
 there to remain seven years. Now I have this one thing to acquaint 
 you with, that if you, and either of you, will pay down here into the 
 court, an hundred pounds before the court riseth, you and every one of 
 you shall be discharged, and clearly acquitted for what is past. Apd 
 I will show you this favour, not to discharge the court at this present, 
 but shall adjourn it till afternoon.' This was done ; and the court being 
 met again, the judge sent to the condemned prisoners to know if they 
 would pay down the hundred pounds; but they answering, 'No,' the 
 court was then soon discharged. 
 
 Seven of these prisoners not long after were carried on ship-board 
 to be transported to the West Indies; but (which was remarkable,), the 
 ship by contrary winds and stormy weather was hindered going to sea. 
 Not only the master, whose name was Thomas May, but also his men, 
 grew very uneasy at this : for they believed that Heaven was against 
 them : nay, the sailors threatened to leave the ship, if the master would 
 not set those prisoners ashore. And he himself, considering how after 
 having lain long in the Downs, and more than once set sail, they were 
 hindered to go on by contrary winds, resolved at length, after having 
 lingered about two months, to set the banished ashore; and so he did, 
 giving them a certificate, of which I have a copy in my custody, that 
 4hey were not run away, but freely put ashore by aim, for wl»ch, among 
 
30 THE HISTORY OF THE [1664 
 
 Others, he gave these reasons, that seeing the great adversities they had 
 met with, he concluded from thence, that the hand of God was against 
 him, and that therefore he durst not go off with these prisoners, because 
 he found them to be honest men, who had not deserved banishment. 
 And also that there was a law extant, that no Englishman might be 
 transported against his mind. And that his men refused to proceed on 
 the voyage if he would carry away these people. This certificate he 
 gave under his hand, and so let them go away free; and not long after 
 the ship set sail with a fair wind. I do not find that the banished, who 
 returned home again, were prosecuted on this account : for the sentence 
 against them was executed as far as it could at that time, and they had 
 made no opposition, but had been sufferers. 
 
 Persecution in the meanwhile did not ciease : but this did not dis- 
 courage those called Quakers ; they continued valiant, as I have seen 
 in many letters sent about that time to some of my acquaintance. One 
 said in the court of justice, ' We are in the service of the Lord, and 
 may not leave it ;' another who was offered to be freed of banishment, 
 if he would pay down an. hundred pounds, said, ' Though I had an hun- 
 dred lives to lose, and could redeem them all for an hundred pence, yet 
 I would not do it.' But this could not stop the violence of the persecu- 
 tors; till an heavier hand reached them, as may be related hereafter. 
 
 In the months of October and December many were condemned to 
 transportation, and among these several women, whose trials I shall but 
 cursorily speak of: for if I should relate all particulars, the description 
 ■would far exceed my limits; and therefore I will but touch upon some 
 few things. 
 
 On the 13th of October, sixteen of those called Quakers were tried 
 at Hicks's Hall, in Middlesex, for the third offence, as they called it. — 
 The grand jury consulting together about finding the bill of indictment, 
 could not wellagree. And the justices giving them a check, one of the 
 jurymen desired to krtow,by-what law they ought to find a bill against 
 any persons, without witnesses to testify the fact committed. To which 
 answer was made by the court, that their records testified the crime or 
 fact, and that such their record was a sufficient witness without the 
 testimony of any man. And for a proof of this it was further said> 
 ' The records in Chancery serve as a sufficient testimony ; and if it be 
 so in Chancery, why not here f The jury having been twice upon this 
 business, was sent up a third time; and Edward Shelton,the clerk, said 
 he would go up also to help them, and so he did ; it having been threat- 
 ened^thflt if the jurymen did not find a bill, they should be fined. Never- 
 theless, at their return they answered, ' No verdict.' Whereupon the 
 justices finding the jurymen not to answer their ends, took them apart, 
 and' examined them one by one, telling them that the only thing they 
 were to look upon was, that they did assemble together above thenum- 
 ber of five in company ; which, according to what they said, their re- 
 cords showed-. This made some of the jury comply; but others stood 
 it out, and signified that in conscience they could not consent to what 
 was required of them. But the major part complying with the justices, 
 upon their threatening them, and the others being strongly pressed, the 
 bill was, by a kind of force, accepted at length. But how hard a case 
 this was to some, appeared by the mournful confession of one of the 
 jury, who to ease his conscience published in print a small book, with 
 the title of 'The Wounded Heart, or The Juryman's Offences,' &;c. in 
 
1664] PEOPLE CALLED QUAKERS, 31 
 
 which he openly disapproved the fact, to which he had been induced by 
 human fear. The pains had been so great to persuade the jury to bring 
 in a verdict according to the mind of the court, that the clerk, as was 
 reported, said, he had rather have given twenty pounds, than have been 
 so troubled. 
 
 The next day the prisoners were brought to the bar, and William 
 Proctor, of Gray's Inn, sat as judge in the court. The questions and 
 answers I pass by for brevity sake. One Hannah Trigg pleading she 
 was innocent, was asked how old she was ; to which she saying she 
 was not sixteen years old ; one of the justices did not stick to say, she 
 told a lie; and that he thought the Quakers would not lie. In the mean- 
 while it appeared, that he only said so by guess to baffle her; for by a 
 certificate of some that were present at her birth, (which was divulg- 
 ed in print,) it was proved that she, being the daughter of Timothy 
 Trigg, was born at London on the 20th of the month called August, 
 1649; and so was Ijjjt fifteen years of age, and dealt with against the 
 law; which was the harder, because this maid falling sick, died in pri- 
 son, after the sentence of banishment had been past upon her : which 
 sentence was now pronounced against twelve persons, among whom 
 were four maids ; and four married women were condemned to a con- 
 finement of eleven months in Bridewell. The judge in the pronouncing 
 the sentences was so disturbed in his mind, that ordering some to be 
 transported to Virginia, and others to Barbadoes, he condemned some 
 also to be sent to Hispaniola ; at which the people were not a little sur- 
 prised, for he made it plainly appear, that he did not consider what he 
 said ; since Hispaniola was no place in the dominions of the king of 
 England : but he was so confounded, that he also accused the prisoners 
 of having transgressed the laws of the commonwealth, forgetting that 
 England was no more a commonwealth, as it was before the restora- 
 tion of king Charles II. 
 
 On the 15th of October above forty of the prisoners called Quakers, 
 were tried before the judges Hide and Keeling. To mention all the ex- 
 horbitances of this trial, which were not few, I count needless ; for as 
 to the questions and answers, and the passing of sentence, the reader 
 may form to himself an idea of it from what hath been said already of 
 the trial at Hertford, <fec. A maid being asked, guilty, or not guilty, 
 answered, 'I never was taken at any seditious meeting or conventicle 
 in my life.' To which the judge said, ' But, woman, were not you taken 
 at the Bull and Mouth the 21st of August V She answered, ' I am inno- 
 cent in the sight of God and all good people.' That this was true the 
 judge did not deny, but said, 'I believe that, woman, but you have 
 transgressed a law.' She replied, 'As for the Bull and Mouth, I believe 
 I have been there an hundred times, and if the Lord permit me life and 
 liberty, I do not know but I may go there an hundred times more.' The 
 judge then saying, ' Woman, will you plead or no, guilty or not guilty, 
 or else I must pass sentence upon you.' She answered, ' The will of 
 the Lord be cfone, I am innocent.' Yet this could not avail her, though 
 judge Hide had said a little before concerning the prisoners, ' If they 
 are innocent, then they are not guilty.' But she was set by as mute, 
 or pro confesso, as to the fact charged against her in the indictment. 
 Others who complained of the unreasonableness of the proceedings, 
 were hectored as impudent: and the jury showing themselves dissatis- 
 fied concerning the witnesses, judge Hide said to them, it was no un- 
 
83 THE HISTORY OF THE [1664 
 
 truth if a man did mistake in the time, and that his evidence was good, 
 though he did not see one in the house: ' For,' said he, 'if forty men be 
 in a room, and one is brought out of the room to me, standing at the 
 door, cannot I swear that he was in that room, if I see him come outi 
 You must not make such scruples.' 
 
 In the meanwhile there were some among the witnesses who did not 
 know the prisoners by face ; so that there was reason enough to dis- 
 prove their testimony. But whatever was objected, the business must 
 go on: for though one of the witnesses declared that the meeting, from 
 which the prisoners had been taken was peaceable ; and though one of 
 the prisoners said, that the law was made against seditious meetings, 
 and that nothing of sedition had been proved against them: yet judge 
 Keeling said-, the act was made to prevent such meetings, because under 
 colour and pretence of religion, plots and conspiracies might be carried 
 on. And when a prisoner said, that he was at a peaceable godly meet- 
 ing, and received much comfort there; the judge returned, ' That is as 
 much as we desire; You confess you were there ; and though it was a 
 peaceable meeting, yet it was an unlawful one.' Another of the priso- 
 ners who pleaded that the law the court acted by was contrary to 
 Magna Charta, and the ancient fundamental laws of the land, was an- 
 swered by. judge Hide, ' If the king and parliament should make a law 
 that two justices without a jury should adjudge a man to death for the 
 third offence as a felon, without benefit of clergy,- it would be a good 
 law, and according to Magna Charta, and the law of the land } and we 
 should be bound to execute it.' It seems this judge, (who not long after 
 was suddenly summoned hence to appear before the divine assizes,) was 
 of opinion, that since the legislative power resided in the king' and par- 
 liament, all that they resolved and enacted, must pass for good law. 
 But if I should mention all the absurdities I meet with in these proceed- 
 ings, when should I come to an endl True it is, that sometimes a show 
 was made of pity : for judge Keeling said to two maids, ' We are sorry 
 that such young maids should be thus deluded.' But because they 
 would not promise to go to the public church, though they declared 
 themselves ready to assist at divine service, they were cieemed as guilty. 
 Another prisoner being asked by judge Hide, whether he would go to 
 church, answered, ' If I have my Uberty, I shall go to church.' But 
 when it appeared that he did not mean the established or public church, 
 this promise could not save him. One Richard Poulton, a lad of fif- 
 teen years of age, who by a certificate showed, that he was not yet 
 sixteen years old, and therefore no transgressor of the law, was asked, 
 if he would swear he was not sixteen, just as if he could have remem- 
 bered the time of his birth ; to which he answered, that he was not 
 brought up to swearing: and being asked, whether he would promise to 
 go to church, he answered, he should promise no such thing. Then he 
 was returned to the rest that were to be sentenced. 
 
 This was on the 17th of the aforesaid month ; when nineteen persons, 
 among which were some women, were condemned to banishment, and 
 four married women to twelve months imprisonment in Bridewell. None 
 of the judges it seems had a mind to pronounce sentence, and therefore 
 they left this business to the city recorder. He then bidding the prisoners 
 to hearken to the judgment of the court, spoke so soi\ly, that he could 
 not well be heard, which made one of the prisoners ^ay, that he ought 
 to speak louder, for they could not hear him. But he continuing to 
 
1884] PEOPLE CALLED QUAKERS. 33 
 
 speak softly as before, two or three others of the prisoners told him, 
 they could not tell what he said. To which he answered, he cared not 
 whether they did or no ; and then said, ' Hearken to your sentence. You 
 and every of you, shall be transported beyond the seas, the men to Bar- 
 badoes, and the women to Jamaica, being two of his majesty's plan- 
 tations, there to remain seven years.' Thus the persecutors endeavour- 
 ed to be rid of the Quakers : but though persecution now was very hot, 
 yet they fainted not, neither were they in want of such vigilant assist- 
 ants, as both by example and words continually encouraged them to 
 faithfulness : who yet, (which was remarkable,) were not condemned 
 to banishment, as many others. 
 
 Among these was Josiah Coale also, who about this time, as I have 
 been told, was in prison at London ; and both by writing, and by word 
 of mouth, did exhort his fellow-believers to constancy : for, (when under 
 confinement,) he betook himself to his pen, and recommended to his 
 friends, that they wquld not forsake their meetings, though they were 
 ■to undergo great suiferings, since it was God's good pleasure to let their 
 patience be tried. ' And,' said he, ' that these afflictions come upon us 
 is by God's permission : who then shall gainsay him, or endeavour to 
 reason with him about matters -of so great a concern, since his way is 
 hid from man.' He also signified to them that this was done to try their 
 faith, and that therefore they ought to continue bold, and persevere va- 
 liantly. ' And though,' said he, ' great sufferings and afflictions attend 
 us, yet my heart, praised be the Lord, is not troubled, neither hath fear 
 seized rae, because I see the intent of the Lord in it.' And in one letter 
 iie spoke thus : ' Friends, this know : that for the sake of the residue of 
 the seed which is yet ungathered, is my life freely sacrificed up into the 
 hand of the Lord; and ready aod willing am I to lay it down for the 
 testimony of God's blessed truth, which he hath given me to bear, if 
 thereunto I am called : for bonds and afflictions attend me daily, and I 
 may say, we are in jeopardy qf our lives daily : so let your prayer to 
 God be for me, that I may be kept unto the end, to finish my testimony 
 with joy, and in all things to bring glory and honour to the name of the 
 Lord, who is over all, blessed for ever.' This his Christian desire he 
 obtained, as will be said in due place. It was a time of suffering; and 
 those, to whose share it fell, continued valiant: whilst others did not neg- 
 lect to exhort the king and parliament to leave oflf persecution; Among 
 these was William Bayly, who gave forth a very serious exhortation 
 and warning against the persecution to the king and pariiament, «&c. 
 beginning thus: 
 
 ' jFor the King and Parliament, <Jrc. 
 ' Friends, 
 
 ' The God of heaven hath put it into my heart to write a few words 
 unto you, in the fear and dread of his name, and in the counsel of his, 
 own will, concerning the work which ye have taken in hand against 
 him and his people ; this is not the end and work for which the Lord 
 God hath permitted you into the places of government and rule, in this 
 nation, (nor the way for you to prosper, nor to prolong your days in 
 the earth,) thus to persecute and afflict an innocent and harmless peo- 
 ple, who are peaceable, and walk uprightly towards God and man; 
 therein endeavouring, in all things, to keep their consciences void of 
 offence, and who have no helper in the earth but the Lord alone ; |pei- 
 
 VoL. II.— 5 
 
34 THE HISTORY OF THE [1664 
 
 ther is their kingdom of this world, but they are verily the children and 
 servants of the most high God, whom he hath gathered from amongst 
 men, and from the kindness of the earth, to be the first fruits unto him? 
 and to the Lamb in this age ; and we are his, and not our own, he hath 
 brought us, and redeemed us unto himself, and to him alone have we 
 committed our innocent cause, and he hath undertaken to plead it for 
 us, with all our adversaries ; and no weapon formed against us shall 
 ever prosper, but be broken to pieces. 
 
 ' Therefore friends, be awakened and open your eyes, and see what 
 a stir and ado here is in this nation ; to haul and drag up and down a 
 company of tender, innocent, and harmless people, men and women, 
 and children, from their peaceable meetings, who meet together in the 
 fear and tender love of God, without any evil or bad intent toward any ; 
 but have good-will and compassion toward all men, even to the worst 
 of our enemies, as the Lord bears us witness; and these are they that 
 are driven assheep to the slaughter, and thrown into your noisome 
 jails, and prisons, and houses of correction ; by rude and brutish people, 
 your servants, whom you have set on work by your authority, till many 
 of them have (patiently) suffered till'death, whose innocent blood will 
 assuredly be required at your hands, (though they shall not go free of 
 the guilt, who have had the least hand in it, without speeHy repentance.) 
 And thus ye rtiay see and read, how the disciples of Christ Jesus, are 
 as sheep and Lambs in the midst of wolves in this, age, and as a lily 
 among thorns, and all this is only for obeying his commands, and for 
 worshipping the everlasting invisible God, in the spirit, and in the truth, 
 according to the Scriptures, the which, if you knew and understood, 
 you would tremble to think what you have done against them, to cause 
 so many of the little ones, which believe in Christ, so grievously to suffer, 
 who said, it were better a millstone were hanged about his neck, and 
 be drowned in the depth of the sea, that should offend one of these little 
 ones, that believe in me; and. as true as Christ Jesus suffered, and rose 
 again, and as God liveth, who raised him from the dead, we are some 
 pi those his little ones that believe in him, who, (in derision and scorn 
 in this age,) are called Quakers, as ye might call Moses, the prophets 
 and apostles, (in days past,) who did quake and tremble at the presence 
 of the Lord,- who is the same now as ever he was, though the ungodly 
 know him not, nor his power: and we are of that poor and afflicted peo- 
 ple, mentioned Zeph. iii. 12. 19. " Whose trust is in the name of the 
 Lord, who will undo all that afflict them." 
 
 ' But what shall I say unto you ; if ye will not, or cannot believe our 
 faithful testimony, (or the testimony of God through us,) and the inno- 
 cency of our cause and sufferings, neither will ye believe, if one should 
 rise from the dead and declare it unto you ; for many tender visitations, 
 and tiroply warnings, and gentle reprehensions have you had, from the 
 pure spirit of the Lord God, both from his witness in your own con- 
 sciences, and from his faithful servants, and messengers, who have writ- 
 ten and declared unto you in his name and power in this your day. And 
 as for my part, who am one of the least of the thousands of Israel, I 
 could willingly have been silent as toward you at this time, but the 
 Lord, whom I serve in my spirit, hath laid it upon me to warn you 
 once more, for whose sakes I have borne a burden, in the true sight 
 and sense of your sad estate, and of the day of thick darkness, wrath, 
 and distress, which js hastening upon you from the Almighty. 
 
1664J PEOPLE CALLED QUAKERS. 35 
 
 'Wherefore be not proud nor rebellious, but hear, and obey the word 
 of the Lord; for thus saith the Lord God that made heaven and earth, 
 let my innocent people alone, and touch them not any more, as ye have 
 done ; for they are mine, and } have called them, and chosen them, and 
 redeemed them ; they are my jewels, which I am making up, they shall 
 show forth my glory before men to the whole world ; I have anointed 
 them, and I will preserve them and deliver them, and crown them with 
 an everlasting salvation. I will rebuke kings and rulers for their sakes, 
 and distress nations, and dethrone the mighty from their seats that rise 
 up against them, as I have done ; and let my everlasting gospel have a 
 free passage in these nations ; and do not reproach and afflict my ser- 
 vants and messengers so any more, whom I have chosen and sent to 
 preach and declare the way of life and salvation to the ends of the 
 earth, but bow your ear and your heart unto them and their testimony, • 
 that it may be well with you, and prolong your days ; for he that bless- 
 eth them shall be bfassed, and he that curseth them shall be cursed, and 
 every hand shall wither that opposeth them, as hath been, and shall be, 
 henceforth for ever : I the Lord have spoken it. 
 
 ' But and if you will not hear, but will still persist, and go on, as ye 
 have done, to oppress my heritage, and harmless people, and make war 
 and opposition against my power and truth, and thus set yourselves and 
 your power against me, the living God, I will bring you down suddenly, 
 to the astonishment of nations, and I will cut your day short, and turn 
 your pleasures into howling and lamentation, and shame and contempt 
 shall cover your memorial as a garment. Thus will I work for the de- 
 liverance of my seed, and none shall let it ; for the year of my re- 
 deemed is come, and the day of vengeance is in my heart, to plead its 
 cause with all flesh. 
 
 'Therefore, consider your ways, and see what ye are doing, and 
 what the effect of this your work will be; ye are but men, and the 
 children of men, who were but as yesterday ; your breath also is in 
 your nostrils, and your life is but a vapour, which will soon vanish away: 
 you labour in the very fire, and bring forth wind, which blows up the 
 flame of that which will consume you, and deprive you of all happiness 
 for ever : O that ye had but hearts to consider it ! For the more you 
 strive with the Lord, and oppress his people, the more will they multi- 
 ply, and grow stronger and stronger : and you shall wax weaker arid 
 weaker, and your works shall be your heavy burden ; for life and im- 
 mortality is risen, and the power of God is stirring in the hearts of 
 thousands, and light and understanding, the excellent spirit which was 
 in Daniel, is breaking forth like the lightning, which shines out of the 
 east into the west, in the sight of many people, whereby they know, it 
 is the day of the coming of the Son of Man, with power and great 
 glory, that every eye may see him, and they that have pierced him shall 
 mourn bitterly : so, your labour is in vain, and your works for the fire, 
 and your striving with your Maker to no purpose, as to effect your end 
 and aim. And of these things you have been joften forewarned, and 
 the Lord hath been very long suffering towards you, in sparing you thus 
 long, and suffering you thus far to act against him and his dear people; 
 and his mercy and forbearance hath been evidently showed in a large 
 measure unto you, in deferring his heavy judgments thus long, which 
 must have been confessed to be just upon you. And will you thus re- 
 quite the Lord, by increasing your tasks of oppression upon his tender 
 
36 THE HISTORY OF THE [1664 
 
 inrtocent people ? O unwise and Ungrateful generation! Hath not God 
 yet showed you, that you should do justly, and love mercy, and Valk 
 humbly ? But are these your fruits and practices, fruits of mercy or 
 justice ? Or if there be any tinfcture or spark of love, or humility in 
 them, let 'God's witness, the light in all your consciences, and in people, 
 answer. I tell you plainly, that such fruits and doings among you, that 
 profess yourselves Christians, have made the very name of Christ and 
 Christianity, a proverb of reproach through nations, and have caused 
 the God of heaven to be blasphemed; and how could it be otherwise, 
 seeing you who profess the most knowledge of God, and have talked 
 of Converting the heathen, as some of your leaders have dpne* are found 
 the least in the life and fruits thereof But to what would- they convert 
 them? to pride and swearing, and drunkenness, and oppression, and all 
 manner of excess, and to persecute people for their good conscience? 
 They have no need of that ; for, some of them have said, they did not 
 use to swear and be drunk, &c. till they came among the Christians^ 
 and learned of them; they did not do so in their own country: ye are 
 so far from converting therh, being out of the life of what ye profess 
 and talk of yourselves, that the very heathen or infidels,, (as ye call 
 them,) do judge and condemn you, who are making inquiry, concerning 
 these your proceedings against this harmless people, among whom some 
 of thena have been kindly entreated, who visited them at the Lord's re- 
 quiring, though contrary in opinion and religion ; and this doth rise up 
 in judgment against you. 
 
 ' But, friendsj have 'you yours'elves been under sufferings, and some of 
 you been driven into strange countries, or lands, for your cause, as it 
 was called? Nay, did not the king himself once flee for refuge to a 
 tree, to save himself from his enemies' hands ? If not, why are there 
 such representations made of it, in so many places in the nation? And 
 Was not this as great a mercy and deliverance from God, so to obscure 
 and preserve him, from them who pursued him, and many of you also ? 
 And are these things forgotten ? Can metcy be loved, except it be re- 
 membered ? And do you remember and love his mercies, by doing 
 justly, and walking humbly with him, as he doth require? Or do yoii 
 boast in vain glory, as if your own arm had done it, or your own strength 
 or deserts had delivered you ? If so, then God must needs be forgot- 
 ten, and his mercies trodden under foot, and his visitations and counsels 
 cast behind your back; and so, all that forget God, shall be torn in 
 pieces, ahd there shall be none to deliver them, as it is written. 
 
 ' And' were these your sufferings, which you sustained by them ye 
 (opposed, unjust and unequal ? And if you should say, they were ; then 
 I say, it is much more unjuSt and very unequal in the sight of God> 
 and all sober people that fear him, for you, thus to inflict such cruel 
 sufferings as imprisoning, and stifling up to death in your noisome jails 
 and holes among thieves and murderers, and to' pronounce sentence of 
 banishment upon an innocent, harmless, peaceable people^ that do not 
 oppose you in the least, with any outward force, neither do so much as 
 the thoughts of it lodge within our breasts, as the Lord God knoweth, 
 who hath called us to peace, but on the contrary have sought and dO 
 seek your welfare and happiness, both in this world, and in the world 
 to come, which in time shall be mdnifest to the whole earth. 
 
 ' And if you say, your suflerings were unjust and unequal, though 
 you did oppose them, and make war against them so long as you could^ 
 
1664] PEOPLE CALLED QUAKERS. 37 
 
 because they deprived you of your rights and privileges, and just liber- 
 ties, and natural birthrights, &c. which were your due to enjoy, as be- 
 ing free-born of the nation: then how much more is it unjust, and un- 
 equal, and unrighteous, thus to inflict sufferings upon your friends, and 
 oppress your peaceable neighbours, who are free-born people of the same 
 nation, and do not oppose you, but are tender towards you, as afore- 
 said, and subject to all' wholesome just laws, and tributary to you, for 
 which causes we ought to haveourjustliberty,and enjoy the privilege of 
 our birthright, which is our due so long as we live peaceably and hanple§s- 
 ly, but if it be not a privilege to be pleaded for, then are all your own 
 grounds and reasons, and cause, without a foundation, and you and the 
 whole nation may be swept away by any that are able to do it, without be- 
 ing charged with injustice or oppression, which is contrary to the just ba- 
 lance, the light of Christ in all people's consciences. And as we are the 
 dearly beloved people of the most high God, who doth Hess us with his 
 presence,and manifest his everlasting love and good will towards us daily, 
 and-overshadows us with his power and tender mercies, whom he hath 
 gathered out of the evil ways and spirit of this world, and all the vanities 
 thereof, unto himself, to walk with him who is invisible, in the upright, 
 blameless, undefiled life, in the midst of a crooked and perverse generation ; 
 I say, considering these things, how greatly and unrighteously do our suf- 
 ferings appear to all sober people, wliose eyes are open, and will be more 
 open to discern and savour the bitterness ofthat proud, envious^ wrath- 
 ful spirit, which thus hath acted and deceived you : and its end is num- 
 bered by them that have wisdom from above. 
 
 ' For friends, set aside the reproachful name of Quakers, and the 
 other titles of derision and scorn, which the envious and blood-thirsty 
 spirit hath invented to render the people of God odious in all ages, and 
 tell hne what ye have justly to charge against this people, whom you so 
 furiously pursue to the" dens and caves of the earth, to the loss of the 
 lives of so many of them ; by which children are made fatherless, and 
 tender-hearted women, mournful widows, and let it come forth to open 
 view, and declare it abroad, as your articles against them, to the whole 
 world, and speak the truth, and nothing but the truth, as you use to tell 
 one another, that all people may rightly know and understand the very 
 ground* and most secret cause, who do inquire, of these your present 
 proceedings against them ; for notice is taken by many, and ere lon^ it 
 must be manifest to all men, as the folly and madness of Jannes and 
 Jambres were, that withstood Moses ; for you withstand no less than him 
 of whom Moses TVrote; who said, "I am the light of the world," against 
 whom Saul was once exceedingly mad, and had thoughts to do very 
 much against that way, which was then as well as now, called Heresy, till 
 the light of Jesus, whom he persecuted, met with him, with his letters, 
 or warrants, to haul men and women to prison, as your servants do, 
 and smote him to the ground, and made him tremble, who, from that 
 time, became such a Quaker, as you now persecute and imprison till 
 death ; but the light of Jesus Christ, the Son of the living God, will meet 
 with all persecutors, and oppressors about religion, let them be never 
 so mad, or think they ought to do much against that way, they call 
 Heresy, as some of you have said, who have made a mock at the light, 
 even publicly, which many took notice of, and even marvelled at such 
 blasphemy in an open court, against the Saviour of the world : and there 
 is no other name under heaven by which men shall be saved, but him 
 
38 THE HISTORT OF THE [1664 
 
 who said, John, vii. 7. 12. and IG. " I am the light of the world, who 
 lighteth every man that cometh into the world." 
 
 ' And this is he, in whom we have believed, and of whom we have de- 
 clared, and must declare and bear testimony, as long as we have a 
 being ; and the world shall know that our testimony is true ; and for 
 his name and truth only, do we thus'patiently suffer the contradictions 
 of sinners, as our brethren did by the zealous Jews in ages past; but 
 you are not so zealous for Christ's law and commandments, as they 
 were of Moses and the prophets, which Christ ends and fulfils, who 
 thought it was not lawful to do good on the Sabbath-day, as to heal the 
 sick, for then would you " Do to all men, as ye would they should do 
 to you;" for' his law runs thus, " And be ye merciful," &c. and " Love 
 you your enemies; and swear not at all," &c. as ye may read. 
 
 'But behold, how both Jews and Gentiles take notice, and are 
 ashamed and grieved, to hear and see what a deal of bad works yon 
 do, even on your Sabbath-day, as some of you call it, and how you pro- 
 fane the day of your <worship, with your cattle, and servants, which 
 are within your gates, what riding and rnnningj and toiling, in rage and 
 fury, like madmen, sweating, and swearing, and cursing, and dragging, 
 and hauling the innocent members of Christ's body out of their peaceable 
 meetings, into your jails and holes ; on your day of worship. But are 
 your sacrifices, ye offer at that time, accepted 1 Have ye peace whilst 
 these things are acting in your name, and by your authority? If you 
 have peace and pleasure therein, let me tell you from the righteous God, 
 you are hardened in your sins against him, and he will break your 
 peace speedily, and tuf n your pleasure into bitterness and lamentation : 
 and his innocent people's meetings shall stand, and be increased; and 
 their way shall prosper, and the truth shall spread and prevail, and 
 have dominion over all nations; and their enemies shalLfaltand becon- 
 foundedj let them strive what they can against them ; for they are of 
 God, and not of man, or the will of man, and they seek his glory and not 
 their own ; and such as abide faithful to him, shall triumph over all the 
 principalities, and powers of the rulers of the darkness of this world, and 
 make a show openly of the victory over all that do or may oppose them ; 
 for their life is immortal, and the Lord of heaven and earth is their 
 strength, who is with them as a mighty terrible one; therefore shall 
 their persecutors ,fall before them. 
 
 ' And let me telf you again, that by these your unreasonable, and un- 
 just dealings, the understandings of thousands are the more opened; 
 and the tender, sober part, or principle in them, doth feel the weight and 
 burden of this grievousness, which you have prescribed, and do so ea- 
 gerly pursue, to the imprisoning to death so many. innocent persons and - 
 free-born people of this nation, besides hundreds are liable to the same, 
 which yet remain in your prisons. And your unnatural, cruel sentence 
 of banishment, to separate dear and tender husbands from their deaV < 
 and tender wives, and tender children, and little innocent babes : Oh ! 
 how do you rend the bowels of the meek of the earth, whom God hath 
 blessed ? What is become of all your promises of liberty for tender con- 
 sciences? God's curse and vengeance will come upon you, and his 
 plagues will pursue you to destruction if ye proceed in this work ; and 
 your wives shall be widows,' and your children fatherless ; the Lord 
 hath spoken it. If you had the hearts of men, or of flesh, ye would be 
 afraid, and blush at the very thoughts hereof; my heart and soul melts 
 
1664] ' PEOPLE CALLED QUAKERS. 39 
 
 within me, and I am even bowed down, with cries to God, in my spirit, 
 to think of the hardness of your hearts. 
 
 ' God Almighty, cut short thy work in righteousness, and shorten the 
 days of oppression and cruelty for thine elect's sake ; which cry night 
 and day unto thee, and make known thy name and power to the ends 
 of the earth; and let the heathen hear, and fear, and bow to thy right- 
 eous sceptre, and let the kings of the earth lay down their crowns at 
 the feet of the Lamb, that through thy righteous judgments they may 
 partake of thy tender mercies, which endure for ever ; that their eyes 
 may be no longer withholden, nor blinded by the god of this world, the 
 power and prince of darkness, but that they may come to see thee, 
 who art invisible, and enjoy the 'same precious life of pure unfeigned 
 love, which abounds in the hearts of thy hidden ones; and receive thy 
 peaceable wisdom, to be governed, and to govern therein ; then would 
 they surely know, jjiat we are thine, and confess to thy glorious truth, 
 and speak good of thy name, and magnify thy power, and no longer 
 count the blood of thy everlasting covenant, (wherewith we are sanc- 
 tified,) as an unholy thing. 
 
 'But,0 thou righteous, holy, pure, eternal Go^, art unknown unto all 
 them that sit in darkness, and dwell in the spirit of enmity against thee 
 and thy .people ; though thou art come near to judgment, according to 
 the promise, Mai. iii. 5. And thy way of life and salvation is hid from 
 them, therefore they hate us without a cause, and thus evilly entreat us 
 in the darkness of their minds, and in the ignorance and hardng ss of 
 their hearts ; for which my soul doth pity them, and even entreat thee 
 for them, that if possible their eyes may be yet opened, and their hearts 
 yet softened, and their spirit humbled, that they may see what they are 
 doing in the dark, and consider the effect of their work, which will 
 assuredly follow : and if thy warnings and gentle visitations will not 
 humble them, then let thy judgments awaken them, and bring them 
 down, and humble them, that they may perceive something of what 
 thou art doing, in thesejatter days, and art resolved to do to the ends 
 of the earth, though the whole world should gather and band together 
 to oppose thy work and people ; for thou hast begun, and thou wilt go 
 through and perfect thy work ; thou wilt raise thy seed, and gather 
 thine elect from the four winds, and bring them from the ends of the 
 earth, and scatter the proud in the vain imaginations of their hearts; 
 and thou wilt break thy way through all that oppose thee in this the 
 day of thy mighty power, in which thou art arisen, as. a giant to run 
 his race, to finish transgression, and make an end of sin, and bring in 
 and establish everlasting righteousness; that the kingdom of this world 
 may become thy kingdom, and of thy Christ, as thou hast promised, 
 and art now fulfilling ; glory and honour, and thanks, and everlasting 
 praises be to thy glorious name, world without end. Amen. 
 
 ' So friends, ye are and have been warned again and again by the 
 faithful messengers and servants of the Lord, in love to your souls ; and 
 you are left without excuse, if never words more should be mentioned 
 unto you ; by which ye might perceive, how the Lord doth strive with 
 you, that ye might repent, and be saved from the wrath to come, though 
 some of you feel little of it in your own consciences ; but his spirit will 
 not always strive with you: for if you will not believe them, but slight 
 and reject them, and neither make conscience of,,what hath proceeded 
 
40 THE HISTORY OF THE £1^64 
 
 out of your own mouth, nor regard to perform your own words and 
 public engagements, in that which is just, which the Lord requireth of 
 you, nor remember his by-past and present mercies, and long suffering 
 towards you, but trample all unSer foot ; I say, if it be thus with you^ 
 and you are resolved to go on, you will wholly be given up, and be ex- 
 ceedingly hardened, and grOW desperate im cruelty and oppression 
 against God, and his truth and people, till your whole earth is filled with 
 violence; and then, (as true asCrod liveth;) will the flood come upon 
 you, and ye shall fall after the manner of Egypt ; and the weight of 
 the dreadful judgments, due for all your abominations and cruelties, 
 shall sink you down into the pit that is bottomless, and that suddenly, 
 as the Lord hath spoken. 
 
 By his servant, who is a lover of the welfare 
 
 of all your souls, and I am thus far clear of 
 
 all your blood, 
 
 WILLIAM BAYLY,' 
 
 Written in the Tenth month, 
 1664, at Hartford. 
 
 Again, in E)ecember, twelve of those called Quakers, were condemn- 
 ed to banishment; for it was resolved to go on, not regarding what 
 George Bishop gave forth iii print, and caused to be delivered to "the 
 king and the members of parliament, being as followeth : 
 
 ■*' ' To the King and both Houses of Parliament, thus saith the Lord. 
 
 'Meddle not with my people, because of their conscience to me, and 
 banish them not out of the nation because of their conscience; for if 
 ye do, I will send my plagues upon you, and ye shall know that I am 
 the Lord. 
 
 Written in obedience to the Lord, 
 by his servant, 
 
 GEORGE BISHOP.' 
 
 Bristol,' the 29th of the Fifth 
 mo^th, 1664. 
 
 The fuelling of this prediction we shall see ; for within a short time 
 a war ehsued with the Dutch, and^ the pestilence appeared at London; 
 but before it broke out, yet more of the imprisoned Quakers were con- 
 demned to banishment, viz. two and thirty persons, both men and wo- 
 men, who were sentenced by the court on the 6th, 14th, and 15th of 
 December ; for whatever they said in defence of themselves, proved in- 
 eifectual. One asked. If we meet really to worship God, must we suf- 
 fer for that? And judge Hide answered, 'Yes, that you must.' But 
 judge Keeling, to mend the matter a little, said, 'You shall not suffer for ■ 
 worshipping God, but for being at an unlawful assembly contrary to the 
 law.' Another said, I meet to worship the eternal God in Spirit, as he 
 persuades my heart and conscience; and must I be condemned to 
 banishment for that V ' Yes, yes,' said judge Keeling, ' for the iaw 
 is against it.' To which judge Twisden added, «He hath confessed that 
 he was there to worship God ; and their worship is contrary to the 
 liturgy of the church of England.' Thus we see, if there was but evi- 
 dence that the prisofters had been at a meeting, this was counted suffi- 
 
1664] PEOPLE CALLED QUAKERS. 41 
 
 cient to condemn them. A woman being asked, what she had to say 
 to the evidence given, answered, ' Be it known unto you all, if I had as 
 many bodies as hairs on my head, I could lay them all down for the 
 living eternal truth of the living God.' After all the prisoners had been 
 called to the bar, they were at length sentenced to be transported to 
 Jamaica, and to remain there seven years. 
 
 This year in September died my mother, Judith Zinspenning at Am- 
 sterdam in Holland, where she was born of religious parents among the 
 Baptists, into whose society her father Conrad Zinspenning was enter- 
 ed in a singular manner ; of which, though it may seem somewhat out 
 of my road, yet because of the remarkable steps of Providence appear- 
 ing therein, I will give a short account. He being of Cologne in Ger- 
 many, was bred a Papist; and after he had past the Latin schools, his 
 father thrust him into a cloister ; (for Papists used to think it meritorious 
 to offer up one of their children to the clergy.) But he found the mo- 
 nastical life so much^gainst his inclination, that his father dying before 
 the probation year was expired, he begged his mother to assist him in 
 his intention to leave the fraternity, since he was not yet bound by vow. 
 She complied with his desire, and so he got out, and then he was put 
 to a trade. After he had served his time, he resolved to travel, and 
 first took a tgrn to Holland, from thence to France, and then to Italy, 
 and the metropolis Rome, and so back again. Having been a lay-friar, 
 he got letters of recommendation to such monasteries as were of the 
 order of those monks he had lived with ; that so he might freely find 
 lodging there for sometime. And because in Holland there are no clois- 
 ters, he was recommended to some eminent Papists at Amsterdam: 
 whither being come, he- liked the place so well, that he resolved to stay 
 there sometime; which he did, after having found employment. And 
 thus getting into acquaintance, he came in time to live with a Baptist, 
 who employed him as a journeyman. He never till now met with the 
 New Testament, in which he began to read so eagerly, that the Lord 
 co-operating by his good Spirit, his understanding came to be opened, 
 so that he got a clear sight of the superstition and errors of the popish 
 religion, in which he was trained up ; and then entering into discourse 
 with his master, was persuaded to renounce popery, and to enter into 
 the communion of the Baptists. This broke all his measures concerning 
 his intended travels ; and then resolving to settle where he was, he took 
 to wife one Catharine'de Mol, a virtuous maid, whose father was one of 
 the primitive Baptists that arose under the persecution in Flanders, 
 from whence he with many more came to settle in Holland. 
 
 From these parents my mother descended, who was religiously in- 
 clined even from her youth, and became so well versed in the Holy 
 Scriptures ; and was so diligent in writing down so much of the ser- 
 mons she heard, as she could retain by memory ; that her father said 
 sometimes, 'It is a pity that this girl is not a boy, who then in time 
 might become an eminent instrument in the church. After she was come 
 to age, though much inclined to lead a single life, yet at length she was 
 married to my father, Jacob Williamson Sewel, a very religious young 
 man; whose father William Sewel, from Kidderminster in Worcester- 
 shire, having been one of those Brownists, that left England and settled 
 in Holland, married a Dutch wife at Utrecht, where my father was 
 ^ born ; who being come to age, endeavoured to walk in the narrow way, 
 and conversed mostly with the strictest professors of those days. And 
 
 Vol. XL— 6 
 
42 THE HISTORY OF THE [1664 
 
 both he and my mother came in time to grow dissatisfied with that 
 worship to which they were joined ; yet in clearness of understanding 
 my mother exceeded my father ; nevertheless she continued dissatisfied 
 as well as he, with the common way of worship she belonged to ; go 
 that oftentimes, when she came from the meeting-house, she resolved 
 not to go there any more, because she reaped no real and substantial 
 benefit by it. But then the first day of the week being come again,, she 
 was in a straight, thinking that however it was, yet by the apostle we 
 were exhorted not to forsake the assemblies. In this irresolute condition 
 she continued a long time ; and being incumbered with the cares of the 
 family, she was not so much at liberty for performing religious duties, 
 (viz. prayers, reading of, and meditating on the Holy Scriptures, visit- 
 ing the sick, and such like pious exercises,) as she was before she was 
 married; which made her wish sometimes jhe had never entered into 
 matrimony, and that she might live to enjoy again that peace emd quiet 
 which once she had. But she knew not yet that it was the love, of the 
 Lord thus working upon her, to draw her off from transitory things. In 
 this state she was often seized with grief and sorrow, so that she count- 
 ed herself the most miserable of women ; for neither husband nor chil- 
 dren, nor any outward enjoyments, could afford her any pleasure ; but 
 all her desire was to attain to an undefiled state, in which she might 
 live an unblamable life, not only before men, but also before God ; for 
 feeling there was yet something in her which was evil and pdUuting, 
 she struggled to overcome it ; but all her labour proved in vain. This 
 made her cry earnestly to the Lord as one in great danger ; and her 
 doubts whether it was possible to attain to perfection increased. But in 
 this forlorn state it pleased the Lord to -manifest himself to her in some 
 measure, though she knew not then it was he. And often she cried out, 
 ' Lord what will it avail me to know that thou hast sent thy Son into 
 the world, and that he was crucified and died for the sins of the world, 
 if I am not saved by it. Lord forgive my sins, and have mercy upon 
 me.' And once when she was alone, pouring out her heart before the 
 Lord, he made himself known to her, and spoke to her soul, that if she 
 would be perfect, she must follow the light in every respect. Having 
 heard this, she desired to. know what this light was ; and the Lord show- 
 ed her, that the light was the life of men. This she understoodin some 
 degree, and so separated herself as much as ever she could convenient- 
 ly from conversation, endeavouring to live retiredly. And having about 
 this time heard Dr. Galenus Abrahams, an eminent Baptist teacher, 
 preach upon the parable of the seedsman ; that which he spoke concern- 
 ing the good ground, and how the ground must be fitted by the Lord's 
 working, so affected her, that she resolved to rest from all her own 
 labour ; and so she left frequenting the Baptists' assemblies any more. 
 In this retired state she continued a good while, and at length came 
 to hear William Ames preach; and he declaring the light of Christ as 
 the true teacher, this agreed with what had already been told her 
 inwardly by the immediate manifestations of the Lord to her. And thus 
 she came fully to be convinced that this was the truth she had so long 
 desired to know. Now she saw that it was her duty to give up all, and 
 to keep nothing back : for she had already seen, that if she would be 
 Christ's disciple, she must forsake all, even her own self. But a fear of 
 the cross was no small impediment to her ; yet now she gave up to obe- 
 dience; and saw that her former performances had been defective ; and" 
 
1664] PEOPLE CALLED QUAKERS. 43 
 
 now all came into remembrance. This caused sorrow ; but she prayed 
 to the Lord both night and day, and then he manifested his power by 
 which she was led out of the darkness and bondage, wherein she had 
 been held captive ; and her supplication was to the Lord, that it might 
 not be with her as formerly, to wit, sometimes great zeal, and then 
 coldness again ; but that she might continue in fervency of spirit. After 
 a long time of mourning the Lord manifested his kindness to her, by 
 which she came to be quickened and refreshed ; and by the judgments 
 of the Lord all was narrowly searched out, so that nothing could be 
 hid ; and a separation was made between the precious and the vile, and 
 death passed over all. But thus to part with all her own wisdom, and 
 forsake her great attainments, was no small cross : yet she became wil- 
 ling to bear it, although many violent tempests rose to draw her off, if 
 possible, from closely adhering to the beloved of her soul ; yet she was 
 not forward in imitation: for my father, who when he was convinced 
 of the truth preached by W. Ames and W. Caton, soon left off the com- 
 mon way of salutation, would sometimes persuade her by arguments 
 to do so too ; but she told him, if the leaving off of that custom was a 
 thing the Lord required, she believed he would show it her in his own 
 time, because she was given up to follow his requirings. And so the 
 Lord did in due time ; and she coptinuing zealously faithful, he was 
 
 E leased after my father's death to give her a public testimony, and she 
 ecame eminently gifted: for her natural abilities surpassing the ordinary 
 qualifications of her sex, and becoming sanctified by the Spirit of the 
 Lord, could not but produce good effects ; and she came to be much 
 visited and sought to by professors ; and the Fifth monarchy-men ap- 
 plauded her because of her pathetical admonitions. But she was above 
 flattery, and trampled upon it. Nay, she was so well esteemed, that I 
 remember, having some movings to visit the* collegians in their meeting, 
 after one of them had left off speaking, she stood up, and said, that she 
 had something upon her mind to speak to them by way of exhortation. 
 But knowing that they suffered not women to speak amongst them, she 
 was not willing bluntly to intrude herself; but desired their leave, which 
 they readily granted, and one of their chief speakers said to her, 'It is 
 true, friend, we do not allow women to speak in the church ; yet we 
 bear that respect to you, that we give you the liberty of speaking.' And 
 then she cleared herself, having formerly been, a frequenter of that 
 assembly. And when she had done speaking, I do not remember she 
 was contradicted by any; but one of their speakers concluded the meet- 
 ing with a prayer. 
 
 Before that time she wrote and published a small book to those of 
 her former society, which she called a Serious Reproof of the Flemish 
 Baptists : in which she dealt very plainly with them ; and showed how 
 they were apostatized. She wrote also some other treatises, extant in 
 print ; and was much beloved and well esteemed by English friends, as 
 appears by several letters written to her from England, and yet extant. 
 Those of her own nation often resorted to her for instruction, she being 
 so well exercised in the way of the Lord, that she was able to speak 
 a word in season to various conditions. Many times she visited the 
 meetings at Alkmaar, Haarlem and Rotterdam; and was often invited 
 by her friends to come and edify them with her gift. She wrote also 
 many letters for edification and admonition to particular persons, and 
 some epistles also to the church. But it pleased the Lord" to take her 
 
44 THE HISTORY OF THE [1664 
 
 early to himself. When she fell siclt, she soon had a sense that she was 
 not like to recover, and therefore spoke much to me in private, and ac- 
 quainted me with several things touching myself, arid relating to her 
 outward estate. And the night before she departed, she called me to 
 her bed-side, and exhorted me very fervently to depart from evil, and 
 to fear the Lord: which by the mercy of God in time, made very deep 
 impressions on my mind ; so that still I find reason to bless the name of 
 the Lord for having been pleased that I was the son. of such an excel- 
 lent mother ! who early in the morning when she felt death approaching, 
 called me up out of my bed, and sent me to her brother, and to W". 
 Caton, to come and see her; and. I had hardly been returned a quarter 
 of an hour before she departed this, life, and slept in peace, to my great 
 grief then ; though afterwards, when I came to years of discerning, I 
 saw reason to believe that it was not without a singular providence 
 that the Lord had taken her.away: for.one had long continued to be an 
 importunate suitor to her, who in time lost his integrity. To give a 
 small instance of her true zeal for God, I will insert here the follow- 
 ing epistle she wrote to her friends, to stir up the pure mind in them. 
 
 An Epistle- to the Friends of Truths 
 
 ' Grace and peace be multiplied among you, my dearly and milch fee- 
 loved friends, you that have received a blessing from God* the heavenly 
 Father in Christ Jesus, the Lord of glory ; who by his unspeakable love, 
 and his unchangeable light, hath drawn you off froin the imaginary 
 worships, and brought you in measure to know him who was from the 
 beginning. Dear friends, keep in the light by which ye are enlightened, 
 and in the knowledge of God, which every one hath received for him- 
 self ; watching against the^seducings of Satan, that your eyes may be 
 kept open, lest deceit should prevail in any of you, by which truth 
 might lose its splendour, and the brightness of the Lord become dark- 
 ened. 
 
 ' I write these things to you in true love, and though but young; yet 
 as one that takes care for you ; for the Lord knows how often ye are 
 in my remembrance ; desiring for you, that ye may not only know the 
 truth, but that ye may be found to be living witnesses of it : for I, know- 
 ing the preciousness of it, cannot but desire that others may also parti- 
 cipate of the same; labour, therefore, for it, my friends, that so, when 
 the Lord comes and calls to an account, every one may be found faith- 
 ful according to what he hath received: for this is the talent which ihe 
 Lord hath given, viz-^tha knowledge of him who is true, arid who re- 
 •wa;rdeth every one according to his deeds : but the negligent and sloth- 
 ful servant said that his Lord was an hard man, and that he gathered 
 where he had not strewed, and this was his condemnation: for the 
 Lord said, " Thou knewest that I was an austere man ; wherefore then 
 gavest not thou my money into the bank, that at my coming I might 
 have required mine own with usury?" Mind these things, my beloved 
 friends, ye that have an ear to hear, and dig after this parable in your- 
 selves; for we all have received talents, some more, and others less. Let 
 therefore every one be faithful to the Lord, according to what he hath 
 received ; for truly some of you, I believoj have received five talents. 
 Let it but be duly considered and seen in the light of the Lord, what 
 knowledge ye have had of the eternal God beyond many, even when 
 
1664} PEOPLE CALLED QUAKERS. 46 
 
 ye were yet in darkness : how often hath the Lord appeared, and clear- 
 ly made manifest himself? And how abundantly hath he made it known 
 in the heart, that he it was who was worthy to be feared and served ? 
 Certainly that is a great and weighty talent, and therefore the Lord 
 may say justly, what could I have done more to my vineyard ? O my 
 friends, besides all this, he hath caused his eternal light to shine into 
 our hearts, whereby we have seen the corrupted ways of the world, 
 and paths leading to death. This, I say, the Lord h^th showed us by 
 his eternal light: glory and praises be given to our God for ever. 
 
 ' Dear friends, go on in that in which ye have begun ; for I can bear 
 witness for the Lord, that his love hath bepn abundantly shed abroad 
 upon us, without respect of persons : because those that fear him, and 
 work righteousness, are acceptable to him; and he makes his truth 
 manifest among us, and causeth his peace and mercy to rest upon us. 
 It is true, that Satan doth not rest to scatter this, and to sow doubts and 
 unbelief in our heaj;ts ; but we keeping close to the Lord, are preserved 
 from his snares ; and happy is he who hath found a place where he is 
 freed from tempests: but before this place be found, there are many 
 hidden rocks that may be struck on, not unknown to me. And .there- 
 fore I have true compassion on those who are not past them all yet; 
 for shipwreck may easily be suffered on any of these. 
 
 ' Yet in all this danger there is something on which we may rely 
 safely, and to which we may trust, being as a beacon, viz. the light 
 shining into our hearts, though it be sometimes but as, a spark, and so 
 small, in regard of the manifold seducings, that it can hardly be dis- 
 cerned. Here then is no small grief and anguish ; here all the mercies 
 of the Lord, which formerly we enjoyed abundantly, are called in ques- 
 tion, or doubted of; here is danger, and yet certainty ; for by not sin- 
 ning, the beacon is minded, and by relyingon a true hope to be saved, 
 we are preserved in th© tempest I write these things for the informa- 
 tion of those that are travelling towards a city that hath a foundation, 
 and whose builder and maker is God ; for to such my love is extended, 
 and my desire to the Lord for them is, that they may be kept by his 
 power, to remain standing at his coming. 
 
 • Dear friends, keep your meetings in the fear of the Lord, and have 
 a care that your minds are not drawn out to hear words outwardly ; 
 but stand in the cross to that which desireth refreshment from without: 
 and when at any time ye feel but little refreshment, let it not enter into 
 your hearts that the Lord is not mindful of you ; but centre down into 
 yourselves, in the pure light, and stand still therein : then it may be ye 
 will find the cause why the presence of the Lord is departed from you 
 for some time ; and ye putting away the cause, shall enjoy the Lord 
 again to your comfort. 
 
 * May God Almighty preserve you all by his power, lest any strife 
 or discofd be found among you ; and may you grow up in love, and 
 thereby be obliged to bear each other's burdens ; and let no transitory 
 things cumber your hearts, but be resigned to the Lord; for that to 
 which we are called, is not to be compared to that which is transitory, 
 or perishing ; since it is a treasure that is everlasting, and to which the 
 world, and all that is in it, is but as dung ; because the most glorious 
 part of it is but vanity of vanities. O, my friends, let none be stopped 
 by that which is an impediment to entering into the kingdoni of heaven ; 
 but strive all to enter the narrow gate ; and search every one of you 
 
46 THE HISTORY OF THE [1664 
 
 your own hearts, with the light ye are enUghtened with, which shall 
 manifest your own states to you ; and Jceepiijg there, it shall multiply 
 your peace, and every one shall find therein his own teacher, as those 
 have experienced who sought the Lord with all their heart. Now the 
 God of all mercies, who alone is immortal, keep you and us altogether 
 to the end; that so in these dangerous times we may remain standing, 
 to the glory of his great name. O friends,-.keep out craftiness, and 
 enter not readily into discourse with those that are out of the truth ; 
 for they speak in their own. wills, and are crafty, and, knowing no bridle 
 to their mind, it produceth that by which the simple and innocent are 
 caught; but stand ye rather, and keep in that wherein ye see their sub- / 
 tilty; for then, though ye may not have a word to apologize for your- 
 selves, yet ye shall be above them. 
 
 'This is written from me, a young plant, in love to you, according 
 to the gift received from the Lord. My salutation is to you all in the 
 light of truth. 
 
 JUDITH ZINSPENNING.' 
 
 In the year 1664 came forth a small book in print, to the king, and 
 both houses of parliament, wherein were set forth, not only the violent 
 persecution almost overall England,>with the names of persons, places, 
 and cases, which indeed w^re woful, and^sbme bloody ; but it was also 
 represented, that there were at that time in prison above six hundred 
 of those called Quakers, merely for religion's sake. 
 
 In the month called January, in the year 1664-5, thirty-six of that 
 persuasion, among which were eight women, were conde^nned to be 
 transported to Jamaica. ' The jury not being so forward to declare the 
 prisoners guilty as the court desired, were persuaded however by the 
 threatenings of judge Keeling, the recorder Wild, and the boisterous 
 Richard Brown, to do what was demanded of them. 
 
 On the 18th and 22d of the- next month, thirty-four of the said peo- 
 ple were sentenced to be carried to Jamaica, and five to Bridewell. 
 The manner of their trial I pass by with silence, to avoid prohxity. 
 Those that were tried on the 18th were sentenced by judge Wharton; 
 and those on the 22d by judge Windham, who said to Anne Blow, who 
 declared, that the fear of the Lord being upon her heart, she durst not 
 conform to any thing that was unrighteous, ' Anne Blow, I would show 
 you as much favour as the court will allow you, if youwilhsay that 
 you will go no more to that seditious meeting,' meaning the BuU-and- 
 Mouth. To which she answered, ' Wouldest thou have me sin against 
 that of God in my own conscience 1 if I were set at liberty to- day,' 
 if the' Lord required it of me, I should go to the BuU-and-Mouth 
 to-morrow.' 
 
 Concerning one John Gibson, the said judge spoke to the jury in this 
 manner : ' Gentlemen, although it is trtie, as this Gibson saith, that it 
 .cannot be proved that they were doing any evil at the BuU-and-Mouth ; 
 yet it was an offence for them to be met there, because in process of 
 time there might be evil done in such meetings ; therefore this law was 
 made to prevent them.' By this we may see with what specious co- 
 lours the persecutors cloaked their actions. I find among my papers, 
 a letter of John Purly, and Walter Miers, (both of whom I knew well,) 
 mentioning, that some of the jury, for refusing to give such a verdict 
 
1665] PEOPLE CALLED QUAKERS. 47 
 
 as was required of them, were fined in ^reat sums, and put into prison, 
 there to remain till they should pay the fine. 
 
 Having now said thus much of sentencing, it grows time to speak of 
 the execution thereof. 
 
 Some of the persons ordered for banishment, fell sick, and died in 
 prison ; some became apostates, and some were redeemed by their re- 
 lations that were not Quakers; but yet a considerable number was, 
 though with great pains, brought pn shipboard, to he transported to 
 the West Indies. We have seen already how those that were sentenced 
 at Hertford, by judge Orlando Bridgman, having been put ashore by 
 the master of the ship, returned. And it was not long after, that three 
 of. their friends, being on board the ship the Many-fortune of Bristol, 
 were also set on .shore with jn certificate from the ^master of the ship, 
 signed by him arid seven of his men, wherein they -complained of their 
 fidversity, and said, that God had said as it were in their hearts. 
 "Accursed be the man that separates husband and wife; and he who 
 oppresseth the people of God, many plagues will come upon him." 
 
 But the first of those called Quakers, who really tasted banishment, 
 were Edward Brush, and James Harding, who were banished, not only 
 out of London, where tney as citizens had as mijch right to live as the 
 chiefest .magistrates, l^ut, also out of their native country, contrary to 
 the right of a freeborn Englishman : these, with one Robert Hays, were 
 on the 24th of the month called March, early in the morning fetched 
 from Newgate in London, and brought to Blackfriars' stairs, where 
 they were put into a boat, and so carried down to Gravesend, and there 
 had on board a ship. Hardly any warning had been given to these 
 prisoners ; and Robert Hays being sickly, had taken some physic, which 
 had^nOt done working ; and since it was very cold that morning, and he 
 had sot nothing to eat before he came to Gravesend, he was seized in 
 the ship with so severe sickness, that he died of it, and then his. corpse 
 was carried to London, and there buried. The other two were car- 
 ried to Jamaica, where, by the providence of God, in time it fared well 
 with them, and Edward Briash.lived to return into England. It was re- 
 markable, that not long after these persons were banished, ther pestilence 
 broke out at London, first of all in the house of a meal-man in Bearhin- 
 der lane, next door to the house wljiere the said Edward lived, which 
 by some was'thought worthy of being taken notice, of ; since that house 
 was the first which was shut because of the sickness. 
 
 With the other prisoners they had more trouble and pains, because 
 no shipmasters could be found that would carry them : wherefore an 
 embargo was laid on all merchantmen, with order that none should go 
 down the riyer without having a pass from the Admir^il; and this they 
 would give to no master going to the West Indies, unless he made pro- 
 mise to carry some Quakers along with him to the place to which they 
 were banished. . Whatever any masters spoke against this, intimating 
 that there was a law, according to which no JEnglishman might be car- 
 ried out of his native country against his mind, was in vain. At length 
 by force they got one to serve their turn; and then seven persons that 
 were sentenced to banishment, were, on the 18th of the month called 
 April, carried from Newgate to Blackfriars' stairs, and so in a boat to 
 Gravesend. But in the meantime the pestilence increased, and not long 
 after judge Hide, who b^d been very active in persecuting, was, with 
 many others, suddenly taken away out of this life ; for he having been 
 
48 THE HISTORY OF THE [1664 
 
 seen in the morning at Westminster in health, as to outward appearance, 
 it was told in the afternoon that he was found -dead in his chamber; 
 being thus summoned to appear' and give account of his .deeds before a 
 higher court than ever he presided in. 
 
 Yet transportation was not come to a stand ; first, as hath been said, 
 three persons, next seven, anion the 16th of the month called May, 
 eight- were carried down the river to Gravesend, arid put on ship-bbard ; 
 but as the number of those th'at were carried away was heightened, so 
 also the number of those that died of the pestilence much more increas- 
 ed. But notwithstanding this scoUrge from Heaven, transportation con- 
 tinued ; for a master of a ship was found at length, who had said, as 
 was reported, that he would not stick to transport even his nearest re- 
 latipns. And so an agreement was made with him, that he should take 
 between fifty and sixty Quaker^ into his ship, and carry them to the 
 West Indies. Of these, eight or ten at a time were braught to the water- 
 side, and so with boats or barges carried to the ship, which lay at an- 
 chor in the Thames, in Bugbey's-hole, a little beyond Greenwich. Many 
 of -these prisoners, among which several women, not showing them- 
 selves ready to climb into the ship, lest it should sepm as if they were 
 instrumentar to their transportation, were hoisted up with the tackle; 
 and the sailors being unwilling to do this- work, and saying, that if they 
 were merchants' goods, they should, not. be unwilling to hoist them in, 
 the officers took hold of the tackle, and said,- ' They are the king's goods.' 
 This was on the 20th of the "month called July, and on the 4th of the 
 next naonth, when, according to thebill of mortality, three thousand and 
 forty died in one week, the rest of the banished prisoners were carried 
 v^ith soldiers to the said ship^in which now were fifty-five of the banish- 
 ed Quakers, and among these eighteen women. But something adverse- 
 ly hindered this ship from going away, and ,thei pestilence also entered 
 into it, which took away m&ny of the prisoner^, and so freed them from 
 banishment. But, though the pestilence grew more hot at London, and 
 that a war was risen Ipetween England and Holland, yet the fire of per- 
 secution continued hot,^and, great rejoicings were made when the Dutch 
 were beaten at sea, and their admiral Obdam was blown up with his 
 ship. Neither tlidi the persecutors leave off to disturb the meetings of 
 those called Quakers, and ♦itfiprison many of them ; nay, so hardened 
 and unrelenting were some, that when at London more than four thou- 
 sand people died in one week, they said, that the only means to stop the 
 pestilence, was to send the' Quakers out of the land. But these fainted 
 not, but grew emboldened against violence. In September some meet- 
 ings were still disturbed at London; though the number of the dead in 
 one week was heightened to above seven thousand, being'increased in 
 that time nigh two thousand. Now such as intended to have met at the 
 BuU-and-Mouth, were kept out from performing worship there ; but yet 
 meeting in the street, they were not disturbed ; for there seemed to be 
 some fear of the common people, who grew discontented because there 
 was little to be earned- by tradesmen ; and the city came to be so emp- 
 tied, that grass grew in the streets that used to be most populous, few 
 people being seen by the way. Thus the city became as a desert, and 
 the misery was so great, that it was believed some died for want of 
 attendance. 
 
 It was about this time that Samuel Fisher, who first had been a pri- 
 soner in Newgate at London, and afterwards in Southwark, since the 
 
1665] PEOPLE CALLED QUAKERS. 49 
 
 beginning of the year 1663, till now, being about a year and a half, 
 died piously. 
 
 It is reported that the king, in the time of this great mortality, once 
 asked, whether any Quakers died of the plaguel And having been 
 told, yes, he seemed to slight that sickness, and to conclude, that then 
 it could not be looked upon as a judgment or plague upon their perse- 
 cutors. But certainly his chaplains might well have put him in mind 
 of what Solomon saith, " There is one event to the righteous and to the 
 wicked:" and of this saying of Job, " He destroyeth the perfect and the 
 wicked :" as also that of the prophet, "That the righteous is taken away 
 from the evil to come." 
 
 Now travelling in the country was stopped, which made some people 
 go with boats along the coast, and so went ashore where they had a 
 mind. Thus did Stephen Crisp, who came about this time to York, 
 where the duke of York was then, with many of the great ones. About 
 this time AlexanderiJ'arker, and George Whitehead came to London, 
 where they had good service in preaching the truth. 
 
 Great fires were now kindled in the streets to purify the contagious 
 air ; but no relief was found by it ; for in the latter end of September 
 there died at London above eight thousand people in one week, as 1 
 remember to have seen in one of the bills of mortality at that time. In 
 the meanwhile the ship in which the banished prisoners were, could not 
 go off, but continued to lie as a gazingstock for those ships that passed 
 by ; for the master was imprisoned for debt. 
 
 Now the prediction of George Bishop was fulfilled, and the plagues 
 of the Lord fell so heavily on the persecutors, that the eagerness to 
 banish the Quakers, and send them away, began to abate. The same 
 G. Bishop about Mid-summer, wrote from the prison at Bristol, (where 
 he made account that he also should have been banished,) a letter to his 
 friends to eXhort them to steadfastness, foretelling them, that if they 
 happened to be banished, God would give them grace in the eyes of 
 those among whom they should be sent, if they continued to adhere 
 to him ; and that when he should have tried them, he should bring them 
 again into their native country ; and that none should root them out ; 
 but they should be planted and built up there ; and that the Lord should 
 visit their enemies with the sword and pestilence, and strike them with 
 terror. This is but a short hint of what he wrote at large. 
 
 G. Fox, the younger, had also in the year 1661 given forth a little 
 book, of which some small mention hath been made before, in which he 
 lamented England, because of the judgments that were coming upon 
 her inhabitants for their wickedness and persecution ; saying among the 
 rest, that the Lord had spoken in him concerning the inhabitants, ' The 
 people are too many, the people are too many, I will thin them, I will 
 thin them.' Besides that the spirit of the Lord had signified unto him, 
 that an overflowing scourge, yea even an exceeding great and terrible 
 judgment, was to come upon the land, and that many in it should fall, 
 and be taken away. And that this decree of the Lord was so firm, 
 that though some of the Lord's children and prophets should appear so as 
 to stand in the gap, yet should not that alter his decree. This with much 
 more he wrote very plainly; and though he was deceased long ago, yet 
 this paper was reprinted, to show the inhabitants how faithfully they 
 had been warned. 
 
 Vol. II.— 7 
 
50 THE HISTORY OF THE [1665 
 
 What Isaac Pennington, being a prisoner, wrote about this time to 
 the king and parliament, and published in print, was also very remark- 
 able, being designed with Christian meekness to dissuade them if pos- 
 sible from going on with this mischievous work of persecution. In this 
 paper, containing some queries, among many weighty expressions, I 
 find these also : 
 
 'After ye have done all ye can, even made laws as strong as ye can, 
 and put them in the strictest course of execution ye can, one night from 
 the Lord may end the controversy, and show whether we please the 
 Lord in obeying him, or ye in making laws against us for our fidelity 
 and obedience to him. 
 
 ' As the Lord is able to overturn you, so if ye mistake your work, 
 misinterpreting the passages of his providence, and erring in heart con- 
 cerning the ground of his former displeasure ; and so, through the er- 
 ror of judgment, set yourselves in opposition against him, replanting 
 the plants which he will not have grow, and plucking up the plants of 
 his planting ; do ye not in this case provoke the Lord, even to put forth 
 the strength which is in him against you T We are poor worms. Alas, 
 if ye had only us to deal with, we should be nothing in your hands ! 
 But if his strength stand behind us, we shall prove a very burdensome 
 ?tone, and ye will hardly be able to remove us out of the place wherein 
 God hath set us, and where he pleaseth to have us disposed of. And 
 happy were it for you, if instead of persecuting us, ye yourselves were 
 drawn to wait for the same begettings of God, which we have felt, out 
 of the earthly nature into his life and nature, and did learn of him to go- 
 vern in that ; then might ye be established indeed, and be freed from 
 the danger of those shakings, and overturnings, which God is hastening 
 upon the earth. 
 
 * Now, because ye may be apt to think, that I write these things for 
 my own sake, and the sakes of my friends and companions in the truth 
 of God, that we might escape the sufferings and severity which we are 
 like to undergo from you, and not so mainly and chiefly for your sakes, 
 lest ye should bring the wrath of God and misery upon your souls and 
 bodies; to prevent this mistake in you, I shall add what foUoweth. In- 
 deed this is not the intent of my hearr: for I have long expected, and do 
 still e;xpect this cup of outward affliction and persecution from you, 
 and my heart is quieted and satisfied therein, knowing that the Lord 
 will bring glory to his name, and good to us out of it : but I am sure 
 it is not good for you to afflict us for that which the Lord requireth of 
 us, and wherein he accepteth us ; and ye will find it the bitterest work 
 that ever ye went about, and in the end will wish that the Lord had 
 rather never given you this day of prosperity, than that he would suffer 
 you thus to make use of it. Now that ye may more clearly see the 
 temper of jny spirit, and how my heart stands to this thing, I shall a 
 little open unto you, my faith and hope about it, in these ensuing particu- 
 lars: 
 
 ' First, I am assured in my heart and soul, that this despised people, 
 called Quakers, is of the Lord's begetting in fhis own life and nature. 
 Indeed, had I not seen the power of God in them, and received from 
 the Lord an unquestionable testimony concerning them, I had never 
 looked towards them: for they were otherwise very despicable in my 
 eyes. And this I cannot but testify concerning them, that I have found 
 
1665] PEOPLE CALLED QUAKERS. 51 
 
 the life of God in me owning them, and that which God hath begotten 
 in my heart, refreshed by the power of Hfe in them : and none but the 
 Lord knows the beauty and excellency of glory, which he hath hid 
 under tliis appearance. 
 
 ' Secondly, The Lord hath hitherto preserved them against great op- 
 positions, and is still able able to preserve them. Every power hither- 
 to hath made nothing of overrunning them ; yet they have hitherto 
 stood, by the care and tender mercy of the Lord ; and the several pow- 
 ers which have persecuted them, have fallen one after another. 
 
 ' Thirdly, I have had experience myself of the Lord's goodness and 
 preservation of me, in my suffering with them for the testimony of his 
 truth, who made my bonds pleasant to me, and -ny noisome prison, 
 (enough to have destroyed my weakly and tenderly educated nature,) 
 a place of pleasure and delight ; where I was comforted by my God 
 night and day, and filled with prayers for his people, as also with love 
 to, and prayers for, those who had been the means of outwardly afflict- 
 ing me, and others on the Lord's account. 
 
 ' Fourthly, I have no doubt in my heart that the Lord will deliver us. 
 The strength of man, the resolution of man is nothing in my eye in com- 
 pare with the Lord. Whom the Lord loveth, he can save at his pleas- 
 ure. Hath he begun to break our bonds and deliver us, and shall we 
 now distrust him T Are we in a worse condition than Israel was, when 
 the sea was before them, the mountains on each side, and the Egyp- 
 tians behind pursuing them 1 He indeed that looketh with man's eye, 
 can see no ground of hope, nor hardly a possibility of deliverance ; but, 
 to the eye of faith, it is now nearer than when God began first to 
 deliver. 
 
 ' Fifthly, It is the delight of the Lord, and his glory to deliver his 
 people, when to the eye of sense it seemeth impossible. Then doth 
 the Lord delight to stretch forth his arm, when none else can help: and 
 then doth it please him to deal with the enemies of his truth and people, 
 when they are lifted up above the fear of him, and are ready to say in 
 their hearts concerning them, they are now in our hands, who can 
 deliver them? 
 
 ' Well, were it not in love to you, and in pity, in relation to what 
 will certainly befal you, if ye go on in this course, I could say in the 
 joy of my heart, and in the sense of the good-will of my God to us, who 
 suffereth these things to come to pass ; go on, try it out with the spirit 
 of the Lord, come forth with your laws, and prison, and spoiling of our 
 goods, and banishment, and death, if the Lord please, and see if ye can 
 carry it: for we come not forth against you in our owh wills, or in any 
 enmity against your persons or government, or in any stubbornness or 
 refractoriness of spirit; but with the lamb-like nature which the Lord 
 our God hath begotten in us, which is taught, and enabled by him, both 
 to do his will, and to suffer for his name-sake. And if we cannot thuis 
 overcome you, even in patience of spirit, and in love to you, and if the 
 Lord our God please not to appear for us, we are content to be over- 
 come by you. So the will of the Lord be done saith my soul' 
 
 - This the author concludes with a postscript, containing a serious 
 exhortation to forsake evil. Besides this he gave forth another paper, 
 wherein he proposed this question to the king and both houses of par- 
 liament. 
 
52 THE HISTORY OF THE [1665 
 
 ' Whether laws made by man, in equity, ought to extend any further 
 than there is power in man to obey. And if it was not cruel to require 
 obedience in such cases, wherein the party hath not a capacity in him 
 of obeying.' And to explain this a little further, he said, ' In things 
 concerning the worship of God, wherein a man is limited by God, both 
 what worship he shall perform, and what worship he shall abstain from, 
 here he is not left at liberty to obey what laws shall be made by man 
 contrary hereunto.' Thus Pennington strove by writing to show the 
 persecutors the evil of their doings : but a fierce party prevailed then : 
 and the clergy continually blew the fire of persecution ; nay, many pre- 
 sumed the time was now come totally to destroy the Quakers ; and in 
 Deciember twelve more were condemned to transportation. 
 
 Concerning those banished that were now in the ship which lay in 
 the Thames, I will yet leave them there, and take again a view of 
 George Fox, whom in the foregoing year we left in a hard prison at 
 Lancaster. In the month called March this year he was brought again 
 to his trial before judge Twisden; and though judge Turner had given 
 charge at the assize before, to see no such gross errors were in the 
 indictment as before, yet in that respect this was not much better than 
 the former, though the judge examined it himself. The jury then being 
 called to be sworn, and three officers of the court having deposed, that 
 the oath had been tendered to him at the last assizes, according to the 
 indictment, the judge said, it was not done in a corner : and then asked 
 him, what he had to say to it ; and whether he had taken the oath at 
 the last assizes ? George Fox thereupon gave an account of what had 
 been done then, and that he had said, that the book they gave him to 
 swear on, saith. " Swear not at all." And repeating more of what he 
 spoke then, the judge said, I will not dispute with you but in point of law.' 
 George Fox offering to speak something to the jury concerning theindict- 
 ment, he was stopped by the judge; and then George Fox asked bim,whe- 
 ther the oath was to be tendered to the king's subjects only, or to the sub- 
 jects of foreign princes 1 The judge replied, 'To the subjects of this realm.' 
 'Well,' said he, 'look to the indictment, and thou mayest see that the 
 word subject is left out of this indictment also.' Several other great 
 errors as to time, (fee. he had observed in the indictment, but no sooner 
 had he spoke concerning the errors, but the judge cried, ' Take him 
 away jailer, take him away.' Tlien he was hurried away ; yet the peo- 
 ple thought he should have been called again; but that was not'done. 
 After he was gone; the judge asked the jury, whether they were agreed 1 
 They said, 'Yes,' and found for the king against him. The reason 
 why George Fox was led away so suddenly, seemed to be that they 
 expected he would have proved the officers of the court to have sworn 
 falsely; seeing the day on which the oath had been tendered to him at 
 the assizes ■ before, was wrong in the indictment ; and yet they had 
 svf brn, that on that day he had refused to take the oath. Before George 
 Fox was brought before the judge, he had passed sentence of premu- 
 nire against Margaret Fell, for having refused to take the oath. And 
 though this sentence had not been passed against George Fox, yet he 
 was recorded as a premunired person ; though it had not been asked 
 him what he had to say why sentence should not be pronounced against 
 him. And thus he continued prisoner in Lancaster castle. 
 
 Whilst he was there, though weak of body, he wrote several papers ; 
 
1665] PEOPLE CALLED QUAKERS. 53 
 
 but the neighbouring justices laboured much to get him removed from 
 thence to some remote place; for it was pretty well known among the 
 people, how the court at the assizes had dealt with him. So about six 
 weeks after, they got an order from the king and council to remove 
 him from Lancaster ; and they received also a letter from the earl of 
 Anglesey, wherein it was written, that if these things which he was 
 charged with, were found true against him, he deserved no clemency 
 or mercy : and yet the greatest matter they had against him, was his 
 refusal of the oath. His persecutors now having prepared for his re- 
 moval, the under sheriff, and the head sheriff's men, with some bailiffs, 
 came and fetched him out of the castle, when he was so weak, by lying 
 in that cold, wet, and smoky prison, that he could hardly go or stand. 
 So they brought him down into the jailer's house where justice William 
 Kirby, and several others were. They called for wine to give him, but 
 he well knowing their malice against him, told them, he would have 
 none of their wine^ Then they cried, ' Bring out the horses.' G. Fox 
 therefore desired, that if they intended to remove him, they would first 
 show him their order, or a copy of it. But they would not show him 
 any but their swords. He then told them, there was no sentence passed 
 upon him, neither was he premunired, that he knew of; and therefore 
 he was not made the king's prisoner, but was the sheriff's : for they and 
 all the country knew that he was not fully heard at the last assizes, nor 
 suffered to show the errors that were in the indictment, which were 
 sufficient to quash it. And that they all knew there was no sentence 
 of premunire passed upon him ; and therefore he not being the king's 
 prisoner, but the sheriff's, desired to see their order. But instead of 
 showing him their order, they hauled him out, and lifted him upon one 
 of the sheriff's horses ; for he was so very weak, that he was hardly 
 able to sit on horseback. Riding thus along the street, he was much 
 gazed upon by the people, and had great reason to say, that he received 
 neither Christianity, civility, nor humanity, for how ill and weak soever 
 he was, yet they hurried him away about fourteen miles to Bentham 
 in Yorkshire ; and so wicked was the jailer, one Hunter, a young fel- 
 low, that he lashed the horse on which G. Fox rode, with his whip, to 
 make him skip and leap,"*4nsomuch that he had much ado to sit him ; 
 and then would this wanton fellow come, and looking him in the face, 
 say, ' How do you Mr. Fox? To which he answered, it was not oivil 
 in him to do so. Yet this malicious fellow seemed little to regard it ; 
 but he had not long time to delight in this kind of insolence; for soon 
 after he was cut off by death. 
 
 G. Fox being come to Bentham, was met by a marshal and several 
 troopers, and many of the gentry, besides abundance of people, come 
 thither to stare at him. Being entered the house,. and very much tired, 
 he desired they would let him lie down on a bed, which the soldiers 
 permitted; and the marshal, to whom he was delivered, set a gijiard. 
 upon him. After having staid there a while, they pressed horses, and 
 sending for the bailiff and the constables, they had him to Giggleswick 
 that night. And there they raised the constables, who sat drinking all 
 night in the room by him, so that he could get but little rest. The next 
 day coming to a market town, several of his friends came to see him, 
 and at night he asked the soldiers, whither they intended to carry him ? 
 To which some said, beyond sea, and others to Tinmouth Qaistle. ,, And, 
 there was a fear amongst them, lest some should rescue him ; ,but there 
 
54 THE HISTORY OF THE £1665 
 
 was not the least reason for it. The next night he was brought to Yorkj. 
 where the marshal put him into a great chamber, where many of the 
 troopers then came to him. He then speaking something by way of 
 exhortation to the soldiers, many of them were very loving to him. A 
 while after the lord Frecheville, who commanded those horse, came to 
 him, and was civil and loving, and G. Fox gave him an account of his 
 imprisonment. 
 
 After a stay of two days at York, the marshal and five soldiers were 
 sent to convey him to Scarborough Castle: these behaved themselves 
 civilly to him. On the way they baited at Malton, and permitted his 
 friends to see him. Afterwards being come to Scarborough, they 
 brought him to an inn, and gave notice of it to the governor, who sent 
 six soldiers to guard him that night. The next day they had him into 
 the castle, and there put him into a room, with a sentinel to watch him. 
 Out of this room they soon brought him into another, which was so 
 open, that the rain came in, and it smoked exceedingly ; which was 
 very offensive to him. One day the governor, sir John Crosland, came 
 into the castle with one sir Francis Cob. G. Fox desired the governor 
 to come into his room, and see how it was, and so they did : and G. 
 Fox having got a little fire made in the room, it was so filled with 
 smoke, that they could hardly find the way out again. And he being 
 a Papist, G. Fox told him, that was his purgatory which they had put 
 him into. For it plainly appeared that there was an intent to vex and 
 distress him : for after he had been at the charge of laying out about 
 fifty shillings, to keep out the rain, and somewhat to ease the smoke, 
 they put him into a worse room, which had neither chimney nor fire- 
 hearth; and lying much open toward the sea-side, the wind so drove in 
 the rain, that the water not only ran about the room, but also came 
 upon his bed. And he having no fire to dry his clothes when they were 
 wet, his body was so benumbed with cold, and his fingers swelled to 
 that degree, that one grew as big as two. And so malicious were his 
 persecutors, that they would hardly suflTer any of his friends to come at 
 him, nay, not so much as to bring him a little food ; so that he was 
 forced to hire somebody to bring him necessaries. Thus he spent about 
 a quarter of a year, and afterwards being put into a room where a fire 
 could be made, he hired a soldier to fetch him what he wanted. He 
 then eat almost nothing but bread, and of this so little, that a threepenny 
 loaf commonly served him three weeks: and most of his drink was 
 water, that had wormwood steeped in it ; and once when the weather 
 was very sharp, and he had taken a great cold, he got some elecampane 
 beer. 
 
 Now, though he desired his friends and acquaintances might be suf- 
 fered to come to him, yet this was refused ; but some others were ad- 
 mitted to come and gaze upon him, especially Papists, of whom a great 
 company once' IJeing come, they affirmed, that the pope was infallible, 
 and had been so ever since St. Peter's time. But G. Fox denied this, 
 and alleged from history, that Marcellinus, one of the bishops of 
 Rome, denied the faith, and sacrificed to idols ; and therefore was not 
 infallible. And he said also, ' If the Papists were in the infallible spirit, 
 they vi>ould not maintain their religion by jails, swords, gallows, fires, 
 racks, and torturesj &e. nor want such means to hold it up by : for if 
 they were in the infallible spirit, they would preserve men's lives, and 
 tts& none but spiritual weapons about religion.' He also told them how 
 
166S] PEOPLE CALLED QUAKERS. 65 
 
 a certain woman that had been a Papist, but afterwards entered into 
 the society of those called Quakers, having a taylor at work at her 
 house, and speaking to him concerning the falseness of the popish reli- 
 gion, was threatened to have been stabbed by him, for which end he 
 drew his knife at her: since it was the woman said, the principle of the 
 Papists, if any turn from their religion to kill them if they can. This story 
 he told the Papists, and they did not deny this to be their principle, but 
 asked, if he would declare this abroad. And he said, ' Yes, such things 
 ought to be declared abroad, that it may be known how contrary your 
 religion is to true Christianity.' Whereupon they went away in a rage. 
 Some time after another Papist came to discourse with him, and said, 
 that all the patriarchs were in hell, from the creation till Christ came ; 
 and that when he suffered he went into hell, and the devil said to him, 
 * What comest thou hither for ; to break open our strong holds V And 
 Christ said, ' To fetch them all out.' And so, he said, Christ was three 
 •days and three nighfs in hell, to bring them all out. On which G. Fox 
 said to him that was false ; for Christ said to the thief, " This day thou 
 shalt be with me in paradise." He also said, that Enoch and Elijah 
 were translated into heaven; and that Abraham also was in heaven, 
 «ince the Scripture saith, that Lazarus was in his bosom. And Moses 
 and Elias were with Christ upon the mount, before he suffered. With 
 these instances he stopped his adversary's mouth, and put him to a non- 
 plus. 
 
 Another time there came to him a great physician, called Dr. Witty, 
 being accompanied with the lord Falconbridge, the governor of Tin- 
 mouth Casde, and several knights. G. Fox being called to them, this 
 ■doctor undertook to discourse with him, and asked, what he was in 
 prison for ? G. Fox told him, because he would not disobey the com- 
 mand of Christ, and swear. To which the doctor said, he ought to 
 swear his allegiance to the king. Now G. Fox knowing him to be a 
 great Presbyterian, asked him, whether he had not sworn against the 
 king and the house of lords, and taken the Scotch covenant ; and whe- 
 ther he had not since sworn to the king. The doctor having no ready 
 answer to this, G. Fox asked him, what then was his swearing good 
 for: telling him further, ' My allegiance doth not consist in swearing, 
 but in truth and faithfulness.' After some further discourse, G. Fox 
 was led away to his prison again ; and afterwards the doctor boasted, 
 that he had conquered G. Fox; which he having heard, told the gover- 
 nor, it was a small boast in him to say he had conquered a bondman. 
 
 A while after, this doctor came again, having many great persons 
 with him, and he affirmed before them all, that Christ had not en- 
 lightened every man that cometh into the world ; that the grace of God, 
 which brought salvation, had not appeared unto all men ; and that Christ 
 had not died for all men. G. Fox asked him, what sort of men those 
 were, which Christ had nbt enlightened ; and whom his grace had not 
 appeared unto. To which the doctor answered, ' Christ did not die for 
 adulterers, and idolators, and wicked men.' Then G. Fox asked him, 
 whether adulterers and wicked men were not sinners; and he said, 
 ' Yes.' Which made G. Fox say, ' And did not Christ die for sinners.? 
 Did he not come to call sinners to repentance V ' Yes,' said the doc- 
 tor. ' Then,' replied G. Fox, ' thou hast stopped thy own mouth.' And 
 so he proved, that the grace of God had appeared to all men, though 
 some turned it into wantonness, and walked despitefuUy against it ; and 
 
56 THE HISTORY OF THE [1665 
 
 that Christ had enlightened all men, though some hated the light. Sev- 
 eral of those that were present confessed it was true ; but the doctor 
 went away in a rage, and came no more to him. 
 
 Another time the governor came to him, with two or three parlia- 
 ment-men, and they asked him, whether he owned ministers and bishops; 
 to which he said, ' Yes, such as Christ sent forth ; such as had freely 
 received, and would freely give ; and such as were qualified, and were 
 in the same power and spirit that they were in, in the apostles' days. 
 But such bishops and teachers as yours are, that will go no further than 
 they have a great benefice, I do not own; for they are not like the apos- 
 tles: for Christ saith to his ministers, " Go ye into all nations and preach 
 the gospel." But ye parliament-men, that keep your priests and bishops 
 in such great fat benefices, ye have spoiled them all : for do you think 
 they will go into all nations to preach, or will go any further than they 
 have great fat benefices? Judge yourselves, whether they will or no.' 
 To this they could say little, and whatever was objected to G. Fox, he 
 always had an answer in readiness; and because sometimes it was 
 simple and plain, his enemies from thence took occasion to say, that he 
 was a fool. But whatever such said, it is certain that ^ he had a good 
 understanding, though he was not educated in human learning. This I 
 know by my own experience, for I have had familiar conversation 
 with him. 
 
 In this his prison he was much visited, even by people of note. Gen- 
 eral Fairfax's widow came once to him with a great company, one of 
 which was a priest, who began to quarrel with him, because speaking 
 to one person, he said thou and thee, and not you ; and those that spoke 
 so, the priest said, he counted but fools. Which made G. Fox ask him, 
 whether they, that translated the Scriptures, and that made the gram- 
 mar and accidence, were fools ; seeing they translated the Scriptures 
 so, and made the grammar so, thou to one, and you to more than one. 
 With these and other reasons he soon silenced the priest ; and several 
 of the company acknowledged the truth he declared to them, and were 
 loving to him ; and some of them would have given him money, but he 
 would not receive it. 
 
 Whilst I leave him yet prisoner, I will go to other matters, and re- 
 late the remarkable case of one William Dundas, who being a man of 
 some repute in Scotland, came over to the communion of those called 
 Quakers, in a singular manner. He was a man of a strict life, and ob- 
 served the ecclesiastical institutions there as diligently as any of the 
 most precise ; but in time he saw, that bodily exercise profited little, 
 and that it was true godliness which the Lord required from man. In 
 this state, becoming more circumspect than he was accustomed to be, 
 he did not frequent the public assemblies so much as formerly. But this 
 was soon taken notice of, and being asked the reason why, he said, that 
 there was a thing beyond that, which he looked for. But it was told 
 him, this was a dangerous principle. To which Dundas replied, that he 
 was not to receive the law from the mouth of man. Then the minister, 
 so called, said to him, that he tempted God. To which Dundas return- 
 ed, that God could not be tempted to evil. Now that which made him 
 more averse to the priests of that nation, was to see their domineering 
 pride : and how they forced some that were not one with them, in their 
 principles, to comply with their institutions, sprinkling the children of 
 parents even without their consent. Add to this, their going from one 
 
1665] PEOPLE CALLED QUAKERS. 57 
 
 benefice to another, being always ready to go over from a small church 
 to a great one, under pretence of more service for the church; where- 
 as it plainly appeared, that selfish interest generally was the main cause. 
 This behaviour of the clergy, and their rigid persecution, if any deviat- 
 ed a little from the church ceremonies and the common form, turned 
 Dundas's affection from them. An instance of this rigidness was, that 
 one Wood, who had some charge in the custom-house of Leith, and 
 approved in some respect the doctrine of those called Quakers, had 
 said, that Christ was the word, and that the letter was not the word. 
 For this he was cited before the ecclesiastical assembly of Lothian, 
 where Dundas was present ; and Wood so well defended his saying, 
 that none were able to overthrow his arguments ; chiefly drawn from 
 these words of John, " That the word was made flesh, and dwelt among 
 us." Wood continuing to maintain his assertion, they began to threat- 
 en him with excommunication, and would not allow him so much 
 time as to give his q^nswer to the next assembly. Excommunication 
 there was such a penalty, that people under it were very much depriv- 
 ed of conversation with men. The fear of this made Wood comply 
 in a little time ; and meeting Dundas about three months after in the 
 street at Edinburgh, he told nim, that he had been forced to bow to the 
 assembly against his light : for if he had been excommunicated, he had 
 lost his livelihood. Thus Wood bowed through human fear, but he 
 hardly outlived this two years. 
 
 In the meanwhile the priests became more and more jealous of Dun- 
 das; for he not having them in such an esteem as they wished, they said 
 that he would infect the whole nation. And they did not stick here, but 
 to know with whom he corresponded in England, they opened, (so great 
 was their power,) his letters at the post-house, and sometimes kept them : 
 but if they found nothing in them, by which they could prejudice him, 
 they caused them to be sealed up again, and delivered to him. By this 
 bagg practice, they came to know that one Gawen Lawry, merchant of 
 London, sent him a box, with about three pounds steriing worth of 
 books. This box Dundas found afterwards that the priest, John Oswald, 
 had taken away : and whatever he did, he could not get them again, 
 till the English came into Scotland, but then many of them were want- 
 ing. Dundas in the meanwhile unwilling to comply with the kirk, was 
 at length excommunicated ; but he was generally so well esteemed, that 
 none seemed to regard that sentence, so as to keep at a distance from 
 him ; which made this act the more contemptible. Now though Dun- 
 das favoured the doctrine of the Quakers, yet they were such a des- 
 pised people, that he, who was a man of some account in the world, 
 could not as yet give up to join with them. 
 
 It happened once that he was riding from Edinburgh to his house, in 
 a winter evening, and hearing a noise of some men as if fighting, he 
 bade his man ride up in haste to see what it was, which he did, and 
 calling out, said, that there were two men on horseback, beating another 
 on foot, Dundas riding up to them, saw the two beating the other man, 
 who said to them, ' What did I say to you, but bid you fear God V By 
 this Dundas presently perceived that the man thus beaten was a Qua- 
 ker; and asking his name, which the other telling, he knew it, though 
 he did not know the man by sight : and then he fell a beating the two 
 with his rod, and ordered those that were with him, to carry them to 
 the next prison : but the said Quaker intreated him to let them go, which 
 
 Vol. II.— 8 
 
58 THE HISTORY OF THE [1665 
 
 he did, after- having asked their narnesj and dwelling-places. About a 
 week after, the said Quaker told a relation of Dundas what kindness 
 he showed him, and how he had in some manner been saved by him ; 
 'yet,' said he, ' I found the same spirit in him that was in the other two 
 men who beat me.' Such a saying as this would have offended some 
 men, but with Dundas it had a contrary effect ; for these words so 
 reached him, that some time after meeting the said Quaker again, he 
 desired, that as he passed that way, he would make his house his lodg- 
 ing place: which kind invitation he seemed not unwilling to accept of. 
 Dundas had now attained so much experience, that he could discern 
 between the spirits of meekness and rashness ; and sufSciently perceive 
 that the said Quaker, by that which he spoke concerning him, had not 
 made himself guilty of the latter; but yet he could not bow so low, as 
 to join in society with the Quakers, though secretly he endeavoured 
 more and, more to live up to their doctrine ; and therein he enjoyed 
 more peace in his heart than formerly. 
 
 But his outward condition in the world not being very forward, he 
 went into France, and settled ,at Dieppe. .; Whilst he dwelt there, a, cer- 
 tain woman out of England, came thither with her maid, and spread in 
 the town some books of George Fox and William Dewsbury, translated 
 into French ; and she herself having written some papers, got them turned 
 into French by Dundas, and so distributed them. But the message she 
 chiefly came for, she hid from him, and that not without reason ; for 
 what she acted there, was so singular, that if it had been known before, 
 it is probable she would not have been able to perform it. Though I do 
 not find what her intent was in the thing, yet it seems likely to me, that 
 she, not knowing the language there spoken, would by a sign testify 
 against their apparel and dress, and that on this wise : on the First-day 
 of the week she came to the meeting-house of the Protestants there, 
 where some thousands of people were met: and, having set herself in 
 the most conspicuous place, just over against him that preached, before 
 the service was finished, she stood up, with the maid that was with her, 
 who taking off a mantle and hood she was covered with, she appeared 
 clothed in sack-cloth, and her hair hanging down, sprinkled with ashes: 
 thus she turned herself round several times, that all the people might 
 see her. This sight struck both preacher and auditory with no small 
 consternation ; and the preacher's wife afterwards telling somebody how 
 , this sight had affected her, said, ' This is of deeper reach than I can 
 comprehend.' The said women having stood thus awhile, fell both down 
 upon their knees, and prayed, and then went out of the meeting, many 
 following them, and distributed some books. Then they came to their 
 lodging, which was in a Scotchman's house ; but he refusing them en- 
 trance, they came to Dundas's lodging, who knewi nothing of all this. 
 They therefore told him, that the work they came for in that nation, 
 was now done ; and he asking what they had done, they told him, and 
 signified that they wanted lodging till they went away. Then he went 
 abroad to see if he could find lodging for them, but in vain; he then of- 
 fered them his bed, being willing to shift for himself somewhere else, 
 but they refused to accept of his offer ; and his landlady not being wil- 
 ling to let them sit up that night in any of her rooms, they were fain to 
 stay that night in an out-house. 
 
 Now this business had made such a stir in the town, that one of the 
 king's officers coming the next day to Dundas, told him, that he had 
 
1665] PEOPLE CALLED QUAKERS. 59 
 
 transgressed the laws of the nation, by receiving persons of another re- 
 ligion to his lodging : for the king tolerated only two religions, viz. Pa- 
 pists and Protestants. To this Dundas said, that he had not trans- 
 gressed the law of hospitality, and he had been forced to do so, since he 
 could not let them lie in the street, where they would have been in dan- 
 ger of their lives by the rude multitude. Then the women were taken 
 away, and sent to prison ; and they not being provided with food, Dun- 
 das took care of that. Sometime after, an order being come from the 
 parliament, at Rouen, it was read to them, viz. that they should be trans- 
 ported forthwith back to England, with the first passage-boat, and all 
 their papers and books to be burnt in the market, and themselves also, 
 if ever they should come to that nation again. In pursuance of this 
 they were put into a passage-boat in the night time, and so sent to Eng- 
 land. Afterwards the people at Dieppe intended to pursue Dundas as 
 one of their judgment; but he was unwilling to be looked upon as such, 
 though the Protestants had informed against him, that he did not come 
 to their meetings : but of this no crime could be made, and Dundas told 
 them, if they persecuted him, being a merchant, and trafficking there, 
 they might expect the like to be done to their merchants in England. 
 And when the judge affirmed thatDundas was of the judgment of these 
 women, he told them that they were better than he ; but that their way 
 was too strait for him to walk in. There fell out two things which 
 Dundas took singular notice of; the one was, that the Scotchman who 
 shut out the women, died within twelve months after; and the other, 
 that the house of his landlady, who refused them a chamber to sit in, 
 was burnt within the said time, without its being known whence the fire 
 came, no house being burnt besides, though it was in the middle of the 
 town. 
 
 In the meanwhile Dundas continued in an unquiet condition; for by 
 reason of human fear, he found himself too weak to profess publicly be- 
 fore men, what he believed to be truth. 
 
 Then he went to Rouen, but could get no rest there, being somewhat 
 indisposed in body ; and having from England gotten a great many 
 books, treating of the doctrine of those called Quakers, he sent some 
 of them to the judge criminal at Dieppe, and some to the Jesuits' col- 
 lege there, and at Paris. Afterwards he spread some books also at 
 Caen, where many Protestants lived. But since those books spoke 
 against the Papists, and the Calvinists were in fear that thereby they 
 might be brought to sufferings, they complained to the lieutenant-gene- 
 ral of the town, of Dundas, as one that did not come to their meeting. 
 By this he was forced to leave that place, and went to Alencon, where 
 staying a while, the judge criminal sent for him ; and after a long dis- 
 course, he and Dundas agreed so well, that he invited him to come and 
 see him oftener, and that if he would, he might have an opportunity to 
 discourse with some of the Jesuits. But Dundas told him, that he was 
 not willing to dispute with any ; yet he should not be afraid to maintain 
 his principles, against all the Jesuits of the nation. This being told the 
 Jesuits, it so exasperated them against him, that being once out of town, 
 they caused his chamber-door to be broken up, to search his lodging. 
 He complaining of this to the judge criminal, the judge told him, he 
 knew nothing of it, and if there was any thing, it did proceed from the 
 Jesuits, because of his confidence against them. This seemed not im- 
 probable, for he found his letters evened at the post-house several times, 
 
60 THE HISTORY OF THE [1665 
 
 and when he challenged the post-master, he received for an answer, 
 that they came so to him. 
 
 Some time after he returned to Caen, where he was not long ; but 
 his correspondent at Alencon sent him word, that the day after he went 
 from thence, the governor of the town had been at his lodging to seek 
 for him. 
 
 In the next year, when a war arose between England and France, 
 he came again to Dieppe, in order to return to England ; having got 
 passage in company of the lord HoUis, ambassador from England ; where 
 being arrived, he frequented the meetings of those called Quakers, yet 
 was not bold enough to own the name of Quaker, but continued in the 
 common way of salutations, &c. Yet at length the truth they professed^ 
 had such power over him, that not being able to enjoy peace without 
 yielding obedience to the inward convictions upon his mind, he at length 
 gave up, and so entered into their society, and obtained a true peace 
 with the Lord, which he had long reasoned himself out of. In process 
 of time he published a book in print, from which I have drawn this rela- 
 tion, which he concluded with a poem, in which he thanked God for his 
 singular dealings and mercies bestowed upon him, wishing that others 
 might reap benefit by it. 
 
 Thus parting with William Dundas, I am now to say, that in this 
 year, 1665, in December, William Caton died at Amsterdam. He was 
 a man not only of literature, and zealous for religion, but of a courteous 
 and affable temper and conversation, by which he was in good esteem 
 among those he was acquainted with: and as to the respect he had 
 there, this may serve as an instance. Holland at this time being in war 
 with England, there were several English prisoners of war in the pri- 
 son of the court of admiralty at Amsterdam, who now and then were 
 visited by Caton, and supplied with some sustenance : but in this he was 
 hindered by an officer of that court, who seemed offended because Caton 
 did not give him hat honour. This gave occasion to Caton to complain 
 of if to a burgomaster of the city, I think the lord Cornelius Van 
 Vlooswyh, who at that time was one of the lords of the admiralty ; he 
 bid Caton come to his house at such a time as he was to go to the 
 court ; which he did, and went with the said burgo master towards the 
 court, where being come, and entrance denied him by the said officer, 
 the burgomaster charged him not to hinder Caton from visiting the pri- 
 soners. About this time a law was made in England, called. 
 
 An Act for restraining Kon-Conformists from inhabiting in Corporations. 
 
 Whereas divers persons, vicars, curates, lecturers, and other persons 
 in holy orders, have not declared their unfeigned assent and consent in 
 the use of all things contained and prescribed in the book of Cotnmon 
 Prayer, and administration of the sacraments, and other rites and cere- 
 monies of the church, according to the use of the church of England, 
 or have not subscribed to the declaration or acknowledgment contained 
 in a certain act of parliament, made in the fourteenth year of his ma- 
 jesty's reign, and intitled, • An act for the uniformity oi public prayers, 
 and administration of sacraments, and other rites and ceremonies, and 
 for the establishing the form of making, ordaining and consecrating of 
 bishops, priests, and deacons in the church of England,' according to 
 the said act, or any other subsequent act. And whereas they, or some 
 
1665] PEOPLE CALLED QUAKERS. 61 
 
 of them, and divers other person and persons not ordained according 
 to the form of the church of England, and as they have, since the act of 
 oblivion, taken upon them to preach in unlawful assemblies, conventicles, 
 or meetings under colour or pretence of exercise of religion, contrary to 
 the laws and statutes of this kingdom, and have settled themselves in 
 divers corporations in England, sometimes three or more of them in a 
 place, thereby taking an opportunity to distil the poisonous principles of 
 schism and rebellion into the hearts of his majesty's subjects, to the 
 great danger of the church and kingdom. 
 
 II. Be it, therefore enacted by the king's most excellent majesty, by 
 and with the advice and consent of the lords spiritual and temporal, and 
 the commons in this present parliament assembled, and by the authority 
 of the same, that the said parsons, vicars, curates, lecturers, and other 
 persons in holy orders, or pretended holy orders, or pretending to holy 
 orders, and all stipendiaries, and other persons who have been posses- 
 sed of any ecclesiagtical or spiritual promotion, and every of them, who 
 have not declared their unfeigned assent and consent, as aforesaid, and 
 subscribed the declaration as aforesaid, and shall not take and subscribe 
 the oath following : 
 
 (2) ' I, A. B. do swear, that it is not lawful upon any pretence what- 
 soever, to take arms against the king ; and that I do abhor that traitor- 
 ous position of taking arms by his authority against his person, or against 
 those that are commissioned by him, in pursuance of such commission ; 
 arid that I will not at anytime endeavour any alteration of government, 
 either in church or state :' shall not come within five miles of any city, 
 &c. nor teaeh school, on pain to forfeit 40/. 
 
 And though this act was chiefly made against the Presbyterians and 
 Independents, who formerly had been employed in the public church, 
 yet tney suffered but little by it; but it was cunningly made use of to 
 vex the Quakers, who, because for conscience-sake they could not swear, 
 were on this law prosecuted and imprisoned, &c. 
 
 Now since the pestilence had been so fierce this year at London, that 
 about an hundred thousand people were swept away by it and other- 
 wise, and also many of those called Quakers, there must be consequent- 
 ly many poor widows and fatherless children among those of that soci- 
 ety. And because the men, who at times kept meetings to take care 
 for the poor, found that this burden grew too heavy for them, they of- 
 fered part of this service and care to the most grave and solid women 
 of their church, who for this service met once a week at London, and 
 this in time gave rise to the women's monthly meetings in other places 
 in England. 
 
 I return now to the ship with the banished prisoners, which I left 
 lying in the Thames ; but the owners having put in another master, 
 whose name was Peter Love, the ship, after long lingering, left the river, 
 and came into the Downs. In the month called January of the year 
 ensuing, Luke Howard wrote from Dover, that of fifty-four banished 
 
 Eersons, who almost half a year ago had been brought on ship-board, 
 ut twenty-seven remained, the rest being dead. By this long stay the 
 ship several times wanted a fresh supply of provision, and the ship's 
 crew grew so uneasy, that two of them having gone ashore with the 
 boat, ran away, leaving the boat floating, by which it was staved to 
 
62 THE HISTORY OF THE [1666 
 
 pieces. At length the master, though he had but few, and those mostly 
 raw sailors, and was ill provided with victuals, yet resolved to set sail. 
 And so they weighed anchor, and went down the channel as far as 
 Plymouth, where after some stay, they set sail again, which was on the 
 23d of the month called February, but the next day being advanced as 
 far as the Land's End, a Dutch privateer came and took the ship ; and 
 to avoid being retaken, went about the backside of Ireland and Scot- 
 land, and so after three weeks came with some of the banished to Horn, 
 in North Holland, and some days after the prize, with the rest of them, 
 entered also into that port. Here they were kept some time in prison, 
 but the commissioners of the admiralty having understood, that there 
 was no likehhood to get the banished Quakers exchanged for Dutch 
 prisoners of war in England, resolved to set them at liberty, and gave 
 them a letter of passport, and a certificate, that they had not made an 
 escape, but were sent back by them. They coming to Amsterdam, 
 were by their friends there provided with lodging and clothes ; for their 
 own had been taken from them by the privateer's crew ; and in process 
 of time they all returned to England, except one, who not being an 
 Englishman, staid in Holland. Thus the banished were delivered, and 
 the design of their persecutors was brought to nought by an Almighty 
 hand. / 
 
 In the meanwhile G. Fox continued prisoner in Scarborough Castle, 
 where the access of his friends was denied him* though people of other 
 persuasions were admitted. Once came to him one doctor Cradock 
 with three priests, accompanied with the governor and his wife, and 
 many besides. Cradock asked him, what he was in prison for? He 
 answered, for obeying the command of Christ and his apostle in not 
 swearing: but, if he, being both a doctor and a justice of peace, could 
 convince him, that after Christ and the apostle had forbidden swearing, 
 they commanded christians to swear, then he would swear. 'Here's a 
 bible,' continued he, 'show me any such command if thou canst' To 
 this Cradock said, ' It is written, ye shall swear in truth and righteous- 
 ness.' ' Aye,' said G. Fox, ' it was written so in Jeremiah's time, but 
 that was many ages before Christ commanded not to swear at all : but 
 where is it written so since Christ forbade all swearing? I could bring 
 as many instances out of the Old Testament for swearing as thou, and 
 it may be more too, but of what force are they to prove swearing law- 
 ful in the New Testament, since Christ and the apostles forbade it? Be- 
 'sides, where it is written, " Ye shall swear," was this said to the Gen- 
 tiles or to the Jews?' To this Cradock would not answer; but one of 
 the priests said, it was to the Jews. 'Very well,' said G. Fox, 'but 
 where did God ever give a command to the Gentiles to swear? For 
 thou knowest that we are Gentiles by nature.' ' Indeed,' said Cradock, 
 ' in the gospel-time every thing was to be established out of the mouths 
 of two or three witnesses, and there was to be no swearing then.' 
 'Why then,' returned G. Fox, 'dost thou force oaths upon Christians, 
 contrary to thine own knowledge in the gospel-times? And why dost 
 thou excommunicate my friends?' Cradock answered, ' For not coming 
 to church.' 'Why,' said G. Fox, 'ye left us above twenty years ago, 
 when we were but young, to the Presbyterians, Independents, and Bap- 
 tists, many of whom made spoil of our goods, and persecuted us be- 
 cause we would not follow them : now we being but yoUng, knew little 
 then of your principles, and those that knew them should not have fled 
 
16661 PEOPLE CALLED QUAKERS. 63 
 
 from us, but ye should have sent us your epistles or homilies ; for Paul 
 wrote epistles to the saints, though he was in prison : but we might have 
 turned Turks or Jews for ought we had from you for instruction. And 
 now ye have excommunicated us, that is, ye have put us out of your 
 church, before ye have got us into it, and before ye have brought us to 
 know your principles. Is not this madness in you to put us out, before 
 we were brought in ? But what dost thou call the church V continued 
 he, ' That which you,' replied Cradock, ' call the steeple-house.' Then 
 G. Fox asked him, whether Christ's blood was shed for the steeple-house, 
 and whether he purified and sanctified it with his blood ; ' And seeing,' 
 thus continued he, ' the church is Christ's bride and wife, and that he is 
 the head of the church, dost thou think the steeple-house is Christ's wife 
 and bride; and that he is the head of that old house, or of his people? 
 ''No,' said Cradock, ' Christ is the head of the people, and they are the 
 church.' ' But,' replied G. Fox, ' ye have given that title to an old house, 
 which belongs to tljp people, and ye have taught people to believe so.' 
 He asked him also why he persecuted his friends for not paying tithes; 
 and whether God did ever give a command to the Gentiles, that they 
 should pay tithes ; and whether Christ had not ended tithes, when he 
 ended the LevitiCal priesthood that took tithes ; and whether Christ 
 when he had sent forth his disciples to preach, had not commanded them 
 to preach freely, as he had given them freely; and whether all the min- 
 isters of Christ were not bound to observe this command of Christ. 
 Cradock said, he would not dispute that : and being unwilling to stay 
 on this subject, he turned to another matter; but finding G. Fox never 
 to be at a loss for answer, and that he could get no advantage on him, 
 he at length went away with his company. 
 
 With such kind of people G. Fox was often troubled whilst he was 
 prisoner there ; for most that came to the castle would speak with him, 
 and many disputes he had with them. But as to his friends, he was as 
 a man buried alive, for very few of them were suffered to come to him. 
 Josiah Coale once desiring admittance, the governor told him, ' You 
 are an understanding man, but G. Fox is a mere fool.' Now, though 
 the governor dealt hardly with him, yet in time he altered, for having 
 sent out a privateer to sea, they took some ships that were not their 
 enemies, which broHght him in some trouble; after that he grew some- 
 what more friendly to G. Fox : to whom the deputy-governor said once, 
 that the king knowing that he had a great interest in the people, had sent 
 him thither, that if there should be any stirring in the nation, they 
 should hang him over the wall. And among the Papists, who were 
 numerous in those parts, there was much talk then of hanging G. Fox. 
 But he told them, if that was it they desired, and it was permitted them, 
 he*was ready, for he never feared death nor sufferings in his life ; but 
 was known to be an innocent peaceable man, free from all stirrings, and 
 plottings, and one that sought the good of all men. But the governor 
 now growing kinder, G. Fox spoke to him when he was to go to the 
 parhament at London, and desired him to speak with esq. Marsh, sir 
 Francis Cob, and some others, and to tell them, how long he had lain 
 in prison, and for what. This the governor did, and at his coming 
 back told him, that esq. Marsh said, he knew G. Fox so well, that he 
 would go an hundred miles barefoot for his liberty; and that several 
 others at court had spoken well of him. 
 
 After^he had been prisoner in the castle there above a year, be sent 
 
64 THE HISTORY OF THE [1668 
 
 a letter to the king, in which he gave an account of his imprisonment, 
 and the bad usage he had met with, and also that he was informed, that 
 no man could deliver him but the king. Esq. Marsh, who was a gen- 
 tleman of the king's bed-chamber, did whatever he could to procure 
 his liberty, and at length obtained an order from the king for his release ; 
 the substance of which oi'der was, 'That the king being certainly 
 informed that G. Fox was a man principled against plotting and fight- 
 ing, and had been ready at all times to discover plots, rather than to 
 make any, &c. that therefore his royal pleasure was, that he should be 
 discharged from his imprisonment, «fec.' This order being obtained, 
 was not long after brought to Scarborough, and delivered to the gover- 
 nor, who upon the receipt thereof, discharged him, and gave him the 
 following passport : * 
 
 'Permit the bearer thereof, George Pox, late a prisoner here, and now 
 discharged by his majesty's order, quietly to pass about his lawful oc- 
 casions, without any molestation. Given under my hand at Scarbo- 
 rough Castle, this first day of September, 1666. 
 
 JORDAN CROSSLANDS, 
 
 Goeemor of Scarborough Castle J 
 
 G. Fox being thus released, would have given the governor something 
 for the civility and kindness he had of late showed him ; but he would 
 not receive any thing ; and said, whatever good he could do for him 
 and his friends, he would do it, and never do them any hurt: and so 
 he continued loving to his dying day; nay, if at any time the mayor of 
 the town sent to him for soldiers, to disperse the meetings of those call- 
 ed Quakers, if he sent any, he privately charged them, not to meddle 
 with the meeting. 
 
 The very next day after G. Fox was released, the fire broke out at 
 London, and the report of it came quickly down into the country, how 
 that city was turned into rubbish and ashes, insomuch that after an in- 
 cessant fire which lasted near four days, but little of old London was 
 left standing, there being about thirteen thousand and two hundred 
 houses burnt ; the account whereof hath been so circumstantially des- 
 cribed by others, that I need not treat of it at large; but I cannot omit 
 to say, that Thomas Briggs, some years before passing through the 
 streets of London, preached repentance to the inhabitants; and coming 
 through Cheapside, he cried out, that unless London repented, as Nine- 
 veh did, God would destroy it. 
 
 Now I may relate another remarkable prediction. 
 
 Thomas Ibbitt, of Huntingdonshire, came to London a few days be- 
 fore the burning of that city, and, as hath been related by eye witnes- 
 ses, did upon his coming thither, alight from his horse, and unbutton 
 his clothes in so loose a manner, as if they had been put on in haste 
 just out of bed. In this manner he went about the city on the sixth, 
 being the day he came thither, and also on the seventh day of the week, 
 pronouncing a judgment by fire which should lay waste the city. On 
 the evening of these days some of his friends had meetings with him, 
 to inquire concerning his messagClind call, to pronounce that impend- 
 ing judgment: in his account whereof he was not more parlicular and 
 clear, than that he said he for sometime had the vision thereof, but had 
 
1666] PEOPLE CALLED QUAKERS. 65 
 
 delayed to come and declare it as commanded, until he felt, as he ex- 
 pressed it, the fire in his own bosom : which message or vision was 
 very suddenly proved to be sadly true, as the foregoing brief account 
 doth in part declare. The fire began on the 2d of September, 1666, on 
 the first day of the week, which did immediiately follow those two days 
 the said Thomas Ibbitt had gone about the city declaring that judg- 
 ment. 
 
 Having gone up and down the city, as hath been said, when after- 
 wards he saw the fire break out, and beheld the fulfilling of his predic- 
 tion, a spiritual pride seized on him, which, if others had not been wiser 
 than he, might have tended to his utter destruction : for the fire being 
 come as far as the east end of Cheapside, he placed himself before the 
 flame, and spread his arms forth, as if to stay the progress of it ; and if 
 one Thomas Matthews, with others, had not pulled him, (who seemed 
 now altogether distracted,) from thence, it was like he might have per- 
 ished by the fire. Yet in process of time, as I have been told, he came 
 to some recovery, and confessed this error : an evident proof of human 
 weakness, and a notorious instance of our frailty, when we assume to 
 ourselves the doing of any thing, virhich heaven alone can enable us. 
 
 I cannot w«ll pass by without taking notice of it, that about three 
 weeks before the said fire, the English landed in the island of Schelling 
 in Holland, under the conduct of captain Holmes, and setting the town 
 on fire, there were above three hundred houses burnt down, belonging 
 mostly to Baptists that did not bear arms. It may be further observed, 
 that the English were beaten at sea this summer by the Dutch, under 
 the conduct of admiral De Ruyter, in a fight, which lasted four days; 
 so that they had occasion to call to mind now often the judgments of 
 God had been foretold ithem, which now came over their country, viz. 
 pestilence, war, and fire. 
 
 G. Fox being at liberty, did not omit to visit his friends, and in their 
 meetings to edify them with his exhortations, whereby others also some- 
 times came to be convinced. And coming to Whitby, he went to a 
 priest's house, who fourteen years before had said, that if ever he met 
 G. Fox again he would have his life, or he should have his. But now 
 his wife was not only become one of G. Fox's frie.nds, but this priest 
 himself favoured the doctrine professed by his wife, and was very kind 
 to G. Fox, who passed from thence to York, wheire he had a large 
 meeting, arid visited also justice Robinson, who l^d been loving to him 
 from the beginning, At tlas time there was a priestwith him, who told 
 G. Fox, ' It is said of you that ye love none but yourselves.' But he 
 showed him his mistake, and gavebim so much satisfaction, that they 
 parted friendly. , 
 
 Iri this county G. Fox had many meetings, and one not far from colo- 
 nel Kirby's abode, who had been the chief means of his imprisonment 
 at Lancaster and Scarborough castles: and when he heard of his re- 
 lease, said, he would have him taken again : but now when G. Fox 
 came so near him, he himself was caught by the gout, which had seiz- 
 ed him so that he was fain to keep Jiis bed ; and afterwards he met with 
 adversities, as did most of the justices and others who had been the 
 cause of the imprisonment of G. Fox, who now coming to Sinderhill 
 Green, had a large meeting there, where the priest sent the constable 
 to the justices for a warrant; but the notice being short, the way long, 
 and having spent time in searching for G. Fox in another house, before 
 
 Vol. II.— 9 
 
66 THE HISTORY OF THE [16661 
 
 the officers came where the meeting was, it was «nded, though they 
 had almost spoiled their horses by hard riding. 
 ' G. Fox passing from thence through Nottinghamshire, Bedfordshire, 
 Buckinghamshire, and Oxfordshire, and visiting his friends in all places 
 where he came, and edifying them in their meetings, gets at length to 
 London: but he was so weak, by lying, almost three years in hard -and 
 cold imprisonments, and his joints and body were so stiff and benumbed, 
 that he could hardly ^et pH horseback. ■' 
 
 Being now at London, he beheld the ruins of the cityj and saw the 
 fulfilHng. of what had been- shown him "som6 years before; Notwith- 
 standing this stroke: on London, persecution did not cease, which gave 
 occasion to Josiah Coale to write these lines to the king : 
 
 ^King Charles, 
 ' Set the people of God at liberty, who suffer Imprisonments for the 
 exerciseof their conscience towards him, and give liberty of conscience 
 to them to worship and serve him as he requireth, and leadeth them 
 by his spirit ; or else his judgments shall not depart from thy kingdom, 
 until thereby^ he hath wrought the liberty of his people, and removed 
 theiir oppressions.. And remember thou art once more warned. 
 
 By a servant of the Lord, 
 
 JOSIAH coale:' 
 
 London, Dec. 2d, 1666. i' ' ' 
 
 About this time, or it may be in the next month, Stephen Crisp pub- 
 lished an epistle, containing an exhortation- to his friends, and also a 
 prediction concerning succeeding times, which is as foUoweth : • 
 
 'Friends, 
 
 ' I am the more drawn forth at this time to visit you with an epistle, 
 because the Lord hath given me some sight of his great and dreadful 
 day, and workings in it, which is at'hand, and greatly h&stens, of which 
 I have something to say unto you, that ye may be prepared to stand in 
 his day, and may behold his wondrous working among' his enemies, 
 and halve fellowship with his power therein, and may not be dismayed 
 nor driven away in the tempest, which will be great. 
 
 ' And as concerning those succeeding times, the spirit of the Lord 
 hath signified, that they will be times of horror and amazement, to all' 
 that have, and yet dp reject his counsel: for as the days of his forbear- 
 ance, warning and inviting, have been long, so shall his appearance 
 amongst those that have withstood him, be fierce and terrible ; ev^n so 
 terrible, as who shall abide his coming ? for the Lord will work Both 
 secretly and openly, and his arm shall be manifest to his children in 
 both. 
 
 ' Secretly he shall rise up. a continual fretting anguish among his ene- 
 mies, one against another, so that being vexed and tormented inward- 
 ly, they shall seek to make each other miserable, and delight therein 
 for a little season ; and then the prevailer must be prevailed over, and 
 the digger of the pit must fall therein ; and the confidence that men have 
 had one in another shall fail, and they will beguile and betray one ano- 
 ther, both by counsel and strength ; and as they have banded themselves 
 to break you, whom God hath gathered, so shall they band themselves 
 
1666] PEOPLE CALLED QUAKERS. 67 
 
 one against another, to break, to spoil and destroy one another ; and 
 through the multitude of their treacheries, all credit or belief, upon the 
 account of their solemn engagement, shall fail ; so that few men shall 
 count themselves, or what is theirs, safe in the hand of his friend, who 
 hath not chosen his safety and friendship in the pure Kght of the un- 
 changeable truth of God ; and all the secret counsels of the ungodly 
 shall be brought to nought, sometimes by the means of some of them- 
 selves, and sometimes by impdssibilitiesJying in their way, which shall 
 make their hearts fail of ever accomplishing what they have deterrtiined ; 
 and in this state shall men fret themselves for a season, and shall not 
 be able to see the hand that turns against them, but shall turn to fight 
 against one thing, and another, and a third thing, and shall stagger, and 
 reel in counsel and judgment," as drunken men that know not where lo 
 find the way to rest; and when they do yet stir themselves up against 
 the holy people, and against the holy covenant of fight, and them that 
 walk in it, they shalUbat the more be confounded; for they shall be 
 helped with a little help, which all the ungodly shall not hinder them of, 
 to wit, the secret arm of the Lord, maintaining their cause, and raising 
 up a witness in the very hearts of their adversaries to plead their inno- 
 cency, and this shall make them yet the more to vex themselves, and 
 to go through hardbestead; for when they shall look upward to their 
 religion, to their power, policy, or preferments, or friendships, or what- 
 soever else they had trusted in, and relied upon, they shall have cause 
 to curse it; and whenithey look downwards to the effects produced by 
 all those things, behold then trouble, and horror, and vexation take hold 
 on them, and drive them to darkness ; and having no help but what is 
 earthly, and being out of the knowledge of the mighty overturning 
 power of the Lord God Almighty, they shall despair and wear out their 
 days with anguish ; and besides all this, the terrible hand of the Lord 
 is, and shall be openly manifested against this ungodly generation, by 
 bringing grievous and terrible judgments and plagues upon them, 
 tumbling down all things in which their pride and glory stood, and 
 overturning even the foundations of their strength ; yea, the Lord 
 will lay waste the mountain of the ungodly, and the strength of the 
 fenced city shall fail; and when men shall say, "We will take refuge 
 in them," Nah. iii. 13, 13, they shall become but a snare, and there shall 
 the sword devour: and when they shall say, we will. go into the field, 
 and put trust in the number and courage of our soldiers, they shall both 
 be" taken away ; and this evil also will come of the Lord, and his hand 
 will be stretched out still, and shall bring confusion, ruin upon ruin, and 
 war upon war; and the hearts of men shall be stirred in them, and the 
 nations shall be as waters, into which a tempest, a swift whirlwind is 
 entered, and even as waves swell up to the dissolution one of another, 
 and breaking one of another, so shall the swellings of people be: and 
 because of the hardship and sorrow of those days, many shall seek and 
 desire death rather than fife. 
 
 ' Ah ! my heart relents, and is moved within me in the sense of these 
 things, and much more than I can write or declare, which the Lord 
 wUl do in the earthj and will also make haste to accomplish among the 
 sons of men, that they may know and .confess, that the Most High doth 
 rule in the kingdoms of men, and puUeth down and setteth up accord- 
 ing to his own will : and this shall men do before seven times pass 
 
68 THE HISTORY OF THE [1666 
 
 over them, and shall be content to give their glOry unto him that sits 
 in heaven. 
 
 'But, oh friends ! while all these things are working and bringing to 
 pass, repose ye yourselves in the munition of that rock that all these 
 shakings shall not move, even in the knowledge and feeling of the eter- 
 nal power of God, keeping you subjectly given up to his heavenly will, 
 and feel it daily to kill and mortify that which remains in any of you, 
 which is of this world ; for the worldly part in any, is the changeable 
 part, and that is up and down, full and empty, joyful and sorrowful, as 
 things go well or ill in the world : for as the truth is but one, and many 
 are made partakers of its spirit; so the- world is but one, and many are 
 partakers of the spirit of it; and so many as do partake of it, so many 
 will be straightened and perplexed with it, but they who are single to the 
 truth, waiting daily to feel the life and virtue of it in their hearts, these 
 shall rejoice in the midst of adversity ; these- shall not have their hearts 
 moved with fear, nor tossed with anguish, because of evil tidings. 
 Psalm, cxii. 7, 8. Because that which fixeth them remains with them : 
 these shall know their entrance with the bridegroom, and so be kept 
 from sorrow, though his coming be with a noise ; and when a midnight 
 is come upon man's glory, yet they being ready and prepared, it will 
 be well with them, and having a true sense of the power working in 
 themselves, they cannot but have unity and fellowship with the works 
 of it in the earth, and will not at all murm^ir against what is, nor wish 
 nor will what is not to be ; these will be at rest till the indignation pas- 
 seth over, and these having no design to carry on, nor no party to pro- 
 mote in the earth, cannot possibly be defeated nor disappointed in their 
 undertakings. 
 
 ' And when you see divisions, and parties, and rendings in the bowels 
 of nations, and rumours and tempests in the minds of the people, then 
 take heed of being moved to this party, or to that party, or giving your 
 strength to this or that, or counselling this way or that way, but stand 
 single to the truth of God, in which neither war, rent, nor division is ; 
 and take heed of that part in any of you, which trusts and relies upon 
 any sort of men of this world, in the day of their -prosperity ; for the 
 same party will bring you to suffer with them in the time of their ad- 
 versity, which will not be long after ; for stability in that ground there 
 will be none ; but when they shall say, come join with us in this or that, 
 remember you are joined to the Lord by his pure spirit, to walk with 
 him in peace and in righteousness, and you feeling this, this gathers out 
 of all bustlings, and noises, and parties, and tumults, and leads you to 
 exalt the standard of truth and righteousneiBs, in an innocent conversa- 
 tion, to see who will flow unto that ; and this shall be a refuge for many 
 of the weary, tossed, and afflicted ones in those days, and a shelter for 
 many whose day is not yet over. 
 
 So dearly beloved friends and brethren, who have believed and 
 known the blessed appearance of the truth, let not your hearts be trou- 
 bled at any of these things: oh let not the things that are at present, 
 nor things that are yet to eome, move you from steadfastness, but ra- 
 ther double your diligence, zeal, and faithfulness to the cause of God : 
 for they that know the work wrought in themselves, they shall rest in the 
 day of trouble. Yea, though the fig-tree fail, and the vine brings not 
 forth, and the labour of the olive-tree ceaseth, and the fields yield no 
 
M67] PEOPLE CALLED QUAKERS. 69 
 
 meat, and ^the sheep be cut off from the fold, and there be no bullocks 
 in the stall, yet then mayest thou rejoice in the Lord, and sing praises to 
 the God of thy salvation. Hab. iii. 16, 17. 
 
 •And how near these days are to this poor nation, few know, and 
 therefore the cry of the Lord is very loud unto its inhabitants, through 
 his servants and messengers, that they would prize their time while they 
 have it, lest they be overturned, wasted, and laid desolate before they 
 are aware ; and before destruction come upon them, and there be no 
 remedy, as it hath already done upon many. 
 
 ' Oh, London! London ! that thou and thy rulers would have consi- 
 dered, and hearkened and heard, in the day of thy warnings and invi- 
 tations, and not have persisted in thy rebellion, till the Lord, was moved 
 against thee, to cut off the thousands and multitudes from thy, streets, 
 and the pressing and thronging of people from thy gates, and then to 
 destroy and ruin thy streets also, and lay desolate thy gates, when thou 
 thoughtest to have«replenished them again. 
 
 ' And, oh ! saith my soul, that thy inhabitants' would yet be warned, 
 and persuaded to repent and turn to the Lord, by putting away every 
 one the evil that is in their hearts, against the truth in yourselves, and 
 against those that walk in it, before a greater desolation and destruction 
 overtake you. 
 
 ' Oh, what shall I say to prevail with London, and with its inhabitants ! 
 The Lord' hath called aloud, he hath roared out of Sion unto them, but 
 many of them have not hearkened at all, nor considered at all. 
 
 ' Well, oh my friends, and thou, oh my soul, return to your rest, dwell 
 in the pavilion of the house of your God, and my God, and shelter 
 yourselves under the shadow of his wings, where ye shall be witnesses 
 of his doings, and see his strange act brought to pass, and shall not be 
 hurt therewith, nor dismayed. 
 
 ' Oh, my friends, in the bowels of dear and tender love have I signi- 
 fied these things unto you, that ye might stand armed with the whole 
 armour of God, clothed in righteousness, and your feet shod with the 
 preparation of the gospel of peace; and freely given up in all things to 
 the disposing of the Lord, who will deliver iis, not by might, nor by 
 sword, nor spear, but by his own eternal, invisible arm, will he yet save 
 us and deliver us, and get himself a name by preserving of us ; and we 
 shall yet live to praise him who is worthy of glory, of honour and re- 
 nown, from the rising of the sun, to the setting of the same, now and 
 forever, amen, amen, saith my soul.' 
 
 In the year 1667 a book came forth in pript at London, with this title. 
 Persecution appearing with its open face in WilUam Armorer. This 
 was written by some of the prisoners called Quakers, and contained a 
 relation of the impetuous carriage of the said Armorer, who being a 
 knight and justice of peace, had made it his business many years, one 
 after another, to persecute the Quakers, and from time to time to dis- 
 turb their religious meetings. From a multitude of cases I meet with 
 in the said book, I will pick out but a few. The aforesaid Armorer 
 came very often to the house of Thomas Curtis, at Reading, to disturb 
 the meeting, taking many persons prisoners from thence, particularly 
 once thirty-four, both men and women, at a time. And when they 
 were brought to their trial, the oath was tendered them as the most 
 ready means to ensnare and to kefeji them in prison. Among the pris- 
 
70 THE HISTORY OF THE [1667 
 
 oners taken out of the mebting was one Henry Pizing, who coming to 
 the bar with his hat in his hand, judge Thonaas Holt said, hereis a man 
 that hath some manners, and asked him, if lie would , take the oath of 
 allegiance? to which Pizing answered, :he had taken it twice already. 
 But said the judge, 'You were no .Quaker then.' To which the said 
 Henry replied, 'Neither am I now, but have been many weeks among 
 them, and I never meft with any hurt by them, but foiind them to be an 
 honest and civil people.' Upon which William Armorer, who had taken 
 him prisoner, said, 'Why did you not tell me so before?' to which 
 Henry returned, your worship was so wrathful, that yoHTVould not hear 
 me. Then the judge said, ' He must take the oath again.' The oath 
 being read, be took it, upon which ^ey let him go free without paying 
 any. fees. But they required~:of him, to go out at a back door, and to. 
 come no more among the Quakers. But Pizing told them, he hoped 
 now he was, freed, he might go out at which door he would. 
 
 Thomas Curtis afterwards being calledj'lihe judge, asked him, if he 
 would take the oath of allegiance? to which he answered, that he did 
 not refuse the oath upon- the account of not bearing allegiance to the 
 king, but because Christ had commanded not to swear at all : for he 
 was persuaded that he had manifested himself tabe, as good a subject 
 to the king as most in the county, since he came into it, and that if he 
 could take any oath, either to save his estate or life, he professed: he 
 would begin with that oath. Then he desired, that the court would be 
 pleased to let some of their ministers show him by the Scriptures, how 
 he rriight take it, and not break the command of Christ. And the judge 
 called to one Worrel, a priest, that was near him, and desired him to 
 satisfy Curtis in that particular. But the priest putting off his hatj and 
 bowing to the court, desired to be excused, saying, he had had to do 
 with some of thenj already, but they were an obstinate people and 
 would not be satisfied. 'Aye,' said Curtis, 'this is commonly the an- 
 swer we have from these men, when, they are desired to answer us a 
 question according to the Scripture ; for when we make it appear that 
 they give no satisfactory answer to the question, they use to say, we 
 are obstinate.' Curtis, (whose wife Anne was a daughter of a sheriff 
 of Bristol, that had been hanged near his own door, for endeavouring 
 to bring in the king,) was released after some small time; but quickly 
 taken prisoner again by Armorer, who perceiving -that he intended to 
 have gone to Bristol fair, caused him to be brought to an inn, where he 
 told him, ' You are going to Bristol fair, but I will stop your journey.' 
 And then commanding the constable to carry him to prison, he was 
 compelled thither without a mittimus. 
 
 About this time Curtis's ifnprisone|d friends wrote, a paper, and it is 
 like he had a hand in it, to show the hurt and mischief proceeding from 
 swearing. This paper being sent by him to one of the magistrates, and 
 leave being given him to reaid it in the council chamber, at the. reading 
 of these words, ' Because of swearing the land mourns,' Alderman 
 Johnson said that was very true. - •. : . ' 
 
 Sometime after it happened that T. Curtis, his wife and man-seryant 
 being all prisoners, Armorer sent his man to inquire if there were any 
 in the house more than the family, to which the maid having answered 
 no, a little after Armorer came himself,! a,nd knocked at the door; but 
 the maid being in fear, did not open it. Armorer then pulling an in- 
 strument out of his pocket, pickedi'the lock, entered the house, and 
 
1667] PEOPLE CALLED QUAKERS. 71 
 
 searching from room to room, came at length where he found one Jo- 
 seph Coale, who dwelt in the house, and was not well at that time ; and 
 Armorer taking him by the arm, and pulling him down stairs, said to 
 him, 'Will you take the oath of allegiance? Which he-refusing, was 
 sent to the house of correction, whither the day before seven women, 
 taken from a meeting, had also been brought. This bold act of, picking 
 the lock he did at other times also, and once. when the maid was gone 
 out to carry some victuals to her master and mistress in prison. In 
 the meanwhile he searched the warehouse, where was much cloth ; and 
 to a woman that was there, and sppke against his pickitig of the locks, 
 he said, ' What have you to do with it?' And 'Where's that whore?' 
 meaning the maid servant. The woman answeredhim, she had to da 
 with it ; for she was to see that nobody did steal any thing out of the 
 house. Besides, Armorer continually made it his business to disturb the 
 meeting which commonly was twice a week ; and then he used to curse, 
 and to strike those*he found there with a great cane, always sending 
 some to prison. Having once caused three women to be brought be- 
 fore him from the house of correction, he would have them pay a fine 
 for-having been at a meeting ; to which one Anne Harrison said, ' Thoui 
 hast got our house alijeady that we built, and hast taken away our 
 means; and wouldst thou have me pay more money when I have bro- 
 ken no law? We were hut four above the age of sixteen yearg,;and 
 the act says, it must be above four.' To which Armiorer said^ his man 
 told him there were six: and two of them ran away. ' It is false,'. said 
 Anne, 'there was Frances Kent, but she being, a midwife, was: fetched 
 out of town ; and as for the sixth, she wag not there.' But Armorer 
 not regarding whatever Anne said, spoke in a rude manner, 'I shall 
 have Mrs. Kent, and then let the best lady in the land want her, she 
 shall not go, except the king Or court send for her.' 
 
 If I should mention all the enormities of Armorer's violent behaviour, 
 this relation must needs be very large ; and therefore I pass by the 
 most cases, and touch buton some few. More than once it happened 
 when the prisoners being brought to their trial, reproved Armorer be- 
 cause of his injustice, and put him in mind that once he must give an 
 account for his bad deeds; he in a most impudent manner said,; 'you 
 shall see at the day of judgment whose arse will be blackest, yours or 
 mine;' And when a prisoner told him, it was an uncivil thing for one 
 called a justice to speak such words, he replied, ' Why, sirrah, what 
 iibcivility is it? Is not your nose your nose, and your arse your arse?' 
 Other absurdities the prisoners met with in the court, I pass by, as also 
 how from time to time, they were treated when they refused the oath. 
 From what hath been said already in more than one place concerning 
 the like cases, one may easily guess how matters were transacted here,, 
 which sometimes was so grossly, that the spectators showed their dis- 
 like. When once the jury for want of good witnesses, could not agree, 
 to find the bill. Armorer rose off the benchj and appeared as a witness. 
 But notwithstanding the jury, returning the second time, brought it in 
 ignoramits. Upon which the other justice said to them, that sir William 
 Armorer, an honourable gentleman, Mkd taken his oath also. To which 
 the jury returned, it was true, sir William Armorer was an honourable 
 gentleman, but was a man subjecit to passion. And they continuing 
 unwilling to bring in the prisoners guilty, the two justices Proctor land 
 Armorer, (for there were then no more on the bench,) for all that 
 
72 THE HISTORY OF THE [1667 
 
 would not discharge the prisoners, but sent them to jail again, as sedi- 
 tious persons; for Proctor had told the jury the day before, that if they 
 did not bring in the prisoners guilty, they would make William Armo- 
 rer and the clerk perjured persons. 
 
 Anne, the wife of Thomas Curtis, being called to the bar, and asked 
 if she would take the oath, said, ' I look on it as a very hard thing, that 
 I should be required to take this oath, being under covert, and my hus- 
 band being here a present sufferer, f&r the same thing ; for there is no 
 other woman in England, that I have heard of, under covert, that is re- 
 quired to take that oath, and kept Jri prison on that account.' But Ar- 
 morer full of passion, Cried, 'Hold your tongue,. Nan, and turn your 
 back.' And so she, with another woman, that had also been required 
 to take the oath, was sent back to jail, as dangerous and, suspected per- 
 sons. At length some justices procured her liberty; and this so dis- 
 pleased Armorer, that he did not rest before he had her in prison again: 
 but others it seems so eagerly desired her liberty, that she was discharg- 
 ed a second time, though her husband's goods and money were seized. 
 How a prisoner who spoke something in his own defence, was threat- 
 ened to be gagged, how girls were sent to the house of correction, 
 and how Armorer coming in winter-time iqto the meeting, and having 
 got a bucket of water into the room, he himself threw it with a nasty 
 bowl in the faces of some yoiing maidens, I cursorily skipt over. He 
 seemed exceedingly offenddd with Anne Curtis, who bdng a witty wo- 
 man, did not ortiit, when occasion was offered, to tell of his uncivil be- 
 haviour : and therefore he soon had her in jail again ; and when it was 
 proposed in the summer-time to discharge some of the prisoners, be- 
 cause of the extreme hot weather, provided they gave security, ' No,' 
 said Armorer, ' Mrs. Curtis shall not go out, though she would give se- 
 curity, but she shall lie in jail till she rot' But how wicked soever he 
 Was, yet he could not prevent, that all his exorbitant carriage against 
 the Quakers wa^ published in print. 
 
 But such behaviour ■•was at th^t time no rare or uncohimon thing ; for 
 since persecution was continuaJly cloaked with a pretence of rebellion 
 and sedition all over the country, such were found, who to their utmost 
 power did persecute the Quakers, so called; as among others, one Hen- 
 ry Marshall, priest at Crosthwait in'Westmoreland, who being also a 
 prebendary, arid having several benefices, yet how great soever his 
 revenues Were, kept poor people of that persuasion in prison for not pay- 
 ing tithes to him : and once he said very presumptuously from the pul- 
 pit, that not one Quaker should be left alive in England. But this teme- 
 rity he did not out-live long: for as he was going half-undressed to his 
 chamber to bed, he fell down stairs, as was concluded from the cir- 
 cumstances ; for he was found lying on the floor, with his skull broken, 
 wrestling with death, without being able to speak one word ; and being 
 taken up he died, leaving his wife and children in such a condition, that 
 by reason of debts they fell into poverty. 
 
 About this time a certain popish author, who expressed his name no 
 further than wfth the letters A. S. gave forth a book called, ■' The Re- 
 conciler of Religions ; or, A DeciSer of all Controversies in matters of 
 Faith.' Josiah Coale, who was very zealous for religion, and well saw 
 what this author aimed at, answered him by a book that appeared in 
 print, with the title of, ' The Whore unveiled ; or The Mystery of the 
 Deceit of the Church of Rome revealed.' Now altht»ugh the said A. 
 
1667] PEOPLE CALLED QUAKERS. 73 
 
 S, chiefly struck at the Quakers as the worst of heretics, falsely per- 
 verting their doctrine, as importing, that the same spirit that reproved 
 Judas of sin, did also induce him to desperation, and to hang hiti;self ; 
 yet he omitted not to encounter the doctrine of other Protestant socie- 
 ties ; and the Roman church he stated as the true churchy from" wliich 
 they were unjustly-departed, and to whom they must all retyrn agajn : 
 for the Roman, said he, was the true church, and nofany Other 5 she 
 was the holy. Catholic and apostolipal church, that was infallible, and 
 could not err, and had the power to work miracles. He also asserted, 
 that she was one in matters of faith, that she was, governed by one 
 invisible head Christ, apd by a visible head, the pope; and that there- 
 fore she was the true church. Now for as much as he held forth at 
 large these and several other positions,- so Josiah Ceale did not. omit to 
 answer all these pretences distinctly and emphatically. ; for he was an 
 undaunted and zealous disputant. Besides the superstition, idolatry, 
 and cruel persecution of the Roman church, which had taken away the 
 lives of many thousands of honest and pious people, supplied abundant 
 matter to Josiah Coale, to show the papal errors, and clearly to prove 
 her to be the felse church. For though he did not deny that the true 
 church was Catholic, or universal, yet he denied that the universality of 
 the church of Rome was a sufficient argument to prove her to be the 
 true church, ' Wliat church, (thus he queried,) is more universal than 
 the great, whore, the false church, who had a^name written, l^ystery 
 Babylon the. Great, the Mother of Harlots, and. Abominations of the 
 Earth 1 Who sits upop the waters, which are peoples, apd multitudes, 
 and nations, and tongues ? And did not the whole world vifonder after 
 th^ beast that carried the whore ? , Did she not sit as queen over them 
 all, with her fair profession, or golden cup in her hand, full of abomi- 
 nations, and fiUhiness of her fornication ? And did not all the inhabi- 
 tants of the earth, and the kings of the earth, drink of the wine of her 
 fornication, and commit fornication with her? Mark how universal 
 was this great whore, the false church ; and how confident she was : 
 for she said ip her heart that she should see no sorrow; "and she glori- 
 fied herself, arid reigned over the kings of the earth. Is not this the 
 very state of the chur.cli of Rome at this d^y ? Doth she pot reign 
 over the kings of the earth 1 And hath she not, done so long, even for 
 many. ages? And how she hath exercised, authority over kings, may 
 appear from the case of the emperor Frederick, who was fain to hold 
 the pope's stirrup while he got on horseback. And did not, the great 
 whore, which John saw, drink the blood of the saints and martyrs of 
 Jesus. Surely the histories of many generations past testify this. And 
 was she not to have blood given her to drink 1 as may appfear not ob- 
 scurely from Rev. xvii. 6.' At this rate Jx>siah Coale encountered the 
 masked A. S. but in a more copious way; and thus he answered his 
 assertions. .To that, that the church of Rome should always remaia 
 to the end of ihe world, arid that therefore she was infallible, J.. Coale 
 said, that the bare affirma.tioR of A. S. was no proof, except he would 
 produce that saying of the mother of harlots, ' 1 sit as a queen, and am 
 no widow, and shall see no sorrow.' JBut indeed that would be a very 
 pitiful argument to proye the church of Rome infallible, unless she was 
 first proved to be the true church. And as J. Coale answered these and 
 other objections at large, so he showed also the vanity of the boast of 
 miracles, of which the church of Rome gloried; and he refuted all the 
 Vol. II.— 10 
 
74 THE HISTORY OF THE [1667 
 
 falsities which that annonymous author had belched -out against the 
 Quakers, as a. people that might be wronged without incurring any 
 danger." But I omit to recite all J. Coale's answers foT brevity sake; 
 yefpiay make mention of a poem which he wrote sometime before, 
 when he was prisoner at -Launceston, in Cornwall, to which the reader 
 is referred, being to be found in Josiah Coale's works, at page HI. 
 
 Thus- zealously J. Coale wrote against popery; and yet such hath 
 been the malice of many, that they represented the Quakers as favourers 
 of the church of Rome, though on many occasions they had effectually 
 shown the contrary, But their enemies endeavoured to brand them 
 many ways ; and they left no stone unturned to blacken them ; to which 
 sometimes false brethren gave occasion : for about this time there were 
 yet many of the adherents of John Perrot, who often illrtreated, and spoke 
 evil of those who did not approve their absurdities. This befel Richard 
 Farnsworth, one of the^rst preachers among those- called Quakers, 
 though he was a man of a not^-ble gift, and on his dying bed he gave evi- 
 dences of a firm and steadfast trust in God; for it, was not long before 
 this time that he fell sick, and deceased at London. Among the many 
 expressions which signified his good frame of mind, and the. divine con- 
 solation he felt, were also these words, that were taken in writing from 
 his mouth : ' , 
 
 ' Friends, , ' 
 
 ' God hath been mightily with me, and hath stood by me at this time; 
 and his power and presence hath accompanied, me all along, though 
 some think that I am under~a cloud for something. Bat God hath ap- 
 peared for the owning of our testimony, and hath broken in upon me 
 as a flood, and lam filled with his love more than I am able tp express; 
 and God is really appeared for Us,' &c. 
 
 This bespoke but a short- time before his departure; and exhorted 
 his^riends to faithfujpess and steadfastness, ahdjthat nothing might be 
 suffered to creep in of another nature than the truth they professisd, to 
 intermix therewith, saying, 'No linsey-woolsey garment must be worn.' 
 Some more consolatory words he spoke, and his last testimony was as 
 a searunto all the former testimonies he had given for the Lord. And 
 after having Ia:in yet an hour or tvvo, he slept in peace with the Lord, 
 and left a good repute behind, -with those who truly were acquainted 
 with him, and knew }iow zealously he laboured in the ministry 6f the 
 gospel for many years. 
 
 Npw'I return again to G. Fox, who was this year not only in Wales, 
 but in seveiral ^othex places,, without being imprisoned, though at 
 Shrewsbury, where he had a great meeting, the officers' being called 
 together by the mayor, consulted what to do against him, since it was 
 said, the great Quaker of England wag come to town. But they coyld 
 not agree among themselves, some being for imprisoning.hinr, and others 
 for letting him alone: aiyi they being thus divided, he escaped their < 
 hands. , 
 
 As several eminent men among those called Quakers, were taken 
 away by death, so others came in who filled their-; places; among these, 
 and none of the least was Robert Barclay, son of colonel David Bar- 
 clay, descended of the ancient'and famous family of the Barclays, arid 
 of Katharine Gordon, from the house of the dukes of Gordon. This 
 
1667] PEOPLE CALLED^QUAKERS. 75 
 
 his son Robert being born at Edinburgh, in the year 1648, was edu- 
 cated in France and trained up in HteratUre, having lived some years 
 with his uncle at Paris, where the Papists were very active to bring him 
 over to their religion. But though in that tender age he seemed a little 
 to hearken to them, yet growing up in years, and so advancing in know- 
 ledge, he soon got a clear sight of their errors. DdVing his stay in 
 France, he not only became master of the French, but also of the Latin 
 tongue ; and after he had been instructed in the language of the learn- 
 ed, and other parts of human literature, he returned to Scotland; but 
 during his absence, his father had received the doctrine of the Quakers, 
 and showed by his pious behaviour, that he had not therein acted incon- 
 siderately. Robert Barclay having attained the age of hineteen years, 
 and being come tp a good maturity jof understanding, found so much 
 satisfaction in the religion which his father made profession of, that he 
 also embraced it, and opeply showed before all the-world, that the des- 
 pised name of Quakers, could not hinder him frorp maintaining boldly 
 that which he now apprehended to be truth. Nay, he grew so zeal- 
 ous and valiant in the doctrine he now professed, that he became a 
 {)ublic promulgator of it ; and often engaged in disputes with the scho- 
 ars, not only verbally, but also by writing: for he was so skilful in 
 school learning, that he was able to encounter the learned with their 
 own weapons, and of such quick apprehension, as not to be inferior to 
 the refined wits; his meekness also was eminent; and these qualifica- 
 tions were accompanied with so taking a carriage, as rendered him 
 very acceptable to others. And though his natural abilities were great 
 enough to have made him surpass others in human learning, and so to 
 have become famous among men, yethe so little valued that knowledge, 
 that he in no wise endeavoured to be distinguished on that account. 
 But his chief aim was to advance in real godliness, as the coijiversation 
 I had with him hath undoubtedly assured me : for I was well acquaint- 
 ed with him; as also with Roger Haydock of Lancashire, a learned 
 and intelligent man, who about this time also came to enter into socie- 
 ty with those called Quakers, whose doctrine his eldest brother John 
 Haydock, had received before him. But it so Happened, that Roger 
 coming once to his father's house, was by his mother put on to disr 
 course with his brother John, in hopes that thereby he might have been 
 drawn off from the way of the Quakers. -But John gave such weighty 
 reasons for what he asserted to be truth, that he quickly put Roger to 
 silence, which so displeased his mother, who v(ras^inclined to the Presby- 
 terian way, that she blamed him for not having held it out longer against 
 his brother : but he told her, ' It is truth, I dare not say against it' 
 Being thus convinced, he al^o became a public professor of the doctrine 
 of the QuaTiers, and in time a zealous preacher of it too. And he being 
 a man of great parts, well read and full of matter, many tunes engaged 
 in disputes with the priests, sometimes making use of his pen also to that, 
 end; for he was an unwearied labourer, and suffered the spoiling of his 
 goodsi and, several imprisonments ; and though he was attended with 
 bodily weaknesses, yet he did not use to spare himself, but travelled 
 much to visit the churches in England, Scotland, Ireland, Holland, &c. 
 And he continued steadfast to the end of his days ; not only for which, 
 but also because of a special affection he bore me, his remembrance is 
 dear to me still. 
 I must now make some mention again of Miles Halhead, several 
 
76 THE HISTORY, &c. [1667 
 
 times named in this history, who this year coming into Devonshire, and 
 being brought before the magistraties, it was asked him, what business 
 he, (who dwelt in Westmoreland,) had in Devonshire? to which he an- 
 swered, that he was come there to see his old friehdsj whom formerly, 
 about ten years ago, he had acquaintance with. One of the magistrates 
 asked him, what were the names of those friends he meant 1 To which 
 he returned, 'One Sir John Coplestone, who was then high sheriff of 
 Devonshire ; John Page, who was mayor of Plymouth ; one justice 
 Howel, who was then the judge of the sessions of Exeter, and one 
 colonel Buffet, who was also a justice at that time.' One of the magis- 
 trates then said to the others, ' Truly, gentlemen, this man calls these 
 men his friends, yet they have been his persecutors,' Another of the 
 magistrates, then gave him an account, into what pitiful condition those 
 men were fallen, and how they lost their estates'; nay. Buffet had been 
 committed to prison for high treason, and was escaped out of jail, and 
 not to be seen in his own country. And further he said to Halhead, 
 ' Thus I have given you a true account of your old friends ; if these 
 men were your persecutors, you may be sure they will trouble you no 
 more : for if they that trouble you and persecute you, have no better 
 fortune than these men, I wish that neither I, nor any of my friends, 
 may have any hand in persecuting of you.' And thus these discreet 
 magistrates suffered him to go his ways, without meddling with him. 
 
 Neither was persecution now generally so hot in England as it had 
 been before, yet the Presbyterians and some others durst not keep pub- 
 lic meetings, lest they should be fined ; but at times when, they have 
 met for worship, they have hSd tobacco pipes, bread and cheese, and 
 cold meat on the table, having agreed before-hand, that if the officers 
 came in upon them, they should leave their preaching and praying, and 
 fall to their meat. This made G. Fox say to one Pocock, whose wife 
 was one of his friends, 'Is not this a shame to you wlio persecuted and 
 imprisoned us, and spoiled our goods, because we would not follow yoii, 
 and be of your religion, and called us house-creepers V ' Why,' said 
 Pocock, ' we mus4 be wise as sdrpents,' To which G. Pox returned, 
 * This is the serpent's wisdom indeed. Who would ever have thought, 
 that you Presbyterians and Independents, who persecuted andimpris- 
 oned others, for not following your religion, now should flinch away 
 yourselves, and not stand to, and own your own religion.' ■ ' 
 
 G. Fox travelled this year through England, and visited his friends in 
 their meetings. But I pass by his occurrences. 
 
 This year also came forth the perpetual edict, so called, in Holland, 
 made as the title recites, for the maintenance of liberty,- and for preser- 
 vation o'f the unity, and the common quiet of the country of Holland 
 and West-Friesland. By this edict, the chief command of the military 
 forces of the states, and the stadtholdership, (or deputy-ship,) were se- 
 parated. This was on purpose to prevent the prince of Orange's be- 
 coming too potent, for hereupon followed the suppression of the stadt- 
 holdership. But how strong soever this law was made, and confirmed 
 fay oaths, yet afterwards it was broken by the instigation of the rabble, 
 as Will be seen in its due time. This year also a. peace was concluded 
 between England and Holland, not long after the Dutch had burnt some 
 of the king's shipfS in the Thames. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKEHS. 
 
 THE NINTH BOOK. 
 
 IN the beginning of the year 1668, William Penn, son of admir&l sir 
 William Penn, began to show himself openly an adherer to, iand an as- 
 serter of the dodtrine of those called Quakers. He had been trained 
 up in the university of Oxford, and he was afterwards by his father 
 sent into France, where for some time he lived, (as himself once told 
 me,) with the famous preacher, Moyses Amyraut. After a considera- 
 ble stay in that kingdom, being returned and come into Ireliand, he once 
 went to a meeting of those called Quakers, which being disturbed, he, 
 though finely clothed as a young gentleman, and wearing a great perri- 
 wig, was with others carried from thence to prison, where by his fellow 
 prisoners, he was more confirmed in that doctrine which he already 
 apprehended to be truth. But when it come to be known that he was 
 the son of Admiral Penn, he was soon released. This charige did not a 
 little grieve his father, wlio intended to have trained him up- for the 
 court; but now saw his eldest son in the early part, being about the 
 twenty-second year of his age, entered into the society of the despised 
 Quakers. Several means were used, nay even his necessaries were 
 withheld from him, to draw him oflT, if possible, and bring him to other 
 resolutions. Butiall devices and wiles proved in vain: for he continued 
 steadfast, and conversed much with Josiaht^Ioale, who likewise in his 
 young years came over to the Quakers. 
 
 This summer Stephen Crisp was prisoner at Ipswich, where the num- 
 ber of friends was considerably increased by his ministry. 1, with some 
 other friends of Holland, visited him there in prison, and we found hina 
 in a cheerful condition, as well contented as if be had been at liberty : 
 for he suffered for the ministry of the gospel, and continued to preach 
 in prison when his friends ca.me to visit him. 
 
 The journey which G. Fox made this year through England and 
 Wales I pass by. The latter part of the summer he returned to London, 
 where with great satisfaction I heard him preach several times before 
 a numerous auditory : for about that time, the meetings of dissenters 
 were not disturbed at London, but all was so quiet, that the Quakers, 
 
78 THE HISTORY OF THE [1668 
 
 SO called, were suffered to build a large meeting plane in Gracechurch- 
 streeti where the first time a meeting was kept, I was present, aqd saw 
 G. Fox, and heard him preach there, besides some others. 
 
 Whilst he was at London, he gave a visit to esquire Marsh, who 
 now was a justice of, the peace in Middlesex, and it so happened that 
 he was at dinner when G. Fox came to his house, which so pleased him, 
 that he kindly invited him to sit down with him to dinner, but G. Pox 
 courteously excused hipself. There were at; that time several great, 
 persons at table with justice Marsh, who said to- one of them, (a Papist,) 
 'Here is a Quaker you have not seen before.' From -this the said Pa- 
 pist took occasion to ask G. Fox, whether he did own the christening 
 of children? To which G. Fox answered, there was no Scripture for 
 any such practice. ' What!' said he, ' not' for chrisjening children?' 
 Nay,' replied G. Fox^ ' the one baptism bytthe one Spirit into one body, 
 we own ; but to throw a little water on a child's face, and to call that 
 baptizing and christening it, there is no Scripture for that.' Then the 
 Roman Catholic asked him, whether he did not.ownthe Catholic -Faith? 
 'Yes',' said G. Fox, but he added, that neither the pope nor the Papists 
 were m that Catholic Faith ; since the true faith worked by love, and 
 purified the heart; and if they were in that faith which gives victory, 
 by which they might have access to God, they would not talk to the 
 people of a purgatory after death ; neither would they ever use prisons, 
 racks, or fines, to force others to their religion ; because that \yas not 
 the practice of the apostles and primitive Christians ; but'it wa^ the prac- 
 tice of the faithless Jews and heathens, to use^uch forcing,means. ' But,' 
 continued G. Fox, ' seeing thou art a great and leading man among- 
 the Papists, and sayest, there is no salvation hut in your church,! 
 desire to know of thee, what it is that bringeth salvation in your church,? 
 To this the Roman Catholic answered, ' A good .life :' 'And nothing 
 else V said G. Fox. ' Yes,' replied the other, ' good works.' ' Is this 
 your doctrine and_ principle,' said G. Fox. ' Yes/ said he. Then G. 
 Fox replied, ' Neither thou nor the pope, nor any of the Papists know, 
 what it is that brings salvation.' Then the, Roman QathoUc asked him, 
 what brings salvation into your church? G. Fox answered, 'That~ 
 wTiich brought salvation to the church in the apostles' days, namely, 
 the grace of God, which the Scripture says brings, salvation, and hath 
 appeared to all men; and teaches us to deny ungodliness, and worldly 
 lustsj and to live godly, righteously, and soberly iir this present world. 
 By this it appears, it is not the good works, nor the good Kfe, that brings 
 the salvation, but the grace.' 'What I' said the Roman Catholic, . 'd^th 
 this grace, that brings salvation, appear unto all men?' 'Yes,' said-.G. 
 Fox. ' I deny that,' returned the other. 'All that deny that,' replied 
 G. Fox, 'are sect-makers, a,nd are not in the universal faith,, grace, 
 and truth, which the apostles were in.' Then the Roman Catholic 
 began to .speak about the mother-church, which gave occasion to much 
 discourse, and G. Fox asserted, that if any outward place had claim 
 to be the mother-church, above all other churches, that Jerusalem had 
 much more right to it than Rome. But in conclusion he said, that there 
 was no other mother-cjiurch but Jerusalem, which is above, and is free, 
 and which is the mother of us all, as saith the apostle.- Upon this sub- 
 ject G. Fox did so paraphrase, that esquire Marsh said at length to 
 the Roman Catholic, 'O you do not know this man. If he would but 
 come to church now and thenj he would be a brave man.' 
 
1668] PEOPLE CALLED QUAKERS. 79 
 
 After some other discourse together, G. Fox, got an opportunity to 
 go aside with the said Marsh into another room, and to desire that he 
 ■who had much of the management of affairs, would prevent the perse- 
 cution of his friends as much as possihly he could. Marsh showed him- 
 self not averse to this, but said, he was in a strait how to act between 
 the Quakers and some other dissenters. 'For,' said he, 'you say ye 
 cannot swear, and the Independents, Baptists, and Fifth-monarchy peo- 
 ple, say also, they cannot swear.' To this G. Fox said, ' I will show 
 thee how to distinguish : the members of those societies thou speakest 
 of, do swear in some cases, but we cannot swear in any case. If any 
 one should steal their cows or horses, and thou shouldest ask them whe- 
 ther they would swear they were theirs ? Many of them would readi- 
 ly do it. But- if thou triest our friends, they cannot swear for their own 
 goods* Therefore when thou puttest the oath of allegiance to any of 
 them, ask them whether they can swear in any other case; as for their 
 cow or horse? ^hich if they be really of us, they cannot do, though 
 they can bear witness to the truth.' Then G. Fox gave him a relation 
 of a trial in Berkshire, viz. 'A thief having stolen two beasts from one 
 of those called Quakers, was imprisoned; out somebody having inform- 
 ed the judge, that the man that prosecuted was a Quaker, and he, (the 
 judge,) perceiving that he would not swear, would not hear what the 
 msui could say, but tendered him the oath of allegiance and supremacy, 
 which the said Quaker refusing, the judge premunired him, and let the 
 thief go free.' 
 
 'Esquire Marsh having heard this relation, said that judge was a wick- 
 ed man. And by what G. Fox h?id told him, he sufBciently perceived 
 how he might distinguish between the Quakers and other people. True 
 it is, the Baptists in those days made some profession of the unlawful- 
 ness of swearing, but when they came to be tried on that account, they 
 soon-desisted from that part of their profession, as will be shown more 
 at large in the seguel. But they and the Independents, &c. were very 
 loth to take the oath of allegiance, because of a grudge they had to 
 the government ; and this was well known to those that were at the 
 helm. But the innocent Quakers were continually exposed to the ma- 
 lice of their persecutors, and bore the hardest shock of the laws made 
 against dissenters. But now justice Marsh did not omit to free the 
 Quakers from persecution as'much as was in his power ; for .he kept 
 several from being premunired in those parts where he was a justice. 
 And when sometimes he could not avoid sending those that were brought 
 before him to prison, he sent some only for a few hours, or for a night. 
 And even this was such hard work to him, that at length he told the 
 king, he had sent some of the Quakers to prison contrary to his con- 
 science, and that he could not do so ^ny more. He also advised the 
 king to give liberty of conscience : and he was so serviceable to stop 
 the violence of persecution, that about this time little was heard about 
 disturbing of meetings. 
 
 About the forepart of this year, if 1 mistake not, there happened a case 
 at Edmondsbury, which I cannot well pass by in silence, viz. A cer- 
 tain young woman being, delivered of a bastard child, destroyed it, 
 and was therefore committed to prison : whilst she was in jail, it is 
 said William Bennit, a prisoner for conscience-sake, came to her, and 
 in discourse asked her, whether during the course of her life, she 
 had not many times transgressed against her conscience 1 And whether 
 
80 THE HISTORY OF THE [1668 
 
 she had not often thereupon.felt secret checks and inward reproofs, and 
 been troubled in her niind because of the evil committed; and this "he 
 did- in such a convincing way, that she not only assented to what he laid 
 bgfore her, but his discourse so reached her heart, that she came clearly 
 to see, that if she had not been: so stubborn and disobedient to those 
 inward reproofs, in all probability she would not have come to sjlch a 
 miserable fall as how she had: for man not desiring the, knowledge of 
 God's ways, and departing from him, is left helpless, and cannot keep 
 himself from evil, though it may be such a« fprmerly he would have 
 abhorred in the highest degree, and have said with Hazael, 'What, is 
 thy servant a dog, that he should do, this great thing?' W". Bennit thus 
 opening matters to her, did by his wholesome admonition so work upon 
 her mind, that she who never had conversed with the Quakers, and was 
 akogether ignorant of their doctrinb^ now came to apprehend that it 
 was the grace of God that^brings salvation, which she so often had with- 
 stobd ; and that this grace had >^not yet quite forsaken her, but how made 
 her sensible of the greatness of her transgression. This consideration 
 wrought so powerfully, that from a most grievous sinner, she became 
 a true penitent, and with hearty sorrow she cried to the Lord, that it 
 might please him not to hide his countenance. And continuing in this 
 state, of humiUation, and sincere repentance, and^persevering in suppli- 
 cation, she felt in time some ease ; and giving heed to the exhortations, 
 of the said Bennit, she attained at length to a sure hope of forgiveness 
 by the precious blood of , the immaculate Lamb, who- died for the sims 
 of the world. -V 
 
 Of this she gave manifest proofs, at her trial before judge Matthew 
 Hale, who having heard how pienitent she was, would fain have spared 
 her, having on purpose caused to be inserted in the indictment, that she 
 had committed the fact wilfully and designedly: But she being asked 
 according to the form, 'Guilty or not guilty? Readily answered, 
 ' Guilty.' This astonished the judge, who purposely had got the words 
 wilfully and designedly inserted in the indictment, that from thence she 
 might find occasion to deny the charge, and so to quash the indictment ; 
 and therefore he told her, tljat she seemed not duly to consider what 
 she said ; since it could not well be believed that such a one as she, who 
 it may be inconsiderately had roughly handled her child, should have 
 killed it wilfully and designedly. Here the judge opened a back door 
 for her to avoid the penalty of death. But now the fear of God had 
 got so much room in her heart, that no tampefilig would do; no fig 
 leaves could serve her for a cover; for she knew now that this would 
 have been, adding sin to sjn, and to cover herself with a covering, but 
 not of God's Spirit ; and therefore she plainly signified to the court, that 
 indeed she had committed the mischievous fact intendedly, thereby to 
 hide her shame '; and that she having sinned thus grievously, and being 
 affected now with true repentance, she. could by no means excuse her- 
 self, but was willing to undergo the punishment the law required ; and 
 therefore she could not but acknowledge herself guilty, since otherwise 
 how could she expect forgiveness from the Lord "? This undisguised 
 and free confession, being spoken with a serious countenance, did so 
 affect the judge, that tears trickling down his face, he sorrowfully said, 
 'Woman, such a case as this I never met with before;, perhaps you, 
 who are but young, and speak so piously, as being struck to the heart 
 with repentance, might yet do much good in the world : but now you 
 
1668] PEOPLE CALLED QUAKERS. 81 
 
 force me, that ex officio I must pronounce sentence of death against 
 you, since you will admit of no excuse.' Standing to what she had 
 said, the judge pronounced sentence of death. And when afterward 
 she came to the placfe of execution, she made a pathetical speech to the 
 people, exhorting the spectators, especially those that were young, 'To 
 have the fear of God before their eyes, to give heed to his secret re- 
 proofs for evil, and so not to grieve and resist the good spirit of the 
 Lord ; which she herself not having timely minded, it had made her 
 run on in evil, and thus proceeding from wickedness to wickedness, it 
 had brought her to this dismal exit. But since she firmly trusted to 
 God's infinite mercy, nay surely believed her sins, though of a bloody 
 dye, to be washed off by the pure blood of Christ, she could content- 
 edly depart this life.' Thus she preached at the gallows the doctrine 
 of the Quakers, so called, and gave heart-melting proofs that her im- 
 mortal soul was to enter into paradise, as well as anciently that of the 
 thief on the cross., I have been credibly informed by a person who 
 had it from the mouths of such as were present at the execution, that 
 in her request to God she prayed, that it might please him to give a 
 visible sign, that she was received into his favour. And that though it 
 was then a cloudy day, yet immediately after she was turned off, the 
 clouds broke a little, and the sun for a few moments shined upon her 
 face, and presently dfter ceased shining, and the sky continued overcast. 
 She thus in a serious frame of mind, suffered death, which her crime 
 justly deserved. 
 
 This year at London died Thomas Loe, a man of an excellent gift, 
 who zealously had laboured in the ministry of the gospel in Ireland, 
 and by his preaching had brought many over into the society of his 
 friends, and among others also William Penn, to whom on his death-bed 
 he spoke thus, 'Bear thy cross, and stand faithful to God; then he will 
 give thee an everlasting crown of glory, that shall not be taken from 
 thee. There is no other way which shall prosper than that which ihe 
 holy men of old have walked in. God hath brought immortality to light, 
 and life immortal is felt. Glory, glory to him, for he is worthy of it. 
 His love overcomes my heart, nay, my cup runs over : glory be to bis 
 name for ever.' No wonder that this speech of one that was at the 
 point of entering into eternity, confirmed William Penn exceedingly in 
 that doctrine, which he had now embraced as truth. At another time 
 Thomas Loe said to his friends that stood at his bed-side, 'Be not trou^ 
 bled, the love of God overcomes my heart.' And to George Whitehead 
 and others he said, ' The Lord is good to me ; this day he hath covered 
 me with his glory. I am weak, but am refreshed to see you. The 
 Lord is good to me.' Another friend asking him how it was with him, 
 he answered, 'I am near leaving you, I think: but am as well in my 
 spirit as I can desire : I bless the Lord : I never saw more of the glory 
 of God than I have done this day.' And when it was thought he was 
 departing, he began to sing praises to the Lord, saying, ' Glory, glory 
 to thee for ever !' Which did not a little affect the slanders by, thus to 
 hear a dying man sing. And in this glorious state he departed this life 
 the 5th of October. 
 
 Now since persecution was at a stand this year at London, those of 
 other persuasions sometimes bitterly jnveighed from the pulpit against 
 the Quakers, and would challenge them also to a dispute. William 
 Burnet and Jei'emy Ives, eminent Baptist teachers, had encountered 
 
 Vol. II.— 11 
 
82 THE HISTORY OF THE [1668 
 
 George Whitehead this summer at Chertsey, and Hpfn, in Surry, about 
 the resurrection, and Christ's body in, heaven, endeavouring to blacken 
 the Quakers in respect of those points, befcause they kept to Scripture 
 words, from which the others departing, advanced very gross absurdi- 
 ties. 
 
 One Thomas Vincent, a Presbyterian teacher, was much disturbed 
 because some of his, auditory were gone over to the society of the 
 Quakers ; and to render them odious, he and his fellow teachers accused 
 them of erroneous doctrine concerning the Trinity; and this was chiefly 
 because they did not approve of such expressiohs as were not to be 
 found in the holy Scriptures, as that of Three persons. On this subject 
 a dispute was held in the Presbyterian meeting-house at London, be- 
 tween the said Vincent on one side, and George Whitehead on the other. 
 That which Vincent and his brethren advanced first, was an accusa- 
 tion, that the Quakers held damnable doctrine. George Whitehead de- 
 nying this, would have given the people an information of the principles 
 of his friends ; but Vincent instead thereof, stated this question, 'Do you 
 own one Godhead, subsisting in three distinct and separate persons'?' 
 Whitehead and those with him denying this as an unscriptural doctrine, 
 Vincent framed this syllogism. 
 
 'There are Three that bear record in heaven, the Father, the Word, 
 and the Holy Ghost : and these three are one. 
 
 ' These are either three manifestations, three operations, three sub- 
 stances, or three somethings else besides subsistences. 
 
 'But they are not three manifestations, three operations, three sub- 
 stances, nor three any things else besides subsistences. 
 
 Ergo, ,' Three subsistences.' 
 
 G. whitehead rejected these terms, as not to be found in Scripture, 
 not deducible from the 1 John^v. 7, the place Vincent instanced. Arid 
 therefore he desired an explanation of those terms, insomuch as God 
 did not use to wrap up his truths in heathenish metaphysics, but in plain 
 language. But whatever was said, no better explanation could be ob- 
 tained, than person, or the mode of a substance. G. Whitehead and 
 William Penn, who also was there, alleged several places from Scrip- 
 ture, proving God's complete unity : and they queried how God was to 
 he understood, if in an abstracted sense from his substance I But in- 
 stead of answering the question, they concluded it a point more fit for 
 admiration than disputation. Then W. Penn denied thfe minor propo- 
 sition of Vincent's syllogism ; ' For,' said he, ' no one substance can 
 have three distinct subsistences, and preserve its own unity: for every 
 subsistence will have its own substance; so that three distinct subsist- 
 ences, or manners of beings, will require three distinct substances or 
 beings : consequently three Gods : for if the infinite godhead subsists in 
 three separate manners or forms, then is not any one of them a perfect 
 and complete subsistence without the other two : so parts, and something 
 finite is in God ; or if infinite, then three distinct infinite subsistences ; 
 and what is this, but to assert three Gods, since none is infinite but God? 
 On the contrary, there being an inseparability betwixt the substance 
 and its subsistence, the unity of substance will not admit a Trinity of 
 incommunicable or distinct subsistences.' 
 
 After several words on both sides, G. Whitehead, to bring this strange 
 doctrine nearer to the capacity of the people, comparing their three 
 persons to three apostles, said, he did not understand, how Paul, Peter, 
 
1668] PEOPLE CALLED QUAKERS. 83 
 
 and John could be. three persons and one apostle. At which one Mad- 
 docks, one of Vincent's assistants, framed this odd syllogism ; ' He that 
 scornfully and reproachfully compares our doctrine of the blessed Trin- 
 ity of Father, Son, and Spirit, one in essence, but three in persons, to 
 three finite men, as Paul, Peter, and John, is a blasphemer. But you, 
 G. Whitehead, have done so. Ergo. A rash conclusion ; but how firm, 
 let the judicious reader determine. I have no mind to enter further 
 into this quarrel, since the parties on both sides went away unsatisfied : 
 for Vincent had not been able to prove the doctrine of the Quakers 
 damnable, as he had asserted. But his passion had transported hihn, 
 as, well as when he said from the pulpit to those of his society, that he 
 had as lief they should go to a bawdy-house, as to frequent the Quakers' 
 meetings, because of their erroneous and damnable doctrines. And 
 pointing to the window he further said, 'If there should stand a cup of 
 bpispn, I would rather drink it, than suck in their damnable doctrines.' 
 But this untimely zeal did not profit him ; for it gave occasion to some 
 of his hearers to inquire into the doctrines of the Quakers ; and thus 
 some came to be convinced of the truth thereof. 
 
 Now since the aforesaid dispute made a great noise at London, Wil- 
 liam Penn published a book with this title. The Sandy Foundation Sha- 
 kep, in which he explained the points controverted, and defended his 
 positions with good reason and the Holy Scriptures. But yet this book, 
 which he himself spread, caused such a stir, that it was evil spoken of, 
 and not long after he was committed to the Tower, and some thought 
 it was not without his father's being acquainted with it, perhaps to pre- 
 vent a W9rse treatment. 
 
 This was at the latter end of the year, about which time Josiah Coale 
 fell into a sickness, which took him off the stage of this life; he had lan- 
 guished long, and yet did not at all spare his voice, but was used both 
 in preaching and praying so to raise it, that he spent his natural strength 
 exceedingly, though he was yet as in a flourishing age; nay, it was his 
 life and joy to declare the gospel, 'and to proclaim the word of God, 
 for which he had an excellent ability : and when he spoke to the un- 
 godly world, an awful gravity appeared in his countenance, and bis 
 words were like a hammer and a sharp sword. But though he was a 
 son of thunder, yet bis agreeable speech flowed from his mouth like a 
 pleasant stream, to the consolation and comfort of pious souls. Qh ! 
 how^pathetically have I heard him pray, when he, as. transported and 
 ravished, humbly beseeched God, that it might please him to reach to 
 the hard-hearted, to support the godly^ and to preserve them steadfast : 
 nay, with what a charming and melodious voice did he sound forth the 
 praises of the Most High in his public prayers ! but his work was now 
 done, he had finished his course, and a time of rest from his labours, 
 was come. Although he grew weak, yet his manly spirit and great 
 courage bore him up for some time; but his disease, which seemed to 
 be a kind of consumption, at length so increased, that he was fain to 
 keep within doors for several weeks; then mending a little, he went 
 abroad again, and came into a meeting in London, where I beheld his 
 countenance much unlike what it used to be, for it clearly manifegtedi 
 his bodily indisposition : nevertheless he preached with a godly zeal^ 
 and his salutary exhortations flowed like a stream from his lips, which 
 seemed to be touched with a coal from the altar of heaven, whilst he 
 was preacfiing the gospel to the edification of his hearers. Now he 
 
84 THE HISTORY OF THE [1668 
 
 began to lift up his voice again to that degree, that judging from thence, 
 one would have supposed him to have been pretty well restored: but 
 the ground of his distemper not being takenaway, he was soon nfeces- 
 sitated to keep at home again; and his natural strength wasted away 
 so fast, and he so decUned, that his death began to be expected, which 
 not very long after fell out accordingly. A little before he died, G. Fox 
 being come to see him, asked him, whether any thing lay upon him to 
 write to the friends in England ? But he signified that he had nothing 
 to write, only desired that hi^^ve might be remembered to them, and 
 desired G. Fox to pray to God, that he might have an easy passage, 
 for he felt his end approaching. He having complied with his desire, 
 and seeing him' begin to be heavy, bid him go and lie on the bed : which 
 3. Coale did ; but finding this, as it seems, more uneasy, with the help 
 of his friends he rose again, and sat on the side of the bed ; and his 
 friends sitting about him, he felt himself so lively and powerfully raised, 
 that he spoke to them after this manner : 
 
 ' Well, friends, be faithful to God, and have a single eye to his glory; 
 and seek nothing for self, or your own glory; and if any thing of that 
 arise, judge it down by the power of the Lord God, that so ye may be 
 clear in his sight, and answer his witness in all people ; then will ye 
 have the reward of life. For my part, I have walked in faithfulness 
 with the Lord; and I have thus far finished my testimony, and have 
 peace with the Lord: his majesty is with me, and his crown of life is 
 upon me. So mind my love to all friends.' Then he ceased speaking ; 
 and a little time after he said to Stephen Crisp, ' Dear heart,, keep low 
 in the .ht)ly seed ofGod,'and that will be thy crown forever.' After 
 a short pause, he said, 'a minister of Christ, must walk as he walked.' 
 
 A little afterwards fainting, and being Stayed by his friends, he de- 
 parted in their arms, without the least sigh or groan, but as one falling 
 into a sweet sleep; and being filled with heavenly consolations, he 
 passed from this mortal life, to that which is immortal, having attained 
 the age of thirty-five years and two months, and preached the gospel 
 about twelve years. He had travelled much in the West Indies, sus- 
 tained great hardships, and laboured in the ministry at his own charge, 
 being freely given up to spend his substance in the service of the -Lord. 
 And though he went through many persecutions, imprisonments, and 
 other adversities, yet he was not afraid of danger, but alwaj's valiant ; 
 and continued in "an unmarried state, that so he might more freely 
 labour in the heavenly harvest, and many were converted by his min- 
 istry. He lived to see the desire of his heart accomplished ; for when 
 first he was raised up to true goodliness, being under the sense of his 
 former transgressions, he cried to the Lord for deliverance, and said 
 with David, 'If thou, O God, wilt help me thoroughly, then will I teach 
 transgressors thy ways, and sinners shall be converted unto thee.' He 
 had been long in a mournful staite, though naturally of a cheerful temper ; 
 and having himself passed through a path of sorrow, he was the more 
 able to comfort the mourners of Zion. The church was very sensible of 
 this great loss; and I have reason to think his corpse was attended to the 
 grave by more than a thousand of his friends, among whom I was then 
 one; and his burying being very public and vvell kriown,drew the eyes 
 of many spectators towards it. Let none think it strange, that I have 
 here expatiated somewhat largely, seeing he was indeed dear to me, 
 
1M8] PEOPLE CALLED QUAKERS. 85 
 
 and I have his kind usage yet in fresh remembrance; for the piety 
 of my mother, whom he had seen in England, caused him to give 
 me mariis of the esteem he bore to her memory : and his excellent 
 endowments so affected me, that I was eager to go to that meeting 
 where I heard he was likely to be; nay, I imagined I saw something in 
 him so extraordinary valuable, that I bore a very reverent respect to 
 him, and the more, because difference of age deprived me of a familiar 
 conversation with him. 
 
 On the 20th of the First month called January, 1668-9, Francis How- 
 gill, after a sickness of nine days, died in the prison at Appleby, where 
 he had been kept above five years. During his sickness he was in per-^ 
 feet good understanding, and often very fervent in prayer, uttering 
 many comfortable expressions, to the great refreshment of those about 
 him. He was often heard to say, ' That he was content to die, and 
 praised God for the many sweet enjoyments and refreshments he had 
 received in that his- prison-house-bed, whereon he lay, freely forgiving 
 all who had a hand m his restraint.' And said he, ' This was the place 
 of my first imprisonment for the truth, here at this town, and if it be 
 the place of my laying down the body, I am content' Several persons 
 of note, inhabitants of Appleby, as the mayor, and others,' came to visit 
 him ; and some of these praying thatGod might speak peace to his soul, 
 he returned, ' he hath done it.' About two days before his departure, 
 being attended by his wife, and several of his friends, he said to them : 
 ' Friends, as to matter of words, ye must not expect much more from 
 me, neither is there any great need of it, or to speak of matters of faith 
 to you who are satisfied : only that ye remember my dear love to all 
 friends who inquire of me ; for I ever loved friends well, or any in whom 
 truth appeared. Truly God will own his people, as he hath ever 
 hitherto done, and as we have daily witnessed ; for no sooner had they 
 made the act of banishment, to the great suffering of many good friends, 
 but the Lord stirred up enemies against them, whereby the violence of 
 their hands was taken off. I say, again, God will own his people, even 
 all those that are faithful. And as for me, I am well, and content to 
 die. I am not at all afraid of death ; but one thing was of late in my 
 heart, and that I intended to have written to George Fox and others, 
 even that which I have observed, viz. that this generation passeth fast 
 away; we see many good and precious friends within these few years 
 have been taken from us; and therefore friends had need to watch, and 
 be very faithful, that we may leave a good, and not a bad savour, to 
 the next succeeding generation; for we see that it is but a little time 
 that any of us have to stay here.' A few hours before he departed, some 
 friends from other places being come to visit him, he inquired about 
 their welfare, and prayed fervently, with many heavenly expressions, 
 that the Lord by his mighty power, might preserve them out of all such 
 things as would spot and defile. His voice then, by reason of his great 
 weakness failed him, and a little after he recovering some strength, said, 
 ' I have sought the way of the Lord from a child, and lived innocently 
 as among men; and if any inquire concerning my latter end, let them 
 know that I die in the faith in which I lived, and suffered for.' After 
 these words, he spoke some others in prayer to God, and so sweetly 
 finished his days in peace with the Lord, in the fiftieth year of his 
 age. 
 
 He left a good name behind him amongst all who knew him.— Some- 
 
86 THE fflSTORT OF THE [1668 
 
 time before his sickness, considering this mutable state, and finding in 
 himself some decay of nature, he made his will, in which, as his love 
 was very dear to his brethren, with whOnThe had laboured in the minis- 
 try, so he gave to each of them a remembrance of his love ; he left also 
 a legacy to his poor friends in those parts where he lived. 
 
 For although his moveable goods were forfeited to the king for ever, 
 yet the confiscation of his real estate was only for life ; so that from 
 thence having something left, he could dispose of it by his will. ^ . 
 
 During his imprisonment, he neglected not to comfort and strengthen 
 his brethren by writing, effecting that by his pen, which he could not 
 by word of mouth : he also defended his doctrine against those who op- 
 posed the same ; and among others, he wrote a large treatise against 
 oaths, contradicting the opinion of those who account it lawful to swear 
 under the gospel. , ' 
 
 About two years before his decease, he wrote an epistle of advice and 
 counsel as his last will and testament to his daughter Abigail, a child 
 whom he much loved, who was born in a time of deep exercises and 
 trouble, which nevertheless by the Lord's goodness he was patiently 
 brought through ; wherefore he named, this child Abigail, signifying, 
 the father's joy. In this testament he gave her instructions for thp 
 future conduct of her life, the beginning whereof is thus : 
 
 'Daughter Abigail, this is for thee to observe and keep, and take heed 
 unto all the days of thy life, for the regulating thy life and conversafioxi 
 in this world, that thy life may be happy, and thy end blessed, and God 
 glorified by thee in thy generation. I was not born to greaj possessions, 
 or did inherit great matters in this world; but the Lord' hath always 
 endowed me with sufficiency and enough, and hath been as a tender 
 father unto me, because my heart- trusted in him, and did love the, way 
 of righteousness from a child. My counsel unto thee is, that thou re- 
 member thy Creator in the days of thy youth, and fear the Lord in thy 
 youth, and learn to know him and serve him all thy days : first seek 
 the kingdom of God and the righteousness thereof; it is. not far from 
 thee, it is within thee ; it consists in hfe and power, and it stands in righ- 
 teousness, truth, and equity, justice, mercy, long-suffering, patience, love, 
 light, and holiness, this is the being and centre thereof ; therefore seek 
 not lo here, or lo there without thee, in tliis or that outward observa- 
 tion, for many seek there and never find it; but seek and thou shaltfind, 
 wait and thou shalt receive. If thou inquire, in what must I seek? and 
 what must I wait in? and how must I seek? I inform thee, that thou 
 must silence all thy own thoughts, and thou must turn thy mind to that- 
 which is pure, and' holy, and good within thyself, and seek and wait in 
 that in the light of Jesus Christ, wherewith ., thou art enlightened, which 
 shows thee when thou dost evil, and checks and reproves; take heed 
 unto that, and it will show the evil motions and thoughts: and as thou 
 lovest it, it will subdue them, and preserve thee for the time, to come 
 out of evil: for though thou be born into the world a reasonable crea- 
 ture, yet thou must be born again, and be made a new creature, or else 
 thou canst not enter into God's kingdom ; thou must know the seed of 
 the kingdom in thyself, of which thou must be born and formed again 
 into God's image. I have told thee God hath sown it in thee, a grain 
 of it, a measure of it, a portion of it, a measure of light and truths of 
 righteousness and holiness ; "keep in thy mind to that, and love it, and 
 
1668] PEOPLE CALLED QUAKERS. 87 
 
 thou wilt feel the heavenly Father working in thee, and begetting th^ft. 
 to life through Jesus Christ that hath enlightened thee, and. thou wilt 
 feel the power of the Lord strengthening thee, in thy little, and making 
 th6e to grow in the immortal seed of his kingdom, and outgrow and 
 overgrow all evil, so that thou wilt daily die to that, and have no plea- 
 sure in it, but in the Lord, and in his goodness and virtue shed abroad 
 in thy heart, which thou wilt taste and feel within, and, have joy and 
 comfort therein : love the Lord with thy heart and ?oul, even him that 
 made thee, and gave thee a being, and all things in heaven and earth; 
 and still wait for the knowledge of him in thyself, he is not far from 
 thee; but near unto thee, and unto all that call upon him in an upright 
 heart ; and do thou inquii'e of thy dear mother, she will inform thee, 
 she knows him, and the way to life and peace, and hearken to her 
 instruction : God is a spirit, of light, and life, and power, that searcheth 
 the heart, and shows thee when thou dost, or thinkest, or speakest evil, 
 and shows unto man or woman their thoughts. That which shows the 
 evil, is good, and that which shows a lie, is truth; this is within, take 
 heed to it, this is called God's spirit in the Scriptures, believe in it, love 
 it, and it will quicken thy heart to good, and it will subject the evil : 
 here is thy teacher near thee, love it, and if thou act contrary, it will 
 condemn thee ; therefore take heed unto this spirit of truth, and it will 
 enlighten and enliven thee, and will open thy understanding, and give 
 thee to know what God is, and to do that which is good and acceptable 
 in his sight ; this spirit never errs, but leads out of all error into all truth. 
 Be sober-minded in thy youth, and wait on the Lord within, hearken 
 unto him. God. is light immortal, life immortal, truth immortal, an ever- 
 lasting eternal Spirit : he speaks spiritually and invisibly within the 
 hearts and consciences of men and women : hear what he speaks, and 
 obey his voice, and thy soul shall live ; fear to offend him, or sin against 
 him, for the wages of sin are death ; therefore prize his love in thy 
 young and tender years, and do thou read the Scriptures and Friends' 
 books, and take heed to what thou readest to obey it, as far as thou 
 understandest ; and pray often unto the Lord, that he will give thee his 
 knowledge, and open thy understanding in the things of his kingdom; 
 search thy heart often with the light of Christ in thee, manifest and 
 bring thy deeds to it, that they may be tried ; and examine thyself how 
 the case stands betwixt the Lord and thee ; and if thou seest thyself 
 wrong, humble thyself, and be-sorry, and turn unto him, and he will 
 show thee mercy; and take heed for the time to come, that thou run 
 not into the same evil again ; keep thy heart clean, watch against the 
 evil in thyself, in that which shows it ; therein there is power, and there- 
 by thou hast power to overcome all evil. And, dear child, mind not 
 the pleasures of sin, which fire but for a moment, and the end is misery ; 
 but keep under and cross thy will and affection, so thy mind will have 
 no pleasure in the evil, but in good ; and thou wilt, feel the immortal 
 seed springing up-in thee, which God's peace and love is to. O child! 
 these are great and weighty things, not to be slighted. Accompany 
 thyself always with them that fear the Lord, and fear and worship him 
 in spirit and truth, and lead a holy and blameless life and conversation jf 
 deny them not, but love them, and suffer with them. Takoi heed- that 
 thou follow not the hireling teachers, who preach for gain and lucre, 
 and abide not in Christ't doctrine; believe them not, heed them not. 
 
88 THE HISTORY OF THE [;1668 
 
 j^ey do people no good ; but thou Wilt see them thyself, they have an 
 outside show of godliness sometimes, but deny the power of God and 
 true holiness ; remember I have told thee, who have had perfect know- 
 ledge of them. But be sure that thou let nothing separate thy love from 
 God and his people; those are his people that keep his law, and obey 
 Christ's voice, and lead a holy life, and they were ever hated and belied, 
 and persecuted, and evil-spoken of, always by bad and evil loose peo- 
 ple ; these are God*s people, and his love, and peace, and blessing is 
 with them ; do thou grow as a natural branch, (up among them,) of the 
 living vine, and continue all thy days in obedience unto God's will, and 
 thou wilt feel joy and love in thy heart, which above all thiiigs covet 
 after, and thou shalt attain and obtain everlasting peace, which the 
 Lord grant unto thee, according to the riches of his mercy and love, 
 which endure for ever and ever. Amen. 
 
 ' And now, Abigail, concerning thy well-being in this life, this is my 
 advice and counsel unto thee; love thy dear mother, and ever obey her 
 and honour her, and see thou grieve her not; benot stubborn nor wil- 
 ful, but submit unto her, and be as an obedient child unto her, whose 
 love and care hath been too great over thee and thy sisters, which hath 
 brought too much trouble upon herself; learn in thy youth to read aiid 
 write, and sew and knit, and all points of goodjabour that belong to a 
 maid, a,nd flee idleness and sloth, that nourisheth sin ; and as thou grow- 
 est up in years, labour in the aflairs of the country, and beware of 
 pride, and riotousness, and curiosity, but be well content with such ap- 
 parel as thy mother will permit thee, that thou mayest be a good ex- 
 ample unto others. Be not wanton, nor wild, nor light, but temperate, 
 moderate, and chaste, and not forward in words, nor speech, but swift 
 to hear, slow to speak ; and do thou always live with thy mother, and 
 be a help unto her, and cherish her in her old age and latter years, that 
 she may be comforted in thee, and her soul may bless thee. Love thy 
 sisters, and be always courteous to them and thy brother, encourage 
 one another in good : and if thou live to be a woman of perfect years, 
 keep thyself unspotted, and let not thy mind out after sports nor pas- 
 timesr the end of all those is sorrow : neither after young men ; if thou 
 have a desire to marry, do not thou seek a husband, but let a husband 
 seek thee; and if thou' live in God's fear, and an honest life and virtuous, 
 them that fear God will seek unto thee; let not thy afiections out unto 
 every one that proffers love, but be considerate, and above all things, 
 choose one, (if thou dost man-y,) that loves and fears the Lord, whose 
 conversation and manner, and course, of life, thou knowest well, before 
 thou give consent. Be discreet and wise, hide nothing from thy mother, 
 and she will advise thee, no doubt," for thy good; and if she be living, 
 marry not without her consent : and if thou join to a husband, be sure 
 thou love him in thy heart, and be obedient unto him, and- honour him 
 among all, so will his heart be more to thee, and his love increase ; 
 grieve him not, but be gentle, and easy to be intreated, and mind thy 
 own business ; and if the Lord give thee children, bring them up in 
 God's fear, and good exercise, and keep them in subjection unto thee, 
 and be an example of virtue and holiness unto them, that the Lord's 
 blessing thou mayest feel in youth and in age, and all tby life long. O 
 Abigail ! remember these things, keep in mind these things, read often 
 this writing over, get it copied over, and lay up my words in thy heart. 
 
1669] PEOPLE CALLED QUAKERS. 89 
 
 and do them, so wilt thou be happy in this life, and in the life to come: 
 these things I give thee in charge to observe, as my mind and will, and 
 counsel unalterable unto thee, as witness hereof I have set my hand, 
 
 Thy dear father, 
 
 FRANCIS HOWGILL.' 
 
 The 26th of the Sth Month, 1666. 
 
 In the beginning of this year the members of this society, held a ge- 
 neral Yearly-meeting at London, which since that time, hath been 
 used to be held there annually, in the week called Whitsun-week,* be- 
 cause at that time of the year it is commonly best travelling, &q. Se- 
 veral are deputed from all places to this meeting, and what concerns 
 the church in general, is there treated on. 
 
 Persecution for religion seemed now to be at a stand, which dis- 
 pleased some of the most rigid sort of churchmen, which we not only 
 have already, but m^y again in due glace demonstrate. 
 
 About this time, as I take it, a certain bishop said occasionally, that 
 the Quakers by their unlimited freedom, increased much, and therefore 
 it was very needful to take care of them, seeing they often had much 
 greater assemblies than the national church ; ' For,' said he, ' at such a 
 time I preached myself, and there were but a few hearers, when at the 
 same time the Quakers' meeting just by was crowded fuUJ; and there- 
 upon he desired them to consider whether it was not high time to stop 
 these sectaries? After he had set forth his matter at large, another 
 lord then present among others, said, that indeed it seemed that the 
 lord bishop had spoken what was very reasonable, that the sectaries 
 had often more hearei's than the national church-preachers, and that it 
 was not strange to him that it displeased him, since he took so much 
 upon himself: ' For,' said he, ' his lordship observed, that he preached 
 himself; and the professed Quakers, who had such great assemblies, 
 preached Christ Jesus, and therefore no wonder that they had the more 
 hearers.' This was such a witty turn upon the bishop, as no doubt 
 made him so sensible as not to think fit to enter upon the debate in a 
 doubtful dispute, for it is observable, this lord's turn upon the bishop was 
 chiefly to stop him from promoting persecution. 
 
 This spring G. Fox travelling to York, went through several other 
 places in the North of England ; and although he came near to his old 
 enemy, colonel Kirby, who had a fit of the gout, and had threatened 
 him, yet he passed on unmolested. So he went to Liverpool, whence 
 he, with some of his friends, passed over for Ireland: among others, 
 were Thomas Briggs and John Stubbs ; and being arrived at Dublin, he 
 was kindly received by his friends ; and journeying into the country, 
 he met with no small opposition from the Papists, of whom there are 
 many there. Being come to a certain place, he challenged the Jesuits, 
 priests, and monks, to try whether their god, which they make of a 
 wafer, be an immortal god, but they could not be brought to it ; where- 
 fore he said, they were worse than Baal's priests, for Baal's priests 
 tried their god. Then he went to Cork, where they had knowledge of 
 his coming, and intended to. take him prisoner ; for the Quakers in 
 Ireland were man^ years sharply persecuted, as their brethren were 
 
 * It hath since been fixed to be held on the Second-day immediately foUowing^ the 
 third First-day in the Sth month. 
 
 Vol. II.— 12 
 
90 THE HISTORY OF THE [1669 
 
 in England, of which to mention all circumstances it would make a 
 very large treatise. At this time there were many prisoners at Cork, 
 among whom was Samuel Thornton, with whom I was well acquaint- 
 ed, who being met with his friends in a chamber one First-day, the offi- 
 cer Quinnal came and shut the door of the room, and locked them in, 
 to the number of eighty persons, and carried the key to the mayor, 
 Matthew Dean, who gave order that there should neither victuals nor 
 drink be carried to them, and they could only get what was pulled up 
 with ropes through the grate, or thrown in through a hole : under this 
 chamber the soldiers were ordered to keep guard, that none might get 
 away, and they made so great a smoke, that many of the prisoners 
 were sick, among whom were some weakly old people, and some wo- 
 men with child, and nurses, who were almost stifled ; and complaint 
 thereof being made to the mayor, he answered in a scoffing manner, 
 ' They are all brethren and sisters, let them lie upon one another ; and 
 if they are stifled it is their own fault.' Thus they were kept twenty- 
 four hours, and afterwards some of them made prisoners. 
 
 Solomon Eccles, whom I also knew very well, was this year in pri- 
 son at Gallaway in Ireland, where he was put, by a strange accident. 
 He vvas an extraordinary zealous man, and what he judged evil he 
 warmly opposed, even to the hazard of his life. This zeal led him to 
 perform a strange action in a chapel of the Papists without the town; 
 for he went naked above his waist, with a chafing-dish of coals and 
 burning brimstone on his head, and entered the chapel when all the 
 people were on their knees to pray to their idol, and spoke as foUoweth: 
 ' Wo to these idolatrous worshippers ! God hath sent me this day to 
 warn you, and to show you what will be your portion except you re- 
 pent.' Which when he had done, he went away to the town, where he 
 was presently made a prisoner. What the benefit of this strange ac- 
 tion might be, I leave. 
 
 Amongst the martyrs of the reformed, we find some instances of 
 persons zealous to a strange degree, as of William Gardiner at Lisbon, 
 and Bertrand le Bias at Tournay, whose actions were not less remark- 
 able ; for this last, his snatching the host from the priest in their church 
 as they were at mass, was certainly a bold attempt, and not praise- 
 worthy, if it was only an act of human contrivance; but I shall leave 
 the judgment thereof unto God, as I account it safest, and the rather, 
 because under the sharpest punishment they could inflict, they seemed 
 not to shrink, but rather to be strengthened. However so sharp a trial 
 did not fall to Eccles's portion, and I think it safer not to judge hastily 
 of this uncommon performance. He was, to my knowledge, a bold 
 and undaunted man, and before this action in the chapel, as above, he 
 did something of a like nature at London at the fair-time, amongst the 
 plays, where he suflTered much by the coachmen whipping him griev- 
 ously on his naked back ; but that could not lay his fervent zeal, which 
 was kindled not only against the immodest and ungodly carriage of the 
 pretended fools, but also against those other vanities there used. To 
 what height his zeal carried him, the following instance will show : he 
 who had been a member of the church of England, and then went to 
 the Presbyterians, and afterwards among the Independents, and after 
 that was a Baptist, had been an eminent musician, so that by his art he 
 could get near 150/. a-year; but at last being a Quaker, he could not 
 follow for conscience-sake, what he now called his Babylonish trade of 
 
1669] PEOPLE CALLED QUAKERS. 91 
 
 music: wherefore he learned to make clothes to get his living by, and 
 sold his musical books and instruments; but, as he declared, he had no 
 peace in his conscience ; for observing them to be instruments of van- 
 ity, he judged they ought to be destroyed, and therefore bought them 
 again, although they were worth above 20^. and carried them, viz. vir- 
 ginals, fiddles, &c. to Tower-hill, where laying them together, he set 
 fire to them ; but when some who were by, endeavoured to hinder him, 
 and to get one of the virginals away, he stamped upon it with his foot, 
 and would not rest until hie had destroyed it; and after that he said, he 
 found peace in his conscience, having made an offering of that which 
 he once entirely loved, and in the use of which he was educated ; for 
 not only his father and grandfather, but his grandfather's father had been 
 musicians, and he himself had the name of an eminent music-master. 
 
 Another account we have of his strange zeal : when he saw how the 
 Quakers were belied by William Burnet, Jeremy Ives, and Matthew 
 Kiffin, teachers amongst the Baptists, as if they believed not in Christ 
 nor the resurrection, he challenged all the teachers, and priests, and 
 Jesuits, openly in a book which he printed, to come to a proof with him, 
 who were the true worshippers ; first, to fast seven days and seven 
 nights, and neither to eat nor drink; and then the next seven days not 
 to sleep day nor night ; but we may well think that none were to be 
 found to enter the lists with him, nor to put themselves on such a test; 
 and although some reckoned him out of his wits, yet he was not, for I 
 remember the time very well, and had many an opportunity both to see 
 and to hear him speak. 
 
 I now return to G. Fox at Cork in Ireland, where they intended to 
 take him, nevertheless they let him go unmolested, although he rode 
 through the market, by the mayor's door, who not only saw him, but 
 said, ' There goes G. Fox,' and yet he let him pass quietly. After he 
 had travelled through many places in Ireland, he came again to Dublin, 
 from whence he returned to England, and coming into Gloucestershire, 
 he heard at Nailsworth of a report which had been spread abroad in 
 the country, that he was turned Presbyterian, and they had prepared 
 a pulpit for him in the open yard, where he was to preach. G. Fox 
 hearing this, thought it very strange, whereupon he went to the place 
 spoken of, where he indeed found a pulpit ; but the case was this : a cer- 
 tain Presbyterian preacher, named John Fox, who went preaching 
 about the country, was to preach there, and it seems some had changed 
 his name from John to George, whereupon it was reported that he was 
 turned from being a Quaker, to be a Presbyterian: this begat so great 
 a curiosity in the people, that many went thither to hear this Quaker 
 turned Presbyterian; so this John Fox came to have a great auditory 
 of several hundreds, who would not have went a foot to have heard 
 him, had they known it. Now some hundreds of them hearing after- 
 wards that the real G. Fox was not far ofi" at a meeting, they went 
 thither and were sober and attentive ; where they were by him directed 
 to the grace of God in themselves, which would teach them and bring 
 ihem salvation. And when the meeting was over, some of the people 
 said, they liked George Fox the Quaker's preaching, better than G. F. 
 the Presbyterian. Not long after this John Fox was complained of in 
 the house of commons, for having a tumultuous meeting, in which trea- 
 sonable words were spoken. This John Fox had formerly been priest 
 of Marshfield in Gloucestershire, and being put out of that place, was 
 
92 THE HISTORY OF THE [1670 
 
 afterwards permitted by a common-prayer priest to preach sometimes 
 in his steeple-house ; at length this Presbyterian priest presuming too 
 far upon the parish priest's former grant, began to be more bold than 
 welcome, and would have preached there whether the priest would or 
 not ; which caused a great bustle and contest between the two priests, 
 and their hearers on either side, in which the common-prayer book 
 was cut to pieces, and it is said some treasonable words were then 
 spoken, by some of the followers of this John Fox; which case was 
 quickly put into the newspapers, and some malicious Presbyterians 
 caused it to be so worded as if it had proceeded from G. F. the Quaker, 
 but some members of the house of commons certified it under their 
 hands, that it was John Fox, formerly priest of Marshfield, who was 
 complained of to be the ringleader of that unlawful assembly. 
 
 After this G. F. travelled to Bristol, where he met with Margaret 
 Fell, then a widow, who came thither to visit her daughter Yeomans. 
 He had before this intimated to her his affection, and proposed to take 
 her in marriage at a suitable time ; but though he had a sense in him- 
 self, it was of the Lord, yet he did not at first find a freedom to accom- 
 plish the same, but all obstructions being now removed, he so proposed 
 the matter, that if she was willing to give her consent, that the same 
 should be accomplished, she might first send for her children; who 
 being come, he asked both her daughters and their husbands, whether 
 they had any thing against his taking their mother to be his wife 1 And 
 they all severally expressed their satisfaction therein. Then he asked 
 Margaret, whether she had performed her husband's will? And the 
 children, whether, if their mother married, they should lose by itl The 
 children said, she had answered it to them, and desired him to speak 
 no more of that. So observing they were all well satisfied, he proceed- 
 ed in his marriage, and took Margaret Fell to wife in a public meet- 
 ing of friends in Bristol. She was a woman of a noble endowment, 
 and this I know not only by her writings, but I have also heard her 
 preach an hour together, delivering her matter compactly and orderly. 
 
 G. F. being married, he stayed with his wife about a week in Bristol, 
 and then they went together to Oldstone, and there taking leave of each 
 other, they parted, she went homeward into the north, and he travelled 
 through Wiltshire, Berkshire, Oxfordshire, Bucks, and so to London : 
 for although now he had a wife, yet he did not neglect his care towards 
 the churches, all the nation over, in the gift which he had received of 
 God, both in word and writing to their edification, and among the rest 
 he had a special regard, that the poor might be taken care of, to which 
 end he wrote an epistle in London, to this effect, that poor children 
 should be put forth apprentices to trades, whereby in time, they might 
 help their aged parents, and enable them to bring up their families, and 
 maintain themselves handsomely. 
 
 G. Foxstayed not long in London ; but the year 1670 being now come, 
 he travelled through Hertfordshire, Cambridgeshire, Huntingdonshire, 
 and Leicestershire, where he expected to have met with his wife ; for 
 he had wrote her word, if she found it convenient, to meet him there ; 
 but instead thereof he understood she was hauled out of her house and 
 carried to Lancaster prison, upon the old premunire, which was exe- 
 cuted upon her five years before, from which she was discharged by 
 order of the king and council the last year. Wherefore, after he had 
 visited friends in those counties, he returned to London, where he found 
 
1670] PEOPLE CALLED QUAKERS. 03 
 
 two of his wife's daughters, whom he hastened to go to the king, to 
 acquaint him how their mother was dealt with, wmch they did, but 
 met with much difficulty ; yet they diligently attended the same, as it 
 behoved them for their mother, who was a mother or overseer of the 
 church also, and therefore of the greater concern ; but at last through 
 assiduous application, they got to the speech of the king, to whom one 
 of them said, that instead of their waiting upon him to return him thanks 
 for the discharge of their mother, they were now necessitated to make 
 complaint of their mother's being cast into prison a second time. Where- 
 upon the king gave command to sir John Otway, to write to the sheriff 
 of Lancashire, to set her at liberty, which letter G. F. accordingly has- 
 tened his daughters with into the country. 
 
 The parliament now sitting, made a law, entitled. An Act to prevent 
 and suppress seditious conventicles, which is as follows : 
 
 'For providing fyrther and more speedy remedies against the grow- 
 ing and dangerous practices of seditious sectaries, and other disloyal 
 persons, who under pretence of tender consciences, have or may at 
 their meetings contrive insurrections, (as late experience hath shown,) 
 (2) Be it enacted by the king's most excellent majesty, by and with the 
 advice and consent of the lords spiritual and temporal, and commons 
 in this present parhament assembled, and by authority of the same, that 
 if any person of the age of sixteen years or upwards, being a subject 
 of this realm, at any time after the tenth day of May next, shall be 
 present at any assembly, conventicle, or meeting, under colour or pre- 
 tence of an exercise of religion, in other manner than according to the 
 liturgy and practice of the church of England, in any place within the 
 kingdom of England, dominion of Wales, or town of Berwick-upon- 
 Tweed, at which conventicle, meeting, or assembly, there shall be five 
 Eersons or more assembled together, over and besides those of the same 
 ousehold, if it be in a house where there is a family inhabiting ; or if 
 it be in a house, field, or place where there is no family inhabiting; 
 then where any five persons or more, are so assembled, as aforesaid, it 
 shall and may be lawful to and for any one or more justices of the 
 peace of the county, limit, division, corporation or liberty, wherein the 
 oflTence aforesaid shall be committed, or for the chief magistrate of the 
 place where the ofi'ence aforesaid shall be committed ; and he and they 
 are hereby required and enjoined upon proof to him or them respec- 
 tively made of such offence, either by confession of the party, or oath 
 of two witnesses ; (3) (which oath the said justice and justices of the 
 peace, and chief magistrate respectively, are hereby empowered and 
 required to administer,) or be notorious evidence and circumstance of 
 the fact, to make a record of every such offence under his or their 
 hands and seals respectively: which record so made, as aforesaid, shall 
 to all intents and purposes be in law taken and adjudged to be a full 
 and perfect conviction of every such offender for such offence : and 
 thereupon the said justice, justices, and chief magistrate respectively, 
 shall impose on every such offender so convicted, as aforesaid, a fine 
 of five shillings for such first offence: which record and conviction 
 shall be certified by the said justice, justices, or chief magistrate, at the 
 next quarter-sessions of the peace, for the county or place where the 
 offence was committed. 
 
 II. And be it further enacted by the authority aforesaid, that if such 
 
94 THE HISTORY OF THE [1670 
 
 offender so convicted, as aforesaid, shall at any time again commit the 
 like offence or offences, contrary to this act, and be thereof in manner 
 aforesaid convicted, then such offender so convict of such like offence 
 or offences shall for every such offence incur the penalty of ten shillings; 
 (2) which fine and fines, for the first and every other offence, shall be 
 levied by distress and sale of the offender's goods and chattels; or in 
 case of the poverty of such offender, upon the goods and chattels of 
 any other person or persons who shall be then convicted in manner 
 aforesaid of the like offence at the same conventicle, at the discretion 
 of the said justice, justices or chief magistrate respectively, so as the 
 sum to be levied on any one person in case of the poverty of other off 
 fenders, amount not in the whole to above the sum of ten pounds, upon 
 occasion of any one meeting, as aforesaid ; (3) and every constable, 
 headborough, tithingman, churchwardens, and overseers of the poor 
 respectively, are hereby authorized and required to levy the same ac- 
 cordingly, having first received a warrant under the hands and seals 
 of the said justice, justices, or chief magistrate respectively, so to do; 
 (4) the said monies so to be levied, to be forthwith delivered the same 
 justice, justices, or chief magistrate, and by him or them to be distri- 
 buted, the one third part thereof to the use of the king's majesty, his 
 heirs and successors, to be paid to the high sheriff of the county for the 
 time being, in manner following; that is to say, the justice or justices 
 of peace shall pay the same into the court of the respective quarter-ses- 
 sions, which said court shall deUver the same to the sheriff, and make 
 a memorial on record of the payment and delivery thereof, which said 
 memorial shall be a sufficient and final discharge to the said justice and 
 justices, and a charge to the sheriff, which said discharge and charge 
 shall be certified into the exchequer together, and not one without the 
 other: and no justice shall or may be questioned or accountable for the 
 same in the exchequer or elsewhere, than in quarter-sessions; another 
 third part thereof to and for the use of the poor of the parish where such 
 offence shall be committed; and the other third part thereof to the in- 
 former and informers and to such person and persons as the said jus- 
 tice, justices or chief magistrate respectively shall appoint, having re- 
 gard to their diligence and industry in the discovery, dispersing and 
 punishing of the said conventicles. 
 
 III. And be it further enacted by the authority aforesaid, that every 
 person who shall take upon him to preach or teach in any such meeting, 
 assembly or conventicle, and shall thereof be convicted, as aforesaid, 
 shall forfeit for every such first offence the sum of twenty pounds, to 
 be levied in manner aforesaid upon his goods and chattels; (2) and if 
 the said preacher or teacher so convicted, be a stranger, and his name 
 and habitation not known, or is fled, and cannot be found, or in the judg- 
 ment of the justice, justices or chief magistrate before whom he shall 
 be convicted, shall be thought unable to pay the same, the said justice, 
 justices, or chief magistrate respectively, are hereby empowered and 
 required to levy the same by warrant, as aforesaid, upon the goods and 
 chattels of any such persons who shall be present at the same conven- 
 ticle ; any thing in this or any other act, law, or statute to the contrary 
 notwithstanding; and the money so levied, to be disposed of in manner 
 aforesaid : (3) and if such offender so convicted as aforesaid, shall at 
 any time again commit the like offence or offences contrary to this act, 
 and be thereof convicted in manner aforesaid, then such offender so 
 
1670] PEOPLE CALLED QUAKERS, 95 
 
 convicted of such like offence or offences, shall for every such offence, 
 incur the penalty of forty pounds, to be levied and disposed, as afore- 
 said. 
 
 IV. And be it further enacted by the authority aforesaid, that every 
 person who shall wittingly and willingly suffer any such conventicle, 
 meeting, or unlawful assembly aforesaid, to be held in his or her house, 
 outhouse, barn, yard, or backside, and be convicted^thereof in manner 
 aforesaid, shall forfeit the sum of twenty pounds, to be levied in man- 
 ner aforesaid, upon his or her goods and chattels ; or in case of his or 
 her poverty or inability, as aforesaid, upon the goods and chattels of 
 such persons who shall be convicted in manner aforesaid, of being pre- 
 sent at the same conventicle ; and the money so levied, to be disposed 
 of in manner aforesaid. 
 
 V. Provided always, and be it enacted by the authority aforesaid, that 
 no person shall by any clause of this act be liable to pay above ten 
 pounds for any one . meeting, in regard of the poverty of any other 
 person or persons. 
 
 VI. Provided also, and be it further enacted, that in all cases of this 
 act, where the penalty or sum charged upon any offender exceeds the 
 sum of ten shillings, and such offender shall find himself aggrieved, it 
 shall and may be lawful for him within one week after the said penalty 
 or money charged shall be paid or levied, to appeal in writing from the 
 person or persons convicting, to the judgment of the justices of the 
 peace in their next quarter-sessions, (2) to whom the justice or justices 
 of the peace, chief magistrate, or alderman, that first convicted such of- 
 fender, shall return the money levied upon the appellant, and shall cer- 
 tify under his and their hands and seals the evidence upon which the 
 conviction passed, with the whole record thereof, and the said appeal : 
 (3) whereupon such offender may plead and make defence, and have 
 his trial by a jury thereupon: (4) and in case such appellant shall not 
 prosecute with effect, or if upon such trial he shall not be acquitted, or 
 judgment pass not for him upon his said appeal, the said justices at the 
 sessions shall give treble costs against such offender for his unjust ap- 
 peal: (5) And no other court whatsoever shall intermeddle with any 
 cause or causes of appeal upon this act, but they shall be finally deter- 
 mined in the quarter-sessions only. 
 
 VII. Provided always, and be it further enacted, that upon the deli- 
 very of such appeal, as aforesaid, the person or persons appellant shall 
 enter before the person or persons convicting, into recognizance, to pro- 
 secute the said appeal with effect : (2) which said recognizance the 
 person or persons so convicting is hereby empowered to take, and re- 
 quired to certify the same to the next quarter-sessions : (3) and in case 
 no such recognizance be entered into, the said appeal to be null and 
 void. 
 
 VIII. Provided always, that every such appeal shall be left with the 
 person or persons so convicting, as aforesaid, at the time of the mak- 
 ing thereof. 
 
 IX. And be it further enacted by the authority aforesaid, that the 
 justice, justices of the peace, and chief magistrate respectively, or the 
 respective constables, headboroughs, and tithingmen, by warrant from 
 the said justice, justices, or chief magistrate respectively, shall and may 
 with what aid, force and assistance they shall think fit, for the better 
 execution of this act, after refusal or denial to enter, break open, and 
 
96 THE HISTORY OF THE [1670 
 
 enter into any house or other place, where they shall be informed any 
 such conventicle, as aforesaid, is or shall be held, as well within liber- 
 ties as without : (2) and take into their custody the persons there un- 
 lawfully assembled, to the intent they may be proceeded against ac- 
 cording to this act : (3) and that the lieutenants or deputy-lieutenants, 
 or any commissionated officer in the militia, or other of his majesty's 
 forces, with such troops or companies of horse and foot ; and also the 
 sheriffs, and other magistrates and ministers of justice, or any of them, 
 jointly or severally, within any of the counties or places within this 
 kingdom of England, dominion of Wales, or town of Berwick-upon- 
 Tweed, with such other assistance as they shall think meet, or can get 
 in readiness with the soonest, on certificate made to them respectively 
 under the hand and seal of any one justice of the peace or chief magis- 
 trate, of his particular information or knowledge of such unlawful meet- 
 ing or conventicle held, or to be held in their respective counties or 
 places, and that he with such assistance as he can get together, is not 
 able to suppress and dissolve the same, shall and may, and are hereby 
 required and enjoined to repair unto the place where they are so held, 
 or to be held, and by the best means they can, to dissolve, dissipate or 
 prevent all such unlawful meetings, and take into their custody such and 
 so many of the said persons so unlawfully assembled as they shall think 
 fit, to the intent that they may be proceeded against according to this 
 act. 
 
 X. Provided always, that no dwelling-house of any peer of this realm, 
 where he or his wife shall then be resident, shall be searched by virtue 
 of this act, but by immediate warrant from his majesty, under his sign 
 manual, or in the presence of the lieutenant, or one deputy-lieutenant, 
 or two justices of the peace, whereof one to be of the quorum, of the 
 same county or riding. 
 
 XL And be it further enacted by the authority aforesaid, that if any 
 constable, headborough, tithingman, churchwarden or overseer of the 
 poor, who shall know, or be credibly informed of any such meetings or 
 conventicles held within his precincts, parishes, or limits, and shall not 
 give information thereof to some justice of the peace, or the chief ma- 
 gistrate, and endeavour the conviction of the parties according to his 
 duty; but such constable, headborough, tithingman, churchwarden, 
 overseers of the poor, or any person lawfully called in aid of the con- 
 stable, headborough, or tithingman, shall wilfully and wittingly omit the 
 performance of his duty, in the execution of this act, and be thereof 
 convicted in manner aforesaid, he shall forfeit for every such offence, 
 the sum of five pounds, to be levied upon his goods and chattels, and 
 disposed in manner aforesaid: (2) and that if any justice of the peace, 
 or chief magistrate, shall wilfully and wittingly omit the performance 
 of his duty in the execution of this act, he shall forfeit the sum of one 
 hundred pounds, the one moiety to the use of the informer, to be reco- 
 vered by action, suit, bill, or plaint, in any of his majesty's courts at 
 Westminster, wherein no essoign, protection, or wager of law shall 
 
 lie. 
 
 XII. And be it further enacted by the authority aforesaid, that if any 
 person be at any time sued for putting in execution any of the powers 
 contained in this act, otherwise than upon appeal allowed by this act, 
 such person shall and may plead the general issue, and give the special 
 matter in evidence ; (2) and if the plaintiff be non-suit, or a verdict pass 
 
1670] PEOPLE CALLED QUAKERS. 97 
 
 for the defendant, or if the plainttff discontinue his action, or if upon 
 demurrer judgment be given for the defendant, every such defendant 
 shall have his full treble costs. 
 
 XIII. And be it further enacted by the authority' aforesaid, that this 
 act, and all clauses therein contained, shall be construed most largely 
 and beneficially for the suppressing of conventicles, and for the justi- 
 fication and encouragement of all persons to be employed in the execu- 
 tion thereof: (2) and that no record, warrant, or mittimus to be made 
 by virtue of this act, or any proceedings thereupon, shall be reversed, 
 avoided, or any way impeached by reason of any default in form. (3) 
 And in case any person offending against this act, shall be an inhabitant 
 in any other county or corporation, or fly into any other county or cor- 
 poration after the offence committed, the justice of peace or chief ma- 
 gistrate before whom he shall,be convicted as aforesaid, shall certify 
 the same under hjs hand and seal, to any justice of peace or chief ma- 
 gistrate of such othef county or corporation wherein the said person or 
 persons are inhabitants, or.are fled, into ; (4) which said justice or chief 
 magistrate respectively, is hereby authorized and required to levy the 
 penalty or penalties in this act mentioned, upon the goods and chattels 
 of such person or persons, as fully as the said other justice of pekoe 
 might have done, in case he or they had been inhabitants in the place 
 where the offence was committed. 
 
 XIV. Provided also, that no person .shall be punished for any offence 
 against this act unless such ofiender be prosecuted for the same within 
 three months after the offence committed. (2) And that no person who 
 shall be punished for any offence by virtue of this act, shall be punished 
 for the same offence by virtue of any other act or law whatsoever. 
 
 XV. Provided, and be it further enacted by the authority aforesaid, 
 that every alderman of London for the time being, within the^city of 
 London, and the liberties thereof, shall have, (and they and every of 
 them are hereby emjlowered and required to execute,) the same poWei' 
 and authority -within London, and the liberties thereof, for the examin- 
 ing, convicting, and punishing of all offences within this act committed 
 within London, and the liberties thereof, which any justice of peace 
 hath by this act in any county of England, and shall be subject to the 
 same penalties and punishments, for not doing that whicTi by this act 
 is directed to be done by any justice of pefice in any county of Eng- 
 land. 
 
 XVI. Provided, and be it enacted by the authority aforesaid, that if 
 the person offenjjing, and convicted as aforesaid, be a feme-covert, co- 
 habiting with her husband; the penalties of five shillings, and ten shil- 
 lings, so as aforesaid incurred, shall be levied by warrant, as aforesaid, 
 upon the gobds and chattels of the husband of such feme-covert. 
 
 XVII. Provided also, that no peer of this realm shall be attached or 
 imprisoned by virtue or force of this act ; any thing, matter, or claUse, 
 therein to the contrary notwithstanding. 
 
 XVIII. Provided also, that neither this act, nor any thing therein con- 
 tained, shall extend to invalidate or make void hjs majesty's supremacy 
 in ecclesiastical affairs : (2) but that his niajesty, and his heirs and suc- 
 cessors, may from time to time, and at alt times hereafter, exercise 
 and enjoy all powers and authority in ecclesiastical affairs, as fully and 
 as amply as himself or any of his predecessors have or might have done 
 the same : any thmg in this act notwithstanding. 
 
 Vol. II.— 13 
 
98 THE HISTORY OF THE [1670 
 
 By this very law many an honest family was impoverished ; for the 
 Quakers did not lea ve^ off meeting together publicly, but the most sin- 
 cere amongst them were the more zealous, and they were the more 
 winnowed from the chaff, which in time of ease gets in amongst reli- 
 gious professors ; and none need wonder at it, since the Quakers having 
 gained the repute of an upright-hearted people^ some, for by-ends, might 
 creep in amongst them. 
 
 .. At London, as well as at other places, many were spoiled of their 
 goods very unmercifully, and many times people of good substance 
 brought to mere poverty, seeing not only the shop goods of some, but 
 also their household goods have been seized, insomuch that the very 
 sick have had their beds taken from under, them, and they themselves 
 laid upon the floor ; nay, they have been so cruel, as to leave them no- 
 thing; insomuch that when the child's pap bath stood in a pannikin, they 
 have thrown out the pap to take the pannikin away. 
 
 Should I sum up all the particulars I have received, and the account 
 i could give, it would make a volume of itself; for the informers were 
 generally poor, and sometimes also the justices, so that they knew how 
 to part their booty belonging to the king, as well as to the poor ; and 
 thus the kirig and the poor got but little of their plunder. Nevertheless 
 it, so happened sometimes, that those who were finable, were freed by 
 the justices ; for they knew very well, that these informers, who were 
 also witnesses, were cunning sharkers, who were also concerned to get 
 their thirds of the booty, and therefore found out a way by which they 
 showed that they were knavish and unjust in their office, therefore not 
 fit to give evidence ; so that it hath sometimes fallen out, that an hon- 
 est justice halh. cleared those informed- against, when the informer mis- 
 sed in his evidence, either in the day of the month, or the like, in the 
 complaint. , 
 
 At London there once appeared before the lord mayor, sitting at a 
 court of aldermen, an impudent informer having such a quantity of in- 
 formations for fines as would have wronged the parties to-the value of 
 1 500/. but the mayor abominating such a practice, adjourned the court, 
 and went away. But this hardy informer was not content to let the 
 matter fall thus, but appeared before the coui't from time to time, to 
 make a booty of honest people's goods ; but they still put him off, until 
 at last he was himself arrested for debt, and carried to prison, where 
 he ended his days. 
 
 , Although now the law against seditious conventicles had passed, upon 
 a supposition that the Presbyterians were ready to rise, considering the 
 bustle and tumult occasioned by John Fox in Gloucestershire, which 
 was much taken notice of, as I have mentioned before, yet nevertheless 
 the Quakers' meetings became the chief object in the execution of this 
 law. Whereupon G. Fox being in London, set forth in print the injus- 
 tice of this law, in order, if possible, to moderate the government not 
 to put the same in execution. Nevertheless, being also sensible that a 
 great storm hung over the heads of friends, he also wrote an episde to 
 them, to exhort them to faithfulness, and to encourage them to stand 
 fast in their testimony, and bear with Christian patience the suffering 
 that was come upon them. Now the First-day that this law took place, 
 he went to the meeting of friends at Gracechurch-street in London; 
 .but being come to the place, he found the street full of people, and a 
 guard to keep them out of their meeting-house ; whereupon he went to 
 
1670] PEOPLE CALLED QUAKERS. 99 
 
 Lombard street, (out of which there was also a passage to the meeting, 
 house,) and there he also found a guard ; but there being a court before 
 the door, which was full of people, one of the Quaker ministers was 
 there preaching to the people, and when he had ended, G. Fox stood 
 up and said, " Saul, Saul, why persecutest thou me ; it is hard for thee 
 to kick against the pricks." Which words he thus explained : that it 
 was Saul's nature that persecuted; and that they persecuting Christ in 
 his members, were kicking against the pricks; and that it was the birth 
 of the flesh that persecuted the birth of the Spirit; and that it was the 
 nature of dogs to tear and devour the sheep, but that they suffered like 
 sheep, who did not bite again ; but were a peaceable people, who loved 
 even their persecutors. While G- Fox was thus preaching, there came 
 a constable and an informer, with soldiers,- who pulled him down from 
 the place he stood on. Then, said he, " Blessed are the peace-makers," 
 but the commander of the soldiers ordered them to secure him: 'For,' 
 said he, 'you are th» man I looked for.' Wherefore he with two more 
 of his friends, John Burnet and another, were had before the lord mayor; 
 and as they were going, the informer said, ' It will never be a good 
 world, until all peojMe come to the good old religion that was two bun-' 
 dted years ago.'- G. Fox hearing this, said, ' Art thou a Papist? What! 
 a Papist informer? For two hundred years ago there was no other pub- 
 lic profession of religion but that of the Papists in this nation.' It vexed 
 the informer that G. Fox heard him speak thus ; for he now saw he 
 was ensnared in his own talk. When he came into the court before 
 the lord mayor's house, some people who were there asked G. Fox, 
 why he was brought thither prisoner? 'Pray,' said he, ' ask that infor- 
 mer, and ask him his name ;' but he would not tell his name. Then one 
 of the mayor's officers looking out at a window, told him, he should tell 
 his name before he went away: 'For,' said he, 'the lord mayor will 
 know by what authority you have intruded yourself with soldiers in the 
 execution of-those laws which it belongs to the civil magistrate to ex- 
 ecute, and not the military. The informer understanding this, got away, 
 but not Without som6 difficulty, because they would not then let him 
 out of the court; but he forcibly pulling open the door, and being got 
 into the street, the people gave a great shout, crying out, ' a Papist in- 
 former ! a Papist informer !' and he would have come off but badly, had 
 not G. Fox advised the constable and soldiers to keep him out of the 
 hands of the common people. Whereupon he went into the house and 
 changed his perriwig, and so got away. 
 
 When the lord mayor came home, and G. Fox was brought before 
 him, he said, - Mr. Fox, you are an eminent man among those of your 
 own profession, pray will you be instrumental to persuade them from 
 meeting in such great numbers: 'for,' said he, 'seeing Christ hath pro- 
 mised, where two or three are met in his name, he will be in the midst 
 of them ; and the king and parliament are graciously pleased to allow 
 of four to meet together to worship God, why will not you be content 
 to partake both of Christ's promise to two Or three, and the king's in- 
 dulgence to four?' To which G. Fox answered, that Christ's promise 
 was not to discourage many from meeting together in his name ; but 
 to encourage the few, that the fewest might not forbear to meet, be- 
 cause of their fewness. But if Christ hath promised to manifest his 
 presence in the midst of so small an assembly, where bfit two or three 
 were gathered in his name; how much more would his presence abound 
 
IQO THE HISTORY OF THE [1670 
 
 where two or three hundred are gathered in his name. G. F. wished 
 him to consider, whether this act would not have taken hold of Christ, 
 with his twialve apostles and seventy disciples, (if it had been in their 
 time,) who used to meet often together; and that with great numbers? 
 However, he told him, this act did not concern us; fprit was made 
 against seditious meetings, of such as met under pretence and colour 
 of religion, to contrive, insurrections, as, the act says, late experience 
 had shown ; but we had been sufficiently tried and proved, and always 
 found peaceable: and therefore he should do well to put a difference 
 between the innocent and the guilty. He said the act was made against 
 meetings, and a worship not according to the litgrgy. , G. F. told him, 
 [according tc^] was not the very same thing ; and asked him, whether 
 the litttrgy was according to the Scriptures? And whether we might 
 not read Scriptures,, and speak Scripttires? he said Yes. And told him, 
 that this act tqok hold only of such as meet to plot and contrive insur- 
 rections, as late experience had shown; but they had; never experienced 
 that by us. Because thieves are sometimes pn the road, must not honest 
 men travel therefore? And because plotters and contrivers have met 
 to do mischief, must not an honest, peaceable people, meet to do good? 
 If we had been a people that did meet to plot and ccintrive insurrections, 
 &c. we might have drawn ourselves into fours ; for four might do more 
 mischief in plotting, than if there were four hundi-ed'; because four 
 might speak out their minds niore freely one to angther, than fourhuri« 
 dred could: therefore we being innocent, arid not the people this act 
 concerns, we keep our meetings as we used to do; and said, he believed 
 that he knew in his conscience we were innocent. 
 
 After this; and more discourse,, the lord niayor, whose name was 
 Samuel Starling, let them go, seeing the informer was gone beforje, 
 ^nd now nobody accused; them. The treatment this informer met withy 
 made others scrupulous, yet several of their naeetings. in London were 
 disturbed, and some of their preachers ca,st into prison ; but though 
 the baptists and other-dissenters ceaged their public meetings, yet the 
 Qufikjers continued to keep theirs,^. as they used to do, whereby it 
 happened; thaj; some of their meeting-houses were pulled down, and 
 amongst others that at RatclifTe, which was a substantial building, 
 almost new. , ,. ,' 
 
 After some time, the heat of persecution in the city began to abate, 
 but in other places it raged more fiercely ; this engaged G. Fox to leave 
 the city, and travel about the country in divers places to visit his 
 friends. - 
 
 This year G. Fox, had a very great fit of sickness, to such a degree, 
 that he became both blind and deaf, insomuch that his recovery was 
 despaired of by some ; but after a time he grew better. 
 
 In the meanwhile persecution in many places grew very^ dismal ; for 
 many of the friends were beaten with swords, and pikes, and muskets, 
 to that degree, that their blood ran along the ground, and the informers 
 were so very eager to htunt after their prey, that they informed of meet- 
 ings when there was none. Amongst others, this following was an in- 
 stance. A Droitwitch, John Cartwright came to a friend's house there, 
 who sitting down to supper, he prayed before they ate, which being 
 heard by an informer, the room heing next to the street, he there- 
 upon went immediately and informed that there was a meeting in the 
 bouse, and so got a warrant to distrain the goods; and when he. came 
 
1670] PEOPLE CALLED QUAKERS. IQl 
 
 riding with them in the evening, he fell from his liorse, and brake his 
 neck, thereby getting his death instead of his prey, which he hunted 
 after. 
 
 Now, although persecution was not so hot in London, as in other 
 places in the country, yet sometimes even there it was very severe, as 
 may be seen by the instance of William Penn, and William Mead, who 
 were taken from a meeting and impri^soned, and tried for the same in 
 the month of September. 
 
 The indictment contained, ' That William Penn, and William Mead, 
 with divers other persons, to the number of three hundred, at Grace- 
 church-street, in London, on the 15th of August, with force and arms, 
 had tumultously assembled together, and that William Penn, by agree- 
 ment between him and William Mead, had preached there in the pub- 
 lic street, whereby was caused a great concourse and tumult of the 
 people,' «fec. That there was a public meeting in the street, proceeded 
 from necessity; because a guard was placed in the passage to hinder 
 friends from going into their meeting-house ; but it was a great untruth 
 that they met with force and arms, which were never used by the 
 Quakers. This indictment being read before the court, the prisoners 
 were demanded, according to custom, whether they were guilty, or not 
 guilty ? Whereupon W. Penn said, ' It is impossible that we should be 
 able to remember the indictment verbatim, and therefore we desire a 
 copy of it, as is customary on the like occasions.' The recorder, John 
 Howel said hereupon, ,' You must first plead to the indictment before 
 you can have a copy of it.' Then W. Penn said, that he first desired 
 that no advantage might be taken against him, nor he deprived of any 
 benefit,, which he might otherwise receive, and that the court would 
 promise him a fair hearing, and liberty of making his defence. Upon 
 which the court said, that no advantage should be taken against him, 
 and that he should have Uberty, and should be heard. W. Penn then 
 said, he pleaded not guilty in manner and. form. Then W. Mead was 
 demanded, whether he was guilty, or not guilty, and he answered the 
 same as W. Penn. The court then proceeded with the business of try- 
 ing thieves and murderers, making the prisoners stay waiting five hours, 
 and then returned them to prison ; and after two days brought them 
 again before the court. And the officers of the court having taken off 
 the prisoners' hats, the lord mayor, Samuel Starling, showed himself 
 displeased with it, and -ordered the officers to put on their hats again, 
 which being done, the recorder John Howel, who upon all occasions 
 showed his fierceness, accused him, that they showed no respect to the 
 court, and condemned them for it, in a fine of forty marks each, be- 
 cause they had not taken off their hats. Thereupon W. Penn said, that 
 he desired it might be observed, that they came into court with their 
 hats off, (that is, taken off,) and if they had been put on since, it is by 
 order from the bench, and therefore not the prisoners, but the bench 
 should be fined. The jury then being sworn, and the indictment read 
 again, the witnesses were called, who declared that they saw W. Penn 
 speaking to the people, who were assembled in a great number in 
 Gracechurch-street, but they could not hear what he said. 
 
 The recorder then asked WiUiam Mead, whether he was there ? 
 Who answered, that ' It is a maxim in your own law, nemo lenetur accu- 
 sare seipsum, which if it be not true Latin, I am sure it is good English. 
 That no man is bound to accuse himself; why then dost thou offer to 
 
102 THE HISTORY OF THE [1670 
 
 ensnare me with such a question?' Hereupon the recorder showed 
 himself so displeased, that he said, ' Sir, hold your tongue, I did not go 
 about to ensnare you.' Then William Penn said, we confess ourselves 
 to be so far from recanting, or declining to vindicate the assembling of 
 ourselves, to preach, pray, or worship the Eternal, Holy, Just God, that 
 we declare to all the worldj that we do believe it to be our indispensa- 
 ble duty, to meet incessantly, upon so good an account ; nor shall all 
 the powers upon earth be able to divert us from reverencing and adoring 
 our God who made us.' The sheriif, Richard Brown, said. 'You are 
 not here for worshipping of God, but for breaking the law. You do your 
 selves a great deal of wrong in going on in that discourse.' Hereupon 
 W. Penn answered, ' I affirm I have broken no law, nor am I guilty of 
 the indictment that is laid to my charge : and to the end, the bench, the 
 jury, and myself, with these that hear us, may have a more direct un- 
 derstanding of this procedure, I desire you would let me know by wjiat 
 law it is you prosecute me, and upon what law you ground my indict- 
 ment V The recorder answered, ' Upon the common law.' ' Where 
 is,' asked W. Penn, ' that common law V ' You must not think,' saidithe 
 recorder, ' that I am able to run up so many years, and over so many 
 adjudged cases, which we call common law, to answer your curiosity.' 
 'This answer,' feplied W. Penn, 'I am sure is very short of my 
 question, for if it be common, it should not be so hard to produce.' The 
 recorder replied, ' Sir, will you plead to your indictment V ' Shall I,' 
 answered W. Penn, ' plead to an indictment that hath no foundation in 
 law ? If it contain that law ye say I have broken, why should you de- 
 cline to produce that law, since it will be impossible for the jury to de- 
 termine, or agree to bring in the verdict, who have not the law pro- 
 duced, by which they shduld measure the truth of this indictment,^ and 
 the guilt or contrary of my fact.' The recorder being angry, said, 
 ^You are a sauoylellow, speak to the indictment' W. Penn replied, 
 ' 1 say, it is my place to speak to matter of law; I am arraigned a pri- 
 soner, my liberty, which is next to life itself, is now concerned,' &c. 
 
 At this time several upon the bench urged hard upon the prisoner to 
 bear him down. W. Penn said, ' You are many mouths and ears 
 against me, and if I must not be allowed to make me best of my cause, 
 it is hard; I say again, unless you show me andthepebplethe law you 
 ground your indictment upon, I shall take it for granted your proceed- 
 ings are merely arbitrary.' The recorder then replying, said, ', The 
 question is, whether you are guilty of this indictment/ ' The question,' 
 said W. Penn, ' is not whether I am guilty of this indictment, but whe- 
 ther this indictment be legal: it is too general and imperfect an answer, 
 to say it is the common law, unless we know both where, and what it 
 is: for where there is no law, there is no transgression ; and that law 
 which is not in^being, is so far from being common, that it is no law at 
 all.' The recorder snapped him hereupon, with, 'You are an imperti- 
 nent fellow, will you teach the court what law is ? It is lex non scripta, 
 that which many have studied thirty or forty years to know, and would 
 you have me tell you in a moment.' ' Certainly,' replied W. Penn, ' if 
 the common law be so hard to be understood, it is far from being very 
 common ; but if the lord Coke in his institutes, be of any consideration, 
 he tells us, that common law is common right; and that common right 
 is the great charter privileges confirmed, 9 Hen. 3. 29. 25 Edw. 1. 1. 
 2 Edw. 3. 8. Coke's Institutes, 2. p. 56.' The recorder taking no ptea- 
 
1670] PEOPLE CALLED QUAKERS. 103 
 
 sure in that speech, said, ' Sir, you are a troublesome fellow, and it is 
 not for the honour of the court to suffer you to go on.' ' I have,' repli- 
 ed W. Penn, ' asked but one question, and you have not answered me ; 
 though the rights and privileges of every Englishman be concerned in 
 it.' * Well,' said the recorder, ' if I should suffer you to ask questions 
 till to-morrow morning, you would be never the wiser.' 'That is,' said 
 W. Penn, 'according as the answers are.' 'But,' says the recorder, 
 'we must not stand to hear you talk all night.' Whereupon W. Penn 
 replied, ' I desire no affront to the court, but to be heard in my just 
 plea ; and I must plainly tell you, that if you deny me the oyer of that 
 law, which you suggest I have broken, you do at once deny me an ac- 
 knowledged right, and evidence to the whole world your resolution to 
 sacrifice the privileges of Englishmen, to your sinister and arbitrary 
 designs.' This so enraged the recorder, that he called out to the officers, 
 'Take him away.' Arid to the lord mayor he said, 'My lord, if you 
 take not some coHTse with this pestilent fellow, to stop his mouth, we 
 shall not be able to do any thing to-night.' Then the lord mayor cried, 
 ' Take him away ; take him away ; turn him into the bail-dock.' 
 
 W. Penn seeing how force and violence prevailed, said, ' These are 
 but so many vain exclamations; is this justice or true judgment? Must 
 1 therefore be taken away because I plead for the fundamental laws 
 of England V Then addressing himself to the jury, he said, ' How- 
 ever, this I leave upon your consciences jvho are of the jury, and my 
 sole judges, that if these ancient fundaniental laws which relate to 
 liberty and property, and are not limited to particular persuasions in 
 matters of religion, must not be indispensably maintained and observ- 
 ed, who can say he hath right to the coat upon his back ? Certainly 
 our liberties are openly to be invaded, our wives to be ravished, our 
 children enslaved, our families ruined, and our estates led away in tri- 
 umph, by every sturdy beggar and malicious informer, as their trophies, 
 by our pretended forfeits for conscience-sake. The Lord of heaven 
 and earth will be judge between us in this matter.' The hearing of 
 this emphatical speech was so troublesome to the recorder, that he 
 cried, ' Be silent there.' At which W. Penn returned, ' I am not to be 
 silent in a cause wherein I am so much concerned, and not only myself, 
 but many ten thousand families besides.' 
 
 He being now hauled into the bail-dock, it was W. Mead's turn to 
 plead, who spoke thus,- 'Ye men of the jury, I now stand here to an- 
 swer to an indictment against me, which is a bundle of stuff full of lies 
 and falsehoods : for therein I am accused, that I met vi ie armis, illicite 
 4r tumuUuose. Time was when I had freedom to use a carnal weapon, 
 and then I thought I feared no man : but now I fear the living God, 
 and dare not make use thereof, nor hurt any man, nor do I know I de- 
 meaned myself as a tumultuous person. I say, I am a peaceable man; 
 therefore it was a Very proper question that W. Penn demanded in this 
 case, an oyer of the law, on which our indictment is grounded.' To 
 this the recorder said, ' I have made an answer to that already.' W. 
 Mead then turning his face to the jury, said, ' Ye men of the jury, who 
 are my judges, if the recorder will not tell you what makes a riot, a 
 rout, or unlawful assembly, Coke, he that once they called the lord 
 Coke, tells us what makes a riot, a rout, or unlawful assembly. A riot 
 is when three or more are met together to beat a man, or to enter for- 
 cibly into another man's land, to cut down his grass, his wood, or break 
 
104 THE HISTORY OF THE [1670 
 
 down his pales.' The recorder interrupting him, and scornfully pulling 
 off his hat, said, ' I thank you, sir, that you will tell me what the law 
 is :' and Richard Brown, that inveterate enemy of the Quakersi said, 
 'He talks at random, one while an Independent, another while of some 
 other religion, and now a Quaker, and next a Papiist.' Mead, not being 
 minded openly to affront this alderman, told him this well-known Latin 
 verse. 
 
 Turpa est doctori cum culpa redarguit ipsum, 
 for Brown himself formerly had been an Independent, thou^ now he 
 belonged to the church of England, and was of the court party. But 
 the lord mayor, who it seems was a great friend of Brown's, said to 
 Mead, ,' You deserve to have your tongue cut out.' 'And,' added the 
 recorfler, * if you discourse on this manner, I shall take occasion against 
 you.' To which Mead returned, ' Thou didst promise me I should have 
 fair liberty to be heard. Why may I not have the privilege of an Eng- 
 lishman 1 and you might be ashamed of this dealing.' At this the en- 
 vious recorder said, ' I look upon you to be an enemy to the laws of 
 England, which, ought to be observed and kept; nor are you worthy 
 of such privileges as others have.' Mead well seeing that force and 
 violence prevailed, and that his speakjng could not avail him, said with 
 a composed mind, 'The Lord be judge between me and" thee in this 
 matter.' 
 
 Upon which he was taken away into the bail-dock, and the recorder 
 gave the jury the following charge : ' You have heard what the indict- 
 ment is ; it is for preaching to the people, and drawing a tuniultuous 
 company after them ; and Mr. Penn was speaking. If they should not 
 be disturbed, you see they will go on ; there are three or four witnesses 
 that have proved this, that he did preach^there ; that Mr. Mead did 
 allow of it; after this, you have heard by substantial witnesses what is 
 said against them. Now we are upon the matter of fact, which you 
 are to keep to, ^rid observe, as what hath been fully sworn, at your 
 peril.' That the recorder spoke this to the jury in the" absence of the 
 prisoners, was indeed irregular ; wherefore W. Penn, who heard this 
 from afar, spoke with a very raised voice, that so he might be heard 
 by those on the bench, after this manner, ' I appeal to the jury, who 
 are my judges, and to this great assembly, whether the proceedings of 
 the court are not most arbitrary, and void of all law, in offering- to giye 
 the jury their charge in the absence of the prisoners. I say it is directly 
 opposite to, and destructive of the undoubted right of every English 
 prisoner, as Coke in the 2 Inst, on the chap, of Magna Charta, speaks.' 
 The recorder being thus unexpectedly lashed for his extra-judicial pro- 
 cedure, said with a disdainful smile, ' Why, ye are present ; you do hear, 
 do you not?' To which Penn returned, 'No thanks to the court, that 
 commanded me into the bail-dock: and you of the jury take notice, that 
 I have not been heard, neither can you l^ally depart the court, before 
 I have been fully heard, having at least ten or twelve inaterial points 
 to offer, in order to invalidate their indictment.' This plain speaking 
 of W. Penn, so enraged the recorder, that he cried, ' Pull, that fellow 
 down ; pulj him down.' For Penn it seems, to be heard the better, was 
 clambered' up a little by the rails of the bail-dock. Then W. Mead 
 said, • Are these according to the rights and privileges of Englishmen, 
 that we should not be heard, but turned into the bail-dock for making 
 our defence ; and the jury to have their charge given them in our ab- 
 
1670] PEOPLE CALLED QUAKERS. 105 
 
 sence? I say, these are barbarous and unjust proceedings.' The recor- 
 der yet more incensed^ cried, ' Take them away into the hole : to hear 
 them talk all night as they would, that I think doth not become the 
 honour of the court.' 
 
 The prisoners being kept in a stinking hole, the jury were command- 
 ed up, to agree upon their verdict; and after an hour and halfs time, 
 eight came down agreed, but four remained above: the court then sent 
 an ofRcer for them, and they accordingly came down ; but the court 
 used many indecent threats to the four that dissented, and after much 
 menacing language, and a very imperious behaviour against the jury, 
 the prisoners being brought to the bar, the foreman was asked, ' How 
 say you; is William Penn guilty of the matter whereof he stands in- 
 dicted in manner and form,^or not guilty V Foreman : ' Guilty of speak- 
 ing in Gracechurch-street.' The next question was, ' Is that all ?' Fore- 
 man : ' That is all I have in commission.' This answer so displeased 
 the i-ecorder, that he said, ' You had as good say nothing.' And the 
 lord mayor, Starling, said, ' Was it not an unlawful assembly ? You 
 mean he was speaking to a tumult of people there V To which the 
 foreman returned, ' My lord, this was all I had in commission*' Some 
 of the. jury seemed now to buckle to the questions of the court; but 
 others opposed themselves, and said they allowed of no such word as 
 an unlawful assembly in their verdict : at which some of the bench took 
 occasipn to villify them with opprobrious language. And because the 
 court would not dismiss the jury before they gave a more satisfactory 
 verdict, they called for pen, ink, and paper, and so went up again : and 
 after half an hour returning, delivered the following verdict in writing. 
 
 'We, the jurors hereafter named, do find William Penn to be guilty 
 of speaking or preaching to an assembly, met togethfer in Gracechurch- 
 street, the 14th of August last, 1670, and that William Mead* is not 
 guilty of the said indictment. 
 
 Foreman. Thomas Veer, Charles Milson, 
 
 Edward Bushel, Gregorys Walklet, 
 
 John Hammond, John Baily, 
 
 Henry Henly, ' William Lever, 
 
 Henry Michel, James Damask, 
 
 John Brightman, William Plumstedi^ 
 
 This verdict the mayor and recorder resented at ;50 high a rate, that 
 they exceeded the bounds of all moderation and civility; and the re- 
 corder said, ' Gentlemen, you shall not be dismissed till we have a ver- 
 dict, that the court will accept ; and you shall be locked up, without 
 meat, drink, fire, and tobacco: you shall not think thus to abuse the 
 court; we will have a verdict by the help of God, or you shall starve 
 for it.' ■ ,. 
 
 JVbw, though the. jury had given in their verdict, and signified that 
 they could give no dther, yet all was in vain ; and W. Penn seeing how 
 they were treated agaifest all reason, said, 'My jury, who are my judges; 
 ought not to be thus menaced ;. their Verdict should be free, and' not 
 compelled; the bench oftgbt to wait upon them, but not forestal them. 
 I do desire that justice may bq done me, and that the arbitrary resolves 
 of .the bench may not be made the measure of my jury's verdict.' This 
 
 Vol. II.— 14 
 
106 THE HISTORt OF THE [wu 
 
 modest speech so incensed the recorder, thatJie cried,,' Stop that prat- 
 ing fellow's mouth, or put him out of the court.' And the lord mayor 
 said to the jury, 'You have heard that he preached, that he gathered a 
 company of tumfultuous people, and that they do not only disobey the 
 martial power, but the civil al^o.' To which W. I'enn ret.urned, 'That 
 is a great mistake; we did not make the tumult, but they that inter- 
 rupted us. The jury cannot be so ignorant, as to thinki that we met 
 there with a design to disturb the civil peace, since, first, we were by 
 force of arms kept out of our lawful house, and met as near it in the 
 street as the soldiers would .give leave. And, secondly, because it, was 
 no new thing, nor lyith the circumstances expressed in the indictment, 
 but what was usual and customary with us. It is very we}l kno,wn that 
 we are a peaceable people, arid cannot offer violence to any man.' 
 
 The court now being resolved to send the prisoners to, their jail, and 
 the jury to their chamber, , Penn spoke as followeth : 'Th& agreement 
 of twelve men is a verdict in law, and such an one being given by the 
 jury, I require the clerk of the peace to record it, as he will answer it 
 at his peril. And if the jury bring in another verdict contradictory to 
 this,5I affirm they are perjured men in law.' And looking upon the jury, 
 said, 'You are Englishmen, mind your privilege ; give not away your 
 right,! To which E. Bushel, one of them, returnedi 'Nor will we ever 
 do it,' Another of the jurymen pleaded indisposition of body, and there- 
 fore desired to be disrnissed ; but the lord mayor said, 'You are asstrong 
 as any of them ; starve then, and hold your principles.' To which the 
 recorder added, ' Gentlemen, you must be content with. your hard fate ; 
 let your patience overcome it; for the court is resolyed to have a ver- 
 dict, and that before you can be dismisseiij.' And though the jurymen 
 said, ' We are agreed, we are agreed, we are agreed,' yet the court 
 swore several persons, to keep the jury all night, without- meat,_^drink, 
 fire, or any other accommodation ; nay, they had not so much as a 
 chamber-pot, though desired. Thus force and^iolence prevailed. The 
 next day, though it was the first, of the we^k, vulgarly called Sunday, 
 the court sat again ; and the prisoners being brought to the bar, the 
 jury were called in, and their foreman was asked, ' Is William. Penn 
 guilty of tlie matter whereof he stands indicted, in manrier and form 
 aforesaid, or- not guilty? To which he answered as before, 'William 
 Penn is guilty of speaking in ..Gracechurch-street.' The , lord mayor 
 then asking, 'to an unlawful assembly? Edward' Bushel answered, 
 'No, my lord, we give no other verdict than what we gave last night ; 
 we have no other verdict to give.' 'Yqu are,' returnedjthe lord mayor, 
 •a factious fellow: T will take a course with you.' 'I. have,' said 
 Bushel, ' done accohjing Jo jny conscience.' This so displeased the 
 mstyor, that he said, 'That conscience of yours would cut my throat ; 
 but I will cut yours so soon as I can.' To which the recorder added, 
 ' He has inspired the jury ; he has the spirit of divination ; niethinks I 
 feel him: I will have a positive yerdict, or you shall starve for it.' 
 Then W. Penn said, 'I desire to ask the recorder one question : ,do 
 you allow of the verdict given of W, Mead ?' to which the recorder 
 answered, ' It cannot be a, verdict, because you are indicted for a con- 
 spiracy ; and one being found-not guilty, and not the other, it cannot be 
 a verdict.' This made Penn say, '.If not guilty be not a verdict, then 
 you make of the jury and Magna Charta but a mere nose-of-wax.' 
 .'Hovi?!' asked W.Mead then, 'Is not guilty no verdict? 'No,' said the 
 
1670] PEOPLE CALLED QUAKERS. 107 
 
 recorder, ' It is no verdict.' To which Penn replied, ' I afRrm that the 
 consent of a jury is a verdict in law ; and if W. Mead be not guilty, it 
 consequently follows, that I am clear, since you have indicted us of 
 conspiracy, and I could not possibly conspire alone.' After this, the court 
 spoke to the jury, and caused them to go up again, if possible to extort 
 another verdict from them. Then the jbry being called, and asked by 
 the clerk, ' What say you 1 is William Penn guilty of the matter where- 
 of he stands indicted, in manner and form aforesaid, or not guilty? 
 The foreman answered, ' Guilty of speaking in Gracechurch-street.* 
 To which the recorder returned, ' What is this to the purpose? I say I 
 will have a verdict.' And speaking to E. Bushel, said, ' You are a fac- 
 tious fellow, I will set a mark upon you; and whilst I have any thing 
 to do iti the city, I will have an eye upon you.' To this the mayor add- 
 ed, ' Have you no more wit than to be led by such a pitiful fbllow T I 
 will cut his nose.' 
 
 Thus the court ende&voured to baffle the jury; and therefore it was 
 not without very gpod reason that W. Penn said, ' It is intolerable that 
 my jury should be thus menaced : is this according to the fundamental 
 laws? are not they my proper judges by the great charter of England? 
 what hope is there of ever having justice done, when juries are threat- 
 ened, and their verdict is rejected ? I am concerned to spe^k, and 
 grieved to see such arbitrary proceedings. Did not the lieutenant of 
 the tower render one of them worse than a felon. And do you not 
 plainly seek to condemn such for factious fellows, who answer not your 
 ends? unhappy are those juries, who are threatened to be fined, starved, 
 and ruined, if they give not in their verdicts contrary to their con- 
 sciences.' These plain expressions so troubled the recorder, that he 
 said to the lord mayor, ' My lord, you must take a course with this fel- 
 low.' And then the mayor cried, ' Stop his mouth ; jailer, bring fetters, 
 and stake him to the ground.' To which W. Penn said, ' Do your plea- 
 sure; I matter not your fetters.' The recorder then ventured to say, 
 ' Till now I never understood the reason of the policy and prudence of 
 the Spaniards in suffering the Inquisition among them. And certainly 
 it never will be well with us, till something like the Spanish Inquisition 
 be in England.' The jury being required to find another verdict, and 
 they saying they could give no other, the recorder grew so angry, that 
 he said, ' Gentlemen, we shall not be at this pass always with you ; you 
 will find the next sessions of parliament there will be a law made, that 
 those that will not conform, shall not have the protection of the law. 
 Your verdict is nothing, you play upon the court. I say, you shall 
 go together, and bring in another verdict, or you shall starve, and I 
 will have you carted ^out the city, as in Edward' the third's time.' 
 
 The jury refusing to give in another verdict, since they had all agreed 
 to that which they had given, and showing themselves unwilling to go 
 up again, the lord mayor bid the sheriff to make them go. The sheriff 
 then coming off his seat, said, ' Come, gentlemen, you must go up ; you 
 see I am commanded to make you go.' Upon which the jury went up, 
 and several were sworn to keep them without accommodation as afore- 
 said, till they brought in their verdict : and the prisoners were remand- 
 ed to Newgate, where they remaining till next morning were then 
 brought to the court again : and being set to the bar, and the jury called, 
 and asked, ' Is William Penn guilty of the matter whereof he stands in- 
 dicted in manner and form, &c. or not guUty?' the foreman answered, 
 
108 THE HISTORY OF THE [1670 
 
 'You have there read in writing already our verdict, and our hands 
 subscribed,' Now the clerk who had that paper, was by the recorder 
 stopped from reading it ; and it was said by the court, that paper was 
 no verdict. Then the clerk asked, - How, say you 1 Is William Penn 
 guilty, &c. or not guilty V to which the foreman answered, ' Not guilty.' 
 The same question being put concerning W. Mead, the foreman an- 
 swered likewise, ' Not guilty.' The jury then being asked by the clerk, 
 whether they said so all, they answered, ' We do so.' The bench still 
 unsatisfied, commanded that every person should distinctly answer' to 
 -their names, and give in "their verdict, which they unanimously did, in 
 saying, ' Not guilty.' The recorder, who could not bear this, said, ' I 
 am sorry, gentlemen, you hav« followed your own judgments and opin- 
 ions, rather than the good and wholesome ad^vice which was given you. 
 God keep my life out of your hands: but for this the court fines you 
 forty marks, a man, and imprisonmeiit till paid.' 
 
 W. Penn then stepping- up towards the bench, said, ' I demand my 
 liberty, being freed by the jury.' ' No,' said the lord mayor, ' you are 
 in for your fines.' ' Pines !' returned Penn, 'for what V ' For contempt 
 of the court,' said the lord mayor. ' I ask,' replied Penn, ' if it be ac- 
 cording to the fundamental laws of England, that any Englishman 
 should be fined or amerced, but by the judgment of his peers or jury? 
 siAGe it expressly contradicts the 14th and -29th chapters of the great 
 charter of England, which say, ' No freeman ought to be amerced but 
 by the oath of good and lawful men of the vicinage.' , Instead of an- 
 swering to this question, the recorder cried, ' take him away, take him 
 away ; take him out of the court.' On which W. Penn said» ' I can 
 never urge the fundamental laws of England, but you cry, take him 
 away, take him away. But it is no wonder, since the Spanish Inquisi- 
 tion hath so great a place in the recorder's heart. God Almighty, who 
 is just, will judge you for all these things.' W. Penn was not sufiered 
 to speak any more, but he and W. Me3.d were hauled to the bail-dock, 
 and from thence sent to Newgate, and so were their jury. How they 
 came at length to be freed, I do not know. . 
 
 The trial was afterwards ptiblished in print more at Targe than is set 
 down here, and an appendix subjoined to it ; in vphich are showed not 
 only the invalidity of the evidence, but also the absurdity of the indict- 
 ment, and the illegal proceedings of the court ; and from the great 
 charter, that they had been dealt with pontrary to law. The case of 
 the lord chief justice Jieeling is also mentioned, who having put re- 
 straints upon juries, a committee of parliament, the 11th of December, 
 1667, came to this resolution, 'That his proceedings were innovations, 
 in the trial of men for their lives and liberties ; and that he had used an 
 arbitrary and illegal power, which was of dangerous consequence to 
 the lives and liberties of the people of England, and tended to the intro- 
 ducing an arbitrary government. Moreover, that in the place of judi- 
 cature he had undervalued, vilified and condemned Magna Charta. 
 And therefore, that he should be Jsrought to trial, in order to condign 
 punishment, in such manner as the house shall judge most fit and requi- 
 site. Two days, after, viz. Die veneris, the 13th of Decettiber, it was 
 resolved, that the precedents and practice of fining or imprisoning jurors 
 for verdicts is illegal. The book containing the fore-mentioned trial of 
 W. Penn and W. Mead was reprinted I think more than once ; for it 
 came to be much in request, because the Uberties of tlie people were 
 
1670] PEOPLE CALLED QUAKERS. 109 
 
 therein well defended, and arbitrary power controlled. The title of it 
 ■was, The People's Ancient andJust Liberties asserted ; and underneath 
 was added this well known verse of Juvenal, 
 
 Sic volo, siejubeo ; stat pro ratione voluntas. 
 
 This matter was more circumstantially treated of in a book in print, 
 by Thomas Rudyard a. lawyer, who showed therein at large the right 
 of juries, and the unlawfulness of the proceedings then in vogue ; which 
 he made appear plainly, both from law, and by citations from the books 
 of eminent lawyers. And having sometimes vigorously pleaded the 
 cause of the oppressed, he also became the object of persecuting fury, 
 whiph could not endure his faithful defending of the innocent And 
 therefore this summer the magistrates of London issued out a warrant 
 to break open his house in the dead of the night, in order to apprehend 
 him ; and this warrant was executed by the soldiers of one captain 
 Holford ; and the next day he was sent to Nevygate by a mittimus under 
 the hands and seals of the lord mayor Samuel Starling, William Peak, 
 Robert Hanson, and several others, under pretence, that he stirred up 
 persons to disobedience of the laws, and abetted and encouraged such 
 as met in unlawful and seditious conventicles, contrary to the late act. 
 But his case being brought before the justices of the court of Common 
 Pleas, at Westminster, by an habeas corpus, that court, after solemn de- 
 bate, gave their judgment, that Thomas Rudyard was unjustly impri- 
 soned, and unjustly detained. And so he was set at liberty. But the 
 lord mayor Samuel Starling fretting at this discharge, found out new 
 stratagems to compass his ends upon him. For an indictment was 
 formed against him for haying hindered due course of law against one 
 Samuel Allingbridge. But Rudyard so well defended himself, that he 
 was acquitted ; which so incensed the lord mayor, that not long after 
 ho was again committed to Newgate, on a religious account, viz. for 
 having been in the meeting at Whitehart-court in Gracechurch-street. 
 The proceedings against him and others on that account were no less 
 arbitrary than those against W. Penn and W. Mead, already mention- 
 ed, and therefore Rudyard exposed his and their trials in print; and 
 seeing he understood the law, he was the more able to show the unjust- 
 ness of these proceedings, and how inconsistent such prosecutions were 
 with the laws of the land. 
 
 But to avoid prolixity I shall relate but little of them, since many 
 things occur therein, which have been mentioned already in other cases. 
 How the recorder Howel was inclined in respect to religion, may be 
 deduced from what hath been said already of his panegyric upon the 
 Spanish Inquisition. And to Rudyard and his fellow-prisoners, he gave 
 no obscure evidence what religion he preferred ; for they saying, that 
 they were always quiet and peaceable in their assemblies, and that the 
 laws against riots were never intended against them, but popish, or such 
 like disturbers of the peace. The recorder returned, that the Papists 
 were better subjects to the king, than they were ; and that they were 
 a stubborn and dangerous people, and must either be brought under, or 
 tiiere was no safe living by them. The prisoners offering to vindicate 
 themselves from these odious and foul aspersions, were not suffered to 
 say any thing in their own defence; but instead of hearing them, they 
 were by order of the lord mayor and the recorder thrust into the bail- 
 
110 THE HISTORY OF THE [1670 
 
 dock, and treated almost at the same rate as W. Penn and W. Mead 
 had been before. 
 
 But violence prevailed now ; and the recorder, because of his outra- 
 geous behaviour against the Quakers^ was so much infavour of the court 
 of justice, that alderman Jo. Robinson did not stick to tell them, that 
 the recorder deserved an hundred pounds for his service done at the 
 Old Bailey, the last sessions. And his proposal so took, that the court 
 consented to pay him for the said service an hundred pounds, by"the 
 chamberlain of London. And since this was so well known to T. Rud- 
 yard, that in a book he published, he named the date of the said order, 
 viz. the 8th of October, I67t): and that other orders had been given 
 for two hundred pounds more to him, within eight months last past; he, 
 to reprehend such doings in a satirical way, called them, ' an excellent 
 way to ease the treasury of being over-burdened with orphans' money,' 
 by which sinister ends, and dispositions of its cash, the chamber was so 
 deeply in debt, that it was almost incredible. 
 
 - Now, since Rudj^ard as a lawyer, had a more full knowledge of these 
 unlawful proceedings' against him and his friends, than many others, he 
 composed a treatise of those .prosecutions, which he called the Second 
 Part of the People's Ancient and Just Liberties asserted. And true 
 lovers of their country were pleased with it : for that party which coun- 
 tenanced popery, and therefore endeavoured to violate the people's 
 rights, strove to get the upper hand. 
 
 Persecution was now very hotand fierce all over the country, because 
 a door was opened for all base and wicked fellows to get booty by in- 
 forhiing ; for by the act against meetings, which, though religious, 
 were branded with the name of seditious, the informer, was to have a 
 third part of the imposed fine. This set on many vile persons, and 
 among these sometimes thieves and infamous fellows, to render any 
 comings together of Quakers, though it was but a visit or a burial, the 
 name of a meeting, and to swear that -a meeting had been kept there. 
 Nay, sometimes thay swore only by guess, that in such a place a meet- 
 ing had been kept, though the witnesses had not seen it, as was requi- 
 site by law. And this informing came so much in vogue, that some 
 magistrates themselves turned informers. 
 
 Quid non mortalia pectora Qogis 
 
 Auri sacra fames !* 
 
 I might write a large volume of these abominable deeds, if I could 
 find leisure for it ; yet now and then I will mention a few instances, by 
 which the reader may make a conjecture of the rest. 
 
 This year at Alford in Somersetshire, in the month called August, 
 the corpse of one Samuel Clothier was buried, and though in the bury- 
 ing-place all were silent, yet the justice, Robert Hunt, fined some that 
 had been at the burial, for having assisted at this pretended meeting. 
 
 In Nottingham it^happenei in the latter end of this year, that the jus- 
 tice, Penniston WTialey, who had fined many of those called Quakers, 
 for frequenting their religious meetings, encouraged the people at the 
 sessions- to persecute the Quakers without any pity, saying- to them, 
 ' Harden your hearts against them ; for the act of the 35th of queen 
 Elizabeth, is not made against the Papists, since the church of Rome 
 
 *What -will not the cursed thirst of gold force mankind to perform ! 
 
1(170] PEOPLE CALLED QUAKERS. Ill 
 
 is a true church, as well as any other church; but these Quakers are 
 erroneous and seditious persons.' By these words one may easily judge 
 to what religion this justice of peace was inclined ; but such dissemblers 
 feigned to the Protestants, that so they might bear honourable offices. 
 I pass by unmentioned many persons, who by beating, pushing, and 
 trampling, were grievously abused in their meetings, to that degree, 
 that some not long survived the violence committed on thepi, and felt 
 the painfulness or smart of it till death. 
 
 This year about midsummer, Thomas Bud deceased at Ivelchester 
 in Somersetshire, after having been prisoner about eight years and a 
 half, because for conscience-sake he could not swear. Some hours be- 
 fore his death, he was heard to say, that he had renewed his covenant 
 with God, and was well satisfied in it ; and that he believed God would 
 sustain him by the right hand of his justice ; and that he rejoiced arid 
 thanked God that all his children walked in the way of r the Lord. 
 
 At Warborough in Oxfordshire, those called Quakers were also most 
 grievously abused in their religious meetings, and even aged women 
 not-spared ; which 8ften caused the cry of innocent children to go up 
 to heaven, when they saw their mothers thus ill treated. For magis- 
 trates themselves to break their canes to pieces on those that were met 
 together, -was but an ordinary thing ; and then sometimes other sticks 
 were made use of: often also women were stripped of their upper gar- 
 ments ; and this accompanied with the spoil of goods. That the per- 
 secutors were thus enraged was not strange, when we consider that 
 some were stirred up to it by their teachers ; an instance of which was 
 given by Robert Priest of the same place, who once said in bis sermon, 
 that the king's laws, though they were "contrary to the law of God, yet 
 ought to be obdyed. ' Quite otherwise was the doctrine of the apostle 
 Peter and John, when they said to the Jewish council, ' Judge ye whe- 
 ther it be right in the sight of God, to hearken unto you more than unto 
 God.' 
 
 In Northamptonshire, where persecution was also very hot, the bishop 
 of Peterborough said publicly in the steeple-house, after he had com- 
 manded the officers to put in execution the last act against seditious 
 meetings, ' Against all fanatics it hath done its business, except the 
 Quakers ; but when the pariiament sits again, a stronger law will be 
 raade, not only to take away their lands and goods, but also to sell them 
 for bond slaves.' Thus the churchmen blew the fire of .persecution. 
 
 At York also, the spoiling of goods was fiercely driven on by alder- 
 man Richardson ; and even boys and girls, that were under sixteen 
 years of age, and therefore not subject to the penalty of the law, were 
 fined ; and when the constables showed themselves unwilling to assist 
 in the robbery, they were snarled at, and one persecuted for not per- 
 forming his duty, because he had refused to take away a man's cloak. 
 But if I should mention the ill-Usage con;imitted in all counties and 
 places, when should I come to a conclusion! 
 
 Thomas Green, a grave man, with whom I have been very familiarly 
 acquainted, being in prayer at a pneeting at Sawbridgworth in Hert- 
 fordshire, was pulled off his knees, and dragged out ; and being brought 
 before the justices Robert Joslin and Humphrey Gore, they fined him 
 twenty pounds, for speaking or preaching at the said meeting; and 
 granted a warrant to John Smith and Paul Thomson, constables, to 
 distrain; upon which they went into the said Thotnas Green's shop, 
 
112 THE HISTORY OF THE [1670 
 
 in Royston, and took away as much goods as were worth fifty pounds. 
 But this did not quench his zeal ; for hke a true and faithful pastor, 
 he continued to feed the flock, and to edify the church with his gift : 
 in which he was very serviceable. 
 
 At another time, the justices Peter Soames and Thomas Mead, gave 
 a warrant to distrain twenty pounds worth of goods from the said 
 Thomas Green, for preaching at a meeting in Upper Chissel in Essex. 
 And the officers going to Thomas Green's shop, took all they could get, 
 leaving nothing in the shop but a skein of thread, which was fallen on 
 the ground, and not observed by them. 
 
 Theophilus Green suffered also great spoil of goods : for having 
 preached in a meeting at Kingston-upon-Thames, he was put into the 
 stocks for some hours, and fined twenty pounds. And having preach- 
 ed the three next first-days of the week at Wadswdrth, was for eacji 
 fined at the same rate. 
 
 ^ The week following, being at Uxbridge, and visiting some poor chil- 
 dren of his friends, whose . father and mother died shortly one -after 
 another, he took two of them as his own, and looked after the disposing 
 of the rest. And staying there tili the first day of the week, he went 
 to the meeting, and exhorted his friends to keep their meetings in the 
 name of Jesus : at the speaking of which words the constable and infor- 
 mer came in, and carried him away to justice Ralph Hawtrey, who 
 fined him twenty pounds, and sent him prisoner to Newgate in London, 
 with a mittimus; wherein he charged him, that he. had exhorted the- 
 people to keep their meetings in the name of Jesus, notwithstanding the 
 laws of men to the contrary. Warrants being/issued forth to make 
 distress for the above mentionedi5fines, which amounted to one hundred 
 pounds, five shillings, they came and opened his doors, and took away 
 all his goods they found, leaving him neither bed nor stool. And after 
 he had been kept prisoner three months, he with seven more was 
 brought to the session's-house at Hicks's Hall, and' the oaths of alle- 
 giance and supremacy were tendered to them. To which his plea was, 
 ' As an Enghshman, I ought either to be acquitted or? condemned, for 
 the cause for which I was committed, before I should answer to any 
 other matter or cause. Besides, I look upon myself to be illegally com- 
 mitted, as being fined and committed for the same fact.' But they told 
 him, he must answer whetheV he would swear or no, and then he should 
 be heard. But continuing to refuse swearing, he was remanded to 
 prison with' the rest; and afterwards being sent for again, and still uh- 
 willing to break Christ's command, not to swear at- all, the sentence of 
 premunire was read against him and his fellow prisoners, and so they 
 continued in jail above two years, till they were discharged by an act 
 of grace from the king. 
 
 The meetings of those called Quakers were miserably disturbed in 
 Horslydown in the county of Surry, On the 25th of September seve- 
 ral musketeers came into the meeting-house, and hauling those that were 
 met together in the street, the troopers came riding amongst them, and 
 ijeatand abused them violently, pushing them with their carbines, which 
 the others did with the but-ends of their muskets, to that degree,' that 
 above twenty persons were wounded and sorely bruised; hay, so des- 
 perately wicked were these mischievous fellows, that a party of horse 
 sought to ride over these harmless people ; but the horses, more merci- 
 ful than the riders, and not going forward, they turned them, and by 
 
IffTO] f;2'25?JL2: '2:*H-'?™ ©WAKERS, 113 
 
 curbing and reigning them backward, strove to do ,what mischid' they 
 could. On the 2d of October these peaceable people being kept out of 
 their meeting-place, there came a parly of foot, and a party of horse, 
 and abused them no less violently than the week before ; insomuch that 
 with beating and knocking they broke several of their muskets and pikes, 
 and one carbine, and above thirty persons were so sorely wounded and 
 bruised, that their blood was spilt in the streets. 
 
 On the 9th of the said month the soldiers, both horse and foot, came 
 again to the meeting at the aforesaid place, and one of them having a 
 shovel, threw the dirt and mire from the channels, on both men and wo- 
 men; and after him the horse and foot came, and fell upon them, 
 striking and knocking down, without respect to age or sex, until they 
 drew blood from many; and when some of the inhabitants in pity took 
 them into their houses, and saved their lives, the soldiers forced open 
 the doors, and hauled them into the street again, and plucked off their 
 hats, that they might strike on their bare heads ; insomuch that many 
 had their heads grievously broken. Some troopers also tore the wo- 
 men's clothes off uieir b«c£s, and hauled them through the mire by their 
 horse sides ; and some of the foot soldier's put their hands in a most 
 shameful manner under the women's coats : nay, a soldier twice struck 
 a woman that was big with child, with his musket on the beljy, and once 
 on the breast, whilst another flung dirt in her face : so that she miscar- 
 ried. And above fifty persons were this day sorely wounded and 
 bruised. The 16th of the said mopth these conscientious people meet- 
 ing again to perform their worship to God, a great party of horse and 
 foot came, and fell to beating them so violently, as if they would have 
 killed all on the spot; so that the blood ran down about the ears of 
 many ; and one of the constables endeavouring to stop the wicked crevr 
 from shedding more blood, they fell upon him also, and broke his head; 
 and when they were rebuked for their cruel dealing, some said, ' If you 
 knew what orders we have, you would say we dealt mercifully with 
 you.' And being asked, ' How can ye deal thus with a people who 
 make no resistance nor opposition ;' they answered, ' We had rather, 
 and it would be better for usj if ye did resist and oppose.' From which 
 it appeared plainly, that this mischief was done to provoke opposition, 
 that they might have imbrued their hands in the blood of these sufferers, 
 and so have had their lives and goods for a prey. It was therefore 
 thought convenient to acquaint the king and his counsel with this bar- 
 barous cruelty; which had such effect, that some stop was made to 
 these excessive cruelties, though their abuses did not altogether cease. 
 
 About this time it happened that Solomon Eccles came to Cork in 
 Ireland, and went into the cathedral, where the priest, Benjamin Cross, 
 preached in a surplice; and having formerly been a Presbyterian 
 preacher in Porsetshire in England, had there said, that he had rather 
 go to a stake and be burned, than to put on a surplice. This priest, 
 (now become a turn-coat for gain,) having finished his sermon and con- 
 cluded with a prayer, Solomon Eccles said, that the prayer of the 
 wicked was an abomination to the Lord. And knowing the deceitful- 
 ness of the said priest, and his being an apostate, he added, ' What sha,ll 
 be done to the man that makes shipwreck of a good conscience V For 
 this he was taken, and by the mayor committed to prison, where beiiig 
 kept ten days, he was accused as a vagabond, and without any, exam- 
 ination, whipped along the streets of Cork, from North-Gate to South- 
 
 VoL. II.— 15 
 
114 THE- HISTORY OF THE [1671 
 
 Gate, and received about ninety stripes, and then was expelled. We 
 haVe seen heretofore instances of his great zeal ; and though in some 
 respect he might by it have been transported a little too far, yet he gave 
 proofs of a sincere heart ; for having said some years after to '6ne John 
 Story, who launched out into great haughtiness and arrogancy, that it 
 Was the word of the Lord that he should die that year, (which by some- 
 body to set a gloss upon it, was interpreted to be meant of the spirit- 
 ual death,) yet Eccles himself said afterwards, both at London and Bris- 
 tol, and elsewhere, that he had not spoken this according to the counsel 
 of the Lord ; but that it had been in his own will, and from a forward 
 tnind; and that he had felt the anger of the Lord, because he had 
 called these his own words the word of the Lord; which he really 
 repented of. 
 
 In the beginning of the year 1671, G. Fox was at London, and though 
 by reason of a heavy sickness, of which he began to recover, he con- 
 tinued still weak, yet he did not omit preaching ; and about this time 
 he ttiade the following prayer to the Lord, which he put in writing: 
 
 *0 Lord God Almighty! prosper Truth, and preserve justice "and 
 equity in the land, and bring down ail injustice and iniquity, oppression 
 and falsehobd, and cruelty, and unmercifulness in the land, that mercy 
 and righteousness may flourish. 
 
 ' And, O Lord God ! establish and set up verity, and preserve it iii 
 the land: and bring down in the land all debau6hery,.and vice, and 
 whoredoms, and fornication ; and this raping spirit, which causeth and 
 ieadeth people to have no esteem of thee, O God ! nor their souls or bo- 
 idies, nor of Christianity, modesty, or humanity: 
 
 •And, Lord! put it in the magistrates' hearts, to bring down all 
 this ungodliness, and violence, aiid cruelty, profaneness, cursing and 
 Wearing : and to put dov^n all these whore-houses and play-houses, 
 ■Which do corrupt yduth and people, "and lead them from the kingdom 
 of God, where no unclean thing can enter, neither shall come; but 
 'such works lead people to helL And the Lord in mercy bring down 
 all these things in tlie nation to stop thy wrath, O God, from coming 
 ton the land. 
 
 This Trayer was wrote the 17th day, at Night, 
 ofthe 2d Month, 1671. 
 
 G. FOX.' 
 
 G. Fox thinking his wife now at liberty, understood that her enemies, 
 notwithstanding the king's order to release her, had found means to 
 hold her still in prison. Therefore he did not give himself rest, till by 
 the help of others he obtained from the king a discharge under the great 
 seal, to clear both her and her estate, after she had been ten years a' 
 prisoner, and premunired. This royal order he sent forthwith down to 
 her, and thus she was set at liberty. 
 
 Now since the heat of persecution began to cool, he felt himself in- 
 tlined to make a voyage to Attierica, to visit his friends there. Of this 
 his intention he gaVe notice to his wife by a letter, and desired ber to 
 come np to London ; which she did accordingly. And lie having taken 
 lleave of her, set '^ail in the latter ptart of the summer towards Ame- 
 ti(i&, Vith several o'f his friends that accompanied him. 
 
167J] n^^APiic f!ALLED. QUAKERS. 115 
 
 Now whilst I leave him on ship-boaj^d, I cannot forbear to mentioQ, 
 that this year at London came forth a witty pamphlet with this title, 
 An easy Way to get Money cum Privilegio, without fear or cumber, 
 printed for the society of informers. This book contained a satirical 
 rebuke to the informers, and began thus: 'To all you that can work, 
 and will not ; and to all those that through other ways of extravagan- 
 cy have brought yourselves into debt, necessity, or other wantg,' (for 
 your speedy supply and future support,) there is an opportunity pat ihtp 
 your hands, that is both safe, profitable, and honourable. It is to be 
 informers.' 
 
 Next the author said, • That it was an easy way, since it was no 
 more than to seek out where there were in any house, barn, stable, or 
 backside, five persons besides those of the family; though they spoke 
 never a word. If you do but swear it, (thus he continued,) to be a 
 conventicle, then it is a conventicle. It is no matter if there were 
 never a thought in their hearts as to plotting or contriving insurrec- 
 tions; (for which the law was made,) they being there, it is sufficient 
 to have them fined five shillings apiece the first time, and twenty pounds 
 for the house: and for the second time ten shillings apiece ; and if the 
 justices be not well advised, it may be for the second time for the house 
 you may get twenty pounds more, although the act doth not grant it. 
 And of all this it is said, the thirds is yours : this you may easily have; 
 for the justices are afraid of your power, since you have them under 
 your lee ; so they will not much question you, lest they be counted fan- 
 atics ; and they know that if they do not please your wills, your power 
 is such, that you may recover fifty pounds for your parts, by action, 
 suit, bill or plea, in any of his majesty's courts at Westminster, where- 
 in no essoine, protection, or wager of law shall lie. Can your hearts 
 desire more? who will not he informers? that must have s]l clauses 
 construed most largely and beneficially to their justification and encou- 
 ragement !' 
 
 As to the profitableness, the author said, 'Besides the twenty pounds 
 and ten shillings apiece for meeting, if you can but tempt any by your 
 questions, or other provocations, to speak but a word to answer you, it 
 will serve to make him a preacher, and then for the first time there is 
 twenty pounds, and for the second forty pounds. It is no matter what 
 is spoke, or to what concern ; if you swear you did hear such an one 
 speak, it is enough to make him a preacher. And as to the inability, 
 there is no danger that you should fall short of your salary ; for you can 
 by your power make void that old proverb, Where it is not to b^ had, 
 the king must lose his right. But your prerogative is such, that if the 
 offender hath it not, you (jan command your servants to levy it on any 
 other that is not an oflTehdpr in that nature, provided he be there, other- 
 wise an appeal will be granted.' 
 
 At this rate the author treated the matter, taking out of the way all 
 difficulties and scruples which any might have objected ; and though 
 he did this mostly in^a bui-lesque w&y, yet what he said was so firm 
 and strenuous, that he gave proofs of being a man of understanding, 
 and of a great wit^* |or though in an ingenious way he showed the 
 abominableness of this informing trade, yet he proposed it safe every 
 way: and if a,ny njighl tell thern they were knights of th? pogt; yet 
 however the thing fell out, it was never attended with Jpss, but ^Iw^ys 
 •with a certain gain; since in the prosQcution nothing cptiid be ohj@<;te;d, 
 
116 THE HISTORY OF THE |1672 
 
 but what might be easily quashed, and the opposers thus frustrated.-^ 
 ' And when to all these infallible profits was added the honourableness 
 of the office, what coUld one desire more? for was it not honourable 
 indeed to command both magistrates and miUtary oiScers, to follow the 
 informers where they will l and to obtain this office, one needed not to 
 be at great cost to purchase it, nor to break his pate with studying; 
 since at the very first conventicle they entered they might commence 
 doctors.' But of what religion or profession these informers should be, 
 the author himself seemed not to know: 'They must be no jews,' 
 said he, 'for these were not to covet their neighbours' ox, nor ass, nor 
 any thing that was their neighbours ; neither should they be gentiles, 
 for they had conscience accusing, and did by nature the things containr 
 ed in the law, having the law writ in their hearts. And Christians they 
 could be by no means ; for they say they forsake the devil and all his 
 works, and all the lusts of the flesh, and not to hurt any by word nor 
 deed, which is less than by swearing,' [the common fact of the infor- 
 mers.] To conclude^ the author said: 'for any into whose hands this 
 may come, if they fear any danger in it, they ougbt not to conceal it, 
 but to bring it before some justice, or the chief magistrate of the place, 
 with an account how they came by it, and then, they are innocent: 
 then if it cannot clear itself, let it lie in prison till it perish.' • 
 
 Now I return to George Fox, whom we left in the ship going to 
 America. During his voyage he suflfered much in Jiis body ; for the 
 mariy hurts and bruises he had formerly received, and the griefs and 
 infirmities he had contracted in England by cold, and hardships, and 
 long Imprisonments, returned upon him now he came to sea, and caused 
 great pain. And after having been seven weeks and some odd days at 
 sea, he, vpith his fellow-travellers, came safe to the island of Barbadoes. 
 His occurrences there he hath described at large in his journal. Many 
 of the great ones, especially the governor, showed him much kindness. 
 And after he had edified his friends there on many occasions, and ex- 
 horted them to the maintaining of good order, both in things relating 
 to the church, and in the governing of their blacks; he now, being re- 
 stored to health again, departed the island after a stay of three hionths, 
 and set sail for Jamaica, where he had not been long, ere Elizabeth 
 Hooton, several times mentioned in this work, departed this life, having 
 been well the day before she died ; and thus she finished her days in a 
 good frame of mind. After he had been there about seven weeks, he 
 performed his service to his satisfaction. 
 
 ■ In the beginning of the year 1672 he took shipping for Maryland, 
 where being come, he with those with him travelled through woods and 
 wildernesses, over bogs and great rivers, to New England. By the 
 way he had sometimes opportunity to speak to thfe Indians and their 
 kings; and at other times he met with singular cases, all which, for 
 brevity's sake, I pass by in silence. He went also to the town formerly 
 called New Amsterdam, which name is now chtlnged into that of New 
 York. Here he lodged at the governor's house, and had also a meeting 
 there. From thence he returned again to Maryland, and came also 
 into Virginia, and Carolina, and thus spent above a yeaT travelling to 
 and fro in America. 
 
 Whilst he was there, England and France were entered into war 
 against Holland. Now though! have yet in fresh remembrance those 
 sad times, and in what^ 'wonderful manner it pleased the Lord to save 
 
1673] PEOPLE CALLED hUAKERS. 117 
 
 our country from being quite overrun and subdued, yet I shall not men- 
 tion those things, since they are at large set down by other writers. 
 Yet transiently I will give a touch of the remarkable exaltation of Wil- 
 liam III. prince of OrangOj and afterwards king of Great Britain. 
 
 I have already said in its due place^ how it was endeavoured to ex- 
 clude him by the perpetual edict from ever being stadtholder or deputy. 
 But how strong soever this edict was sworn to, yet heaven brought it 
 to nought, and broke the ties of it by the refuse of the nation : for wo- 
 men, and many others of the mob, forced the magistrates, when the 
 French were come into the province of Utrecht, and all seemed to run 
 into confusion, to break their oaths, and to restore that young and mag- 
 nanimous prince to the honour and dignity of his renowned ancestors. 
 The miserable fate of the two brethren, John and Cornelius de Wit, 
 who had been chief instruments in making the said perpetual edict, and 
 were killed a^d butchered in a most abominable manner by the inhabi- 
 tants of the Hague, was not without good reason disapproved by many 
 grave and serious pecjple. It is true, it was a great mistake that they 
 acted so, that they seemed to set limits to the Almighty ; though I do 
 not believe their intent was such, but rather that what they did in mak- 
 ing void the stadtholdership, they judged conducive to the benefit of 
 their country. After they were murdered, the widow of Cornelius de 
 Wit seemed to have a firm belief that they were entered into everlast- 
 ing glory: for though for some time after their' death she was under a 
 great concern, considering how on a sudden, and at unawares, they 
 were hurried out of this life ; yet at length, early in the morning, either 
 in a dream or in a vision, she beheld them both in a cloud in a glorious 
 form, with hands lifted up, and clothed with pure white raiment. By 
 this sight all her former solicitude and fear was taken from her, and 
 she was fully satisfied concerning their eternal well-being. I have this 
 relation from several credible persons, who said they had it from her 
 own mouth; and they all agreed in the material circumstances. 
 
 In England, where it was observed that persecution for religion, 
 during the war, could not but be prejudicial to the public, the king pub- 
 lished a declaration, whereby the execution of the penal laws was sus- 
 pended. But since the Papists, against whom the most of these laws 
 had been made, thus got liberty to enter into offices of trust, many of 
 the people grew jealous on this account; insomuch that the parliament 
 in the year 1673, showed their dislike to the king, telling him, that the 
 penal statutes about ecclesiastical matters could not be suspended but 
 by an act of parliament. The king, wanting money to continue the war, 
 yielded somewhat to parliament, in respect to the popish priests and 
 Jesuits, consenting that the laws against them should continue in force. 
 
 This summer G. Fox returned to England, and arrived at Bristol, 
 of which he gave notice to his wife by a letter ; and she delayed not to 
 go to him; with her came also her son-in-taw Thomas Lower, and two 
 of her daughters : her other Bon-m-law John Rouse, accompained by 
 William Penn, &c. came also from London ; and since at that time 
 there was a fair at Bristol, many of his friends came thither from other 
 parts of the country, and so were at a great meeting he had there, in 
 which he preached concerning the three chief teachers, viz. 'That God 
 was the first teacher of man and woman in paradise ; and that as long 
 as they kept to God's teaching, they kept in the image of God, and in 
 righteousness, holiness, and dominion over all that God hath made : but 
 
118 THE HISTORY OF THE {1673 
 
 when they hearkened to the false teaching of the serpent, who was out 
 of truth, and so disobeyed God, they lost the image of God, J:o wit, 
 righteousness and holiness ; and so coming under the power of satan, 
 were turned out of paradise. That this serpent was the second teacher, 
 and that man following his teaching, came into misery, and into the 
 fall, -And that Christ Jesus was the third teacher, of whom God said, 
 " This is my beloved Son in whom I am well pleased, hear ye him :" 
 and that this Son hioiself said, " Learn of me :" that he was the true 
 gospel teacher, that never fell, and therefore was to be heard in all 
 things, since he was the Saviour and the Redeemer, and having laid 
 down his life, had bought his sheep, with, his precious blood, Of this he 
 treated at large in the said meeting. After some stay at Bristol, he 
 went to Gloucestershire ; and going from thence to Oxfordshire, he 
 came at length to London, where persecution being not so hot now as 
 formerly, the Baptists and Socinians were very active in blackening 
 the Quakers, by publishing several books against them, m which they 
 averred that the Quakers were no Christians. But these malicious books 
 were not left unanswered, nor the falsehoods contained in them. 
 
 After G. Fox had been some time at London, he went with his wife 
 and Thomas Lower to Worcester ; and when he signified to her that 
 it was like a prison would be his share, she seemed not without reason 
 grieved at it. And not long after had a meeting at Armscot in Tred- 
 ington parish, after the meeting was ended, he, with Thomas Lower, 
 sitting in the parlour, and discoursing with some friends, they both were 
 under pretence of having kept great meetings that might be prejudicial 
 to the public peace, taken by Henry Parker, justice, and sent to Wor- 
 cester jail, on the 17th of December, and his wife with her daughter 
 returned into the north ; and by that time he thought she could be got 
 home, he wrote a short letter to her, and exhorted her, to be content 
 with the will of the Lord. He also wrote a letter to the lord Windsor, 
 who was lieutenant of Worcestershire, and other magistrates, wherein 
 he informed them of his imprisonment, and that he had not been taken 
 in a meeting, but in a house where he had some business. He also 
 signified, that he intended to have visited his mother, from which he 
 had now been stopped. But he could not thus obtain his liberty ; yet 
 Thomas Lower might have got free if be would ; for his brother Dr. 
 Lower, being one of the king's physicians, had procured Henry Savil, 
 a gentleman of the king's bed-chamber, to write to the said lord Wind' 
 sor to release Thomas Lower : but his love to his father-in-law, G. Fox, 
 was such, that he kept the said letter by him unsent ; and so they were 
 both continued prisoners. 
 
 Now whilst I leave them in prison, I return once more to Miles Hal- 
 head, of whom mention hath been often made already. He being at 
 Plymouth in this year, felt himself stirred up to go see John Lambert, 
 who having formerly been a general, was now, as hath been said in 
 due place, confined to perpetual imprisonment, in a little island not far 
 from Plymoutly To this island Halhead passed over, and though he 
 found therg'S^'^trong guard of soldiers, yet he got leave to see Lambert; 
 and- hfiin^ come to, him, he said, 'Friend, is thy name John Lambert I' 
 -T6 which Lambert answered, 'Yea:' which made Miles say, ' Then I 
 pray thee, friend, hear what the servant of the Lord hath to say to 
 thee :' and he continued thus ; ' Friend, the Lord God ma4e use of thee 
 and others for the deliverance of bis pepple, and when ypu cried to him, 
 
J673] PEOPLE CALLED QUAKERS, 119 
 
 he delivered you in your distresses, as at Dunbar^ and other places, and 
 gave an opportunity into your hands to do good: and you promised 
 what great things you would do for the Lord's people : but truly John 
 Lambert, ye soon forgot your promises ye made to the Lord in that 
 day and time of your great distress, and turned the edge of your sword 
 against the Lord's servants and handmaids, whom he sent forth to de- 
 clare his eternal truth ; and made laws, and consented to laws, and suf- 
 fered and permitted laws to be made against God's people.' To this 
 Lambert said, ' Friend, I would have you know, that some of us never 
 made laws, nor consented to laws to persecute you, or any of your 
 friends ; for persecution we ever were against.' To which Miles re- 
 turned, ' It may be so ; but the Scripture of truth is fulfilled by the best 
 of you : for although thou and some others have not given your consent 
 to make laws against the Lord's people, yet ye suffered land permitted 
 it to be made and done } and when power and authority was in your 
 hands, ye might have spoken the word, and the servants and handmaids 
 of the Lord rtiight hSve been delivered out of the devourers' hands ; but 
 none was found amongst you that would be seen to plead the cause of 
 the innocent ; so the Lord God of life was grieved with you, because 
 ye slighted the Lord and his servants, and began to set up your self- 
 interest, and to lay field to field, and house to house, and make your 
 names great in the earth. Then the Lord took away your power and 
 authority, your manhood and your boldness, and caused yon to fiee be- 
 fore your enemies, and your hearts fainted with fear, and some ended 
 their days in grief and sorrow, and some lay in holes and caves to this 
 day. So the Lord God of heaven aid earth will give a jUst reward to 
 every one according to his works. So, my dear friend, priee the great 
 love of God to thee, who hath not giyen thy life into the hands of the 
 devourers, but hath given thee thy me for a prey, and time to prepare 
 thyself, that thou mayest end thy days in peace. And truly the Lord 
 is good to all them that fear him, and believe in his name: for, though 
 all the powers of the earth rise up against a poor innocent people, yet 
 the Lord God of life and love was with them, and pleaded their cause, 
 although all men slighted them : and truly, the best was but as a brier, 
 and the most upright among them as a thorn hedge. If the Lord had 
 not pleaded our innocency, we had not had a being in the land of our 
 nativity, glory to his name forever, who hath not suflfered or permitted 
 more of the wrath of man, nor laws, nor decrees of men, to come 
 against his people, that believe in his name, than hath been for his hon- 
 our, and for his glory, and for the eternal good of all his sons and daugh- 
 ters, and servants ; and the refitiainder, the Lord God of life and love 
 hath restrained to this day : glory, and honour, and living eternal praises 
 be given and returned to the Lord God, and the Lamb for ever !' 
 
 Thus Halhead ended his speech, and Lambert, who had heard him 
 with good satisfaction, desired him to sit down, which Halhead did ; 
 and then Lambert called for beer, and gave him drink ; after which he 
 said to him, ' Friend, I do believe thou speakest to me in love, and so 
 I take it,' And then he asked him, if he was at Dunbar fight ? To 
 which Halhead having answered ' No :' he further asked, ' How do you 
 know what great danger we were in at that time V Upon which Hal- 
 head gave him to understand, that he coming that way a little time after 
 the fight, and having viewed the town of Dtobar, and the ground about 
 it were the JEnglish army lay, bow the sea was on one hand of Ihem, 
 
120 THE HISTORY OF THE [1673 
 
 and'the hills and'mountains on the other, and the great Scotch army be- 
 fore and behind them, he then took into serious consideration, the great 
 danger the English had been in, and thought how greatly the English- 
 men were engaged to the Lord for their deliverance, to serve him in 
 truth and uprightness of heart all the days of their life. ' Truly John,' 
 said Halhead then to Lambert, 'I never saw thy face before to know 
 thee, although Ihave been brought before many of our English com- 
 manders in the time of Oliver Cromwell.' Lambert then asking, who 
 they were, Halhead named the generals Fleetwood and Desborough, 
 major Blackmore, and colonel Fenwick, before whom he had been when 
 he was governor of Edinburgh. Lambert then said, he knew the most 
 of those men to have been very moderate, and that they ever were 
 against persecution. To which Miles replied, ' Indeed they were very 
 moderate,' and would not be much seen to persecute, or be severe with 
 the Lord's people; but truly they permitted others to do it^ and took- 
 little notice of the sufferings of the' people of God : so that none were 
 found to plead our cause, but the Lord God.' To this Lambert said, 
 ' Although -you and your friends suffered persecution, and some hard- 
 ships in' that time, your cause therein is never the worse for that.' ' That 
 is very true,' returned Miles, 'but let me tell thee, in the plainness of 
 my heart, that is no thanks to you, but glory to the Lord for ever.' 
 About two hours Miles discoursed with Lambert, and his wife and two 
 daughters, and after he had cleared himself, he took leave of them, and 
 so parted in love. 
 
 ' Now before I leave Halhead, I will insert here a copy of a letter he 
 wrote in the year 1674, to G. Fox, who was then prisoner in Worces- 
 ter jail : the said letter was thus ; 
 
 ' George Fox, 
 
 ' Thou dear and well beloved of the Lord, whom he sent, out of his 
 eternal love to me, and many more, who were in darkness and in blind- 
 ness, seeking the living among the dead, to show and direct us th6 way 
 that leads out of sin and evil, up 4o God eternal, blessed for evermore. 
 The living, eternal God of life and Jove, that sent thee into the north, 
 keep and preserve me, by his eternal arm and power and all my dear 
 friends and brethren truly sensible of bis eternal love, which I bear 
 record hath been exceeding great, since the day the Lord made his 
 precious truth known amongst us. Therefore, dear George Fox, pray 
 for me, for I am old, and infirm of body, and the sight of my eyes grows 
 exceeding weak, that I may be kept faithful and upright to the Lord, in 
 my measure I have received of the Lord, in this day of his eternal love; 
 that I may give my account with joy and rejoicing, and gladness of 
 heart, and be presented with thee, and all my brethren, blameless to 
 the Lord, that I may go to my grave in peace, and rest fofevermore. 
 Amen. ' 
 
 ' My dear love to'my good old friends, Margaret Fox, and Thomas 
 Lower ; their dear and tender love and care to me in months past, by 
 me cannot be forgotten, as I dwell and abide faithful to him, who is my 
 light and life, my joy and peace, God over all, blessed for evermore. 
 Amen. 
 
 MILES HALHEAD.' 
 
 In the month called January, 1673-4, G. Fox and Thomas Lower, were 
 
je73] PEOPLE CALLED QUAKERS. 121 
 
 brought to their trial in the court at Worcester, it being the last day of 
 the sessions ; and when they came in, those on the bench were struck 
 with paleness in their faces, and continued awhile speechless, insomuch 
 that a butcher in the hall said, ' What ! are they afraid? Dare not the 
 justices speak to them V At length justice Parker, by whose order G. 
 Fox and T. Lower had been committed, made a long speech, much to 
 the same effect as the contents of the mittimus, and added, that he 
 thought it a milder course to send them, two to jail, than to put his neigh- 
 bours to the loss of two hundred pounds, which they must have suffer- 
 ed, if he had put the law in execution against conventicles. But this 
 was a very poor shift, and silly evasion ; for there being no meeting 
 when he came, nor any to inform, he had no evidence to convict them, 
 or his neighbours by. When Parker had ended his speech, the justices 
 spoke to the prisoners, and began with Lower, whom they examined 
 why he came into that country. And when they had done with him, 
 they asked of G. Fox an account of his travel, which he gave them, 
 and showed them cleSfrly, that he and his friends, of whom so great a 
 noise had been made by justice Parker, as if many had come together 
 from several parts, were in a manner all but one family. When he had 
 ended speaking, the chairman Simpson said, • Your relation or account 
 is very innocent.' Then he and Parker having whispered awhile to- 
 gether, the said chairman stood up, and said, ' You, Mr. Fox, are a 
 famous man, and all this may be true which you have said ; but that 
 we may be the better satisfied, will you take the oaths of allegiance 
 and supremacy V Now, though G. Fox answered to this, that they had 
 said they would not ensnare him, and that this was a plain snare, since 
 they knew he and his friends would not take any oath ; all was in vain, 
 ahd they caused the oath to be read, which being done, he told them, 
 * I never took oath in my life, but I have always been true to the govern- 
 ment. I was cast into the dungeon at Darby, and kept prisoner six 
 months there, because I would not take up arms against king Charles, 
 at Worcester fight ; and for going to meetings, I was carried out of 
 Leicester, and brought before Oliver Cromwell, as a plotter to bring 
 in king Charles ; and ye know in your own consciences, that we, the 
 people called Quakers, cannot take an oath, or swear in any case, be- 
 cause Christ hath forbidden it ; but as to the matter or substance con- 
 tained in the oaths, this I can and do say, that I do own and acknow- 
 ledge the king of England to be lawful heir and successor to the realm 
 of England; and do abhor all plots and plotters, and contrivances against 
 him ; and I have nothing in my heart but love and good will to him and 
 all men, and desire his and their prosperity; the Lord knows it, before 
 whom I stand an innocent man. And as to the oath of supremacy, I 
 deny the pope and his power, and abhor it with my heart.' Whilst he 
 was yet speaking, they cried, 'Give him the book,' viz. the Bible. 'The 
 book,' saith G. Fox, • saith " Swear not at all:'" and he going on to de- 
 clare his mind further, they cried, ' Take him away, jailer :' who not 
 showing himself very forward, they cried again, ' Take him away : we 
 shall have a meeting here; why do you not take him away? And 
 one of the bench said, 'That fellow,' meaning the jailer, * loves to hear 
 him preach.' The jailer then taking him away, as he was turning from 
 them, he said, ' The Lord forgive you, who cast me into prison for 
 obeying the doctrine of Christ.' After G. Fox was led away, the 
 justices told T. Lower, he was at liberty; for they did not think it safe 
 Vol. II.— 16 
 
122 THE HISTORY OF THE [1674 
 
 to deal with him at the same rate as they did with G. Fox,-because they 
 thought he had some protection at court. Lower asked then, why his 
 father-in-law might not be set at liberty, as well as he; since they were 
 both taken together, and their case was alike? But, they telling him 
 they would not hear him, said, ' you may be gone about your business, 
 for we have nothing more to say to you, seeing you are discharged.' 
 
 This was all he could get from them ; therefore after the court was 
 risen, he went to speak with them at their chamber, desiring to know, 
 what cause they had to detain his father, seeing they had- discharged 
 him; and wishing them to consider, whether this was not partiality. — 
 Upon this Simpson said, ' If you be not content, we will tender you the 
 oath also, and send you to your father.' To which Lower replied, 
 ' You may do that, if you think fit ; but whether ye send me or no, I 
 intend to go, and wait upon my father in prison ; for that is now my 
 business in this country.' Then justice Parker said to him, ' Do you 
 think, Mr. Lower, that I had no cause to send your father and you to 
 prison, when you had such a great meeting, insomuch that the parson 
 of the parish complained to me, that he had lost the greatest part of his 
 parishoners ; so that when he comes amongst them, he hath scarce any 
 auditors left.' To this Lower re,turned, • I have heard that the priest of 
 that parish comes so seldom to visit his flock, but once, it may be, or 
 twice in a year, to gather up his tithes, that it was but charity in my 
 father, to visit such a forlorn and forsaken flock : and therefore thou 
 hadst no cause to send my father to prison for visiting them, or for teach- 
 ing, instructing, and directing them to Christ their true teacher, who 
 had so little comfort or benefit from their pretended pastor, who comes 
 amongst them only to seek for his gain from his quarter.' Upon this 
 the justice fell a laughing ; for Dr. Crowder, the priest spoken of, was 
 then in the room, sitting among them ; though Lower did not know him, 
 and he had the wit to hold his tongue, and not to vindicate himself. 
 But after Lower was gone away, the justices so jested on Crowder, that 
 he grew ashamed ; and was so nettled with it, that he threatened to 
 sue T. Lower in the bishop's court upon an action of defamation ".which 
 Lower having heard of, sent him word that he might begin if he would ; 
 and that he would answer him, and bring his whole parish in evidence 
 against him. And he told him the same afterwards to his face ; which 
 so cooled the priest's eagerness, that he thought it more safe for him to 
 let him alone. 
 
 Soon after the sessions were over, an habeas corpus was sent down 
 to Worcester, for the sherifi" to bring up G. Fox to the king's bench bar ; 
 whereupon his son-in-law, Lower, conducted him : for the under sheriff 
 had made Lower his deputy, to convey G. Fox to London, who being 
 arrived there, appeared before the court of king's bench, where he found 
 the judges moderate, and they patiently heard him, when he gave 
 them an account how he had been stopped in his journey, and commit- 
 ted to jail ; and how at his trial, the oath of allegiance and supremacy 
 had been tendered to him ; and also what he had offered to the justices 
 as a declaration, that he was willing to sign, instead of the said oaths. 
 To this it was told him, by the chief justice, that they would consider 
 further of it. Being then delivered to the keeper of the king's bench, 
 he was suffered to go and lodge at the house of one of his friends ; for 
 though he continued a prisoner, yet ' they were sufiiciently persuaded 
 Ihat he would not run away. But after this, justice Parker, as it was 
 
1674] PEOPLE CALLED QUAKERS. 123 
 
 said, moved the court that G. Fox might be sent back to Worcester, 
 that his cause might be tried there ; for Parker saw clearly, that if G. 
 Fox had been acquitted here, this would have tended to his shame, for 
 having committed him unjustly. 
 
 A day then being appointed for another hearing, andG. Fox appear- 
 ing again at the king's bench, and hearing that it was under delibera- 
 tion to send him back to Worcester, signified, that this was only to en- 
 snare him, by putting the oath to him, that so they might premunire 
 him, who never took oath in his life. And he further told them, if he 
 broke his^yea, or nay, he was content to suffer the same penalty as 
 those that break their oaths. Now seeing Parker had spread a report 
 at London, and it had been said in the parliament-house, that when he 
 took G. Fox, there were many substantial men with him, out of several 
 parts of the nation, and that they had a design or plot in hand, G. Fox 
 did not omit to show the fallacy of that malicious story : and since he 
 thus laid open Parker's shame, it was not strange, that by his friends 
 at court, he procured '*that the king's judges complied with his desire 
 that G. Fox should be remanded to Worcester jail; insomuch that 
 whatever he said, he could not prevent it ; only this favour was granted 
 him, that he might go his own way, and at his leisure, provided he 
 would be there without fail, by the assizes, which were to begin on the 
 2d dav of the month called April. 
 
 G. IFox then after some stay, went down leisurely, and being come 
 to Worcester, he was on the 2d day of the aforesaid month, brought 
 from the jail, to an inn near the sessions hall ; but not being called that 
 day, the jailer came to him at night, and told him he mignt go home, 
 meaning to the jail : whereupon he walked thither, being accompanied 
 by one of his friends. Next day being brought up again, a boy of about 
 efeven years old was set to be his keeper. Having in my relation of the 
 proceedings before the king's bench, passed by most part of the plead- 
 ing, so I shall do here likewise, to avoid repetitions of what hath been 
 several times related already, concerning such kind of trials ; yet I can- 
 not pass by in silence, that after he had given an account of his journey 
 before he was taken, he added, that since his imprisonment, he had 
 understood that his mother, who was an ancient and weak woman, and 
 had desired to see him before she died, hearing that he was stopped and 
 imprisoned in his journey, so that he was not likely to come and see 
 her, it struck her so, that she died soon after ; which had been very 
 hard to him. Judge Turner, who formerly had been very severe to 
 him, seemed now, as some thought, inclined to have him set at liberty, 
 since he saw they had nothing justly against him; but Parker who had 
 committed him, endeavoured to incense the judge against him ; for if he 
 had been released, then he himself must have borne the blame of having 
 committed G. Fox unjustly ; and therefore he told the judge that G. 
 Fox was a ringleader, that many of the nation followed him ; and one 
 knew not what it might come to. Yet the judge gave but little ear to 
 all this, being willing to be easy; but he could not resolve to do this, 
 by setting G. Fox at liberty, lest he should displease others ; and thus 
 in conclusion, G. Fox and his cause were referred to the sessions 
 again, and he continued prisoner, but with this proviso, that he should 
 have the liberty of the town ; which accordingly he had. 
 
 By this he got opportunity to speak with many persons, and some- 
 times with priests too, one of which asked him, whether he was grown 
 
124 THE HISTORY OF THE [1674 
 
 up to perfection ? To which he answered, what he was, he was by the 
 grace of God. ' This is,' replied the priest, ' a modest and civil answer.' 
 * But,' continued he in the words of the apostle John, " If we say that 
 we have no sin, we deceive ourselves, and the truth is not in us." And 
 asking what he said to that? G. Fox returned with the words of the 
 same apostle, " if we say that we have not sinned, we make him a liar, 
 and his word is not in us." Moreover he said, ' Christ came to des- 
 troy sin, and to take away sin. There, is a time for people to see that 
 they have sinned, and there is a time for them to confess their sin, and 
 to forsake it, and to know the blood of Christ to cleanse from all sin.' 
 After some more reasoning, the priest said, 'We must always be striv- 
 ing;' to which G. Fox returned, that it was a sad and comfortless sort 
 pf striving, to strive with a belief that we shoul^, never overcome : and 
 he -told him also, that Paul, who once cried out because of the body of 
 death, did also thank God, who gave him the victory ; and that, he said 
 there is no condemnation to them that are in Christ Jesus : so that there 
 was a time of crying out for want of victory, and a time of praising 
 God for the victory. ' But,' said the priest, '.Job was not perfect' To 
 which G. Fox returned, that God hath signified in Scripture, that Job 
 was perfect and upright, and that he eschewed evil : and that the devil 
 himself was forced to confess, that God had set an hedge about him; 
 which was not an outward hedge, but the invisible heavenly power. 
 Yet said Job, replied the priest, 'he charged his angels with folly^and 
 the heavens are not clean in his sight.' ' That is a mistake,' said G. Fox, 
 ' for it was not Job said so, but Eliphaz,- who contended against Job.' 
 ' Well, but,' said the priest, ' what say you to that Scripture, the justest 
 man that is, sinneth seven times a day,1' 'There is,' answered G. Fox, 
 ' no such scripture.' So the priest was silent, and this conference bro- 
 ken off, of which I have related thus much to show that G. Fox was 
 not such a simple person, as some from mere envy have represented 
 him : for he was never at a loss for an answer, but had it always in 
 readiness. 
 
 Now the time of the sessions being come again, where the. justice, 
 who was chairman, was one Street, G. Fox was called there before 
 the justices, and then the said justice exceedingly misrepresented- the 
 case, by telling the people, that G. Fox had a meeting at Tredington 
 from all parts of the nation, to the terrifying of the king's subjects; for 
 which he had been committed, and that for the trial of his fidelity, the 
 paths had been tendered to him. And then turning to G. Fox, he asked 
 him, since he had time tp consider of it, whether he would now take 
 the oaths'? G. Fox having obtained liberty to speak for himself, gave a 
 relation of his journey, and showed that he and his friends had in no 
 wise kept a meeting that occasioned terror to any of the king's subjects; 
 and as to the oaths, he showed why he could not take them, and what 
 he could declare instead thereof. But notwithstanding all this, the oaths 
 were, read to him again ; and he persisting in his refusal to take them, 
 the indictment was read also ; and afterwards the chairman asked him 
 ' if he was guilty V G. Fox answered, ' No, since the indictment was 
 a bundle of lies,' which he proved in several particulars, asking him, if 
 he did not know in his conscience that they were lies 1 To which he 
 said, it was their form. Whereupon G. Fox returned, it was not a true 
 form. Then the chairfnan told the jury what they should do in this 
 case: and before they gave in their verdict, G, Fox. said to them, that 
 
1674] PEOPLE CALLED QUAKERS. 125 
 
 it was for Christ's sake, and in obedience to his and his apostle's com- 
 mand that he could not swear: 'and therefore,' said he, 'take heed 
 what ye do ; for before his judgment-seat ye shall all be brought.' The 
 chairman then said, 'This is canting.' ' Why,' said G. Fox, ' if to con- 
 iess Christ our Lord and Saviour, and to obey his command, be called 
 canting by a judge of a court, it is to little purpose for me to say more 
 among you. , Yet ye shall see that I am a Christian, and shall show 
 ■forth Christianity; and my innocency shall be manifest.' By this his 
 speaking, the people generally were affected; but the jury however 
 found the bill against him ; which G. Fox nevertheless tralversed. Thus 
 the matter could not be finished now, and therefore he was asked to put 
 in bail, till the next sessions ; this he refused, and warned his friends 
 that seemed willing to be bouiid for him, not to meddle with that, since 
 there was a snare in it. Yet he told the justices, that he would promise 
 to appear, if the Lord gave him health and strength, and he were at" 
 liberty, j Some of the justices showed themselves loving, and endea- 
 voured to stop the r«st from indicting him, or putting the oath to him. 
 But the chairman said he must go according to law. Yet liberty was 
 given G. Fox to go at large, till next quarter-sessions. 
 
 He then went up to London ; where the time of the yearly meeting 
 approached ; but at the instance of some of his friends, he appeared 
 again before thq judges of the king's bench, and delivered to them the 
 following declaration, setting forth what he was ready to promise in- 
 stead of the oaths of allegiance and, supremacy. 
 
 • This I do in the truth, and in the presence of God declare, that king 
 Charles the Second is lawful king of this realm, and of all others his 
 dominions ; and that he was brought in, and set up king over this realm 
 by the power of God : and I have nothing, but love and good-will to 
 him and all his subjects, and desire his prosperity and eternal good. 
 And I do utterly abhor and deny the pope's power and Supremacy, and 
 all his superstitious and idolatrous inventions ; and do affirm, that he 
 hath no power to absolve sin: and I do abhor and detest his murder- 
 ings of princes, or other people, by plots and contrivances. And like- 
 wise I do deny_all plots and contrivances, and plotters and contrivers 
 . against the king, and his subjects ; knowing them to be works of dark- 
 ness, and the fruits of an evil spirit, and against the peace of the king- 
 dom, and not from the spirit of God, the fruit of which is love. I dare 
 not take an oath, because it is forbidden by Christ and the apostle; but 
 if I break my yea or nay, then let me suffer the same penalty, as they 
 that break their oaths. 
 
 GEORGE FOX.' 
 
 This declaration^ being the substance of what oaths of allegiance 
 and supremacy contain, G. Fox presented to the judges of the king's 
 bench; but the proceedings having gone on at Worcester, they were 
 unwilling to meddle with the business, but referred it to the next quarter- 
 sessions at Worcester. 
 
 The yearly-meeting at London, at which he was, being over, he re- 
 turned again to Worcester, where the sessions being held in the month 
 called July, and he called to the bar, and the indictment read, justice 
 Street caused the paths to be read also, and tendered to him again. G. 
 Fox then, said, that hq was come to traverse his indictment. But when 
 
126 THE HISTORY OF THE [1674 
 
 he began to show the errors that were, in the indictment, viz. such as 
 were sufficient to quash it, he was soon stopped, and the oath required 
 of him ; and he persisting in the refusal, was by the jury found guilty. 
 The chairman, how active soever he had been against G. Pox, yet was 
 now troubled, and told him of a sad sentence he had to speak against 
 him. To which G. Fox returned, that he had, many and more errors 
 to assign in the indictment, besides those he had already mentioned. 
 Whereupon the chairman told him, he was going to show him the dan- 
 ger of a premunire, which was the loss of His liberty^ and all his 
 goods and chattels, and to endure imprisonment during life. 'But,' 
 added he, ' I do not deliver this as the sentence of the court, but as an 
 admonition to you.' Then the jailer was bid to take him away ; and 
 G. Fox afterwards understood concerning this pretended admonition, 
 that the chairman had said to the clerk of the peace, that what he had 
 spoken should stand for sentence. 
 
 Now whilst G.Fox was in prison, there came to him, amongst others, 
 the eai-1 of Salisbury's son, who was very loving, and much concerned 
 that they had dealt so with him ; and he, himself took a copy in writ- 
 ing of the errors that were in the indictment. And G. Fox afterwards 
 got the state of his case, drawn up in writing, delivered to judge Wild. 
 He also wrote a letter to the king, wherein he gave an account of the 
 sentiments of those called Quakers concerning swearing.; and how they 
 abhorred all plottings and contrivances against the king. Not long af- 
 ter he fell into such a sickness, that some hpgan to doubt of his reco- 
 very ; and then one of his friends went to justice Parker, by whose 
 order he had been first committed to prison, and desired him to give 
 order to the jailer, that he might have liberty to go out of the jail into 
 the city. Whereupon Parker wrote the following letter to the jailer. 
 
 ^ Mr. Harris, 
 ' I have been much importuned by some friends to George Fox, to 
 write to you. I am informed by them, that he is in a very weak con- 
 dition, and very much indisposed. What lawful favour you can do for 
 the benefit of the air, for his health, pray show him. I suppose the 
 next term they will make application to the king. I am. 
 
 Sir, your loving friend, 
 
 HENRY PARKER.' 
 
 Evesham, the 8th bf October, 1674. 
 
 This letter was sufficient warrant for the jailer to permit G. Fox to 
 be brought from prison to the house of one of his friends. His wife 
 was come to him before that time, and after having been with him 
 about seventeen weeks, and no discharge like to be obtained for him, 
 she went up to London, and being come to Whitehall, and meeting with 
 the king there, she gave him an account of ,her husband's long impri- 
 sonment, and how weak he was, and not without danger of his life. 
 To which the king said, he could do nothing in it, but she must go to 
 the chancellor. And so she went to the lord Finch, who was then 
 chancellor ; and having given him an account of the matter, she told 
 him that the king had left it wholly to him ; and if he did not, show pity, 
 and release her husband out of prison, she feared he would^nd his days 
 there. But the chancellor said to her, that the king could not release 
 him, otherwise than by a pardon. Now G. Fox could not resolve to 
 
1674] PEOPLE CALLED QUAKERS. 127 
 
 be freed thus, as well knowing he had done no evil ; and therefore he 
 would rather have lain in prison all his days, than to be thus set at 
 liberty ; otherwise he needed not to have lain so long, since the king 
 had been willing long before to have given him a pardon ; and also had 
 said to one Thomas More, that G. Fox needed not scruple being re- 
 leased by a pardon ; for many a man, that was as innocent as a child, 
 had had a pardon granted him. G. Fox unwilling to have a pardon, 
 but desiring to have the validity of his indictment tried before the judges, 
 the lord chancellor, who showed himself a discreet man, procured that 
 an habeas corpus was granted to bring G. Fox to London, once more to 
 appear before the king's bench. The habeas corpus was with the first 
 opportunity sent down by his wife to Worcester ; but there they would 
 not part with him at first, (being now recovered a little of his sickness,) 
 under a pretence that he was premunired, and was not to go out in that 
 manner. Thus it became necessary to send to London again; and an- 
 other order was , got and sent down, to bring up G. Fox before the 
 king's bench. Being still weak, he was carried up to London in a coach, 
 the under-sheriff and the clerk of the peace accompanying him. 
 
 Being come down, he was brought before the four judges at the 
 king's bench, where counsellor Thomas Corbet pleaded his cause, and 
 acquitted himself exceeding well; for he, started a new plea, and 
 told the judges, that by law they could not imprison any man upon a 
 premunire. The judges then saying they must have time to look in 
 their books, and to consult the statutes, the hearing was put off till the 
 next day. And since it appeared that Corbet was in the right, they 
 chose to let their plea fall, perhaps for fear of worse consequences. 
 And thus they began to examine the errors of the indictment, which 
 proved to be so many and so gross, that all the judges were of opinion, 
 that the indictment was quashed and void, and that G. Fox ought to 
 have his liberty. The same day several lords and other great men, had 
 the oaths of allegiance and supremacy tendered to them in open court ; 
 and some of G. Fox's adversaries moved the judges, that the oaths 
 might be tendered to him again, saying, he was a dangerous man to be 
 at liberty. But judge Matthew Hale, who was then lord chief justice 
 of England^ and really an excellent and pious man, as hath been hinted 
 already here before, said, he had indeed heard some such reports of G. 
 Fox, but he had also heard more good reports of him. This saying 
 was serviceable; and Hale and the other judges ordered G. Fox to be 
 freed by proclamation. Thus he was set at liberty in an honourable 
 way, and his counsellor Corbet, who had pleaded for him, got great 
 fame by it; for many other lawyers told him, he had brought that to 
 light, which had not been known before; And after the trial, one of the 
 judges said to him, ' You have obtained a great deal of honour by your 
 way of pleading G. Fox's cause in court.' 
 
 The year was now come to an- end. But before I go over to the 
 next, I am to mention that the Baptists in England, losing from time to 
 time some of their best members, wrote therefore very fiercely against 
 the Quakers, endeavouring thereby to render them no Christians. But 
 those writings were continually answered, and that with so many con- 
 vincing reasons, that the Quakers got more adherents by it. The con- 
 sequence of this was, that a public dispute was appointed to be held be- 
 tween the Baptists and the Quakers, in the meeting-house of the Bap- 
 tists at London. For the Quakers, there spoke by turns, George White- 
 
128 THE HrSTORY OF THE [1674 
 
 head, Stephen Crisp, William Penn, and George Keith; and the 
 opponents were Jeremy Ives, William Kiffin, Thomas Plant, Thomas 
 Hicks, and Robert Ferguson, a Presbyterian, afterwards eminently 
 known in Holland, by the fierce declaration drawn up by him in the 
 name of the duke of Monmouth, when that unhappy prince went over 
 to England with forces, to' dispute the throne against king James. 
 
 Jeremy Ives was an eminent teacher among the Baptists, that had 
 been in prison in London fourteen years before on a religious account, 
 and chiefly'because for conscience-sake he refused to take the oath. 
 
 Not long after he wrote a smart letter from the prison, to two of his 
 society, (who having been imprisoned with him for the same cause, 
 had taken the oath, thereby to obtain their liberty,) wherein he re- 
 proved them for their falling away, and signified that thus they had in- 
 creased the burden of their faithful brethren, from the bearing of which 
 they had withdrawn themselves. But what a ehtogeable creature is 
 man, if he doth not continue watchful, and keep close to the divine grace, 
 eohtinually laying hold thereon ! For scarce five days passed, but this 
 inconstant Jeremy grew weary of imprisonment, and took the oath also 
 to get out of prison. Neither did he stop here; for it is plain that he 
 was now departed from his profession. To temporize therefore, and to 
 find out excuses for what he had .done, he put forth a book in print, where- 
 in he asserted the lawfulness of swearing. It was asked of him, whether 
 he was that same Jeremy Ives, that once had been of such a tender 
 conscience, that he durst not take an oath, and had afterwards pub- 
 licly defended swearing as lawful T And he did not deny the fact, for 
 it was notoriously known : but he went about to disguise the matter, and 
 said, ' I am that Jeremy who took the oath of allegiance, and wrote a 
 book to prove that some oaths were lawful, though not all.' Neither 
 did he deny the fore-mentioned letter, for it was extant, and written as 
 followeth: 
 
 ' Brother Pitman and Brother Shewel, ' 
 
 « I am at this time surprised with a holy passion ; and though Jonah 
 could not say concerning the gourd, that he did well to be angry ; yet, 
 if my experience in the word of the Lord doth not deceive, I can truly 
 say. I do well to be angry with you ; whom I have had a godly jeal- 
 ously of all along, viz. That you would be as easily persuaded to part 
 with, as unwilling to suffer for, your spiritual liberties. Oh my bre- 
 thren! Where is your first love? How unlike the Christians in former 
 times are you? Whose zeal was so hot for God, that their eyes pre- 
 vented the morning, that thereby they might prevent the rage of the 
 adversary, who, as it is now, commanded them no more to worship in 
 the name of the Lord. — I always did conclude, that those tihat would — : 
 quit the cause of righteousness — ^would quit the ways of hoKness, as yes- 
 terday's sad experience hath taught, to the perpetual joy of your adver- 
 saries, and the saddening the hearts, and adding afflictions to the bonds 
 of ths prisoners of the Lord. I do therefore conjure you, as you will 
 answer the great God another day; to consider, that now is the time for 
 you to look to your ministty, and to the flock over which the Lord 
 hath.made you overseers, that you may be able through grace to say, 
 ' You are clei!?.r from the blood of all men ; and observe, that God is now 
 come to prove vou,to see whether you will keep his commandments or 
 not. Remember When that apostate's case was debated, you had no 
 
ia74] PEOPLE CALLED QUAKERS. 129 
 
 zeal nor indignation against him, but you smothered all with this, ' If 
 it were in a matter of faith and worship that he had fallen from, you 
 would have been as one man against it.' Well, behold the Lord is 
 come home to you ; the matter now is purely for worshipping God ; 
 now God is proving you to see whether you will obey him or no : and 
 did not yesterday's work witness, that you were willing to prefer the 
 fear of a man, that must die, before the fear of the great- God ; and the 
 fear of them that can kill the body, before the fear of the Lord, that can 
 cast body and soul into hell t I have no more to say but this, that your 
 cowardly temporizing and compljdng with the precepts of men, makes 
 me jealous, that your fear towards the Lord is taught by the precepts 
 of men- I would not be too censorious, but my grounds are great; 
 and my bonds are my crown ; but your cowardly spirit is my great 
 cross. You little think what a scandal it is amongst us to hear it affirm- 
 ed that one of you should say, you had rather have given fifty pounds 
 than have sworn, and yet swear that you swear willingly. Oh ! for the 
 Lord's sake, do somewhat that may roll 'away this reproach; which 
 that you may, is the prayers of your brother, who could be contented 
 to write himself, 
 
 Your companion in tribulation, 
 
 Jan. X4, 1660. 
 
 JER. IVES.' 
 
 ' Brother Ward, my fellow-prisoner, desires to present his love to you, 
 and so do some others.' 
 
 Thus zealously Jer. Ives wrote to his fellow-teacherg, who for human 
 fear, and to avoid sufferings, had, against their profession, and the con- 
 viction of their consciences, taken the oath. But who could have ima- 
 gined on sight of j such letter, that he himself \^ithin so short a space of 
 time, should have done that which he reproved so severely in others. 
 Certainly in this case the saying of the prophet Jeremiah seems to be 
 very applicable, " The heart is deceitful above all things, and despe- 
 rately wicked ; who can know it? Let therefore him'who standeth, be 
 cautious lest he fall." Happy had this man been, if he had been so sen- 
 sible of his transgressions as one Edward Chilton, who though by pro- 
 fession a Quaker, yet when it came to a trial, either to take the oath of 
 allegiance, or to be premunired, he wavered and fainted; yet not so, 
 that he fell away totally: for he became so penitent for the evil he had 
 committed, that he found himself constrained to give proof thereof by 
 a letter he wrote to his friends, who remained prisoners, bfecause for 
 conscience-sake they could not swear ; whereas he, to be released from 
 imprisonment, had taken the oath that was demanded of him. But of 
 what a bitterreUsh this became to him, and what terror and horror he 
 was seized with, the following letter will show : 
 
 ' My dear FrieUda, 
 
 * I desire to lay before you this my condition in this my fdllj that my 
 fall may be no cause for you to stumble, but that you by it may be tlie 
 more encouraged to stand ; for I have yielded to the betrayer, and so 
 betrayed the innocent seed in me; for I forsook the counsel of the Lord, 
 and consulted with flesh and blood, and so I fell into the snare of the 
 world, and yieldedbto the covenant; and so I rested satisfied in what I 
 
 Vol. II.— 17 
 
130 THE HISTORY OF THE [1674 
 
 had dofle, for some ceMain hours; but when the Lord in his powfer 
 looked back upon me, then I remembered what I had done ;' then I re- 
 membered that I had denied truth, which once I had professed, though 
 once I thought I should have stood when others fell. So the terrors of 
 the Lord have taken hold on me, and I lie under the judgments of the 
 Lord. ' 
 
 ' And now I feel the truth of the words that were spbken by Christ, 
 'that he that faileth in one tittle, is guilty; of all;' and now I feel the 
 truth of that, ' that it is "better to forsake wife and children, and all that 
 a man hath, even life itself, for Christ and the truth's sake, than to break 
 one tittle of the law of God written in the heart.' So I hope that, by 
 mercy and judgment, the Lord will redeem me to himself again. The 
 Lord may suffer some to fall, that the standing of -them that stand faith- 
 fuLmay seem to be the more glorious, and for them to take heed lest 
 they fall. 
 
 'Now I know and feel, thatit is better to part with any thing of this 
 world, though it be as dear to one as the right hand, or the eye, than 
 to break our peace with God. . ' 
 
 ' Pray for me ; for my bonds are greater 4han yours; 
 
 EDWARD CHILTON.' 
 
 Windsor, the 22d of the 
 11th month, 1660. 
 
 It is rem?irkable, that this Chilton in the conclusion of his letter saith, 
 that his bonds were greater than thdse of his friends, who neither feared 
 a premunire, nor loss of their liberty, when they must pay so dear for 
 it, as the taking of an oath. . For when any one truly abides in the fear 
 of God, he dares not, -against the convictions of his conscience, trans- 
 gress the Divine commandments, and seek evasions to avoid the stress 
 ^ thereof: for certainly God will not be mocked. Could our Saviour have 
 spoken in more plain and express terms than he did, when he said, 
 " Swear not at all 1" And yet what cunning devices have been invented 
 by those who boast of the name of ChHstians, to enervate the force of 
 these express words. Itjs not a proper, place here to refute their rea- 
 sons; but yet I cannot think it unsuitable to show briefly how dangerous 
 it is to act against the express commandments of sacred writ, and 
 against the conviction of one's conscience, thereby to avoid persecu- 
 tion: for not only the apostle James saith, "Whosoever shall offend in 
 one point, he is guilty of all ;" but our supreme lawgiver Christ'himself 
 saith, "Whosoever shall deny me before men, him will I also deny be- 
 fpre my Father which is in heaven: And whosoever shall be ashamed 
 of, me, and of my words, of him also shall the Son of Man be ashamed, 
 when he cometh in the glory of his Father, with the holy angels." 
 And to encourage us to faithfulness he hath also said, " Fear not them, 
 which kill the body, but are not able to kill the soul; but rather fear him, 
 which is able to destroy both soul and body in hell." Which words 
 indeed are so emphatical, that it ought not to displease any that I repeat 
 them, as they have been left on record by the evangelist Luke, viz. thus, 
 "I say unto you, my friends, be not afraid of them that kill the body, 
 ^nd ?ifter that have no more that they can do. But I will forewarn 
 you v'hpm ye shall fear: fear him, which after he hath killed, hath, 
 power to cast into hell: yea, I say unto you, fear him." Can it be 
 qtl|grwjise, but that such woR^ must needs makeiapoiwferful impressioa 
 
1«74] PEOPLE CALLED ClUAKERS. 131 
 
 on a real Christian ? And the more when we consider, that nothing in 
 the world can retrieve or restore a perisljing soul, as may appear from 
 these of oqr blessed Lord, "What is a man profited, tf he shall gain 
 the whole w<>rld, and lose his own soul? Or what. shall a man give in 
 exchange for his soul?" A clear proof that the vfrhole world, and all 
 that is contained therein, is not able to save one soul, or to afford any 
 thing that can redeem it. If I here thought it requisite, a godly zeal 
 at present would make me say more on this subject ; but not to expa- 
 tiate too far beyond the limits of this historical tract, I shall not pursue 
 this digression any further, but return to my relation from whence I 
 thus stepped aside. 
 
 To take up again then the broken thread of my discourse, I once 
 more come to Jeremy Ives,~ who, to avoid persecution, had taken the 
 oath contrary to his understanding; and it was Thomas Rudyard, men- 
 tioned here before, who objected this to him ; and he feeling himself 
 pinched by it, endeavoured to break the stress thereof by saying, that 
 the reason why- in a letter he had, blamed a friend, was for his saying 
 he had rather have given fifty pounds than have took the oath of alle- 
 giance, and yet swore he took it freely and willingly- But wh& sees not 
 what a poor shift this was ? 
 
 Now to come to the dispute; I already mentioned it was asserted, 
 that the Quakers were no Christians ; and to maintain this, Thomas 
 Hicks said, 'They that .deny the Lord's Christ, are no Christians: but 
 the Quakers deny the Lord's Christ,' &c. To which W. Pennsaid, ' I 
 deny the minor, viz. that the Quakers deny the Lord's Christ.' And 
 T. Hicks returned, ' They that deny Christ to be a distinct person 
 without them, deny the Lord's Christ; but the Quakers deny Christ to 
 be a distinct person without them : therefore,' &c. W.„Penn then de- 
 sired that T. Hicks would explain what he meant by the term person 
 And T- Hicks answered, 'I mean the man Christ Jesus.' To which 
 W. Penn replied, ' Then I deny the minor, viz. that we deny the man 
 Christ Jesus.' To which Hicks returned, ' I prove ye ,deny the man 
 Christ Jesus. One of your pwn writers saith, that Christ was never 
 seen with carnal eyes, nor heard with carnal ears,' &c. To this J. Ives 
 added, ' He that denies that Christ was ever seen with carnal eyes, 
 &c. denies the man Christ : but the Quakers deny that Christ was ever 
 seen with carnal eyes,' &c. George Keith then said, ' I answer by 
 distinguishing : Christ as God was never seen with carnal eyes.; but as 
 man he was seen with carnal eyes.' To this J. Ives returned : ' But 
 he was Christ as he was manj how then was not Christ seen with car- 
 nal eyes V To this question G, Keith answered thus : ' We are to con- 
 sider that the terms or names Jesus Christ, are sometimes applied to 
 him as God, and sometimes to him as man ; yea, sometimes to the very 
 body of Jesus : but the question is, whether do those names more pro- 
 perly, immediately, and originally belong to him as God, or as he was 
 before he took the manhooa upon him ; or to the madhood ? We affirm, 
 those names are given to him most properly and eminently as God ; 
 and leSs properly, yet truly, as man ; and least properly to bis body, 
 yea to his dead body.' Then J. Ives asked, 'Where do you read that 
 the carcase was called the Christ V This irreverent expression so dis? 
 pleased many, that some cried out, * Where didst thou; ever read that 
 Chcist'»dead body was called a carcase!' Froijti this disgust W. Penn 
 
132 THE HTSTORt OF THE [1674 
 
 said, ' I beseech you for the Lord's sake, that we may treat of these 
 things as becomes Christians,' 
 
 G.Keith then resuming the^ discourse, answered J. Ives's question 
 thus : ' I, prove that the dead body of Jesus was called Christ, from'the 
 words of Mary, " Where have ye laid him 1" For she had just before 
 called the body her Lord : likewise the angel said to her, " See the 
 place where the . Lord lay :" and that he was Jesijs Christ before he 
 took flesh, I prpve from the saying of the apostle, ," Who created all 
 things by Jesus Christ."' Then T. Hicks said, 'I will prove the Quakers 
 to be no Christians :' and J. Ives added, .' They that say that Christ 
 cannot be seen with carnal eyes, and was nevet- visible to wicked men, 
 do deny the Lord's Christ; for he was seen with carnal eyes, and by 
 wicked men.' To this W.' Penn said, ' I distinguish _upon the word seen ; 
 wicked men might see him in that bodily, appearance, and yet not see 
 him to be the Chtist of God; they saw his manhood,- but not his Christ- 
 ship : this I will prove from Christ's words to Peter, when he confessed 
 him to be Christ, the Son of the living God, viz. "Flesh and bloodbath 
 not revealed this unto thee, but my Father which is in heaven :" there- 
 fore Peter with a carnal eye could npt have seen the Lord's Christ, 
 much less wicked men. My second proof is fj-om the apostle's words, 
 " Whom none of the princes of this world ktiew.; for had they known 
 him, they would not have crucified him."' W. Penn enlarging a little 
 more on this subject, said also, that seeing and knowing iji Scriptures 
 are sometimes equivalent. And G. Keith added, ' Christ said, " He that 
 hath seen me, hath seen the Father :" but no wicked man hath seen the 
 Father, therefore no wicked man hath seen Christ, as such.' Ives and 
 his companions scoffed at this distinction: but the Quakers averred, 
 that all who saw Jesus as the carpenter's son, did not see him as the 
 Christ of God. Then Ives asked, 'Is the manhood a part of the Lord's 
 Christ?' To which W. Penn returned, 'Is this to prove the charge of 
 our denying the Lord's Christ ? It seems we must be here to be cate- 
 chised, and ye will not answer us one question, yet I shall answer J. Ives 
 his question, if he will promise to answer mine.' 
 
 Ives then saying that he would answer it, W. Penn returned, 'I here 
 declare, that we do faithfully believe that holy manhood to be a member 
 of the Christ of God :' and directing his question to Ives, he said, ' Was 
 he the Christ of God before he was manifest ift the flesh V ' He was,' 
 answered Ives,. ' the Son of God.' '-But,' replied W. Penn, ' Was he 
 the Lord's Christ 1 I will prove him to have been the Lord's Christ as 
 well before as after : first from the. apostle Paul's words to the Corin- 
 thians, "That rock was Christ :" next from Jude, where- some Greek 
 copies have it thus, " That Jesus brought the people of Israel out of 
 Egypt." ' But; to this Ives gave no answer, how pffen soever he was 
 called upon forjt. And this was no great wonder, since it was \vell 
 known that there were such among the Baptists who favoured the So- 
 cinian principles. But Ives, that. he might not appear altogether mute, 
 came on again with a question, viz. ' Do ye believe that Christ in his 
 human nature is in hea-ven?' This made G. Whitehead say to the au- 
 ditory, 'Ye have heard the charge against us, and the distinction that 
 hath been made between seeing, and seeing of Christ, as namely be- 
 tween the spiritual saving sight of the Lord's Christ, and the seeing of 
 his outward man, person, or body. In this last sense it could never be 
 
1675] PEOPLE CALLED QUAKERS. 133 
 
 intended that it was not visible to the outward eye; but it was the spi- 
 ritual rock which all Israel drank of, and as he was before Abraham 
 was, and as glorified with the Father before the world began ; and as 
 Christ himself said to Philip, " He that seeth me, seeth my Father also:" 
 and only saints, or children of light, could truly say, "We have seen 
 his glory as the only begotten of the Father, full of grace and truth." 
 In all which considerations, or senses of seeing, the Lord's Christ was 
 only seen spiritually, and not with carnal eyes.' This Ives granted, that 
 so it might be left: yet presently after, instead of proving the Quakers 
 no Christians, he asked again, 'Do ye believe or own that Christ, is in 
 heaven with his human nature?' To which W. Penn answered, 'We 
 do believe the man Christ Jesus to be glorified in heaven.' • Which an- 
 swer Ives refusing to accept, because it was not in the terms of his 
 question, Penn asked, 'What difference dost thou make between the 
 manhood and human nature of Christ I' 'None,' returned Ives, 'if you 
 mean cai;ididly.' To which Penn replied^ ' I do mean and speak, can- 
 didly ; we do. believe that holy manhood to be in heavenly glory.' 
 
 Now since it began to grow dark, the Baptists desired to leave off, 
 and to resume the matter at another time; as was done also: but the 
 parties did not agree for all that ; for thbugh the Baptists continued to 
 assert that the Quakers were no Christiansj yet these had-abundance of 
 reasons to maintain the contrary; and this they did so effectually, that 
 those of the other party, under a pretence of the meeting-place being 
 overcharged with people, and that the gallery gave way^ broke up the 
 meeting, without a final conclusion. 
 
 . Prosecution in this year was not very sharp at London, but for all 
 that, active in other places, so that I do not want matter to make a re- 
 lation of it ; but to shun prolixity, I will mention but one case. 
 
 One Robert Tilles, in Buckingham, sick of & consumption, and be- 
 lieving his death to be nigh at hand, desired some of his friends to 
 visit him. At this invitation some came to his house, yet not above 
 the number of fourteen persons ; and two informers went and^cquaintr 
 ed a justice of the peace thereof, who recorded this small assembly as 
 a seditious meeting, and fined the sick man twenty, pounds for this pre- 
 tended transgression ; and so his goods were seized, aiid six cows taken 
 from him. And one Robert Smith, being overheard by the informers 
 to have spoken five or six words, was fined also twenty pounds as a 
 preacher; which fine was afterwards extorted from some others then 
 present. 
 
 The peace between England and Holland was concluded this year, 
 at the instance of Spain, but the war between Holland and France 
 continued still. 
 
 I now pass over to the year 1675. About the beginning whereof G. 
 Fox came to London, whilst the parliament was sifting, who advised 
 the king to the suppressing of the growth of popery ; but in the mean- 
 while the Quakers bore the chiefest shock ; for their religious meetings 
 were styled seditious conventicles. 
 
 After G. Fox had been at the yearly-meeting of his friends at London, 
 he left the city, and went to Lancaster, and from thence to Swarth- 
 more, where having a dwellingrplace of his own, he staid about two 
 years to rest himself: having contracted distempers by hardships and 
 imprisonments, which had much weakened his body.T'^Being there, he 
 understood that four young students at Aberdeen were convinced at a 
 
134 THE HISTORY OF THE [1675 
 
 dispute held, by Robert Barclay and George Keith, with some of the 
 scholars of that university. And being visited by some of the neighbour- 
 hood, among others came also to him colonel Kirby, his old persecutor, 
 who now carried himself very lovingly; and bid him welcome into the 
 country. Yet notwithstahding this appearance of kindness, sometime 
 afterwards, he ordered the constables of Ulverstone to tellG. Pox, that 
 they must have no more meetings at Swarthmore, for if they had, they 
 were commanded by him to break them-up; and they were to- come 
 the next Sunday after. But this threatening did not make G. F. afraid ; 
 for he, with his friends, had a meeting ;on that First day of the week, 
 and none came to disturb them. DCiring his abode at home, when he 
 did riot travel to and fro in the country, as he used to do, to edify his 
 friends by his ministry, he supphed this with.his fen, and exhorted,-them 
 by writing, where he could not do it by word of mouth : besides he 
 wrote other serviceable treatises, for he was a diligent man. 
 
 In the meanwhile persecution for- the worship of God did riot. cease 
 altogether: the act against seditious conventicles .gave opportunity to 
 the malicious to disturb the religious meetings of the Quakers', who 
 never met in a clandestine manner, but always publicly, and on this 
 account fines were extorted from them ; to which' may be added, that 
 oftentimes they were still very ill treated, and most grievously abused, 
 as among the rest at Long Glawstonin Leicestershire, where some wo- 
 men were dtagged by fhe neck along the street; and among these a 
 widow, the skin of whose neck was rubbed off by this rudeness; and 
 an ancient woman, above seventy, was, violently cast down to the 
 ground. Some of the men were dragged by the hair, and others by. 
 their legs, besides the mariy blows given them : and some were trodderi 
 upon till the blood gushed out of ttieir mouth and nose. Yet all this 
 they bore patiently, without making any resistance; whereby it hap- 
 pened sometimes that some who had not the gift of preaching, reached- 
 others by their patient suffering; showing by their meek behaviour, that 
 their works did agree with their Christian profession : and though many 
 were robbed of all they had, even clothes and beds not excepted, yet 
 they contiuued steadfast without fainting ; though often it was called a 
 meeting when some were come together, not properly to perform reli- 
 gious worship, as hath been related already. 
 
 At Kirby Mucbloe, where some wei;e come to the- house of John 
 Penford.'to provide for their poor, the priest of the parish, called John 
 Dixon, informed against them by letter to -Wenlock' Stanly of Branston, 
 who sent three of his servants to take inspection of the said meeting ; 
 and though these lookinginto the book, in which tlie charitable distri- 
 butions were entered, found thatlhis meeting had been oidy to consider 
 of the necessities of the poor, yet several were fined, and Penford him- 
 self twenty pounds for bis house, and ten pounds forthe preacher, when 
 there was never any one there; iDut they having heard him speak, this 
 was counted sufficient to make him pass for a preacher. Now though 
 he and Richard Woodland appealed for justice, yet the court positively 
 denied their appeal,"unless they wpuld first take the oath of allegiance. 
 This was the old snare, so that the hearing of the matter was denied, 
 and treble damage given against them. 
 
 At Lewes in^^sex, the priest, William Snat, became himself an in- 
 former, and went Several times to the Quakers' meeting there ; and from 
 thence to the justice Henry Shully, to whom he dedared on oath, in 
 
1675] PEOPLE CALLED QUAKERS. 135 
 
 whose house the meeting had been, and wlio had preached; -and this 
 was so gross, that once he gave a false information with respect to the 
 house ; but the gain proceeding from this work, how abominable soever, 
 did shine so alluringly, that his kinsman, James Clark, entered upon this 
 informer's office; Wmch any one could easily do, without making suit 
 for it. 
 
 In Norfolk, the rage of the persecutors was such, tliat some having 
 been bereaved of all, were «ibliged;; even in winter lime, (as amongst 
 the rest, Joseph Harrison, with his wife and children,) to lie on straw; 
 and yet they, unwearied, did not leave frequenting their religious meet- 
 ing ; nay, even the dead were not suffered to rest, for outrageous bar- 
 barity came-to that pitch, that Mary, the wife of Francis Larder, be- 
 ing dead a:nd buried, was, by order of one Thomas Bretland, dug up 
 again, wiioreby the coffin was broken, which they tied together, and 
 carrying it' away,' exposed the corpse in the markiet-place. Thus this 
 deceased woman was no more suffered to lie quiet in her grave, than 
 in her sick bed, where* the day before her death, she had been threat- 
 ened by order of one Christopher Bedinfield, to have her bed taken 
 from under her while living. Now the reason of thus taking up the 
 corpse was, that though her husband was one of those called Quakers, 
 yet she not being properly a member of that society, it was taken 
 ill that she had Seen buried in a plain way, without paying to the 
 priest his preteBded due, for the ordinary service over'the dead. 
 
 In Somersetshire thirty-two persons were iined ibr having been at a 
 burial. The like happened in the county of Derby, where Samuel. Roe^ 
 (his wife being deceased,) was fined twenty pounds, because -his friends 
 met in his house to conduct the corpse to the grave. Of this the priest, 
 John Wilson, was informer to the justice of peace, John Loe; and out 
 of the house of the said Samuel Roe, was taken the value of thirty 
 pounds; so that the share of the inforraerwas no less^than ten pounds; 
 since according to law, his dtie was a third of thespoil. I could here 
 relate several instances of great adversities, and sad mischiefs that befel 
 cruel persecutors ; but not to expatiate too- far, I have silently passed 
 by many remarkable cases. 
 
 Yet, in general terms I may say, that matiy of the persecutors, both 
 justices, informers, and others, came to a miserable end : some being 
 by sudden, or unnatural death-, and others by lingering sicknesses, or 
 distempers, or by foul- and stinking diseases, taken out of this life ; whilst 
 some, who by spoil had scraped much together,, fell to great poverty 
 and beggary; whose names J could set down,'and mention also time 
 and place; and among these some rapacious ecclesiastics, who came 
 to a sad end ; Jbut I studiously omit particularizing such instances, to 
 avoid the appearance of grudging and envy. Some of those that had 
 been so active in spoil, signified themselves -the terrible remorse of con- 
 science: they felt, feecause of their having persecuted the Quakers ; in- 
 somuch, that they roared out their gnawing grief, mixed with despair, 
 under the gridvous pains they sufered in their body: And it was judg- 
 ed by many a very remarkable ease, that one Christopher Glin, priest 
 at Burford, who had acted with a very indiscreet zeal against the Qua- 
 kers, having about the year 1663, read his text in the pulpit, and then 
 intending to read his sermon, was on a sudden struck with blindness, 
 and continued blind till he died. But none of the persecutors seemed 
 to take notice, or to r^ard such instEinces ; &r they let their rage loose 
 
136 THE HISTORY OF THE [1675 
 
 against the Quakers ; who, for all that continued in patience, though 
 they did not think it unlawful to give notice of the grievous oppression 
 their friends suffered, to those that were in authority V lest they might 
 have excused themselves as ignorant of these . violent proceedings. 
 Therefore it was not omitted to publish in public print, many of those 
 crying instances that have been related hfere, and to present, them to 
 the king and parliament, with bumble ajddresses to that purpose.- But 
 all this found but small entrance. King Charles it seems was not to be 
 the man that should take off this yoke of oppression; this work was 
 reserved for others. His brother James -that succeeded hitjaf msade a 
 beginning thereof, With what -intention Heaven knows; and William 
 III. that excellent prince, brought it to perfection as far as it was in his 
 power. - ' '''■ " ^ V 
 
 This year deceased at sea William Bayly, coming from the West 
 Indies, in the ship called the Samuel, of London^ in the latitude of 46 
 degrees and' 36 minutes : he had been a teacher among the Baptists, 
 and had read much in the books of, Jacob Behmen, but could not find 
 tliereby true satisf^tion to hiysoul. _ And being' afterwards entered into 
 sbciety with the Quakers, so called, he became a zealous preacher 
 among them. When in this his last voyage he was grown sick, and 
 felt death approaching, he bid John Clarky master of the saiijl vessel, 
 remember hin^ to his dear wife and littte ones, and alsoto G- Fox, G. 
 Whitehead and. others ; and being filled with joy, began to sing, saying, 
 ' The creating word of the Lord" endures for ever.'" He took several 
 that were about him by the hand, and exhorted them^ to fear the Lord, 
 and not to fear death: 'Death,' said he, 'is nothing in itself; for the 
 sting of death is sin. • Tell the Friends at London,i:hat would have beeo 
 glad to have seen ray face, I go to my Father and their Father, to my 
 God and their God. Remember my love to my dear wife; she will be 
 a sorrowful widow : hut let her not mourn too muchj for it is well with 
 me.' And having spoken something concerning his outward business 
 to the master, he said itiVegard to his wife and children, "' T have left 
 them no .portions, but my endeavour hath been to make God their father- 
 Shall I lay down my head upoja the waters ? Well, God is the God of 
 the whole universe; and though: my body sink, I shall swim a-top of the 
 waters.' Then taking" his leave of th6 company, he said, ' I see not 
 one of you, but I wish you all well.' And one asking, how it was with 
 him? he answered, 'I am perfectly well.' After having spoken many 
 more sensible vsfords, about four in the mornJBg he departed qiiietly, as 
 if he had fallen asleep. His wife Mary, thesame thait had formerly 
 been at Adrianople, and spoken, with the emperor of the Turks, gave 
 an excellent testimony in writing concerning him ; and J. Crook, in a 
 preface to W. Bayly's works, said of him, ;(the truth of which I know 
 by my own experience,) ' As he was bold and zealous in his preaching, 
 being willing to improve his time, a? if he^had known it was not to be 
 long amongst us; so was he as valiant in sufferijrig for his testimony, 
 when called thereunto. Methijaks I see how once I saw him stand at 
 the bar to plead his innocent cause, like holy Ste*pheni; in the senate- 
 house, when the threats of his persecutors resernbled the showers of 
 stones, falling upon that blessed rhartyr, crying out with a hideous noise, 
 ' take him away, jailer,' &c. and yet all this while he changed not his 
 countenance, except by "-the additional ornaments of some innocent 
 smiles. Sometimes by cruel persecutors he hath been thrown down. 
 
1676] PEOPLE CALLED QUAKERS. 137 
 
 and dragged upon the ground by the hair of his head, and bis mouth 
 and jaws endeavoured to be rent and broke asunder, so that tlje ground 
 whereon he lay was smeared with his blood : yet, as if this butchering 
 kad not been enough to make him a fit sacrifice for the shambles of 
 their cruelty, a heavy gross bodied persecutor stamped upon his breast 
 with his feet, endeavouring to beat the breath out of his body : and 
 when this persecutor had done his pleasure, he commanded the jailer to 
 take him away, and put him in some nasty hole for his entertainment 
 and cure. And had not the God of Israel been his physician there, he 
 had been taken from us long before this.' Thus far John Crook. 
 
 At the beginning of this year, 1676, died at London, Matthew Hide, 
 who had made it his business, during the space of about twenty years, 
 publicly to contradict the Quakers in their meetings, and to disturb 
 them in their worship of God, thinking from a blind zeal, that he did 
 God an acceptable piece of service, by zealously opposing what he 
 judged to be heresy. Now how much soever this man was bent against 
 them, yet he showed thife moderation, that in his gainsaying he did not 
 behave himself furiously, but appeared to be well meaning, although he 
 erred exceedingly, and often hindered the preaching of ministers among 
 the Quakers; which induced W. Penn sometimes to pray to God very 
 earnestly for him, and to tell him in the presence of many auditors, that 
 God would plead with him by his righteous judgments ; and that the 
 time would come he should be forced to confess to the sufficiency of 
 that light he then opposed, and to acknowledge that God was with those 
 called Quakers. 
 
 This same Hide being by sickness brought to the brink of death, de- 
 sired that G. Whitehead, and some of his friends, might be sent for : 
 and to one Cotton Oade, who asked him, if he had any thing to say to 
 clear himself, concerning his having so often opposed the friends called 
 Quakers, in their declarations and prayers, he said, that he was sorry 
 for what he had done : for, added he, they are the people of God. G. 
 Whitehead, then, though it was late in the evening, being come to him, 
 with some others, said, * I am come in love and tenderness to see thee.' 
 To which Hide returned, ' I am glad to see you.' And Whitehead 
 again, ' If thou hast any thing on thy conscience to speak, I would have 
 thee to clear thy conscience.' To this Hide replied, ' What I have to 
 say, I speak in the presence of God : as Paul was a persecutor of the 
 people of the Lord, so have I been a persecutor of you, his people, as 
 the world is who persecute the children of God.' More he spoke, but 
 being very weak, his words could not well be understood. Then G. 
 Whitehead resumed, 'Thy understanding being darkened when dark- 
 ness was over thee, thou hast gainsaid the truth and people of the Loi-d ; 
 and I knew that that light which thou opposedst, would rise up in judgr 
 ment against thee. I have often with others, laboured with thee to 
 bring thee to a right understanding.' To which Hide said, ' This I de- 
 clare in the presence of God, and of you here, I have done evil in. per- 
 secuting you who are the children of God, and I am sorry for it : the 
 Lord Jesus Christ show mercy unto me, and the Lord increase your 
 number, and be with you.' After some pause G. Whitehead said to 
 him, ' I would have thee, if thou art able to speak, to ease thy conscience 
 as fully as thou canst. My soul is affected to hear thee thus confess 
 thy evil, as the Lord hath given thee a sense of it. In repentance there 
 is mercy and forgiveness ; in confessing and forsaking sin, there is mier- 
 
 VoL. II.— 18 
 
138 THE HISTORY OF THE [1676 
 
 cy to be found with the Lord, who in the midst of judgment remembers 
 mercy, that he may be feared.' Hide being in great anguish, and striv- 
 ing for breath, said, a little after, 'I have done evil in opposing you in 
 your prayers ; the Lord be merciful unto me ; and as I have been an' 
 instrument to turn many from God, the Lord raise up many instruments 
 to turn many to him.' G. Whitehead resumed, ' I desire thou mayest 
 find mercy and forgiveness at the hand of the Lord. How is it with 
 thy souH Dost not thou find some ease?' 'I hope I do,' answered Hide, 
 ' and if the Lord should lengthen my days, I should be willing to bear 
 a testimony for you, as publicly as I have appeared against you.' His 
 wife then said, ' It is enough ; what can be desired more V ' If,' queried 
 Whitehead, 'the Lord should not lengthen out thy days, dost thou de- 
 sire what thou sayest should be signified to others V ' Yes,' answered 
 Hide, ' I do, you may ; I have said as much as I can say.' After some 
 silence, he being much straitened for breath, Whitehead said, ' If this 
 company be wearisome unto thee, we may withdraw.' To which he 
 returned, 'you may use your freedom.' G. Whitehead then taking leave 
 of him, said, ' I shall leave thee to the Lord, desiring he may show 
 mercy and forgiveness unto thee, as I hope he will.' Upon which Hide 
 replied, ' The Lord be with your spirits.' 
 
 All this was spoken to G. Whitehead and his friends, in the pre- 
 sence of Hide's wife, and some others of his acquaintance, about two 
 hours before his death : and thus he gave manifest proofs of a sincere 
 repentance ; for Elizabeth his wife, having perceived him to be much 
 troubled in his mind, had asked him, if he would speak with some of the 
 Quakers ? and he smiting his hand on his breast, said, ' With all my soul.' 
 After G. Whitehead and his friends were gone, it being the seventh 
 day of the week, he desired several times that he might live till morn- 
 ing, and might bear on that day, viz. the first day of the week, a testi- 
 mony for the truth, he had on that day so often opposed ; yet he signi- 
 fied that he had found some ease to his spirit, fie also exhorted his 
 wife, who conversed much with people that were great in the world, 
 to use the plain language of the Quakers. And after some more words, 
 to this purpose, spoken by him, with good understanding, he stretched 
 himself out, and died very quietly. An evident token of God's unspeak- 
 able mercy, who wills not the death of a sinner, but that he should 
 repent and live; and who entirely knowing the real disposition of man's 
 heart, forgives sin by mere grace, without any merit in man, but for his 
 own sake, as he hath said himself, " I am he that blotteth out thy 
 transgressions for mine own sake, and will not remember thy sins." The 
 truth of which saying very plainly appeared in the converted thief on 
 the cross, though his impenitent fellow-sufferer hardened his heart 
 against it. 
 
 In this year, while G. Pox was at Swarthmore, died William Lam- 
 pitt, the priest of Ulverstone, who formerly had been a great friend to 
 Margaret, now the wife of G. Fox, but grew so envious against the 
 friends she was in society with, that he said in the year 1652, he would 
 wage his life Tapon it, that the Quakers would all vanish and come to 
 nought within half a year. But on his death-bed he said to one of his 
 hearers, who came to visit him, ' I have been a preacher a long time, 
 and thought I had lived well ; but 1 did not think it had been so hard a 
 thing to die.' 
 
 At Norwich now great spoil was made upon the Quakers, for their 
 
1676] PEOPLE CALLED QUAKERS. 139 
 
 religious assemblies. Erasmus Cooper coming once into the house of 
 Anthony Alexander, said to his wife, who was big with child, he came 
 to seize all she had. « All,' said she, ' and that for seven pounds fine, 
 that is hard.' But he slighting what she said, replied, he would not 
 leave her a bed to lie on. And then "began to break the doors with a 
 pick-axe ; he and his companions behaving themselves so desperately, 
 that it drew tears from some of the neighbours who beheld it ; and the 
 warranted spoilers forced Alexander's man to help them ; which made 
 Alexander say, that it was a most unreasonable thing, to require a ser- 
 vant to assist in the taking his master's goods: for which the warden, 
 Robert Clerk, snarled at him, saying, ' They are our goods.' To the 
 house of Samuel Duncon, the aforesaid officers came also, and with 
 them the informer, Charles Tennison, and the hangman. Here they 
 staid several days and nights, and kept Samuel's wife, who was big with 
 child, as a prisoner in her own house, not suifering her to speak with 
 any, so much as at the door, nor any to come to her. And after they 
 had broken open all the locked doors, they took away to the value of about 
 forty-three pounds in goods ; and so insolent the informers were, that 
 one did not stick to say, ' I will make the mayor wait upon me as often 
 as I will, at my pleasure.' Nay, this wicked crew was become so 
 powerful, that none durst oppose them, for fear of falling into disgrace 
 with the court: since they were encouraged by such as were in high 
 stations, and probably at the instance of the Papists, or popishly affect- 
 ed. The constable, William Poole, coming this summer into a meet- 
 ing at Norwich, with an informer, who made him come, and hearing 
 efficacious preaching there, cried with tears in his eyes, ' What shall I 
 do ! I know the power of God is among you :' and told the informer, that 
 if there were a curse hung over any people upon the earth, it was over 
 the informers. And Tennison the informer, who had assisted in taking 
 away Samuel Duncon's goods, being afterwards committed to prison 
 for debt, confessed he never prospered since he took in hand that work; 
 and said if he were at liberty, he would never meddle with it more. 
 
 In Nottinghamshire also great spoil and havoc was made, to which 
 the justice Robert Thoroton, was greatly instrumental ; for at Sutton 
 he gave forth a warrant to seize the goods of two persons, one of which 
 was a woman, \lvho having in a meeting spoken 'five or six words, which, 
 according to the testimony of some officers that were present, were 
 not at all like preaching, was however informed against as a preacher, 
 and so by the said Thoroton fined twenty pounds; and she being unable 
 to pay, the one half of the fine was charged upon her, and the other 
 half upon John Fulwood. At another time Thoroton gave order to 
 seize the goods of William Day, a miller, because he having been at a 
 meeting at Sutton, in the street, the fine of a pretended preacher, that 
 was unable, was charged upon him ; though Day proved, and the offi- 
 cers who kept the friends out of their meeting place, declared also, that 
 those words, which were called preaching, were no more than an an- 
 swer to what another had spoken. But for all that, Thoroton, to pro- 
 tect, and to gratify the informer, said, ♦ Though but one word were 
 spoken, it is sufficient.' A poor woman at South CoUingham, who was 
 already bereaved of almost all that she possessed, and since by her 
 friends provided with a bed and other necessaries, was also deprived of 
 this little, because she continued to frequent meetings. Matthew Hartly, 
 a poor man, who lived by spinning of wool, was likewise, for frequent- 
 
140 THE HISTORY OF THE [1676 
 
 ing the meeting there, bereaved of what he had ; and so it was with 
 many others, whose names and surnames I could mention, if I had a 
 tliind to enlarge. And if their friends had not taken care of them, and 
 other impoverished families, who had lost all by spoil, many might have 
 perished. 
 
 In the town of Hereford the meetings were also disturbed from time 
 to time, chiefly by boys, who threw among those that were met, not 
 only stones, and excrements, but burning squibs ; and used all manner 
 of insolency and mischief they could think of, against these harmless 
 people, either by breaking the glass windows, or the forms and seats. 
 One of the leaders of this turbulent company, was the son of one Abra- 
 ham Seward, who about this time was elected mayor ; but when com- 
 plaints were made to him of the outrageous actions of the said wicked 
 crew, he pretended to be ignorant of his son's doings, and for all that 
 threatened those that came to him, with the execution of the law upon 
 them, if they did not leave off to keep meetings. And as it was well 
 known that the chief master of the town-school was displeased at the 
 extravagant insolency of some of his scholars, so it was reported also, 
 that he was forbidden to correct them for it ; and that the college priests 
 had set them on, and said they would bear them out in what they did; 
 for some of those brutish boys were choristers. Two friends went to 
 the justices, Robert Simons and Thomas Simons, to acquaint them with 
 the excessive abuses they met with. But the justices not at all regard- 
 ing their complaint, the said Robert endeavoured to draw some confes- 
 sion of a meeting from one of them, intending, as he himself said, im- 
 mediately to have fined him, if he had confessed; but he was wary. 
 Now since the insolency of the boys was thus encouraged by authority, 
 it was no wonder it continued there a whole year. At length eight 
 men were taken from the meeting, by the aforesaid mayor, Abraham 
 Seward, and carried to the town-hall ; and in their passage along, he 
 said, they should never meet there more. To which a friend, going 
 with him, said, ' We are a people gathered by the power of the Lord ; 
 and therefore the power of man cannot scatter us.' Being come to the 
 town-hall, the oaths of allegiance and supremacy were tendered to them, 
 on which they said, ' We are Christians, therefore cannot break the 
 command of Christ, which forbids to swear at all ; but to render just 
 and lawful allegiance to the king, we do not deny, nor refuse.' And 
 they persisting in their refusal to swear, were committed to prison. 
 The next day after, one Walter Rogers, a prebend, walking by the 
 meeting-house, and observing how it was broken, said to some, that 
 they were very good boys, and had done their work better than he 
 thought they had. 
 
 At one of the quarter-sessions in Nottingham, one John Sayton ap- 
 peared, who, being fined twenty pounds for suffering a conventicle at 
 his house, in the parish of Blyth, came to appeal for justice. The wit- 
 ness produced against him, said, ' I was there on that day, and there 
 were several people met, but were all silent, and no words spoken 
 amongst them ; but I did not see John Sayton there.' And that the said 
 John Sayton was above sixty miles from home the same day, for which 
 he was fitted t\venty pounds, was made appear in open court by sub- 
 stantial evidence. Then the counsel for the appellant said, in the first 
 place, forasmuch as there was neither pteaching, praying, nor reading, 
 as their own witness doth testify, therefore it was no conveinticle. Se- 
 
1676] PEOPLE CALLED QUAKERS, 141 
 
 condly, being they cannot prove he was there, therefore how can it be 
 judged, that ne did either wittingly or willingly consent to that meeting, 
 if they could make it a conventicle ] To this the informer's counsel 
 objected, that although there was neither preaching, praying, nor read- 
 ing, yet it was evident enough that they met under a pretence of reli- 
 gious exercise ; and seeing there were more than five, and not of John 
 Sayton's family, therefore it must needs be a conventicle. And as to 
 the second, seeing they cannot prove he was there, we must leave it to 
 the consciences of the jury, whether he did willingly consent to that 
 meeting or no. After the counsel had spoken on both sides, Peniston 
 Whaley, one of the justices, who sat in the chair as judge of the court, 
 stood up, and said to the jury, ' Although there was no visible exercise 
 that can be proved, yet the Quakers say, they worship God in spirit 
 and truth ; and we know their manner is to sit sighing and groaning,' 
 &c. The jury returning, and being asked by the court, ' Do you find 
 it for the king, or for the appellant,' answered, ' For the appellant.' 
 This so displeased thff said justice Whaley, that he bid them go forth 
 again. But one of the jurymen saying, they were agreed, and they 
 had considered the thing very well, he thereupon fell into such a rage, 
 that he said, ' You deserve all to be hanged ; for you are as ill as high- 
 waymen.' Perhaps he himself was either an informer, or a special 
 friend to such, and therefore was sorry that the jury deprived him of 
 the booty, or a share of it. 
 
 There was now great persecution in all parts of England, neither did 
 it go better in the principality of Wales. Nine persons being taken 
 prisoners, and brought this summer to the assizes held for the county 
 of Merioneth, in the town Bala, upon an indictment for not resorfing to 
 their parish churches, the oaths of allegiance and supremacy were ten- 
 dered to them, Kemick Eyton, and Thomas Walcot being judg^ ; and 
 upon their refusal of taking these oaths, the said judges declared it as 
 their opinion in open court, that in case the prisoners would refuse the 
 oaths the second time, they should be prosecuted as traitors, the men 
 to be hanged and quartered, and the women to be burnt. But this threat 
 could not make them afraid ; for at the next assizes the oaths being ten- 
 dered them again, they continued in refusing, though they solemnly ac- 
 knowledged allegiance to the king as supreme magistrate ; and there- 
 upon were remanded to close imprisonment, where Edward Rees, one 
 of them, being above sixty years of age, and not able to bear the cold, 
 died about the height of the frost, not having been allowed the use of 
 fire. 
 
 Sometime before, it happened within the corporation of Pool, in 
 Montgomeryshire, that the justice, David Maurice, coming into a house 
 where a small number of people were peaceably met, and all silent, re- 
 quired them to depart. Hereupon Thomas Lloyd, one of the company, 
 began to speak a few words, by way of defining true religion, and 
 what true worship was; and what he said was so reasonable, that the 
 said justice approved of it as sound, and according to the doctrine of 
 the church of England; yet notwithstanding he fined the said Thomas 
 Lloyd in twenty pounds for preaching. 
 
 This year died in prison John Sage, being about eighty years of age, 
 after having been in prison at Ivelchester in Somersetshire, almost ten 
 years, for not paying of tithes. And it appeared that since the resto- 
 ration of king Charles, above two hundred of the people called Qua- 
 
142 THE HISTORY OF THE [1676 
 
 kers, died- in prisons in England, where they had been confined because 
 of their religion. I could relate abundance of occurrences this year, 
 if I had a mind to extend my work, but I study brevity ; yet cannot 
 omit to mention, that in this year, in the island of Barbadoes, in the 
 West Indies, a law was made to prevent negroes coming into the meet- 
 ings of the Quakers, which was of this tenor : 
 
 ' Whereas of late, many negroes have been suffered to remain at the 
 meetings of the Quakers, as hearers of their doctrine, and taught in 
 their principles, whereby the safety of the island may be much hazard- 
 ed: be it enacted, that if at any time after publication hereof, any 
 negro, or negroes, be found with the people called Quakers, at any of 
 their meetings, as hearers of their preaching, he or they shall be for- 
 feited, one half to such as shall seize, or sue for him or them, if belong- 
 ing to any of the Quakers, and the other moiety to the public use of the 
 island ; provided that if he or they be seized, such as seize, shall bring 
 their actions upon this statute, within three months, against the owner 
 of the negro, or negroes : wherein the defendant having ten days sum- 
 mons, shall appear, plead, and come to trial at the first court after 
 summons, or judgment to be given by nihil dicit, and execution imme- 
 diately to issue. And if such negro, or negroes, do not belong to any 
 of the persons present at the same meeting, any person or persons may 
 bring an action upon this statute, against any of the persons present at 
 the said meeting, at the election of the informer, and so recover ten 
 pounds for every negro, or negroes, present at the said meeting as afore- 
 said, to be divided as aforesaid, and in such actions proceedings to be 
 as aforesaid. And no person whatsoever, shall keep any school, to 
 instruct any child in any learning, unless within one month after the 
 publication hereof, he first take the oaths of allegiance and supremacy, 
 before some justice of peace of the parish where the party lives, and 
 have a certificate thereof, or have a special license from the governor, 
 on pain of three months imprisonment, and forfeiture of SOOlbs. of Mus- 
 covado sugar, the one moiety to the informer, and the other to the 
 public use of the island, to be recovered as aforesaid. And no person 
 whatsoever, who is not an inhabitant and resident of this island, and 
 hath been so for twelve months together, shall hereafter publicly dis- 
 course, or preach at the meeting of the Quakers, on pain of six months 
 imprisonment, and forfeiture of 1000 lbs. Muscovado sugar, the one 
 moiety to such as sue for it, the other to the public use of the island, to 
 be recovered as aforesaid : provided that all actions upon this statute, 
 be brought within six months after the offence. 
 
 'Read, and passed the council the 21st of April, 1676, and 
 
 consented to by his excellency [the governor] the same 
 
 day. 
 
 EDWARD STEED, Deputy-secretary: 
 
 Although in the beginning of this statute, the instructing of the ne- 
 groes in the doctrine of the Quakers, is represented as a thing where- 
 by the safety of the island might be much hazarded, yet the sequel 
 shows that this was not the matter, but that it was endeavoured to de- 
 prive the Quakers of their due liberty. What was the issue hereof I 
 am unacquainted with. 
 
 This year Robert Barclay wrote a letter to the heer Adrian Pacts, 
 
1676] PEOPLE CALLED QUAKERS. 143 
 
 with whom he had some discourse when the said heer returned from 
 Spain, where he had been ambassador for the States of the United Pro- 
 vinces. This Pacts having a strange opinion of the doctrine of the 
 Quakers, had a good while ago wrote a letter* to Christian Hart- 
 zoeker, at Rotterdam, about their doctrine; and having afterwards 
 discoursed with Barclay concerning the inward and immediate re- 
 velation of the Spirit of God, this induced Barclay to write a letter on 
 the said subject in Latin, to the aforementioned heer, wherein he made 
 a more large reply to his arguments, than he had done by word of 
 mouth. This letter being sent over from Scotland to Holland, was de- 
 livered by Benjamin Furly at Rotterdam, to the said heer Pacts, with 
 a desire that he might be pleased to return an answer to it, which he 
 promised he would. But he continuing deficient in the case, Furly at 
 last published the said letter in print, but without mentioning the name 
 of him to whom it was written, only his character, viz. Cuidam legato.^ 
 In this letter was set down first the objection of the heer Paets, to 
 wit, that since the beii% and substanceof the Christian religion consist- 
 eth in the knowledge of^ and faith concerning, the birth, life, death, re- 
 surrection, and ascension of Christ Jesus, he considered the substance 
 of the Christian religion as contingent truth ; which contingent truth 
 was matter of fact. And matter of fact could not be known but by the 
 relation of another, or by the perception of the outward senses ; because 
 there are naturally in our souls no ideas of contingent truths, such as 
 are concerning necessary truths, viz. that God is, and that the whole is 
 greater than the part. And since it might without absurdity be said, 
 that God cannot make a contingent truth to become a necessary truth ; 
 neither can God reveal contingent truths or matters of fact, but as con- 
 tingent truths are revealed ; and matters of fact not being revealed but 
 by the outward senses, the conclusion drawn from thence is, that men 
 are not obliged to believe God producing any revelation in the soul con- 
 cerning matter of fact, whether of a thing done, or to be done, unless 
 there be added some miracles obvious to the outward senses, by which 
 the soul may be ascertained that that revelation cometh from God. All 
 these arguments Barclay answered very circumstantially, premising 
 first, that it was falsely supposed that the essence of the Christian re- 
 ligion consisted in the historical faith and knowledge of the birth, life, 
 death, resurrection and ascension of Christ. That faith and historical 
 knowledge is indeed a part of the Christian religion, but not such an 
 essential part as that without which the Christian religion cannot con- 
 sist ; but an integral part, which goes to the completing of the Christian 
 religion, as the hands or feet of a man are the integral parts of a 
 man, without which nevertheless a man may exist, but not an entire and 
 complete man. Yet he agrees, that the historical knowledge of Christ is 
 commonly manifested to us by the holy Scriptures as the means ; but ne- 
 vertheless he asserts, that God could without such an outward mean 
 manifest the said historical knowledge to our minds : and also, that a 
 contingent truth may be known by a supernatural knowledge. And he 
 saith, that when God doth make known unto men any matter of fact 
 by divine immediate revelation, he then speaks as to the ear of the heart 
 
 • To be found in the book called Prastantium ac eruditorum virorum EpistolcB Ecdesi- 
 astique Se Theologica. Amstelodami apud Franciscum Halman. 1704. 
 t To a certain ambassador. 
 
144 THE HISTORY OF THE [1676 
 
 •> 
 
 of the inward man. And, that as when any natural idea is excited in us, 
 we clearly know it; so also when a supernatural idea is raised, we clearly 
 know that whereof it is the idea. He also holds forth, what properly 
 is the inward supernatural sense in man ; and then he distinguisheth be- 
 tween contingent and necessary truths, and shows how a divine revela- 
 tion may be known to be such, saying that natural and spiritual senses 
 are distinguishable by their objects, and demonstrating how godly men 
 may know they are in the favour of God, and how the wicked feel the 
 wrath of God as fire. He also relates after what manner the spiritual 
 senses distinguish the good and the evil ; and he confesseth there is in 
 all men, as well the godly as the ungodly, some sort of idea of God, as 
 of a most perfect being : but he asserts, that the supernatural idea of 
 God differeth much from the natural ; and that in all men there is a 
 supernatural idea of God. He also shows, wherein the motions of the 
 mind differ from those of the body ; and that there are ideas as well 
 of supernatural, as of natural things. And showing from whence the 
 errors of false likenesses of reason proceed, he says, that the natural 
 reason cannot perceive supernatural things. He also asserts, that the 
 revelations to the prophets were by inward inspirations in their minds ; 
 and that they were most certainly persuaded that they were divine- 
 ly inspired, even without any outward miracle ; and that it is by the 
 inspiration of the same divine Spirit, by which the prophets prophesied, 
 that we do believe their words and writings to be divine, concerning 
 contingent truths, as well past as to come. Moreover he inquires, whe- 
 ther faith comes by outward hearing, and he shows how the outward 
 senses may be deceived ; nay, that often they are vitiated both by out- 
 ward casualties and natural infirmities, whereunto the godly are no 
 less subject than the wicked. 
 
 All this is treated at large by Barclay, as may be seen in the said 
 letter, and several years after, when the beer Pacts was at London, 
 being one of the commissioners for the Dutch East India company, 
 Barclay spoke with him again, and so represented the matter, that, he 
 readily yielded that he had been mistaken in his notion of the Quakers ; 
 for he found they could make a reasonable plea for the foundation of 
 their religion. And thereupon R. Barclay translated the said letter into 
 English as follows : 
 
 ' My Friend, 
 ' Albeit I judge I did fully answer to all thy arguments in that con- 
 ference we had, concerning the necessity and possibility of inward im- 
 mediate revelation, and of the certainly of true faith from thence pro- 
 ceeding ; nevertheless, because after we had made an end, and were 
 parting, thou wouldest needs remit to my further consideration the 
 strength of thy argument, as that in which thou supposedst the very hinge 
 of the question to lie : that I might satisfy thy desire, and that the truth 
 might more appear, I did further consider of it, but the more I weighed it, 
 I found it the weaker. And therefore that thou thyself mayest make the 
 truer judgment of it,?! thought meet to send thee my further considera- 
 tions thereon ; (which I haddone ere now, had not I, both at London and 
 elsewhere, been diverted by other necessary occasions,) wherein I doubt 
 not, but thou wilt perceive a full and distinct answer to thy argument. 
 But if thou canst not as yet yield to the truth, or thinkest mine answer 
 in any part to be defective, so that there yet remains with thee any 
 
1676] PEOPLE CALLED QUAKERS. H5 
 
 matter of doubt or scruple ; I do earnestly desire thee, that as I for thy- 
 sake, and out of love to the truth, have not been wanting to examine 
 thy argument, and to transmit to thee my considerations thereon ; so 
 thou mayest give thyself the trouble to write and send me what thou 
 hast furjJier to say : which my friend, N. N. who delivers thee this will, 
 at what time thou shalt appoint, receive from thee, and transmit to me 
 thy letter; that at lagt the truth may appear where itis- 
 
 ' And that the whole matter may the more clearly he understood, it 
 will be fit in the first place, to propose thy argument, whereby thou op- 
 posest the immediate revelation of God in the saints l thence concluding 
 thou hast fully overturned the foundation^of the people called Quakers. 
 Which argument of thine is ; 
 
 'That since, (as thou judgest,) the being and substance of the 
 Christian religion consisteth in the knowledge of, and faith concerning, 
 thtf birthj life, death, resurrection, and ascension of Christ Jesus, 
 thou considerest the substance of the Christian religion as a contin- 
 gent truth ; which contingent truth is matter of fact Whence thou rea- 
 sonesf, thai: 
 
 Matter of fact cannot be known but by the relation of another, or by 
 perception of the outward senses ; because there are naturally in our 
 souls no ideas of contingent truths, such as^are concerning necessary 
 truths: to.wit, that God is ; and that the whole is greater than the 
 part. — And since it, may without absurdity be said, that 
 
 God cannot make a contingent truth to become a necessary truth; nei- 
 ther can God reveal contingent truths or matters of fact, but as con- 
 tingent truths are revealed : but matters of fact are not rpvealed but 
 by the outward senses From whence thou concludest, that 
 
 Men, are not even obliged to believe God producing any revelation in 
 the soul concerning matter of fact, whether of a thing done, or to 
 be done, unless there be added some miracles obvious to the outward 
 senses, by which the soul may be ascertained, that that revelation 
 Cometh from God. 
 
 ' All this thou endeavourest also to prove from the Scripture, Rom. 
 X. where the apostle saith, *' Faith cometh by hearing :" and because 
 the apostle speaketh afterwards of those \yho were sent in the plural 
 number ; thence thou concjudest that to be spoken of outward preach- 
 ing by the ministry of men : and since the apostle uses a question, say- 
 ing, " How shall they believe unless they hear," thou gatherest from 
 the induction and connexion of the text, that the apostle treats only of 
 outward hearing ; thence concluding, that without outward hearing, 
 faith cannot be produced : and therefore, that there can be no imme- 
 diate revelation by the simple operation of the Spirit in the mind, unless 
 there be somewhat proposed to the outward senses. 
 
 'Before I proceed to a direct answer to this argument, some things 
 are necessary to be premised : - 
 
 ' First then ; That it is falsely supposed, that the essence of the Chris- 
 tian religion consists in the historical faith and knowledge _of the birth, 
 death, life, resurrection, and ascension of Jesus Christ. That faith and 
 historical knowledge is indeed sC patf of the Christian religion; but npt 
 such, an essential part, as that without which the Christian religion can- 
 not consist : but an integral part, which goes to the completing of the 
 
 Vol. II.— 19 
 
146 THE HISTORY OF THE -[1676 
 
 Christian religion ; as the hands or feet of a man are integral parts of 
 a man, without which nevertheless a man may exist, but not an entire 
 and complete man. 
 
 Secondly, If by immediaterevelatioii be understood such a revela- 
 tion of God, as-begets in our souls an historical faith and knowledge of 
 the birth of Christ in the flesh, without the means of the holy Scripture, 
 we dp not contendfor such a revelation, as commonly given, or to be 
 expected by us, or any other Christians. For albeit many other evan- 
 gelical truths be manifested to us -by the immediate manifestation .,of 
 God, not using the Scripture as the means; yet the historical knowledge 
 of Christ is not commonly manifested to us, nor to any others; but by 
 the holy Scripture, as the means,' and that by way pf a material ob- 
 ject: even as when we see the person of Peter or Paul to our visive 
 faculty immediately, yet not without the. medium of that person, con- 
 curring as a mate^al object to produce that-sight; while-the light of the 
 sun concurs,^ as the formal object of that visit or sight. So that when 
 we livingly and. spiritually know the history of the birth of Christ in the 
 flesh; the inward revelation or illumination of' God, which is Rke the 
 sun's light, proceeding from the divine sun, doth shine into the eye of 
 the mind, and by its influence moves the mind to assent unto the histori- 
 cal truth of Christ's 'birth, life, &c. in the reading or hearing the Scrip- 
 ture, or- meditating therein. ■ 
 
 ' Thirdly, Nevertheless we do firmly assert, that God can most easily, 
 clearly, and certainly, manifest to our minds the historical truths of 
 Christ's birth, &c. when it so pleaseth him, even without the Scripture, 
 or any other outward- means. , And because this argument seems to 
 be formed against the possibility of such a revelation,- therefore I shall 
 proceed to discuss- it: but first thou mayest mind, that the prophets who 
 foretold Christ's coming, in the fleshj^ and being to be born of a virgin, 
 and afterwards to suffer death, did know these truths of fact by the in- 
 ward inspiration of G'od, without outward means : for which see 1 Pet. 
 i. 10, 11. Now that which hath been may be. 
 
 'Fourthly, This argument dotl;i at most conclude, that we cannot 
 know naturally any truth of fact, but by the relation of another without 
 us, or by the pVeception of the outward senses; because there are natu- 
 rally in our minds ho. ideas concerning xjontingent truths, (and every 
 truth of fact is a contingent- truths) as there are of necessary truths. 
 This then proveth, that we cannot naturally know any contingent truth, 
 but by the relation of another, or perception of the outward senses: but 
 thathindreth not, but we may know a contingent truth by a supernatu- 
 ral knowledge, God supplying the place of an outward relator ; who is 
 so true, that he may, and ought to be believed, since God is the foun- 
 tain of truth. 
 
 ' Fifthly, When God doth make known unto m:en any matter of fact 
 by divine immediate revelation or inspiration, God speaking as to the 
 ear of the heart of the inward man, or as by his finger writing therein, 
 two things are to be considered in such an immediate revelation. , 
 
 To Materiale, The matter of fact,-^or thing revealed, which is contin- 
 gent. 
 
 To Formak, The form or mode, how the revelation is, made: which 
 form is an inward,, divine, and supernatural revelation, which is the 
 voice or speech of God, inwardly speaking to the eair of the inward 
 man or mind of man, or a divine writing supernaturally imprinted* 
 
1676] PEOPLE CALLED QUAKER^. 147 
 
 therein. Now as to the material part, or the thing and matter revealed, 
 this is indeed a contingent truth, and of itselfis not manifest to the mind ; 
 but because of the form, that is, because of the divine mode, and super- 
 natural inward operation, the matter is known to be true. For that 
 divine and supernatural inwardoperation, which the mind doth feel and 
 perceivd in itself, is' the voice of God speaking unto man, which by its 
 nature and specific property is as clearly distinguished and understood 
 to be the voice of God, as the voice pf Pester or James is known to be 
 the voice of such men. For every being as a 1!)eing is knowable, and 
 that by its own specific nature, or property proceeding from its nature; 
 and hath its prOper idea, by which' it is distinguishable' from every 
 other thing, if so be its idea be stirred up in us, and clearly proposed 
 to us. , 
 
 'Sixthly: Now as st)me beings are natural, some supernatural, so 
 some ideas are natural, some supernatujral : and as when any natural 
 idea is excited in us, we clearly know it; so also when a supernatural 
 idea is raised, we clearly know that, whereof it is the idea. But the 
 voice of God speaking to the mind of man, is a supernatural being, and 
 stirreth up in us a supernatural idea, by which we clearly know that 
 inward voice to be the voice of God, and not the voice or operation of 
 another, ot of any evil spirit, or angel, because, none of these have a 
 supernatural idea, as the voice of God, and his divine operation hath : 
 for it is full of vigour, virtue, and divine glory,' as saith the psalmist, 
 who had often experience of it; and we dso in our measures are wit- 
 nesses thereof, for the voice of God is known to be his by its divine 
 virtue. , ' 
 
 ' Seventhly: The senses are either outward or inward : and the inward 
 senses are either natural or supernatural ; we have an example of the 
 inward natural sense in being angered or pacified, in love and hatred ; 
 or when we perceive and discern any natural truth, such as the natural 
 maxims, to wit, that the whole is greater than the pj^rt, &c. or when 
 we deduce afiy conclusion by the strength of natural reason, that per- 
 ception also in a larger sense, may be called an inward sense. But an 
 example of an inward supei"natural sense is, when the heart or soul of 
 a pious man, feels in itself divine motions, influenceSj and operations, 
 which sometimes are as the yoice or speech of God, sometimes as a 
 most pleasant and glorious illustration or visible object to the inward 
 eye, sometimes as a most sweet savour or taste, sometimes as an hea- 
 venly and divine warmness, or, so to speak, melting of the soul in the 
 love of God. Morebver, this divine and supernatural operation in the 
 mind of man, is a true and most glorious miracle ; which when it is 
 perceived by the inward and supernatural sense divinely raised up in 
 the mind of man, doth so evidently and clearly persuade the understand- 
 ing to assent to the thing revealed, that there is no need of an outward 
 miracle: for this assent is not because of the thing itself, but because 
 of the revelation proposing it, which is the voice of God. For when 
 the voice of God is heard in the" soul, the soul doth as certainly con- 
 clude the truth'of that voice, as the truth of God's being, from whom 
 it proceeds. ' 
 
 'These things being thus premised, I now proceed to a direct answer. 
 For what is said, that God cannot make a contingent truth to become 
 a necessary truth, I agree; but when any contingent truth is manifest 
 to us by the immediate revelation of God, there is in it two things to 
 
148 THE HISTORY OF THE [1676 
 
 be considered, to wit, the thing revealed, which is contingent; and the 
 revelation itself: which'upon the supposition, that it is a divine revela- 
 tion, is no contingent truth, but a most necessary truth. And this all 
 mankind will say, that this proposition, every divine revelation Is neces- 
 sarily true, is as clear and evident, as piat proposition, that every whole 
 is greater than its part. . 
 
 •But thou wilt say; how knowest thou that a divine revelation iir a 
 divine revelation? lanswer, how knowest thou that a whole is a whole, 
 and a part is a part? thou wilt say, by the natural idea excited "in me 
 of a whole, and of a part. 1 answer again; even so a divine revelation 
 is known to be such by asupernaturalidea of divine revelation stirred 
 up in us, and that by a divine motion, or supernatural operation. ^But 
 it is no wonder that men, who have no experience of supernatural ideas, 
 or at least do not heed them, do deny them; wTiich is, as if aman na- 
 turally blind denied light or colours; or a deaf man sounds, because 
 they experience them riot; Therefore, we cannot dissemble, that we 
 feel a fervent zeal even divinely kindled in us against such an absurd 
 opinion, as affirms, that God cannot ascertain us of his will in any con- 
 tingent truth, but by proposing it to the outward senses. This opinion 
 does in a manner turn men into brutes, as if man were not to believe 
 his God, unless he propose what is to be believed to the outv?ard senses^ 
 which the beasts have common with us; yea, it derogates from God's 
 power, and imputes weakness to him, as if he could not do that,. which 
 not only both good and evil angels can do, but which the meanest'crea- 
 tures can do, and the most insensible. As for instance: the heat of the 
 fire, the coldness of the air and water worketh upon us; yea, if a pin 
 prick us, we feel it, and that by the oijtward sense; because the objects 
 are outward and carnal: but since God is a most pure and glorious 
 Spirit, when he operateth in the innermost parts of our minds by his 
 will ; shall not he and his will be clearly felt according to his nature, 
 that is, by a spirifual and supernatural sense ? For as the nature of God 
 is, so is the nature of his will, to wit, purely spiritual, and therefore re- 
 quirefh a spiritual sense to discern it; which spiritual sense, when it is 
 raised up in us by a divine operation, doth as clearly and certainly 
 know the voice or revelation of the will of God, concerning any thing 
 which God is pleased to reveal, however contingent, as the outward 
 sense knows and perceives the outward object. And it; is no less ab- 
 surd, tp require of God, who is a most pure Spirit, to manifest his will 
 to men by the outward senses, else not to be credited ; as to require us 
 to see sounds, and hear lights and colours. For as the objects of the 
 outward senses are not to be confounded, but every object is to have 
 its proper sense; so must we judge of inward and spiritual objects, 
 which have their proper sense, whereby they are to be perceived. And 
 tell me, how God doth manifest his will concerning matters„ of fact, 
 when he sends his angels to men, since angels, (as is commonly received,) 
 have not outward senses, or at lea:s1; not so grosS ones, as ours are 1 Yea, 
 when men die, and appear before the tribunal of God, whether unto 
 eternal life or death, how can they know this, having laid down their 
 bodies, and therewith their outward senses ? And nevertheless this truth 
 of God is a truth of fact,, as is the historical truth of Christ's birth in 
 the flesh. And which is yet more near: how do good and holy men 
 even in this life most certainly know, that they are in the favour and 
 grace of God? no outward revelation doth make this known unto them; 
 
1676] PEOPLE CALLED QUAKERS. 149 
 
 but the Spirit, as sailh the apostle, beareth witness with our spirits, that 
 we are the children of God. For the mere testimony of a human con- 
 science, without inward testimony of the holy Spirit, cannot beget in 
 us a firm and immoveable testimony of our sonship, because the heart 
 of man is deceitful; and if the testimony thereof were true, at most it 
 is but a human testimony, which begetteth in us only a human faith : 
 but that faith, by which holy men beueve they are the sons of God, is 
 a divine faith, which leans upon a divine testimony of the holy Spirit, 
 witnessing in them that they are the sons of God. Moreover, when a 
 good man feels in himself that undeclarable joy of the holy Spirit, con- 
 cerning which the holy Scripture speaks, and which is the common pri- 
 vilege of the saints, how or whence feels he this joy? Truly, this argu- 
 ment concludes no less against this heavenly spiritual joy, which is be- 
 gotten in the souls of the saints by the holy Spirit, than it does against 
 the immediate revelation of God: for there is no natural idea of this 
 spiritual joy, else mere natural men, yea, such as are profane and un- 
 godly, would feel it as much as the godly: but because it is a superna- 
 tural thing, therefore it can have no true idea but what is supernatural 
 Moreover, whence is it that profane men feel sometimes in themselves 
 the wrath of God as fire, when all things, as to the outward, go as pros- 
 perously withflhem as with the godly, and oftentiaies more prosperously ? 
 For there is no natural idea in men of this inward wrath of God. 
 There is also an inward grief oftentimes raised up in wicked men from 
 the sense of this wrath of God, which very much vexeth and tormenteth 
 their minds; and nevertheless this grief hath no natural idea in us: for 
 oftentimes wicked men feel not this sorrow ; for God sometimes is, as 
 it were, silent, ^hile the wicked sin, as in Psalm 1. 
 
 'All which things do most clearly demonstrate, that there are in men 
 supernatural ideas of supernatural beings; \yhich ideas are nevertheless 
 not perceived by us, unless they be stirred Op lay some supernatural opera- 
 tion of Godj whichTaiseth up in us supernatural and spiritual senses, which 
 by their nature are as distinguishaljje from the natural senses, whether in- 
 ward or outward, as the natural senses are distinguished one from an- 
 other by their specific difference. Of which spiritual senses the Scripture 
 speaks frequently.as Heb.v.andxiv. where is spoken of the spiritual senses 
 in general, by which the spiritual man hath the discerning of good an'd 
 evil: which good is of a spiritual nature, and conduceth to feed in us 
 a spiritual and divine life; and the evil is of that kind, by which the 
 spiritual life is in us hurt; to wit, sins, whether carnal or spiritnal ; all 
 which cannot be discerned but by such who have spiritual senses stir- 
 red up in them, as saith the^postle. In other places the Scripture also 
 speaketh of these spiritual senses in particular ; as of the spiritual see- 
 ihg. Psalm xxXiv. 9. Of the spiritual hearing. Psalm Ixxxv. 9. Of spirii- 
 tual tasting. Psalm xxxiv. 8. Of spii-itual smelling, Cant. i. 3. Of spiritual 
 touching. Acts xvii. 8, and in many other places of Scripture we read 
 of those spiritual senses in particular. Yea, it is the promise of the gos- 
 pel, that the glory of God shall be seen of holy m^n, ^uch as are clean 
 of heart, even in this life risaiah xxxiii. 17. Mat. v. 8. Which were ful- 
 filled in the primitive Ghristians, see John i. H. 1 John i. 2, 3, 4. 2 Cor. 
 iii. 18, and chap. iv. 6. But what is this vision of God and divine glory, 
 which the souls of the saints enjoy in this life, which is only as the ear- 
 nest or first-fruits of that more abundant glorious vision in the life to 
 
150 THE HISTORY OF THE [1676 
 
 come, concerning which the Scripture so much declareth, which is the 
 highest -happiness of the immortal soul. , _ . 
 
 'For this argument seemeth to do no less injury to the saints, than 
 to rob them of this most glorious treasure both in this liffe, and that to 
 come. For there is in us no naturalidfea of this divine glory, as there 
 is not of God himself which is any ways prQportionable unto so great 
 happiness, which, the Scripture so much declareth of,by which the god- 
 ly are rewarded partly in this life, and plenarily in that which is to 
 come. We confess indeed, there is in all men, as well the godly as 
 ungodly, some sort of idea of God, as of a mpst'perfect being ; and that 
 therefore this proposition, there existeth a most perfect being, doth as 
 clearly Appear to human understanding, as that the "whole is greater 
 than the part: and therefore this propositipn, that a most perfect being 
 existeth, ought to be numbered among the principles, that bf themselves 
 are manifest. But this idea of God is as manifest to ungodly, as to godly 
 men; yea, it is clearly perceived by the devil, as by the most holy an- 
 gels : for all the devils know that God is ; but yet how blind is the devil, 
 and all wicked men, as to the vision of God, which is the fchief reward 
 of the saints. * _ 
 
 ' There is then either no such vision of God, neither in this life, nor 
 in that to come; or there is a supernatural idea of God iitus, by which 
 we are made capable of this vision; which supernatural idea of God 
 differeth much from that natural idea of -God, which Cartesius and his 
 followers so much talk of, (albeit- others long before Cartesius did ob- 
 serve this natural idea of God, and spoke of it.) But the happiness of the 
 saints consists not in contemplating this natural idea of God, else the 
 wicked would be as happy as the godly ; yea, the very devil as the 
 most holy angel: since, as is said, both the devil and most wicked, men 
 do as clearly perceive this natural idea- of God, as the most holy men 
 -or angels. -* , , 
 
 ' If the Scripture then be true, there is in men rf supernatural idea 
 ofGod, which altogether differs fromjrhis natural idea: I say, in all men; 
 because all men are capable of : salvation, and consequently of enjoy- 
 ing this Divine vision. Now this capacity consisteth herein, that they 
 have such a supernatural idea in tliemselves : for if there were no such 
 idea in them, it were impossible they should so know God. For what- 
 soever is clearly and distinctly known, is known by its proper idea ; 
 neither can it other- vi'ays be clearly and distinctly known : for the ideas 
 of all things are divinely planted in otir souls ; for they are not begot- 
 ten in us by outward objects, or outward causes, as the better philoso- 
 phy teacheth, but only are by these outward things- excited or stirred 
 up. And this is true not only in supernatural ideas of God, add things 
 divine, and in natural ideas of the natural principles of human under- 
 standing, and conclusions thence deduced by the strength of human 
 reason: but even in the ideas of outward objects, which are perceived 
 by -the outward senses; as that noble Christian philosopher Boetius hath 
 well observed ; to which, also the Cartesian philosophy agreeth. For 
 when I see any outward object, whether it be a man, or horse, or bird, 
 the outward object does not Jreat in my eye, nor yet in my rnind the 
 idea of those things ; for the outward object docs nothing but Imprint in 
 our sensible organs a corporeal motion. Now there is nothing in a 
 corporeal motion that can form in' us the ideas of those things ; for all 
 
1676] PEOPLE CALLED QUAKERS. 151 
 
 ideas are of a spiritual nature : now nothing that is corporeal can pro- 
 duce that which is spiritual, because the less excellent cannot produce 
 the more excellent, else the effect would exceed its cause: which is 
 against all sound reason, that it should bring forth what were of a 
 higher and more excellent kind. Therefore all ideas, whether of nat- 
 ural or spiritual things, are divinely implanted in our minds ; which 
 nevertheless do not always appear, but sometimes appear, and some- 
 times are as it were hid in us, and sometimes are stirred up in us by 
 causes outward or inward, and again do as it were sleep and shun 
 our observation, and seem not to be otherways- distinguished by our 
 minds, but as thoughts and perceptions of the mind from the mind itself; 
 that is, as the mode from the subject, or as a bodily motion from the 
 body, whereof it is the motion i for as is the relation of a bodily mo- 
 tion tp a body, so is the relation of a thought or perception of the mind 
 to the mind. In this nevertheless they differ, that the mind can move 
 itself, and operate in itself: which a body cannot do: but as a body 
 can be moved by another, so also can the mind after this manner be 
 moved, by another, and that both by outward and inward causes, but 
 chiefly by God himself, in whose hand all souls and creatures are. But 
 of these things there is enough said at present ; and I hope, I have not 
 thus far impertinently philosophised. 
 
 ' As there are then natural ideas concerning the things of the natural 
 world ; as for instance, ideiis of light and colours, ideas of voice and 
 sound, ideas of savouring and smelling,- ideas of tasting and feeling, as 
 of heat and cold, of grief and joy ; it follows also, that there are ideas 
 of supernatural things, concerning the divine and supernatural things 
 . of the divine and supernatural world ; as ideas of those things above- 
 mentioned in the spiritual vj^orld. And as the natural ideas are stirred 
 up in us by outward and natural bodies, so those divine and superna- 
 tural ideas are stirred up in us by a certain principle,, which is a body 
 in naturals, in relation to the spiritual world, and therefore may be call- 
 ed a divine body; not as if it were a part of God, who is a most pure 
 spirit ; but the organ, or instrument of God, by which he worketh in 
 us, and stirreth up in us these ideas of divine things. This is that flesh 
 and blood of Christ, by which the saints are nourished; which is a 
 mystery to all unregenerated and mere natural men, never to be reach- 
 ed by them., wiiile they remain in that state. 
 
 ' ]N[ow if there be such supernatural ideas, there are also senses, or 
 perceptive faculties hy which those ideas are perceived ; for those g.re 
 two relatives that suppose and infer one another: but in wicked men 
 those senses or faculties do as jt were sleep, as the visive faculty of a 
 blind man ; but in the godly they are stirred up. ^Now by these divine 
 and spiritual senses, which are distinct and distinguishable from all the 
 natural faculties of the soul, whether of imagination, or natural reason, 
 spiritual minded men do behold the glory and bea,uty of God, in res- 
 pect whereof, and for which, all the glory of this world is despicable^' 
 to them; yea, even as dross and dung. And they also hear God in^ 
 wardly speaking in their souls, words truly divine and heavenly, full of 
 virtue and divine hfe; and the savour and taste of divine things, and 
 do, as it were, handle them with the hands of their souls. And those 
 heavenly enjoyments do as really differ in their nature from all false, 
 similitudes, and fictitious appearances of them, vvhich either the mind 
 o{ man b^ its own strength can imitate, or any evil spirit to deceive 
 
j52 THE HISTORY OF THE [1676 
 
 man can counterfeit ; as a true man differs from the dead image of a 
 man, or true bread, honey, wine, or milk, doth from the mere picture of 
 those things. And albeit either the imagination of man, or subtilty of 
 the devil, may counterfeit false likenesses of these enjoyments, by which 
 men may be deceived; and no doubt many are deceived; that doth, 
 not hinder, but that those divine enjoyments are cleady perceived in 
 such, in whom the divine and spiritual senses are truly Opened, and the 
 true supernatural ideas of those things truly raised up. . 
 
 'And if there be at any time a mistake, the divine illumination is not 
 the cause of that mistake, but some evil disposition of the mind; as 
 happeneth in those things relating to natural reason. For there are 
 many false appearances of reason,, which differ as much from true 
 reason, as those false and pretended revelations, and diabolical inspi- 
 rations from such as are truly divine. Now, how many men who would 
 be esteemed philosophers, are miserably deceived by those false like- 
 nesses of reason, judging their false reasons' to be the true similitudes 
 of things and solid ratiocinations ; which nevertheless moveth no man 
 of sound reason^ to reject sound and solid reason, as doubtful and un- 
 certain? For even sound natural reason is an excellent gift of God, 
 and very useful to mankind, when used in its proper place: "but let none 
 think to comprehend by their natural reason things that are oi a divine 
 and supernatural kind. And as we use to do, when any one is deceived 
 by false appearances of reason, we endeavour to reduce thera to con- 
 template the first natural ideas of natural things, and to meditate there- 
 in, which is as a test or touchstone, by which all the appearances and 
 likenesses of reason are to be examined ; if they contradict them, to be 
 rejected ; so also when any one is deceived by his own imagination, or 
 the cunning of satan, thinking any evil inspiration of the devil to be a 
 true divine revelation, he that is so deceived, is to be reduced to the 
 natural ideas of things, (if so be that pretended revelation doth con- 
 tradict them, for no true divine revelation can contradict the true 
 natural ideas,) or to the supernatural ideas of divine things, which 
 are most simple, clear,~and obvious to the minds of men, if they 
 will turn their minds to the divine seed in them ; or at least those ideas 
 are readily and easily stirred up. For as in natural ideas, so in super- 
 natural, some are more easily raised than others: for there is a certain 
 order both of natural and supernatural ideas, whereby they are gra- 
 dually excited : nor is there any mortal man, in whose mind at some 
 time or other there is not stirred up some idea that is truly'supernatu- 
 ral and divine, and who hath not felt in himself both the wrath and 
 judgment of God for his sins; and also some tender and gentle taste of 
 God's love and goodness, by which wicked men are invited to repen- 
 tance. Now. that which is thought to be a divine revelation, and is 
 felt to contradict any divine and supernatural idea, which is clearly 
 perceived in the soul, it is a manifest token that it is not a divine reve- 
 lation, but either a false imagination, or the wicked suggestion of some 
 evil spirit. 
 
 'But to proceed: if we will hear the Scripture, (as all Christians 
 ought,) it testifies to us, that God hath declared his, mind and will even 
 concerning contingent truths 'to come, in the prophets ; as that of the 
 first to the Hebrews doth evidently declare : " God, who at sundry times, 
 and in divers manners spoke to our fathers in the prophets." Yea, let 
 us hear the prophets themselves; Hosea, chap. i. saiwi plainly, " That 
 
1676] PEOtLE CALLED QUAKERS. 153 
 
 the Word of the Lord was made in him," as it is in the Hebrew- Hai* 
 bakuk also says, As he was standing on his watch, to see what Jehovah 
 would speak in him. And it is so manifest that the most heavenly reve- 
 lations are by inward illustrations, and inspirations in the very minds 
 of the prophets, that it is strange how any that believe in the Scripture 
 should doubt of it. And if it happened at any time, such revelations 
 were made in the natural imaginations of the prophets, or any of their 
 inward natural senses, then it may be confessed, they could not be infal- 
 libly certain they came from God ; unless they also felt God in the divine 
 and supernatural senses, by which they did most nearly approach to 
 him, from these superior and most inward senses, working upon the 
 lower and less noble faculties of the mind. But whichever way the 
 prophets were certain, that they were inspired of God, even when they 
 foretold contingent truths to come, it is without doubt, they were most 
 certainly persuaded, that they were divinely inspired, and that frequently 
 without any outward miracle. For John the Baptist did no miracle ; 
 and many prophesie'S, where there appeared no miracle: as in the 
 Scriptures may be often observed. And we also by the inspiration of 
 the same Divine spirit, by which the prophets prophesied, do believe 
 their words and writings to be divine, concerning contingent truths, as 
 well past as to come ; else that faith, by which we believe the Scripture, • 
 would not be divine, but merely human. And thence we need no out- 
 ward miracles to move us to believe the Scriptures; and therefore much 
 less were they necessary to the prophets who wrote them. For we 
 see in many places of the prophets, where they declare prophesies as 
 revealed to them of God, there is not a word mentioned of any outward 
 miracle, as that by which alone they were certain of it. 
 
 ' Moreover, the falseness of this argument doth appear, in that the 
 Scripture doth declare many contingent truths to have been revealed 
 to the prophets in dreams. Now as natural and wicked men do not 
 see what they dream by a real perception of the outward senses, but 
 by inward ideas which are presented to the mind, and perceived by it, 
 so it is also in divine revelations of this nature. Of which we have a 
 clear example in Joseph) the husband of the blessed Virgin, who, when 
 he observed his wife with child, was told in a dream, that she had con- 
 ceived by the Holy Ghost: now I would know, to which of Joseph's 
 outward senses was this revealed ? or what miracle had he to induce 
 him to believe 1 which could neither be proved, so as to make an infal- 
 lible application to Mary, by the testimony of the Scripture ; and which 
 being against the order of nature, did choke his reason. The Scripture 
 mentions no miracle in this matter ; and yet no doubt Joseph had high- 
 ly sinned had he not believed this revelation, and notwithstanding, re- 
 jected his wife as an adultress. But if thou sayest, that according to thy 
 hypothesis there must have been a miracle ; that is only to beg the ques- 
 tion : and how false this hypothesis is, the apostle shows clearly, 1 Cor. 
 ii. 14. the natural or animal man knoweth not, receiveth not, the things 
 of God. Now divine revelations are of this nature; if either chiefly or 
 only those things vyere to be judged by the outward senses, it v?ould 
 contradict the apostle. For natural men, yea, the most wicked, have 
 the use of the outward senses as true and exact as the most godly. 
 And whereas the apostle adds, " For they are spiritually discerned, it 
 puts the matter out of all question: for thence it abundantly appears, 
 that this discerning is not by the outward senses according to the fol- 
 VoL. II.— 20 
 
154 THE HISTORY OF THE [1676 
 
 fowing verse; for the apostle saith, The spiritual man judgeth all things: 
 this then- must be done by some senses or properties peculiarto the 
 spiritual man, and in which he excels the natural main, wljich is not in 
 the outward senses, as we all do know. Therefore the perception of 
 spiritual things cannot be by the outward senses, either as the chief or 
 only means as is falsely contended for. 
 
 ' Now as to these words of the apostle, Rom. x. That faith comes 
 by hearing; Zuinglius observed well, that the apostle intended not to 
 affirm faith to come by the hearing of the outward word ; neither do 
 the following words prove it, " How shall they believe, unless they 
 hear? and how shall they hear without a preacher? and how shall they 
 preach, unless they be sent?" for the apostle, uses these words, not as 
 his arguments, but as objections which might be formed ; as the same 
 apostle uses in other places ; to which -objections he answers in the 
 same chapter, as appears verse 18. " But I say, have not they all heard? 
 yes, truly their voice went into all the earth :" that is, of the Father and 
 Son, or the Father in the word ; which word is not only near us, but 
 according to the same apostle in the same cihapter, in our mouths, and 
 in our hearts. But further thou canst conclude nothing from this, but 
 that faith is begotten by outward hearing' only,' and no otherwise: for 
 this is the strength of thy argument, that since faith ^;annot be without 
 outward hearing, therefore nothing can certainly be believed, but where 
 somewhat is proposed to the outward hearing. For if thou acknow- 
 ledge faith can be begotfen any otherwise than by hearing, thou losest 
 the strength of thy argument: and if that argument hold, that faith 
 comes only by outward hearing, thou destroyest the whole hypothesis. 
 For having before affirmed, that outward miracles are sufficient to ren- 
 der one certain of the truth of any revelation ; whether it be the healing 
 of the sick, or the raising of the dead, would avail nothing, because 
 those, (as for the most part all miracles,) are obvious to the sight, not 
 to the hearing: and if it be not by outward hearing only, thou canst 
 conclude nothing from this place. 
 
 ' But I the more wonder thy using of this argutnetit, considering the 
 discourse we had together before we entered upon this debate : for 
 when we were speaking of the opinion of a certain person, who denied 
 the certainty of every thing, but what was discerned by the outward 
 senses, thou pondemnedst it as most absurd ; but why, I cannot conceive, 
 since there is no great difference betwixt these two opinions: the one 
 saith there can be no great certainty concerning any truths, whether 
 they be necessary or contingent, but by the perception of the senses : 
 the other affirms the same of contingent truths, though not of necessary 
 truths. But among the number of contingent truths thou esteemest 
 what belongs to Christian religion, for thou reckons the necessary truths 
 only to belong to natural religion. This then is all the difference, that 
 that other person says, there is no certainty of any religion, neither na- 
 tural nor Christian, but by the perception of the outward senses: but 
 thou sayest tbough thou esteemest the certainty of natural religion to 
 be without them, yet not of the Christian religion. But again, since 
 thou esteemest that not natural religion but the Christian religion is ne- 
 cessary to salvation, thou must necessarily conclude, that those truths 
 which are necessary to salvation, are only known and believed by the 
 benefit of the outward senses: in which conclusion, (which is the sum 
 of all,) thou yieldest the matter to that other person. 
 
167«] PEOPLE CALLED QUAKERS. 155 
 
 f But lastly : if all the certainty of our faith, hope, and salvation, did 
 depend upon the infallibility of outward senses, we should be most mis- 
 erable ; since these senses can be easily deceived, and, by many out- 
 ward casualties and natural infirmities, whereunto the godly are no less 
 subject than the wicked, are often vitiated ; and there are, (as the Scrip- 
 ture affirms,) false miracles, which, as to the outward, cannot be dis- 
 tinguished from the true ; of which we cannot infallibly judge by the 
 outward senses, which only discern what is outward. 
 
 ' There is a necessity then to have recourse to some other means. 
 
 ' From all which it does appear, how fallacious and weak this argu- 
 ment is: but thanks be unto God, who would not that our faith should 
 be built upon so uncertain and doubtful a foundation. And whoever 
 hath known true faith, or hath felt the divine testimony of God's spirit 
 in his soul, will judge otherwise, neither will be movcjd by such reason- 
 ings. I pray God therefore to remove these clouds, which darken thy 
 understanding, that thou mayest perceive the glorious gospel of Christ; 
 this is that saving v«)rd of grace which I commend thee unto ; and 
 that God may give thee a heart inclinable to believe and obey the truth, 
 is the desire of 
 
 Thy faithful friend, 
 
 R. BARCLAY.' 
 
 From the prison of Aberdeen, in Scotland, 
 where I am confined for the sake of the 
 testimony of Jesus. November 24, 1676. 
 
 This letter, a year ago, at the desire of my friend R. B. I delivered 
 into the hands of the afore-named ambassador, desiring his answer 
 in writing, which he then promised; but not having as yet done, it 
 was seen meet to be published. 
 
 B.F. 
 
 Rotterdam, the 2«th of March, 1678. 
 
 M brief and dislinct Solution of the Argument which the Ambassador 
 aforesaid useth against Robert Barclay's Thesis, wfiereby he attempts 
 to evince, that not the inward revelation of the Holy Spirit, but the out- 
 ward by the Scripture, is the principal rule, and foimdation of our faith : 
 
 , at least to us Europeans, who have the Scriptures, 
 
 As to his argument, as it was transmitted to us, if he considers the 
 strength and substance of it, thus it stands : ' The history .of the out- 
 ward coming, nativity, death, resurrection, and ascension of Jesus 
 Christ, is either necessary to their salvation, to whom the Scriptures 
 came, or it is not necessary, viz. to be known and believed. If we 
 say the second, namely, that the history is not necessary to be known 
 and believed in order to the salvation of us Europeans who have the 
 Scriptures, then it will follow that we are not Christians, because we- 
 deny that true, essential, and constitutive character of the Christian 
 religion, which consists in believing that Christ was sent into the 
 world, born of the Virgin Mary, dead and buried, rose again the third 
 day, ascended into heaven, where he sitteth at the right hand of the Fa- 
 ther, &c. But if they say the first, viz. That the knowledge and faith 
 of the history arc necessary to our salvation, then it will follow, that 
 
156 THE HISTORY OP THE [1676 
 
 the Scripture, and not the inward revelation of the holy Spirit, is the 
 principal rule and foundation of that historical faith and knowledge. 
 
 Now this he endeavours to prove, both from some other principles 
 of the Quakers, so called, and from R. B's sixth Thesis, after this 
 manner: _ , ^ ■ 
 
 That, said the ambassador, is the principal rule and foundation of 
 our faith, which is the only medium or mean, whereby that historical 
 knowledge and faith are brought unto us : but, according to the Quakers, 
 and the sixth Thesis, the Scripture is the only medium dr mean, where- 
 by that historical knowledge and faith are brought unto us : therefore, 
 according to the Quakers, and the sixth Thesis, the Scripture is the 
 principal rule and foundation of our faith. 
 
 The minor he proves thus: the author of the Thesis, (says he,) con- 
 fesseth in his sixth Thesis, that there is a people, to whom God, by 
 some inevitable accident, bath made that historical knowledge and 
 faith impossible : and the reason why that historical knowledge arid faith 
 are impossible to that people, is because they are destitute of the Scrip- 
 tures, and live in those corners of the world, whereunto the outward 
 preaching of the history never came; from which argument it will fol- 
 low, that the Scriptures are the only medium or mean, whereby the 
 historical knowledge and faith of Christ came to any people* 
 
 For the clearer understanding the solution of this argument, some 
 things worthy observation are to be considered : 
 
 1. First then observe, that the force of this argument at most intends 
 to prove this, viz. That the Scripture is the principal rule and founda- 
 tion of historical faith and knowledge; but we with good reason distin- 
 guish between historical and saving knowledge, and between historical 
 and saving faith ; because many may have an historical knowledge and 
 faith, who have not that which is saving. Yea, it is possible, that a 
 man, by the inward revelation of the holy Spirit, may have an histori- 
 cal knowledge and faith, who yet may not have that faith which is 
 saving ; because saving faith hath regard to God, not precisely as re- 
 vealing some outward history concerning God and Christ but as reveal- 
 ing very God and Christ by his grace, goodness, mercy, and power, 
 ready and willing to save us, according to his unspeakable good-will 
 towards us : by which saving faith we rest upon God through Christ, our 
 light and life, as upon our most merciful Father ; which faith can nei- 
 ther exist, nor be conceived without love to God, humility before God^ 
 denial, and diffidence of self; and therefore such a faith is saving. But 
 historical faith, though wrought in the hearts of men by the inward re- 
 velation and operation of the holy Spirit, may be without that divine 
 love, humility and self-denial : wherefore precisely considered in its own 
 nature,it is not saving. It was this kind of knowledge and faith which 
 wicked Balaam had, who saw and knew many historical futurities, and 
 believed them, but had not saving faith. 
 
 2. Observe, secondly, That the knowledge and faith necessary to sal- 
 vation, are to be understood two ways, either by a necessity antecedent, 
 or in way of priority, or by a necessity consequent, or in way of posteri- 
 ority. Necessity antecedent, or in way of priority, is, when something 
 is absolutely necessary to our salvation, that we both know and believe 
 
1676] PEOPLE CALLED QUAKERS. 157 
 
 it; and because it is necessary, God doth therefore reveal it to us; of 
 which sort are such principles as these, viz. That God follows men 
 with his love and good-will ; that he invites and persuades them to come 
 unto him ; that he is ready to show favour to men, and pardon their 
 sins, if they sincerely repent themselves of their past mispent life, and 
 lead a new one for the time to come ; that God hears the prayers of 
 those that are truly humble and suppliant; that he is a glorious rewarder 
 of all that live soberly, righteously, and godly; that he is a most 
 just avenger against all those who despise his grace and love, and re- 
 pent not of their sins, «fec. All which, in some degree, are to all men; 
 even to those who are destitute of the Scriptures, revealed by that in- 
 ward evangelical light, which enlightens all men. Necessity consequent, 
 or in way of posteriority, is, when something is not absolutely neces- 
 sary to our salvation, but after a certain sort, or under some respect, 
 condition, and limitation; of which kind are those things which are not 
 revealed, because they are necessary ; but because they are revealed, 
 they are necessary tb be believed by us: for example; if God should 
 reveal to any man, that it was his will and command, he should go to 
 Rome to reprove tyranny and superstition; certainly this revelation were 
 necessary to be believed to that man's salvation, by a necessity con- 
 sequent, because that faith is an act of obedience ; and to obey God is 
 necessary to salvation. 
 
 3. Observe in the third place, that among those things that are neces- 
 sary to be believed to salvation by a necessity consequent, there are 
 some things, though not absolutely necessary, yet are they very profit- 
 able and conducive means to our salvation ; of which sort are the his- 
 torical knowledge and faith concerning God, the creation and govern- 
 ment of the world. Christ's taking flesh, and dying therein for our sins, 
 &c. Vhether th^t historical knowledge come to us, either by the sole 
 inward revelation of the holy Spirit, without the medium or mean of 
 Scripture, or also by both, to wit, both by the inward inspiration of the 
 holy Spirit, and by the Scriptures; which two, mediums or means, do 
 sometimes concur in producing in men historical knowledge and faith 
 concerning God and Christ, as is said before, but in a different manner. 
 The outward revelation, as it is called, of Scripture, is a medium or 
 mean, by way of material object, in producing that historical knowledge 
 and faith: but the inward inspiration and revelation wrought in- the 
 hearts of men by the holy Spirit, are a medium or mean by way of 
 formal object, in producing the same hlstoric§,l knowledge and faith. 
 By the material object we understand that which is believed ; and there- 
 fore the Scriptures ■\Vhich are believed, are the material object of his- 
 torical knowledge and faith. By th6 formal object we understand the 
 principal motive in respect to the object, for which the Scriptures are 
 believed. But the principal motive in respect of the object, is not the 
 Scripture itself, but that inward testimony of the holy Spirit, which 
 when we hear or read the Scriptures, when it pleaseth the most good 
 and great God to inspire the hearts of men, works an assent in us, whe- 
 ther it inclines us to assent to the historical truths hitherto declared in 
 the Scriptures or no: wherefore we do not affirm that the holy Spirit 
 doth ordinarily and commonly speak in us something that is new, or 
 declare to our inward hearing those particular histories of God and 
 Christ, (though God may, if he shall please, do it at this day ;) but we 
 
168 T|HE HISTORY OF THE [1676 
 
 say, that God doth by his holy Spirit, through his sensible and percepti- 
 ble motions and operations objectively representing themselves, move 
 and incline us to assent unto, and believe the Scripture?, and the h^sto- 
 rical truths declared of in the Scriptures. 
 
 These things considered, we affirm, that though the' Scriptures are 
 ordinarily and commonly a certain medium or mean, by way of mate- 
 rial object or condition, for the producing of historical knowledge and 
 faith in us; and that, commonly speaking, a necessary mean too, as 
 being that without which God-doth not ordinarily, reveal the outward 
 history of God and Christ; yet we utteHy deny that in true Christians 
 the Scripture, or outward history in the Scriptures, is the principal mo- ■ 
 tive, foundation, or principal rule of thai historical faith,, much less of 
 saving faith, to the producing of which the letter of the Scripture doth 
 very frequently, (as to many of its acts, if not all,) not concur or co- 
 operate, either as a material object, or as a necessary condition, which 
 is wont commonly to be called in the schools. Causa sine qua non, or a 
 cause or condition without which a thing cannot be done, though it doth 
 not influence the effect. 
 
 Now for a direct solution of the argument aforesaid, we answer, that 
 the historical knowledge and faith concerning Christ's being born, dead, 
 buried, &c. to us Europeans, who have the Scriptures, are necessary 
 to salvation, that is to say, by a necessity consequent, or in way of 
 posteriority, (as was before explained,) which assertion of ours never- 
 theless militates not against the sixth Thesis, which granteth, that that 
 historical knowledge and faith are impossible to those who live in those 
 corners of the world, where the knowledge of .the history is wanting : 
 which impossibility is not absolutely to be understood, but after a sort, 
 and in some respect; because, without doubt, God doth ordinarily com- 
 municate that historical knowledge unto men, by the medium or mean 
 of the Scriptures; yet not as the principal medium or mean, much less 
 as by the only one: because certainly that inward rpotion of the holy 
 Spirit wrought in our hearts, moving and inclining us objectively to 
 assent unto, and believe the Scriptures, is the principal motive in res- 
 pect of the object, for which we believe the Scriptures, and therefore 
 is the foundation and principal rule of our historical faith also.' 
 
 Wherefore we answer unto the minor proposition of the last syllo- 
 gism, by plainly and directly denying that minor proposition, viz. That 
 the Scriptures are the only medium or mean for attaining to the know- 
 ledge of the history: they are indeed one certain medium or mean, and 
 that necessary ; but they are not the only or principal. An example for 
 the illustration hereof, occurs in natural and outward vision : for when 
 I see a white or ried rose, that white or re^ rose is the material object 
 of my sightj and one necessary medium for the producing of that sight; 
 yet that rose is not the only medium or mean ; for the light is another, 
 no less necessary, concurring to produce my sight, by way of formal 
 object, by means of which I see that rose represented under such or 
 such a colour and figure. Moreover, in that he asserts, these inward 
 motions wrought by the holy Spirit in the hearts of believers, are so un- 
 discernible by us, that believers cannot clearly and infallibly distinguish 
 them from their own private and proper motions ; this he supposes but 
 proves not. And therein he is deceived, either through his inexperience, 
 or want of that due waiting, and attention to those motions in the divine 
 illumination of Christ, wherewith he hath enlightened both him [the am- 
 
167fl] PEOPLE CALLED QUAKERS. 159 
 
 bassador] and all men coming into the world. Butour experience, toge- 
 ther with the experience of the holy prophets and apbstleg, is a stronger 
 motive to induce us to believe, that divine inward revelation is suffi- 
 ciently clear and convincing by its own light and evidence, than his 
 own bare and jejune supposition to the contrary, by reason of his want 
 of experience or attention. 
 
 As to the Latin, we have not been very curious in this writing, by 
 reason of haste ; yet have briefly answered the argument as a friend 
 communicated it to us by letter; if he hath omitted any thing in this 
 transmission, or we may seem not to have understood, or touched the 
 strength of the argument, let it be remitted to us ; and we, through divine 
 assistance, shall answer it at large. 
 
 GEORGE KEITH, and 
 ROBERT BARCLAY. 
 
 This solution was delivered to the said ambassa- 
 * dor, not long before the epistle cited page 537, 
 
 and a-t page 17, in the Appendix to Sewel's 
 
 Dutch History. 
 
 j1 brief Enodation of an Argument proposed by another person. 
 
 Moreover as to what relates to another person's argument against 
 that part of R. B's second Thesis, which asserts, that divine inward re- 
 velation is that which is evident and clear of itself, moving the well- 
 disposed understanding by its own evidence, &c. to the end of the 
 Thesis. 
 
 The argument is thus formed: Such an evidence as is asserted in the 
 Thesis, is destructive of faith, because it is not the evidence of faith. 
 He proves the antecedent by the words of the Apostle, " Faith is the 
 evidence of things not seen." Heb. xi. L By which words the apos- 
 tle seems to intimate, that faith hath not this kind of evidence ; for if it 
 were of things seen, it would contradict the apostle. 
 
 The solution of this argument is easy ; for evidence is three-fold. 
 
 The first is the evidence of things sensible, appertaining to the outward 
 senses. 
 
 The second is the evidence of things intellectual, but natural, apper- 
 taining to natural reason. 
 
 The third is the evidence of things spiritual and supernatural, as they 
 are proposed to the understanding by the inward illumination and re- 
 velation of the Holy Spirit. 
 
 The first evidence may be called the evidence of sense, or animal 
 evidence. 
 
 The second, the evidence of reason, or rational evidence. 
 
 The third, the evidence of faith, or spiritual evidence. 
 
 But faith is the evidence of things not seen, that is, neither visible 
 by the outward senses, or by natural reason ; yet these things hinder 
 not, but that faith rtiay be the evidence of things not seen by the un- 
 derstanding of a man, not as operating in its own natural way, but as 
 divinely elevated and assisted by the inward illumination and operation 
 of the holy Spirit. Wherefore, though things appertaining to faith may 
 be very obscure, and as it were mere darkness, both to the outward 
 senses, and natural reason ; yet they have their evidence, if duly pro- 
 
160 THE HISTORY, &o. [1676 
 
 posed to an understanding divinely enlightened. Is it not said in the 
 same chapter to the Hebrews, concerning Moses, that by faith he saw 
 God 1 That is to say, not by the outward eye, nor by the eye of 
 natural reason, but by the eye of faith. 
 
 The curious may see the original Latin, from which .the preceding 
 are translated, in the Appendix to William Sewel's Dutch Histoi-y of 
 the Quakers. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS. 
 
 THE TENTH BOOK. 
 
 THE year 1677 was scarce begun, when G. Fox, though the roads 
 were yet covered with snow, travelled again. After he had passed 
 many places, and preached in the meetings of his friends, he came to 
 York, and going from thence to Nottingham, went to the house of John 
 Reckless, who was sheriff there when G. Fox preached the first time 
 in that town, and was imprisoned on that account : but he taking G. 
 Fox into his house, had been so reached by what he spoke, that he em- 
 braced the doctrine he held forth, and never departed from the profes- 
 sion thereof. From hence G. Fox passed through Leicestershire, Der- 
 byshire, Warwickshire, Buckinghamshire, and Bedfordshire, where he 
 met with William Dewsbury, and so came again to London, where 
 having assisted- at the annual meeting, he, with William Penn, Robert 
 Barclay, George Keith, &c. went over to Holland, to see his friends 
 there, and to edify them with his gift. William Penn and Robert Bar- 
 clay travelled up into Germany, and since R. Barclay the year before 
 had spoken with the princess Elizabeth of the Palatinate, daughter of 
 Frederick, king of Bohemia, and sister of Sophia, late duchess of Hano- 
 ver, mother of George, king of Great Britain, W. Penn had also writ- 
 ten two letters to her from England, which she answered by this fol- 
 lowing : 
 
 Hereford, May '2, 1667. 
 
 ' This, friend, will tell you that both your letters were very accepta- 
 ble, together with your wishes for my obtaining those virtues which 
 may make me a worthy follower of our great King and Saviour Jesus 
 Christ. What I have done for his true disciples is not so much as a 
 cup of cold water: it affords them no refreshment; neither did I expect 
 any fruit of my letter to the duchess of L. as I have expressed at the 
 same time unto B. F. But since R. B. desired I should write it, I could 
 not refuse him, nor omit to do any thing that was judged conducing to 
 his liberty, though it should expose me to the derision of the world. But 
 
 Vol. II.— 21 
 
162 THE HISTORY OF THE [1677 
 
 this a mere moral man can reach at ; the true inward graces are yet 
 
 wanting in 
 
 Your, affectionate friend, 
 
 ELIZABETH.' 
 
 G. Fox also from Amsterdam wrote a letter to this virtuous princess, 
 wherein he commended her modest and retired life, and exhorted her 
 to piety and godliness : to which she answered with this letter : 
 
 ' Dear Friend, 
 ' I cannot but have a tender love to those that love the Lord Jesus 
 Christ, and to whom it is given not only to believe in him, but also to 
 suffer for him : therefore your letter, and your friends' visit, have been 
 both very welcome to me. I shall follow their and your counsel, as far 
 as God will afford me light and unction ; remaining still 
 
 Your loving friend, 
 
 ELIZABETH.' 
 
 Herford,the 30th of August, 1677. 
 
 This correspondence gave occasion to William Penn and Robert 
 Barclay, to pass towards Herford, a town on the frontiers of Pader- 
 born, and to give the said princess, who resided there, a visit. With 
 her lived Ann Maria, countess of Homes ; and in one of the chambers 
 of the princess, William Penn and Robert Barclay had a meeting with 
 the princess, the countess, and several others, to their great satisfaction. 
 And the countess, who was one of Labadie's adherents, signified to 
 William Penn, that she wished a meeting might be had where the infe- 
 rior servants might freely appear. William Penn not refusing-this, the 
 princess consented to it; and after the meeting, (where she was not pre- 
 sent, that so her servants might have a more free access,) she express- 
 ed much satisfaction in having had that good opportunity. And then 
 so earnestly invited William Penn and Robert Barclay, (who lodged at 
 an inn,) to sup with her, that they not being well able to refuse the invita- 
 tion, yielded to it. There was then with her a French woman of quality, 
 who having had before a very slight opinion of the Quakers, now be- 
 came deeply broken, and very affectionately kind and respectful to 
 William Penn and Robert Barclay. The next day was the first of the 
 week; and it being agreed with the princess to have another meeting, 
 William Penn desired that not only as many of her own family, but as 
 many of the town as would willingly be there, might be admitted. To 
 this she yielded. And thus William Penn and Robert Barclay had a 
 large opportunity to preach effectually, and to discharge themselves. 
 After the meeting was done, the princess came to William Penn, and 
 taking him by the hand, she spoke to him of the sense she had of the 
 power and presence of God that had been among them ; and thus going 
 on she broke forth into an extraordinary passion, crying out, ' I cannot 
 speak to you, my heart is full,' clapping her hand upon her breast. This 
 affected William Penn not a little, yet he spoke a few words to her by 
 way of admonition; and then taking his leave of her, she said, ' Will 
 you not come hither again 1 . Pray call here as ye return out of Ger- 
 many.' To this he returned^ 'We are in the hand of the Lord, and 
 being at his pleasure, cannot so fully dispose of ourselves.' Solemn 
 
1877] PEOPLE CALLED QUAKERS. 163 
 
 leave then being taken, Robert Barclay returned to Amsterdam, and 
 William Penn went to Paderborn, and so by the way of Cassel, (where 
 he spoke with the aged and learned Dureus,) to Frankfort. Here he 
 found several persons of note, with whom'he had several times a meet- 
 ing, and once at the house of a young gentlewoman, noble of birth, 
 called Johannah Eleonora Merlane, who said to him, ' Our quarters 
 are free for you, let all come that will come ; and lift up your voices 
 without fear.' 
 
 Departing thence William Penn came to Chrisheim, a village near 
 Worms, where then lived some of his friends, who afterwards went to 
 Pennsylvania, and settled themselves there. Whilst William Penn was 
 in the Palatinate, he wrote an exhortatory epistle* to Elizabeth princess 
 Palatine, and Anna Maria countess of Homes ; and then went to Heid- 
 elberg, the chief city of the Palatinate, to speak with the prince Elec- 
 tor, Charles Ludowick, brother of the said princess Elizabeth ; but the 
 said prince then happened to be out of town : and since this chief mes- 
 sage was to desire the"prince that the Quakers at Chrisheim might be 
 treated more mildly, for tithes were exacted from them not only by the 
 parson of the village, but also by the popish priests of Worms; and 
 the vaught, or mayor of the town, endeavoured to restrain their due 
 liberty of religious meeting together, he from thence took occasion to 
 write a letter in their favour to the said prince.f because he had not 
 been able to speak to him. Returning afterwards to Chrisheim, and 
 preaching there in a meeting of his friends, he was overheard by the 
 vaught, or chief officer, who stood at the back-door that he might not 
 be seen, who was so well pleased with what he heard, that he after- 
 wards told the parson, that it was his work, if the Quakers were here- 
 tics, to discover them to be such : ' But for my part,' continued he, ' I 
 beard nothing but what was good ; and therefore I would not meddle 
 with them.' For the parson had busied himself to persuade the vaught 
 that it was his duty to suppress heresy: but the vaught made it appear 
 that he had no mind to persecute for religion's-sake. W. Penn having 
 now cleared his conscience, returned by way of Frankfort, Cologne, 
 Cleves, -&c. to Amsterdam, where at Cologne he received a letter from 
 the princess Elizabeth, in answer to that he had written to her from the 
 Palatinate : the said letter was as foUoweth : 
 
 'The^ of September, 1677. 
 'Dear Friend, 
 ' I have received your greetings, good wishes, and exhortations, with 
 much joy, and shall follow the latter as far as it will please our great 
 God to give me light and strength. I can say little for myself, and can 
 do nothing of myself; but I hope the Lord will conduct me in his time, 
 by his way, to his end, and that I shall not shrink for his fire. I do long 
 for it; and when he assures my ways, I hope he will give me power to 
 bear the cross I meet therein ; I am also glad to hear the journey hath 
 been prosperous both in the constitutions of your bodies, to withstand 
 the badness of the weather, and in the reception you had in Cassel, 
 Frankfort, and Chrisheim. Nothing surprised me there but the good 
 old Dury, in whom I did not expect so much ingenuousness, having late- 
 ly wrote a book, intitled, Le veritable Chretien, that doth speak in an- 
 
 * See Penn'8 Travels in Holland, &c. 3d iragtession, p. 77. t Ibid. p. 84. 
 
164 THE HISTORY OF THf [1677 
 
 Other way. I wish to know what reception you have had at Frede- 
 ricksburg, and if this find you at Cleves, I wish you might take an oc- 
 casion to see the two pastors of Mulheim, which do really seek the 
 Lord, but have some prejudice against your doctrine, as also the coun- 
 tess there. It would be of much use for my family to have them 
 disabused ; yet God's will be done in that, and all things else con- 
 cerning 
 
 Your loving friend in the Lord Jesus, 
 
 ELIZABETH.' 
 
 Whilst William Penn made this journey into Germany, George Fox 
 was gone to Hamburg and Frederickstadt, to visit his friends there ; 
 and Penn being returned to Amsterdam, went from thence toFriesland, 
 and met George Fox as .he was coming back to Holland, at Leewar- 
 den ; from whence he made a step to Wiewart, where a society of the 
 Labadites dwelt. Here he spoke with the famous Anna Maria Schur- 
 man, the gentlewomen Somerdykes, the French pastor Peter Yvon, 
 and others. After some discourse from both sides, when Yvon had 
 given a relation concerning John de Labadie, how he was bred among 
 the Jesuits, and deserted them, and embraced the Protestant rehgion, 
 and how becoming dissatisfied with the formal Protestants, he with some 
 that adhered to him, had separated themselves from the vulgar assem- 
 blies, Anna Maria Schurman began to speak, and gave an account of 
 her former life, of her pleasure in learning, and her love to the religion 
 she was brought up in, but confessed she knew not God or Christ truly 
 all that while. And though from a child God had visited her at times, 
 yet she never felt such a powerful stroke, as by the ministry of John de 
 Labadie : and then she saw her learning to be vanity, and her religion 
 like a body of death ; and therefore resolved to despise the shame, 
 desert her former way of living and acquaintance, and to join her- 
 self with this little family, that was retired out of the world. This 
 and much more she spoke in a sensible frame, and with a serious 
 mind, not without some trembling. And then one of the Somerdykes 
 gave also an ample relation, concerning her inward state, and how she 
 had been reached by the preaching of Labadie ; and how before that 
 time she had mourned because of the deadness and formality of the vul- 
 gar Christians, and said within herself, ' O the pride, the lusts, the vain 
 pleasures in which Christians live ! Can this be the way to heaven'? Is 
 this the way to glory ? Are these followers of Christ 1 O no ! O God 
 wheye is thy little flock ? Where is thy litde family that will live en- 
 tirely to thee, that will follow thee ? Make me one of that number.' 
 Then she told how being pricked to the heart, when she heard Labadie 
 preach, she had resolved to abandon the glory and pride of this world; 
 and further said, that she counted herself happy to have joined with this 
 separated family. After some others had likewise given an account of 
 their change, William Penn also gave a circumstantial relation, how he 
 had been gradually drawn off from the vanity and pride of life; what 
 adversities he had met with in the university at Oxford, because of his 
 not joining with the debauchery committed there ; and how, after hav- 
 ing lived some time in Prance, he had been convinced by the effectual 
 ministry of Thomas Loe, and so came to be joined with the despised 
 Quakers. This his relation he concluded with a serious admonition 
 how they ought to go on, and to grow in the true fear of God. • At 
 
1677] PEOPLE CALLED QUAKERS. 165 
 
 parting, one of the pastors asked him if the truth rose not first amongst 
 a poor, illiterate, and simple sort of people. ' Yes,' answered William 
 Penn ; ' and it is our comfort that we owe it not to the learning of this 
 world.' To which the pastor returned, ' Then let not the learning of 
 this world be used to defend that which the Spirit of God hath brought 
 forth ; for scholars now coming among you, will be apt to mix school 
 learning amongst your simpler and purer language, and thereby ob- 
 scure the brightness of your testimony.' W. Penn, having answered 
 to the purpose, took his leave, and travelled by way of Groninghen to 
 Embden, where the Quakers at that time were persecuted severely with 
 imprisonments and banishments : but I wave the relation thereof, because 
 it hath long ago been published in print, and the magistrates there, be- 
 ing afterwards moved to pity by the persecution the protestants suffer- 
 ed in France, came to a better resolution, as may be mentioned in the 
 sequel. 
 
 When W. Penn came to Embden, he went to speak with the burgo- 
 master Andre, at his4iouse, and asked him if he and the senate had not 
 received a letter in Latin* from an Englishman about two years since, 
 
 * Which being translated into English, runs thus, and deserves the serious considera- 
 tion of all magistrates. 
 
 To the Council and Senate of the City of Embden. 
 
 Tht King of kings, and Lord of lords, who is God of all the families of the earth, incline 
 your hearts to justice, mercy, and truth. 
 
 The noise of your severe treatment of several persons 'that are inhabitants of your 
 state, reproachfully termed Quakers, hath reached these parts, and filled several with 
 compassion and surprise : compassion to hear of the * miseries of men innocent and up- 
 right, against whom you have nothing to object, but the pure exercise of their conscience 
 to God ; surprise, that you, a Protestant state, should employ your civil power to deter, 
 punish, and grievously afflict men for answenng the convictions of their consciences, and 
 acting according to the best of their understanding. Methinks you should not be obli- 
 vious of your own condition in the loins of your ancestors, who, you think, with great 
 reason and justice, strenuously advocated the cause of liberty of conscience against the 
 pope's bulls and the Spanish inquisition ; how did they antichristian all force on con- 
 science or punishment for non-conformity ? Their own many and large apologies, and 
 particularly their demands at the diets of Nurimburg and Spire, are pregnant proofs in 
 the case ; and your practice doth not lessen the weight of their reasons ; on the contrary, 
 it aggravates your unkindness, let me say, injustice. 
 
 Protestants, (and such you glory to be thought,) got their name by protesting against 
 imposition ; and will you turn imposers ! They condemned it ; and will you practise it f 
 They thought it a mark peculiar to the beast ; and can you repute it the care of a Chris- 
 tian magistracy ? I mean, that persons must not live under your government, unless they 
 receive your mark in the forehead or right hand f Which in plainer terms is, to submit 
 their consciences to your edicts, and to ask your leave what religion they should be of. 
 Remember, that faith is the gifl of God ; and, that what is not of faith is sin : nothing 
 can be more unreasonable, than to compel men to believe against their belief, or to troa« 
 ble them for practising what they believe, when it thwarts not the moral law of God. 
 
 You doubtless take yourselves to be Christians, and would esteem it no little injury 
 to be otherwise represented ; yet what more unchristian, than to use external fores to 
 sway the consciences of men about the exercise of religious worship. 
 
 Christ Jesus, the Lord and author of the Christian religion, censured his own disciples 
 that would have had fire from heaven to destroy those that conformed not to what their 
 blessed Master taught : are you surer of your religion,? Are you better Christians ? Or 
 
 * Our account says, some were cruelly beaten by order ; others banished ; some put in 
 a dungeon, and fed with bread and water only ; several fined greater sums of money, it 
 is thought, than they had to pay. 
 
166 THE HISTORY OF THE [1677 
 
 concerning their severity towards the people called Quakers? The 
 burgomaster said he had. W. Penn then replied, ' I am that man, and 
 am constrained in conscience to visit thee on their behalf,' &c. The 
 
 have you more Christian authority, than they that were the chosen witnesses of Jesus ? 
 However, remember, they called but for fire from heaven ; and can you kindle fire on 
 earth to devour them ? Them, I say, that are of your own people, merely for their reli- 
 gious dissent from you ? Doubtless, if that was then thought no fit argument to induce 
 men to conformity by him that was wiser than Solomon ; it reflects greatly upon your 
 modesty and prudence, that you should find out new ways, or rather old exploded ones 
 to effect so ill a design. Besides, you do not say youknow all you ought to know, or that 
 there is nothing further to be revealed ; have a care-therefore, that you persecute not 
 angels, by being harsh to that which you call strange ; think not ill, much less speak, 
 and least of all act, that which is so against what you do not perfectly understand. I 
 am well persuaded, that those you inflicted such severe penalties upon, mean well in what 
 they believe, (to be sure much better than you think they do, or else you are extremely 
 to blame,) and that the reason of their present distance from you, is not to introduce or 
 insinuate dangerous or exotic opinions, but to live a life of more holiness, purity, and self- 
 denial, than before : they do not think that you walk up to your own principles ; and 
 have reason to believe the power of godliness is mucli lost among you ; and having long 
 lain under a decay and languishing of soul for want of true spiritual nourishment, they 
 have now betaken themselves to that heavenly gift and grace of God in themselves for 
 divine satisfaction, even that holy anointing that is able to teach them all things neces- 
 sary for them to know ; as the blessed apostle speaks ; and they find the joys of the Holy 
 Ghost in so doing : and I am persuaded they are not less peaceable, sober, just, and 
 neighbourly than formerly, and altogether as consistent with the prosperity of civil soci- 
 ety; and I am sure it is both found and confest among us here by some men of quality, 
 learning, and virtue. Further, be pleased to consider with yourselves, that you justify 
 the ancient persecutions of the Christians and first reformers, whose superiors thought 
 as ill of them, as you do of these men ; nay, you show the Papists what to do in their 
 dominions to your own brethren. Do as you would be done by : if you would have 11. 
 berty, give it j you know that God's witness in your hearts dictates this to you as an 
 immutable law. 
 
 Could you give faith, it were more excusable for you to punish such as should resist ; 
 but since that is impossible, the other is unreasonable ; for it is to afflict men for not being 
 what they cannot be unless they turn hypocrites : that is the highest pitch your coercive 
 power can arrive at ; for never did it convert or preserve one soul to God ; instead thereof 
 it offers violence unto conscience, and puts a man either upon the denial of his faith and 
 reason, or being destroyed for acting according to them : but what greater disproportion 
 can there be, than what lieth between the intellect of man, and prisons, fines, and ban- 
 ishments? They inform ho man's judgment, resolve no doubts, convince no understand- 
 ing : the power of persuasion is not to be found in any such barbarous actions, no more 
 than the doctrine of Christianity.- This course destroys the bodies and estates of men, 
 instead of saving their souls : were they in the wrong, it would become you to use God's 
 weapons, his sword of the Spirit, that saveth the creature ; and slayeth the evil in him ; 
 this course tends to heart-burnings and destruction j I am sure it is no gospel argument. 
 
 I beseech you for the sake of that Lord Jesus Christ, that suffered so patiently for his 
 own religion, and so sharply prohibited making other men to suffer for theirs, that you 
 would have a care how you exercise power over men's consciences. My friends, con- 
 science is God's throne in man, and the power of it his prerogative : it is to usurp his 
 authority, and boldly ascend his throne, to set lords over it. Were their conversation 
 scandalous, and destructive to the good of your state, you were to be held excusable : 
 but verily, no man of mercy and conscience, can defend your practice upon poor men so 
 peaceable and inoffensive. Gamaliel will rise up in judg-ment against you, if you per- 
 severe in this course. Do not you help to fill the catalogue of persecutors : in much love 
 1 intreat you ; but as becomes Christian men and true Protestants, leave men to their 
 particular persuasions of affairs relative of the other world, which have no ill aspect on 
 the affairs of this : but vice hath an evil consequence as to both : thfereforo punish vice, 
 and affect truth and righteousness, and bend not your civil power to torment religious 
 dissenters, but to retrieve good life, lamentably lost amidst the great pretences that are 
 made to religion. Doubtless magistracy was both ordained of God, and elected by men, 
 to be a terror of evil-doers, and not to them that do well, though of different judgments. 
 You oppugn the Roman church for assuming infallibility to herself, and yet your own 
 practice maketh you guilty of the same presumption or worse s for either you do exercise 
 that severity upon an infallible knowledge, or you do not ; if you do, you take that to 
 
1677] PEOPLE CALLED QUAKERS. 167 
 
 burgomaster deported himself with more kindness than was expected, 
 and gave some faint hope of alteration ; but it appeared sufficiently that 
 the senate was not as yet so disposed, for persecution continued there 
 yet a long while. 
 
 After W. Penn had staid some time at Embden, he took a turn again 
 to Herford, where he was received very kindly by the princess Eliza- 
 beth, and the countess of Homes ; and more than once he had a meet- 
 ing in her chamber ; and the princess was so reached and affected by 
 his speaking, that she said, ' I am fully convinced ; but oh my sins are 
 great !' this gave occasion to W. Penn to speak to the princess and the 
 countess apart, with respect to their particular conditions; which made 
 a deep impression on their minds, especially the countess's. Being much 
 pressed by the princess to stay and sup with her, he yielded : and the 
 countess from a serious sense of her compliance with the world, told 
 him, ' II faul queje rompe, il faut queje rompe,^ i. e. ' I must break off, 
 I must break off.' 4"*^ ^t another time with a weighty countenance 
 
 yourselves your principle denies to any church whatever, which is a contradiction ; if you 
 do not, you punish people for not conforming to what you yourselves deny any certainty 
 about: and how do you know but you compel them to that which is false, as well as that 
 which is true? Verily, this dilemma is not easily avoided, as well as that this inhuman 
 practice will stain your profession, infame your government, and bring a blot upon your 
 posterity. 
 
 Remember that they are men as well as yourselves, born free, and have equal plea 
 to natural and civil common privileges with yourselves : the different persuasion of their 
 consciences about things relating to another life, can no ways render them unfit for this ; 
 it neither unmans nor uncivilizes them. They have the same right to their liberty and 
 property as ever, having by no practice of theirs in the least forfeited any of those hu- 
 man advantages, the great charters of nature and Scripture have conferred upon them: 
 and the opulency of your neighbours and prosperity of their affairs, prove to you that in- 
 dulgence is not inconsistent with policy ; howbeit, you have now tried the sincerity of 
 their procedure by what you have already inflicted, and they sustained ; let the time past 
 suffice, and malce them not sacrifices for their conscientious constancy. If they are in the 
 wrong, it is more than they know ; will you persecute men for being what they must be, 
 if they will be true to themselves; this were great violence; rather commiserate than 
 thus violently compel them. I beseech you, seek some cheaper way to accommodate 
 yourselves, than by their destruction, who are so very remote from seeking yours. Oh ! 
 the day will come, wherein one act of tenderness about matters of conscience, shall find 
 a better reward, than all the severity by which men use to propagate their persuasions 
 in the world ; and there is great reason for it, since the one flows from the Saviour, the 
 other from the destroyer of men. In fine, let your moderation be known unto all men, 
 for the Lord is at hand, whose reward is with him ; and he will recompense ^very man, 
 family, state, kingdom, and empire, according to the nature of their works, committed in 
 his mortal body ; at whose bar it shall never be laid to your charge, that out of fear of 
 taking God's oflice out of his hands, and being unmerciful to tender consciences, you 
 admitted men of differing judgments to dwell quietly among you : truly, you cannot be 
 too tender in this point. 
 
 Imitate the God of nature and grace, by being propitious to all ; his sun shineth on all ; 
 his rain falls on all, he gives life and being to all ; his grace visits all, and in times of 
 ignorance he winketh : and though such you may repute ours, I hope you cannot think 
 you wink at it, who make such broad tokens of your displeasure. Oh ! ho w forbearing 
 and merciful is ho towards you ? Have you so lately escaped the wrath of enemies, and 
 can you already thus sharply treat your friends ? Had he entered into judgment with you, 
 what had become of you ? Let his goodness to you prevail with you, to express clemen- 
 cy to others, that so the great God of the whole earth, even the God of the spirits of all 
 flesh, who respects not the persons of the rich, poor, or powerful in judgment, may show 
 you mercy in the iaj of his righteous judgments. Amen. 
 Your friend with the greatest integrity in the 
 
 universal principle of love and truth, 
 
 W. PENN. 
 
 London, December 14, 1674. 
 
168 THE HISTORY OF THE [1677 
 
 she cried out, • O the cumber and entanglements of this vain world ; 
 they hinder all good.' Once the princess said to them, ' It is a hard 
 matter to be faithful to what one knows. I fear that I am not weighty 
 enough in my spirit.' At another time she told him, ' Among my books 
 I have records that the gospel was by the English first brought from 
 England into Germany ; and now it is come again.' Thus this excellent 
 princess signified how highly she valued the preaching of the gospel to 
 her by W. Penn, and how much she esteemed his labour and ministry. 
 When he took his leave of these eminent persons, having taken the prin- 
 cess by the hand, which she received with a weighty kindness, being 
 much broken in spirit, he wished the blessing and peace of Jesus with 
 and upon her; and then exhorting the countess, she frequently besought 
 him to' remember her, and implore the Lord on her behalf. 
 
 Next taking wagon for Wesel, from thence he travelled to Duisburgh, 
 Dusseldorp, and Cologne, and then back again to Dusseldorp, to see if 
 he could get an opportunity at Mulheim, to speak with the countess of 
 Falkenstein, who was reported to be a very religious person, and there- 
 fore in his former journey he had endeavoured to visit her, but in vain? 
 for the count of Bruch and Falkenstein, her father, kept her as it were 
 under a confinement, because she was of a religious temper ; and there- 
 fore he called her a Quaker, thou^ she did not at all converse with 
 any of the Quakers. He had also used W. Penn very roughly, when, 
 being necessitated to pass by his castle, he being lord of that country, 
 asked him and his friends from whence they were, and whither they 
 went? to which they answered, that they were Englishmen come from 
 Holland, and going no further in those parts than his town Mulheim : 
 but they not pulling off their hats, the count called them Quakers, and 
 said, ' We have no need of Quakers here. Get you out of my domin- 
 ions, you shall not go to my town.' And he commanded some of his 
 soldiers, to see them out of his territory. Thus W. Penn, and those 
 with him, were necessitated to tie that night in the open air. ' But the 
 next day he wrote a letter to the said count, and therein told him, ' For 
 thy saying, we want no Quakers here, I say, under favour, you do; for 
 a true Quaker is one that trembleth at the word of the Lord, that work- 
 eth out his salvation with fear and trembling.' 
 
 W. Penn being come to Mulheim, could now no more find opportu- 
 nity to speak with the countess than the first time he was in those parts ; 
 and therefore he went to Duisburgh, Wesel, and Cleves, where having 
 had conferences with some religious people, he returned by way of 
 Utrecht to Amsterdam, where G. Fox was also come back again. 
 
 Here W. Penn and G. Fox had a conference and dispute with I>r, 
 Galenus Abraham, an eminent Baptist teacher, and some of that per- 
 suasion. Galenus asserted, that nobody now-a-days could be accepted 
 as a messenger of God, unless he confirmed his doctrine by miracles. 
 W. Penn wanted no arguments to contradict this, since the Christian 
 religion had been once already confirmed by miracles, and that there- 
 fore this now was needless among Christians. G. Fox now and then 
 spoke also something to the matter; but he being somewhat short 
 breathed, went several times away, which some were ready to impute 
 to a passionate temper ; but I well know that therein they wronged him. 
 This dispute was indeed a troublesome business ; for the parties on both 
 sides were fain to speak by an interpreter, which generally was per- 
 formed so imperfectly, that at last the conference was broke off, without 
 
16?7] PEOPLE CALLED QUAKERS. 169 
 
 coming to a decision, although many weighty arguments were objected 
 against the position. Certainly it cannot be denied that John the Bap- 
 tist was sent of God to preacii repentance; and yet in sacred writ it is 
 said positively, John did no miracle; and yet many believed in him. 
 And although there were some among the prophets that wrought mira- 
 cles, yet we do not find in the holy. Scriptures that Jonah, who was in- 
 deed a notable preacher of repentance, did any miracle, ahd neverthe- 
 less the Ninevites believed him, and deprecated those judgments he de- 
 nounced, unless they repented. Of several other true prophets we find 
 not the least mention of any miracles they did ; but on the contrary, 
 the Scriptures signify, that possibly false prophets might arise, and give 
 signs or wonders ; and that the doing of miracles could not always be 
 a proof, or sure evidence, that any one was sent of God, appears plainly 
 from what our Saviour himself said, viz. that among those to whom he 
 should one day say, "Depart from me," would be such that should say, 
 " Have we not in thy name cast out devils, and in thy name done many 
 wonderful works 1" Ari5 what shall we think of the sorcerers of Egypt; 
 did not they seem to do the same wonders as Moses and Aaron did? 
 And yet those wonders wherewithal they deceived Pharaoh and his 
 men, were in no ways wrought by a divine power. Now, since it ap- 
 pears plainly from the holy Scriptures, and Christ himself said, " There 
 shall arise false prophets, and shall show great signs and wonderg^" we 
 might with good reason suspect the doctrine of one, who now-a-days 
 wrought miraclesj on purpose to make what he denounced, pass for 
 truth. 
 
 This being duly considered, it seems to be very absurd, to require 
 miracles again for confirmation of the same gospel which once hath 
 been confirmed by miracles ; and to desire that the truth of what once 
 hath been declared by the apostles, and strengthened by wonderful works, 
 should be sealed anew with outward wonders. But it would indeed 
 have been another case,, if a new gospel was preached, and that any 
 pretended to give forth new holy Scriptures; for then it might be said 
 with some reason, that it was necessary that this new gospel should be 
 made credible, and confirmed by visible miracles. But where no other 
 gospel is preached, than what hath been once delivered to the Christians 
 by the first promulgators of the Christian religion, and where this is 
 not done amongst heathens, but amongst Christians, or at least such as 
 bear the name, there it cannot injustice be required to confirm this doc- 
 trine once more with miracles, the rather because, as hath been showed 
 already, the doing of miracles may not always pass for an irrefragable 
 proof of one's being really pious and godly. To this may be added, 
 that the miracles which Christ and his apostles wrought, to give credit 
 to the appearing of the Son of God in the flesh, may be considered as 
 types and figure? of those spiritual wonders which should be wrought 
 in the souls of j^eople, when Christ was to be seen the second time, and 
 to appear by his spirit, to the salvation of those who wait for him ; for 
 the eyes of the mind being blinded, must be opened and enlightened by 
 him ; and many that are dead in sin and trespasses, shall by him be 
 raised, and made alive. This I think may suffice to show, that the po- 
 sition of Dr. Galenus could not stand the test; but whatever was ob^ 
 jected, he continued to maintain his opinion. 
 
 Not long after this dispute, G. Fox and W. Penn returned to England, 
 where, having sustained a violent tempest at sea, they arrived safely at 
 
 Vol. II.— 22 
 
I>y0 THE HISTORY OF THE [1677 
 
 Harwich: passing from thence to London, W. Penti there received the 
 following letter from the princess Elizabeth, in answer to his : 
 
 Herford, Oct. 29, \e77. 
 ' Dear Friend, 
 ' Your tender care of my eternal well-being dpth oblige me much, 
 and I will Weigh every article of your counsel to follow it as much as 
 lies in me, but God's grace must be assistant, as you say yourself; he 
 accepts nothing that does not come from him. If 1 had made me bare 
 of all worldly goods, and left undone what he requires most, I mean to 
 <lo all in and by his Son, I shall be in no better coudition than at this 
 present. Let me feel him first governing in my heart, then do what he 
 requires of me; but I am not aible to teach others, being not taught of 
 God myself. Remember my love to, G. F. B. F. G. K. and dear Ger- 
 trude.* If you write no worse than your postscript, I can make a. shift 
 to read it. Do not think I go from what I spoke to you the last even- 
 ing ; I only stay to do it in a way that is answerable before God and 
 man : 1 can say no more now, but recommend to your prayers, 
 
 Your true friend, 
 
 ELIZABETH.' 
 
 ' P.' S. I almost forget to Jell you, that my sister writes me word, she 
 had been glad you had taken your journey by Osenburgh, to return to 
 Amsterdam. There is also a Drossard, of Limbourg near this place, (to 
 whom 1 gave an examplar of R. B.'s apology,) very desirous to speak 
 with some of his friends.' 
 
 Yet another letter W. Penn received from the said princess, in an- 
 swer to one he wrote from the Briel, at his passage towards England, 
 which was as followeth : 
 
 To the princess Elizabeth, Salvation in die Cross, Amen. 
 
 • Dear and truly respected friend, 
 
 ' My soul most earnestly desireth thy temporal and eternal felicity, 
 which standeth in thy doing the will of God now on earth, as it is done 
 in heaven. O dear princess, do it ! Say the word once in truth and 
 righteousness, " Not my will, but thine be done, God !" Thy days are 
 few, and then thou must go to judgment.f Then an account of thy 
 talent God will require from thee. What improvement hast thou made V 
 Let it prove and show its own excellencyj tliat it is of God, and that it 
 leadeth all that love it, to God. O that thou mayest be able to give an 
 account with joy ! 
 
 ' I could not leave this country, and not testify the resentments I 
 bear in my mind, of that humble and tender entertainment thou gavest 
 us at thy court: the Lord Jesus reward thee: and surely he hatha 
 blessing in store for thee. Go on, be steadfast, overcome, and thou 
 shalt inherit. Do not despond; one that is mighty is near thee; a pre- 
 sent help in the needful time of trouble. Oiet the desire of thy soul 
 
 * This was Gertrude Dericks, who had visited the princess, and aftefwards came to 
 live in England, and was married to Stephen Crisp, 
 t Sho died about four years after. 
 
1677] PEOPLE CALLED QUAKERS. 171 
 
 be to his name, and to the remembrance of him. O wait upon the 
 Lord, and thou shall renew ihy strength I The youth shall faint, and the 
 young men shall fail, but they that trust in the Lord shall never be con- 
 founded. 
 
 ' I wish thee all true and solid felicity, with my whole soul. The 
 Lord God of heaven and earth have thee in his keeping, that thou may- 
 est not lose, but keep in that divine sense, which by his eternal ■vyord, 
 he hath begotten in thee. Receive, dear princess, my sincere and 
 Christian salutation : grace, mercy, and peace, be multiplied among you 
 all that love the Lord Jesus. 
 
 ' Thy business I shall follow with all the diligence and discretion I 
 can, and by the first give thee an account, after it shall please the Lord 
 to bring me safe to London. All my brethren are well, and present thee 
 with thei^dear love ; and the rest with thee that love Jesus, the lightof 
 the world, in thy family. Thou hast taught me to forget. thou art a 
 princess, and therefore 1 use this freedom ; and to that of God in thee 
 am I manifest ; and I know my integrity. Give, if thou pleasest, the 
 salutation of my dear love to A. M. de Homes, with the inclosed. 
 Dear princess, do not hinder, but help her. That may be required of 
 her, which, (considering thy circumstances,) may not yet be required 
 of thee. Let her stand free, and her freedom will make the passage 
 easier unto thee. Accept what I say, I intreat thee, in that pure and 
 heavenly love and respect, in which I write so plainly to thee. Pare- 
 well, my dear friend, and the Lord be with thee. I am more than I 
 can say. 
 
 Thy great lover, and 
 
 Respectful friend, 
 
 W. PENN.' 
 
 ' I refer thee to the inclosed for passages. We visited Gichtel and 
 Hooftman, and they us: they were at one or two of the meetings at 
 Amsterdam. Vale in atemum.^ 
 
 To this letter the princess returned the following answer. 
 
 ' This 17 November, 1677. 
 'Dear Friend, 
 'I have received a letter from you that seemeth to have been xyritten 
 at your passage into England, which I wish may be prosperous : with- 
 out date, but not without virtue to spur me on to do and suffer the will 
 of our God. I can say in sincerity and truth, Thy will be done, OGod, 
 because I wish it heartily ; but I cannot speak in righteousness, until I 
 possess that righteousness which is acceptable unto him. My house and 
 my heart shall be always open to those that love him. Gichtel has been . 
 well satisfied with the conferences between you. As for my business, 
 it will go as the Lord pleaseth, and I remain in him 
 
 Your affectionate friend, 
 ELIZABETH.* 
 
 G. Fox now being come to London, received there letters from New 
 England, with an account of the cruel proceedings of the magistrates 
 against his friends there : for persecution being hot in Old England, it 
 made those in New England the worse; insomuch that they did not. only 
 
172 THE HISTORY OF THE [167'7 
 
 whip the Quakers that were there, but also some masters of ships that 
 were no Quakers, only for bringing some of that' persuasion thither. 
 But about that time the Indians made an inroad upon«the English, and 
 slew three-score of their men; and having taken one of their captains, 
 they flead off the skin of his head, while he was alive, and carried it 
 away in triumph. 
 
 Now since the people called Quakers were also much persecuted in 
 Scotland, they drew up an account of their sufferings, and delivered it 
 to the king in the beginning of this year; but whether they got any ease 
 thereby, I cannot tell. 
 
 In the latter part of this year, G. Fox travelled through many places 
 of England. In the meanwhile I will again make some mention of the 
 persecution there. At Plymouth about this time, those called Quakers 
 were generally kept out of their meeting-house, and then performing 
 their worship in the open street, as a duty they owedtd God, and' for 
 the omission of which they judged no man coul'd be dispensed with, 
 they suffered exceedingly, not only in winter, by the sharpness of the 
 weather, but also in summer; for it was more than twelve months 
 that they thus kept their meetings in the open street, being griev- 
 ously abused by the rabble and the soldiers; for beating and punch- 
 ing seemed not sufficient; "fiery squibs and burning coals were thrown 
 among them, and filthy excrements cast down upon them out of a win- 
 dow : besides, fines were extorted for their having been at the meeting, 
 on the account, of one Richard Samble, who was fined as preacher, for 
 having been on his knees at prayer, which fine was laid upon four of 
 them that were at the said meeting. 
 
 At Frenchay in Gloucestershire, the justice, John Merideth, behaved 
 himself exceedingly furious in disturbing the Quaker's meetings ; for he 
 himself did not only beat them, but more than once drew his knife to 
 mark them, as he called it, had he not been restrained by his servants, 
 who for all that could not prevent his taking some by the hair of the 
 head, and pulling them away, nay,the havoc and spoil which was made, 
 was so extravagant, that from one Thomas Holbrow, an ancient blind 
 man, they took his bed from under him, so that he and his wife lay 
 about a quarter of a year on straw ; and when his friends provided him 
 with some clothing against winter, part of that was also taken from 
 him : for such plundering now went on with a full career ; and the basest 
 men were authorized to deprive others of their goods, if there was but 
 a justice that favoured such. 
 
 At Buyton, in Suffolk, Edmund Bally was by warrant from justice 
 Burwel, despoiled of what he had, both within doors and without, his 
 goods having been distrained five times ; and though he was fain to 
 lie on straw, yet he was not left unmolested, for they came in the night, 
 armed with pistols, and broke open his door, threatening to destroy him. 
 It happened there also, that a poor blind widow, on her sick bed, was 
 visited by some persons ; and this was made a conventicle, and they 
 were fined, and warrants issued out by the aforesaid justice to make 
 distress on their goods. In many other places things went no better ; 
 but I may not detain my reader with every particular. 
 
 This year died in prison William Dobson, of Brightwell in Berkshire, 
 having been spoiled of his goods from time to time, during the space of 
 thirteen years, and almost always in prison too, till his hard sufferings 
 ended with his life. 
 
1678] PEOPLE CALLED QUAKERS. 173 
 
 It was also in this year that William III. prince of Orange, came 
 from Holland into England, and there entered into matrimony with the 
 princess Mary, eldest daughter of the duke of York, which in process 
 of time made way for him to the throne of Great Britain. He accom- 
 plished his marriage there on the 4th of November, being his birth-day ; 
 and not long after returned to Holland with his spouse. 
 
 About the beginning of the year 1678, G. Fox came to London, and 
 the parliament sitting at that time, he and G. Whitehead presented to 
 them an account of the grievous sufferings of their friends, by laws made 
 against the Papists ; and they were not without hopes of obtaining some 
 ease, because several of the members of that august assembly seemed 
 to favour them ; but the parliament was suddenly prorogued, whereby 
 a stop was put to their endeavours. 
 
 G.-F. then travelling through many places, came home to Swarth- 
 more in the latter part of the year ; and since many of his friends at 
 this time were under great persecution, and in prison, he wrote the fol- 
 lowing epistle to thetn : 
 
 ' My dear Friends, 
 'Who are sufferers for the Lord Jesus' sake, and for the testimony 
 of the .truth, the Lord God Almighty with his power uphold you, and 
 support you in all your trials and sufferings ; and give you patience, 
 and content in his will, that ye may stand valiant for Christ and his 
 truth upon the earth, over the persecuting and destroying spirit, which 
 makes to suffer, in Christ, (who bruises his head,) in whom ye have 
 both election and salvation. And for God's elect sake the Lord hath 
 done much from the foundation of the world ; as may be seen through- 
 out the Scriptures of Truth ; and they that touch them, touch the apple 
 of God's eye, they are so tender to him. And therefore it is good for 
 all God's suffering children to trust in the Lord, and to wait upon him; 
 for they shall be as mount Sion, that cannot be removed from Christ, 
 their rock and salvation, who is the foundation of all the elect of God, 
 of the prophets and the apostles, and of God's people now, and to the 
 end : glory to the Lord and the Lamb over all. Remember my dear 
 love to all friends ; and do not think the time long, for all time is in the 
 Father's hand, his power. And therefore keep the word of patience, and 
 exercise that gift ; and the Lord strengthen you in your sufferings, in 
 his holy Spirit of faith. Amen. GEORGE FOX.' 
 
 Svrarthmore, the 5th of the 
 12th month, 1678. 
 
 Persecution was now very hot in many places. At Bawnasse, in 
 Westmoreland, it happened that those of the society called Quakers 
 being religiously met together, were much abused by the rude people ; 
 and besides other insolencies, that were committed, a dog being thrown 
 among them, one John Thompson said to this wicked crew, that they 
 ought to behave themselves civil and moderate ; and for saying so he was 
 informed against as a preacher, and on that account fined twenty pounds. 
 Mary Tod, a poor ancient widow in Yorkshire, having had a meeting 
 at her house, was also fined twenty pounds by justice Francis Drif- 
 field; and when the informers told him that her goods were not worth 
 60 much, he ordered them to take all that they could find^ this they 
 
174 THE HISTORY OF THE [1678 
 
 didj and did not leave her a bed to lie on ; nay, took away all her 
 clothes. 
 
 This year the ambassadors of the king of France, and^ those of the 
 United Netherlands, with those of several other potentates, were met 
 at Nimeguen, to treat about a general peace ; and therefore Robert 
 Barclay wrote an epistle to them in Latin, to exhort them to this good 
 work : the epistle, together with his Apology for the true Christian 
 Divinity, in Latin, was delivered to each of the said ambassadors, viz. 
 a book for every one of them, ^nd one for their principals. George Fox 
 also wrote an exhortatory epistle to them, which being translated and 
 printed in Latin, was also sent to them. And before this year came to 
 an end, the peace was concluded. 
 
 In the meanwhile persecution went on in England, and those that 
 were envious did not want a specious pretence to gild their malice; for 
 about this time a plot of the Papists being discovered, there seemed a 
 necessity to watch against seditious assemblies ;_ insomuch, that those 
 who had no mind to persecute, were in a manner constrained to it ; of 
 which an instance was seen in the year 1679, at Castle Dumington in 
 Leicestershire : for John' Evat having been fined for a meeting at his 
 house, and goods enough to answer not being found, the constable, and 
 three other officers were fined each five pounds, because they had been 
 backward to take away the said Evat's goods. But the ecclesiastics 
 showed themselves more covetous, to get what they pretended to be 
 their due ; and one Michael Reynolds, at Farringdon in Berkshire, 
 was this year despoiled of cattle, barley, and beans, for tithes, to the 
 value of more than ninety-seven pounds, and all this only for one 
 year. 
 
 Thus honest men were oppressed, which gave occasion to a certain 
 writer of that time, (who in print gave many instances of this nature,) 
 to say, ' Truly the Papists may laugh because of their victory, now they 
 have got a law, whereby one Protestant fights against another.' This 
 was chiefly levelled against conventicles; for thereby many families 
 were impoverished, because often they were robbed of thrice as much 
 as the fine amounted to ; and the -basest means that could be thought of 
 were used to enrich the persecutors with the spoil of the innocent: for 
 it happened that four of those called Quakers travelfing on the way, 
 this was deemed a transgression, by adding a fifth to their number who 
 was not of their society. And thus the informers, (some of whom were 
 often whores, or wives of informers,) made a meeting of it, and this 
 passed ; so great was the power of these profligates ; and on this account 
 the goods of the said four persons were distrained. More abominable 
 actions of .that kind I could mention, if I did not think it might seem 
 tedious. Such despoiling was permitted now to any naughty fellow, 
 and this made them so insolent, that one John Hill, constable at Wal- 
 fiingham in Norfolk, when he was showed the injustice of the warrant 
 he had, said 'Justice or no, I will take it for all that.' 
 
 At Norwich lived one William Wat, who for several years had car- 
 ried on the trade of informing, but whatever he got by it turned to no 
 account ; and often he was seized with such fits of weakness, that he 
 could not stand on his legs ;"but this year, in October, the hapd, of God 
 fell so heavy upon him, that it put a period to his life. He had supped 
 at night, and' was as well, according to his wife's relation, as ever ; but 
 
1679] PEOPLE CALLED QUAKERS. 175 
 
 on a sudden he sunk down to the ground, and his daughter crying aloUd, 
 he seemed to look at her, and so died without more ado : but what was 
 looked upon as a very strange thing, his corpse stunk so grievously, 
 that none were willing to carry it, and the overseers of the poor were 
 necessitated to hire four men to bear it to the grave. 
 
 Far otherwise was the exit of Issac Pennington, an eminent minis- 
 ter and author among those called Quakers, and a man of an acute 
 wit, and great endowments, who in the year 1658, on Whitsunday, so 
 called, being in a meeting at the house of John Crook in Bedfordshire, 
 was so reached by the preaching of G. Fox, that hp, who before that 
 time, had contradicted the Quakers with his natural wisdom, now em- 
 braced their doctrine as truth, and did not stick to make public profes- 
 sion of it, for which he afterwards several times suffered imprisonments 
 during the space many of years ; but he continued steadfast to the end 
 without fainting, and died piously in October, at his house near Good- 
 nestone in Kent, froijo whence his corpse was carried to Buckingham- 
 shire, where he formerly lived, and was honourably interred there. 
 
 Some time before, G. Fox had written some queries to the pope and 
 the Papists, which being translated into Dutch, and printed, I was de- 
 sired by him to translate into Latin, and to send them to Rome to the 
 pope.* This I did at his desire, but never received or heard of any an- 
 swer to them. 
 
 * These queries in Latin, with what the author W. S. wrote to the pope on that occa- 
 sion, are to be soon in 'the Appendix to the Dutch liistory, which being translated into 
 English, the reader may take as follows. 
 
 To Innocent XII. Pope of Rome, S. 
 
 'Great Prklate, 
 ' THOU wilt perhaps at first sight admire that the writing inclosed should be sent to 
 thee ; but know it was done at the command of the author ; and not undeservedly ; for 
 if thou rightly weighest and considerest the matter, thou must with us acknowledge, that 
 it would be very unworthily done to keep this little treatise from thy view, which hath 
 been already printed in the Dutch language, and carries the pope's name in the frontis- 
 piece. Nor wilt thou be able to deny, that thou art not only not injured hereby, but that 
 we have also performed a duty that we owed thee, in transmitting these questions which 
 properly belong to thee. But if thou pleasest to read them and return an answer, thou 
 wilt both oblige the author, and also remove the suspicion of error from your religion, in 
 the sight of ail Christendom, provided thou canst give a clear answer to the objections, 
 not only in word, but in deed also. 
 
 I write this at the request of certain 
 
 of my friends called Quakers. 
 
 W. gEWEL.' 
 Amsterdam, the 23d dny of the 
 month called April, 1679. 
 
 Some questions presented to the Papists, and the pope of Rome, as thb su- 
 preme head of their church,Mnd commended to their consideration hv 
 George Fox. ^ 
 
 'Friends, 
 ' 1. How comes it to pass, that the pope and cardinals grant not to the Protestants 
 living in Spain, Italy, and at Rome, that liberty of meeting together for the right per- 
 
176 THE HISTORY OF THE [1679 
 
 This year there was a great commotion in England about a plot car- 
 ried on by the Papists against the life of the kitig, who made his bro- 
 ther, the duke of York, go beyond sea for some time ; for the parlia- 
 
 forming of divine worship, which ye yourselves enjoy in England^ Holland, and other 
 places, where the Protestants have the chief power ? ^ 
 
 ' Would not the pope and hia ministers persecute, deliver to the inquisition and burn 
 them, if they should at any time set up as many meetings in Spain, Italy, and at Rome, 
 as ye yourselves enjoy in many places in Protestant countries ? 
 
 ' Is the royal law of .God thus fulfilled, which teacheth, to do to all men whatsoever 
 we would have done to ourselves ? Matt. vii. 12. Would ye have those things done 
 to you by Protestants, which ye have done to them ? But if not, where then are the 
 royal law and gospel among you .'', God forbid, that we should. deny liberty to any one 
 that acknowledgeth God, and believeth in his Son, the Lord Jesus Christ. It seems 
 therefore very strange to us, that the pope and papists do deny the same liberty in the 
 pre-raentioned places, which they themselves enjoy among the protestants ; because it is 
 not only contrary to reason, but always to law and gospel ; for the apostle affiirmeth, 
 " Tliat he that was born after the flesh persecuted him that was born after the Sjfirit." 
 Gal. iv. 29. Have not the papists therefore openly showed in themselves the fleshly birth, 
 which is contrary to reason, law, and gospel. 
 
 ' 2. Where did Christ or his apostles ever command men to bow themselves to images, 
 and to worship them, and keep hftlydays ? Where did they command holydays to be ap- 
 pointed in remembrance of themselves, and the same to be honoured ? Why Jo ye not 
 tell us where in the gospels, epistles, or in the revelation, any such thing was command- 
 ed those churches, which were in. the time of the apostles and primitive Christians i 
 
 ' Where, I say, did Christ or his apostles give command to whip, hang, or burn men", 
 or, to speak as gently as may be, at least to imprison any because they dissented^froni 
 them, and could not adhere to their religion ? 
 
 ' 3. Where ever did Christ or his apostles in the primitive churches command that 
 candles should be lighted at noon-day ? Well, show us where it is written, whether it 
 be in the gospels, or epistle^. Is not therefore the Roman church degenerated from the 
 church of the primitive times ? Is she not fallen from spiritual weapons to carnal ; hath 
 she notrevolted from that purity and virginity, wherein she witnessed in time past Christ 
 to be the head of the churches!' 
 
 ' 4. Did the churches of ancient time make choice of a private man, and account him 
 for head of the universal church.'' Where ever did the primitive church command 
 infants to be sprinkled with water .' Did not Christ say, "■ Teach all nations, baptizing 
 them," &c. Mat. xxviii. 19. Ought they not therefote to be tatight before they were 
 baptized ! Are ye not degeneraited from that faith whidi Christ is the author and 
 finisher of, and which purilieth the heart, and giveth victory over sin, and evil, which 
 separate from God, and by which we have access to God, and wherewith he is well 
 pleased? Are ye not degenerated from the light, truth, grace^ power and spirit, whereia 
 the apostles were .' 
 
 ' 5. Have ye not degen-erated from the ancient church, because ye suffer not the 
 people to read the holy Scripture in their mother-tongue ! For doth not the apostles 
 say, "And when this epistle is read amongst you, cause that it be also read in thechurch 
 of the Laodiceans," Col. iv. 16, and elsewhere, " I charge you by the Lord, that this 
 epistle be read unto all the holy brethren," 1 Thess. v. 27, Tea, did not Christ also 
 say, " O fotols, and slow of heart, to believe all that the prophets have spoken." Luke, 
 xxiv. 25. 
 
 ' How can it possibly be, that your common people should believe those things which 
 Christ, the prophets, and apostles have spoken, unless it be granted them to read or 
 recite the same in their own tongue, to the end they might both hear and understand 
 them by the Spirit which gave them forth .' Why then do ye take away the use of the 
 holy Scriptures from the common people? Are ye afraid lest the truth should appear 
 manifest, whereby they might see and believe what is written in the law and prophets, 
 and by Christ and his apostles .' Had not the Jews the law and the prophets in their 
 mother-tongue, that their children might read them.' Ought not therefore all Christians 
 likewise to have the New Testament, that makes mention of Christ and his apostles, in 
 their mother-tongue ! But if not, vvhy do ye not show us vrhere Christ or his apostles 
 have forbidden it? 
 
 ' But what do ye say of the sacrament of the altar, as it is called ? Why have ye 
 slain many, and burnt others alive in England, Franco, the Low Countries, and other 
 places, because they could not approve or receive It ? Ye assert it as a thing certain, that 
 the bread and wine, as soon as ye have consecrated them, ajre made Christ, yea, whde 
 
1679] PEOPLE CALLED QUAKERS. 177 
 
 ment suspecting him, a motion was made in tiie house of commons to 
 exclude him from tiie succession to the crown; but this project was 
 quashed. 
 
 Christ, consisting of soul, spirit, flesh, blood, and bones. Besides ye boldly affirm, that 
 all who receive that sacrament do receive whole Christ, and thata(iet your conseeration, 
 that very thing becomes immortal and divine. 
 
 ' Wherefore come, O pope, cardinals and priests, let us take a bottle of wine and a. 
 loaf of bread, and equally divide the wine into two basons, and cut the bread into two 
 parts: then let the pope, cardinals, or priests consecrate one part, which they please; 
 which being done, lot us lay up the consecrated and the unconsecrated together, in some 
 close place, and secure the same with seven locks and keys on your part, and with as 
 many on ours, both papists and protestants keeping watch over it. But if it plainly 
 appear, that the consecrated bread and wine are immortal and divine, and lose nothing 
 of their virtue and savour, nor grow mouldy or sour, as though they had been unconse- 
 crated, then we will come over to you : but if they lose their property, quality, and 
 savour, and both parts^of the bread do alike grow mouldy,thon it will be reasonable for 
 you to come over to us, and confess that your sacrament of the altar, so called, is neither 
 Christ nor his flesh, nor any thing immortal or divine ; for his flesh saw no corruption. 
 Acts, ii. 27. 31. — xiii. 35. 37, and his precious blood, which delivers from sin and cor- 
 ruption, cannot be corruptible. 
 
 ' Let trial then be made hereof; but let judgment be left to'just and equal arbitrators, 
 both papists and protestants, and that in a place where the protestants may have the same 
 power that ye have : for it would bo unjust to make this trial or experiment, where ye 
 have thewliole administration of the commonwealth, and an equal liberty is denied the 
 protestants. This thing will make the truth manifest, i^nd turn to the honour of God : 
 for ye have shed much blood upon this occasion. 
 
 ' Wherefore suffer your Christ, whom ye have made, to be tried, that it may be seen 
 whether he be the true Christ, or antichrist; whether he be the true God, or a false 
 one .' For it would be somewhat ha^d that Baal's prophets should outdo you, for they 
 were willing to have their god tried, though they had before slain many of the peo- 
 ple of God, because they would not worship their god; as ye also have often done, 
 
 ' Come ye forth therefore publicly, and make trial ; that it may appear at length to, 
 all Christendom, whether yours be the divine and immortal Christ and God, or no f Or 
 is not rather that mortal and corruptible Christ, which ye yourselves have made, and for 
 whose sake ye have slain multitudes of the people of God, because they could not 
 believe or comply with you .' ^ 
 
 ■ 7. Further, where did Christ or his apostles ever speak to the saints of purgatory, 
 wherein men should be purged from their sins after death. Show us where it is written 
 in the Now Testament. Is it riot therefore a plain denying that Christ's blood purgeth 
 from all sin, to toll the people a fable of a certain purgatory to purge them from sins 
 after death I* Is it not likewise a denying of Christ's baptism with the holy Spirit, and 
 of spiritual circumcision, and faith in Christ, which purgeth in this life, and giveth the 
 victory ? 
 
 ' Did not Christ answer some that desired fire might come down from heaven and 
 consume those that would not receive him ; " To know not what manner of spirit ye 
 are of?" Did not he rebuke them, saying " That he came not to destroy men's lives but 
 to save them ?" Luke, iz. 54, 55, 56. 
 
 ' Ye therefore who have destroyed such a vast number of men and women for their 
 dissenting from you about rites and ceremonies, and taken away their lives by such kind 
 of instruments, racks and fires, as were never sent down from heaven, but devised and 
 invented by yourselyes ; are ye not worse than they, who desired fire to be called from 
 heaven to destroy men's lives? And seeing Christ told them, that they knew not what 
 manner of spirit they were of, do ye know what manner of spirit ye are of, who have 
 devised so many ways and torments for the killing of men, and have actually made 
 use of them ? 
 
 ' With what front can ye persuade us to commit our souls, bodies, and lives, to you, 
 who know not of what spirit ye are children, neither have the mind of Christ who said, 
 " He came not to destroy men's lives, but to save them ?" 
 
 ' Are ye not all therefore, as many as take away men's lives for worship devised by 
 you, obnoxious to the rebuke of Christ? For when did Christ or any of his apostles ever 
 give command, or by their example teach, that any one t^t was disobedient to them, 
 or rejected their doctrine and religion, should be persecuted'and imprisoned, or punished 
 by any carnal weapons ? Tell us where any thing of this kind vis contained, either in 
 the four evangelicEil histories, or in the epistles written to the Christian Churches ? 
 
 Vol. II.— 23 
 
178 THE HISTORY OF THE [1680 
 
 In the beginning of the year 1680, it happened that George White- 
 head and Thomas Burr coming to Norwich, and preaching there in the 
 meeting of their friends; were taken prisoners,. as it was said, under a 
 frivolous pretence, as if G. Whitehead might have been a Jesuit : and 
 being brought before justice Francis Bacon, who then was recorder of 
 the city, he after some odd examination, demanded of-them, as preach- 
 ers, the fine of twenty pounds a man ; which they refusing, he asked 
 them, whether they would take the oath of allegiance ; and they an- 
 swering, that they, could take no oath for conscience-sake, he said, if 
 they would neither pay the fines, nor take the oath, he would commit 
 them to jail. They having showed that they were no vagrants, but men 
 of competent estates, that had settled habitations, as was well known, 
 Bacon said, D& non apparentibtis, <^ non existentibus eadem est ratio : i. e. 
 Of things not appearing, and things not in being, there is the same rea- 
 son : just as if he had said, your estates that are at London, whereG. 
 Whitehead lived, and Ware, where T. Burr dwelt, appear not at Nor- 
 wich,, and therefore they are not in being. Now though Jhey showed 
 the absurdity of this strange kind of logic, yet Bacon would not hearken 
 to it, but called, them seducers, and seditious, and told them, there was 
 a statute yet in force, that was made in queen Elizabeth's days, to hang 
 such persons as they were. And they asking him, if he could prose- 
 cute them upon that law, or execute it upon them, he answered, 'Yes, 
 if the king should give order to have it put in execution, I would do it, 
 and have you hanged, if you would not quit the realm.' From this it 
 may appear what a violent man this recorder was, and that the prison- 
 ers could not expect any good treatment from him. So night being 
 come, he sent them to the jail. - 
 
 About a month after, at the quarter-sessions, they were called into 
 
 ' Did ever Christ or his apostles go to the rope-makers to buy whips and halters, to 
 whip and hang men for dissenting from them as ye have done ? Did they ever go to the 
 blacksmiths to make chains, fetters, bolts and locks? Or to the gunsmiths to buy guns 
 and muskets ; or to the sword-cutlers to buy swords and halberts P Did they ever build 
 prisons, or get holes and vaults dug, to force men by such means to their religion ? Show 
 us an example and precept given by Christ or his apostles, which commands and makes 
 the use of such weapons and instruments lawful. 
 
 ' But if ye cannot make proof thereof, it is necessary for you to confess and acknow- 
 ledge, that ye are fallen and degenerated from the true Christian weapons, which the 
 apostles and primitive Christians used, saying, " The weapons of our warfare are not 
 carnal, but mighty through God," that is, spiritual, 2 Cor. x. 4. 
 
 G. FOX.' 
 
 To Innocent XI. Pope of Rome, S. 
 
 ' BEHOLD, great prelate, a few questions written for the sake of thee, and thy adhe- 
 rents, a copy whereof we sent thee by the post, aboiit three months ago ; but being un- 
 certain whether it was delivered into thy hands or no, we thought good to write the 
 questions over again, and send them to thee, that it might not belong to us, that thou 
 d6st not read them. For we think it convenient, that thou shouldst earnestly concern 
 thyself to inspect what was printed in Dutch, and inscribed to the pope and his adherents, 
 which if thou shalt please to do, and also vouchsafe thy pains in answering them both 
 by fact and writing, it will satisfy the author's desire, and remove a doubt or scruple out 
 of many persons' minds. Farewell. 
 
 This I have written in the name of some 
 
 of my friends called Quakers. 
 
 WILLIAM SEWEL.' 
 Amsterdam, the. 24th of the month « 
 called July, 1679. 
 
1680] PEOPLE CALLED QUAKERS. 179 
 
 the court of judicature to be tried ; and bejng brouglit to the bar, George 
 Whitehead said, ' We have been five weeks in prison; it is meet the 
 court should know for what ; pray let our mittimus be produced.' But 
 the recorder who sat as judge in the court, said, ' There is no need of 
 your mittimus to be read here : I will give an account of the cause.' 
 And then he told the court, ' how they had gathered together a company 
 of about two hilTidred, and that officers went from him to dissipate them, 
 but could not ; that thereupon he sent the sheriff, who took them away; 
 and that they being brought before him, he proffered them, if they 
 would pay their fines, he would not commit them ; and that they refijs^ 
 ing, he tendered the oath of allegiance to them ; which they not being 
 willing to take, he sent them to jail.' 
 
 And though G. Whitehead with good reason said, that they being 
 Englishmen had a right to travel in any part of the nation: and T. 
 Burr added, that he being a person that was- concerned in trading in 
 corn, by the law of England he might travel from place to place about 
 his concerns; yet this so displeased the recorder, that- he said, 'Had 
 not you better have been turning your malt at home, than to come here 
 to preach? The Scripture says, God added to the church such as should 
 be saved ; but ye draw from the church : and,' said he further, ' the 
 church of England will never be at quiet till some of yOu be hanged.' 
 G. Whitehead then showing how unreasonably the recorder behaved 
 himself, and that a judge ought not thus to inveigh against the prison- 
 ers, and threaten ihenr, alleged to that end a notable instance, how, in 
 the case of Humphrey Stafford, an arch traitor, the chief justice Hus- 
 sey had been unwilling, (in compliance with the king's desire,) to de- 
 clare his opinion concerning him before he was judicially proceeded 
 against. The recorder then asked, what king's reign was that in? 'In 
 king Henry VII. 's' replied George Whitehead. 'I perceive you are 
 I'ead,' returned the recorder. And so he was indeed; and he defended 
 his cause so well in the court, that the magistrates seemed at a loss ;. 
 for he showed so evidently that he was unjustly committed to prison, 
 that the mayor, (to whom, and to the justices he had appealed,) said, 
 'You have appealedto me; truly we are tradesmen, and no lawyers: 
 we leave matters of law to the recorder ; he knows the law, and we 
 must acquiesce in his judgment.' Tf I should repeat here all that was 
 spoken pro and contra, so as I find it extant, I should be fain to be al- 
 mostf as large as I liave been in the relation of the trials of John Crook 
 and William Penn: and therefore I will only say briefly, that, after 
 much reasoning, the recorder tendered the oath of allegiance again to 
 them, that so by their refusal he might get occasion to premunire them. 
 But this recorder, before the whole process came to an end, being turned 
 out by the magistrate?, it did not come to that pitch ; though it was a 
 good while yet before the aforesaid George Whitehead and Thomas 
 Burr were released, after they had shown the illegality, of their impris- 
 onment; first, by more than one warrant from the recorder, and after- 
 ward, to colour the error the better, by an order from the quarter^ 
 sessions. 
 
 This year those called Quakers, at London, publisheda brief relation _ 
 of the sufferings of their friends, since the king's restoration, and pre- 
 sented it to the king and' parliament, showing therein, how many h^d 
 been fined by the bishops' courts, robbed of all they had, put into pri- 
 sons, and there died; the niiimber of which was computed to be two 
 
180 THE HISTORY OF THE [1681 
 
 hundred and forty-three persons, many whereof had been so grievously 
 beaten and wounded because of their frequenting religious assemblies, 
 that they died of their hurts and wounds. There came forth also a 
 printed account of the unjust proceedings of the informers, and how at 
 their instance, without a juridicial process, the accused were bereaved 
 of their goods, the unlawfulness of which was plainly shown from the 
 ■books of eminent lawyers. ' , 
 
 G. Fox now travelled through many places, and came to London 
 about the time of the annual meeting ; and travelling afterwards again 
 into the country, he returned into the said city, and staid there the most 
 part of the winter. 
 
 _ The parliament was then very busy with enquiring into the plot- ear- 
 ned on by the Papists ; and the house of commons especially were very 
 active in the case, so that a bill to exclude the duke of York from the 
 succession to the crown, passed after a third reading: but this was op- 
 posed in the house of lords ; for by a majority, among which were the 
 bishops, who would not consent to the exclusion, the bill was rejected. 
 Now since some ill-natured Episcopalians were very forward to place 
 the Quakers amongst the plotters, G. Fox gave forth the following 
 declaration. , ' 
 
 ' It is our principle and testimony, to deny and renounce all plots and 
 plotters against the king, or any of his subjects; for we have the Spirit 
 of Christ, by which we have the mind of Christ, who came to save men's 
 lives, and not to destroy them : and we would have the king and all his 
 subjects to be safe. Wherefore we do declare, that we will endeavour, 
 to our power, to save and defend him and them, by discovering all plots 
 and plotteirs, which shall come to our knowledge, that would destroy 
 the king or his subjects : this we do sincerely offer unto you. But as 
 to swearing and fighting, which in tenderness of conscience we cannot 
 do, ye know, that we have suffered these many years for our con- 
 scientious refusal thereof. And now that the Lord hath brought you 
 together, we desirp you to reheve us, and free us from those sufferings: 
 and that ye will not put upon us to do those things, which we have suf- 
 fered so much and so l6ng already for not doing? [for if you do, ye 
 will make our sufferings and bonds stronger, instead of relieving us. 
 
 GEORGE FOX.' 
 
 Not long after he also wrote a paper to all rulers and magistrates in 
 England, Scotland, and Ireland, to dissuade them from persecution for 
 religion. His labour seemed not altogether ineffectual with the parlia- 
 ment, for about the beginning of the year 1681, the house of commons 
 resolved, 
 
 That it is the opinion of the house, that persecution of Protestant dis- 
 senters upon the penal laws, is at this time grievous to the subjects; a 
 weakening of the Protestant interest, an encouragement to popery, and 
 dangerous to the peace of this kingdom. 
 
 But though the house of commons came to this resolutibn, yet it did 
 not stop persecution ; for as long as the laws, (by virtue whereof they 
 persecuted,) were not repealed, which could not be done without the 
 
1681] PEOPLE CALLED QUAKERS. 181 
 
 concurrence of the house of lords and the king, those that were ma- 
 licious continued in their old way, which lasted yet three or four 
 years. 
 
 George Fox now also came into some trouble ; since he and his wife 
 were sued for tithes, though she had lived three and forty years at 
 Swarthmore, and in all that time no tithe had been paid nor demanded. 
 Of this George Fox had certificates ; but since they would not accept 
 them without an oath, it made his case the more difficult. He proposed 
 the matter to four judges at London, and found one more moderate than 
 the others ; which put a stop to what her enemies designed. And the 
 judges wondered when they heard he had made a promise in writing, 
 not to meddle with his wife's estate. 
 
 This year the king] dissolved the parliament, and calledj a new one, 
 to sit at Oxford, and so it did ; but for all that he could not make it 
 comply with his demands, and so he dissolved this also. Some time 
 after he desired the prince of Orange to come over, who thereupon 
 came from Holland intS England, and after a'short stay, returned to the 
 Hague. 
 
 It was also in this year that the king gave a country or great tract 
 of land in America to William Penn, with a patent uiider the great seal, 
 to him and his in perpetuum, since the king owed him still a considera- 
 ble sum for the services of his father the admiral sir William Penn. 
 This tract of land on the river Delaware, from the fortieth degree to 
 the three and fortieth, with all the isles belonging to it, the king gave to 
 W. Penn, with full power to erect a new colony there, to sell lands, to 
 create magistrates, to make laws, not contrary to the laws of England, 
 and power to pardon crimes : and in the patent, the king declared that 
 this tract of land henceforth should bear the name of Pennsylvania. 
 This favour of the king, William Penn chiefly owed, I think, to James, 
 then duke of York, who being chief admiral of England, sir William 
 Penn, the father, on his dying bed, desired him to protect his son against 
 his enemies, who, because of his religion, were like to fall hard upon 
 him. This the duke promised, and performed ; and it was not without 
 reason that William Penn afterwards, when the said duke had ascend- 
 ed the throne, showed himself ready to be serviceable to him in all that 
 he thought might be beneficial to the kingdom. William Penn now 
 went with much company to America. And having seen the land given 
 him, he founded there the chief city Phila.delphia, and some other towns. 
 And that he might the more peaceably enjoy the country, he purchased 
 from the Indians so much land that he became proprietor of a country 
 twice as big as all, the United Provinces, as he himself once told me: 
 and this colony increased so suddenly, that after a few years, at Phila- 
 delphia, there were built six hundred brick houses. 
 
 William Penn's father was deceased long before, and on his dying 
 bed he declared that he had a gracious God, and he gave marks of a 
 true Christian disposition of mind : he also gave his son several whole- 
 some admonitions how to behave himself in this world. He complained 
 much of the wickedness of the times, and was heard at sundry times 
 to say, • Wo to thee, O England ! God will judge thee, O England ! 
 Great plagues are at thy door, England !' He also said, ' God hath 
 forsaken us. We are infatuated ; we will shut our eyes. We will not 
 see our true interest and happiness : we shall be destroyed.' When he 
 was near death, and took his leave of his relationsi he said to William 
 
182 THE HISTORY OF THE 
 
 Penn, ' Son William, if you and your friends keep to your plain way 
 of preaching, and keep to your plain way of living, you will make ah 
 end of the priests to the end of the world. Bury me by my, mother, 
 live all in love, shun all manner of evil ; and I pray- God to bless you 
 all ; and he will bless you.' Thus died the valiant admiral Penn, father 
 of William Penn, proprietor of Pennsylvania ; and now I return to other 
 matters. 
 
 I left George Fox at London, and since he continued there and there- 
 about a good while, I will take a turn to Bristol, where in the year 
 1 682, a dismal scene of persecution was opened : for the meetings of 
 those called Quakers were disturbed, not only by grievously abusing 
 and imprisoning them ; but they were also vexed by oreaking into their 
 houses, and committing all manner of violence, as among the rest in 
 the house of Richard Marsh, an eminent merchant in that city: for, to 
 get of him the fine that was pretended, first a cask of wine, worth 
 twenty pounds, was taken, and sold for four pounds ; as often it hap- 
 pened, that the goods thus taken, were sold for less^than the half, be- 
 cause honest people being unwilling to buy such goods, they were sold 
 to any one that would but bid some money, how little soever : for what 
 was wanting of the fine was taken anefw from the fined person, and so 
 they did here also ; for they broke open his counting-house, sought for 
 money, and took away his ledger, journal, cash-book, and other books 
 and accounts, besides many household goods ; and several chambers 
 were rifled, though the wife, of the said Marsh lay in child-bed at 
 that time. The chief actors of these insolencies were the sherifi" John 
 Knight, and John Helliar an attorney, who, with his companions Lugg, 
 Tilley, Casse, Patrick, Hoar, and Watkins, served for informers. Knight 
 and Helliar came frequently with a muhitude of boys and rude rabble to 
 disturb the meetings of the Quakers; and then they carried them to the 
 prisons, which grew so full, that about fifty persons were crowded into 
 one room, which was so nasty, that one of the aldermen, viz. sir Ro- 
 bert Cann, said, if he had a dog which he loved he would not put him 
 there. And though sir Thomas Earl, mayor of the city, and some jus,, 
 tices and aldermen, at the request of others, showed themselves inclined 
 to allow the prisoners a better place, yet the -^ower of the aforesaid 
 sheriff John Knight, was such, that he hindered it. 
 
 The meetings of other Protestant dissenters were now also disturbed, 
 but they fainted and gave way; whereas the Quakers stood firm, how 
 much soever veXed ; which often was done in a very outrageous man- 
 ner : for their meetings were not only disturbed often with the noise of 
 drums and fiddles, but liberty was given to the vilest fellows to commit 
 all kind of insolency without showing any regard to those of the female 
 sex, whose hoods and scarfs were torn ; and Helliar, to give the boys 
 a sign to attack the women, was used to say to these, ' have a care of 
 your hoods and scarfs;' for then the boys fell upon them, and both 
 aged women and ancient men were carried to prison, and forced to go 
 faster than they well could, by pushing them, and pinching their arms 
 black and blue ; and when once a girl spoke a word against this cruel- 
 ty, she was pulled by the hair, and hauled to prison ; nay, little boys 
 were beaten on the head till they grew giddy, and then they were car-' 
 ried to Bridewell, where Helliar charged the keeper to get a new cat 
 of nine tails, endeavouring to terrify the children, by making them be- 
 lieve they should be whipped, unless they would promise to come no 
 
1682J PEOPLE CALLED QUAKERS. 183 
 
 more to meetings : but this succeeded not ; for his extravagant malice 
 did not subdue the constancy of these children. 
 
 With such diabolical rage they persecuted this people at Bristol, and 
 not a stone was left unturned to afflict them. Once they were nailed 
 up in their meeting-house, and thus kept about six hours ; which could 
 not but be very hard to nature, since there were also women of no 
 mean families, and among these the widow of the upper sheriif Lane. 
 So many also were taken prisoners, that at length there was no more 
 room in the jails. By these proceedings many families were ruined: 
 for their goods were taken from them, not only on the account of meet- 
 ing, but when any were believed to be of good estates, the oath of alle- 
 giance was tendered to them. At court it seems they were the more 
 offended against the Quakers, because in the election of members of 
 parliament some hSd voted for such as they believed to be moderate, 
 and no favourers of popery; and therefore it was said underhand, that 
 if Mr. Penn or Mr. Whitehead would undertake for the Quakers not 
 to vote at elections of parliament-men, there should be no further per- 
 secution of them. 
 
 In the meanwhile the behaviour of the persecutors in the meetings 
 was brutish in the highest degree; insomuch that a certain woman, 
 seeing that the attorney Helliar lifted up her child by the hair of his 
 head, and asking him, why he so abused her child, was therefore ill 
 treated herself by him. And by order of the said Helliar a lass was 
 committed to Bridewell, because she gave an impudent boy, that would 
 have turned up her coats, a box on "the ear 3 for which defending of her 
 modesty, this brutish Helliar called her a rioter and seditious person : 
 for he was, as hath been said already, a leader of insolent and saucy 
 boys, which he from time to time took along with him to disturb the 
 meetings of the Quakers. And sheriff Knight did often with his cane 
 very violently beat those that were met together, and once grievously 
 abused an ancient man called Britton ; and some women were pinched 
 violently in their arms. Susannah York, an aged woman, was thrown 
 down to the ground ; Mary Hooper was very Toughly handled by Hel- 
 liar, had her scarf torn off her back, and was so thru*st and flung about, 
 that she wa«^,much out of order long after; and Mary Page, being big 
 with child, was so violently hauled out of the meeting, that her life was 
 endangered by it. With Helliar it became customary to call men rogues, 
 and the women whores, jades, carrions, and damned bitches: he also 
 bid the boys to tear th«r scarfs and take up dirt, and throw upon them. 
 Of this his beastly rage there were many -witnesses; for these abomin-. 
 able dealings displeased many people of other persuasions : but it seems 
 these enraged fellows had encouragement at court, whereon they durst 
 rely : for the sheriff John Knight was knighted, and therefore grew 
 more insolent. Once it hajipened that Helliar having disturbed a meet- 
 ing, drove the women along the streets as if they had been cattle ; and 
 being asked whether he made beasts of them, he answered, ' Ye are 
 worse than beasts ; for beasts will be driven, but you will not.' 
 
 This disturbing of meetings continued till almost all the men belongs 
 ing thereto were clapped up" in prison ; and some of them sending a 
 petition to the mayor and justices of the city, that they might be pleased 
 to let them have larger rooms, since not only their health, but their lives 
 also were endangered, the said magistrates showed themselves inclined 
 to allow the prisoners some ease or enlagement : but the power of sheriff 
 
184 THE HISTORY OF THE 
 
 Knight was such, that whatever they said or did, all proved in vain. 
 The mayor also signified to the sheriff, that he would have all convic- 
 tions made above board, and not in ale-houses and taverns ; and that 
 he would have the distrained goods brought into a. public warehouse, 
 and not in a by-lane. But though the mayor ex officio niight have com- 
 manded the sheriff, yet this officer was so countenanced, that he did 
 not care for whatever the mayor said; nay, so exorbitant was he, that 
 his adherents began to threaten the mayor, he should not be a parlia- 
 ment-man ; insomuch that he was forced to comply in some degree. 
 In the meanwhile the havoc and spoil was so enormous, that generally 
 twice as niuch was taken as the fine amounted to. The prisoners, some 
 of whom lay on the floor, others in hammocks, and some in a cold and 
 open room, exposed to the wind, and injury of the weather, suffered 
 great inconveniences, and the jailer Isaac Dennis infagining that nothing 
 could be too bad for them, would not show them any favour, but at a 
 very unreasonable rate ; and his wife showed herself no less unreason- 
 able than he, so that one extortion was at the heels of another. Eour 
 physicians of Bristol, viz. John Griffith, William Turgis, J. Chauncy, 
 and T. Bourn, seeing how straitly the prisoners were penned, up and 
 thronged together, gave a certificate under their hands, in which they 
 declared, that they resenting their condition with compassion, and con- 
 sidering what dangerous consequence such close confinement might be 
 of, were moved to certify, that the prisoners being destitute of room 
 for rest, it had a ready tendency to breed infectious distempers, to the 
 endangering of their lives, &cc. But all this did not avail them, it being 
 not counted worth the while to be concerned for them. Nay, so des- 
 perately wicked was the jailer, that when the prisoners complained for 
 want of room, he said to his man, if he could but shut the door, it 
 would be well enough. But in due time we shall see what anguish and 
 horror befel him. 
 
 After most of the people called Quakers at Bristol were in prison, the 
 women who continued to keep up their religious meetings, were also 
 seized, and confined to that degree, that at length few or none but chil- 
 dren, that staid with the servants in the houses of their parents, were 
 left free. The number of the prisoners for the sake of their religion 
 amounted now to one hundred and fifteen, and some of them were con- 
 fined in Bridewell, among whom were also Barbara Blaugdon, (several 
 times mentioned before,) and Catharine Evans, who had learned at 
 Malta what it was to suffer a tedious and hard is^prisonment. It is very 
 remarkable that children under sixteen years of age now performed 
 what their parents were hindered from : for these children kept up their 
 religious meetings as much as was in their power. But though they 
 were not within the reach of the law, yet once nineteen of these youths 
 were taken and carried to the houSe of correction, where they were 
 kept for some time. And though they were threatened with whipping 
 if ever they returned to the meeting, yet they continued valiant with- 
 out fainting, although they sufiered exceedingly from the wicked rabble. 
 But so great was their zeal, that they despising all reproach and inso- 
 lence, remained steadfast; and thus showed in spite of their enemies, 
 that God would not suffer that the Quakers' meeting should, be altoge- 
 ther suppressed, as it was intended. This persecution continued till the 
 next year, as it did in several other places also ; for there wanted no 
 informers, who continually lay in wait for prey, even to such a degree. 
 
1689] PEOPLE CALLED QUAKERS. 185 
 
 that I find that some of those called Quakers, being come from other 
 places to market, and being gone into an inn to refresh themselves, a 
 snatching informer did not stick to declare upon his oath, that the Qua- 
 kers had kept a meeting there. 
 
 But before I leave Bristol, I must give some account of a ridiculous 
 act, performed on one Erasmus Dole, who bore the name of a Quaker. 
 He having said that he scrupled not to declare the contents of the oath 
 of allegiance, it was contrived that he should speak after the clerk, and 
 skip over such words he disliked, and pronounce another in its room, 
 as I declare, instead of I swear. This went on, and whilst he was thus 
 speaking, the jailer held his hand to the book, and when Erasmus had 
 said all, put it to his mouth, to make this pass for kissing it. With this 
 the court seemed satisfied ; and the bishop of Bristol seeing these apish 
 tricks, told the court," that altered it not from being an oath, at which 
 they gloried, as having obtained a conquest. But this was but a pitiful 
 one ; for Erasmus being a man of an irregular life, the Quakers had 
 but little cause to regret'the loss of such a member, who grew so dis- 
 solute, that in process of time they found themselves necessitated to 
 deny him, because of his offensive conversation. 
 
 In Gloucestershire the people called Quakers were also under great 
 sufferings by imprisonment, for keeping their meetings ; and the wife 
 of one John Boy, being at a peaceable meeting at Little Badmanton, 
 was through instigation of the priest of the parish, in a violent manner 
 dragged out of the meeting by the lord Herbert's footmen; through 
 whicn abuses the woman fell sick and miscarried, to the endangering 
 of her life ; and her husband, who was also taken prisoner at the same 
 place, was not suffered at his request to see his wife. 
 
 In Leicestershire it went no better : one Elizabeth Hill being in a 
 meeting at Broughton, was by the rude boys dragged out, and so abus- 
 ed, that she was seemingly quite sjpent, and near dead ; and laying in 
 the dirt, one of the boys, to try whether she was still alive, put his fin- 
 ger into her mouth, and perceiving her to breathe, said, ' Let us at her 
 again. "The devil is- yet in her, and we will squeeze him out.' These 
 cruel abuses made a neighbourly woman cry out, ' What, will you kill 
 the woman?' To which the boys said, ' What care we ? Mr. Cotton 
 bid us do so.' . ' Did he indeed V asked the woman. ' Aye, indeed,' re- 
 plied the boys. ' Then,' said she, • he may be ashamed of it.' Thus 
 these boys openly said, that it was the parson, viz. Thomas Cotton, who 
 was the priest of the parish, encouraged them to this excessive wicked- 
 ness; and his man said in plain terms, his master was one of the best 
 men in England ; for if every one would serve them so, this heresy 
 would be rooted but. And this man, whose name was Thomas Am- 
 brose, did not stick to say, that nothing would drive the Quakers away, 
 but either fire or water; and if the bouse was his, (meaning the hou^e 
 where they met together,) he would burn it on their heads. More in- 
 stances of such exorbitant wickedness which happened at sundry places, 
 I could mention, if I did not study brevity. 
 
 George Fox being this year at London about the time of choosing 
 new sheriffs for the city, he wrote a few lines to those who, standing 
 candidates for that office, desired his friends to give their voices: for 
 them. And he said in the conclusion, ' Shall we be free to serve and 
 worship God, and keep his commands, if we give our voices for you 1 
 For we are unwilling to give our voices for such as will imprison and 
 
 Vol. II.— 24 
 
186 THE HISTORY OF THE [1683 
 
 persecute us, apd spoil our goods.' The constables now at London 
 •were sent sometimes with warrants to disturb the Quakers' meetings; 
 but it was easily seen that they would ratherhave been freed from such 
 a commission : for coming there, they Would bid George Fox or others 
 that preached, to, give over speaking ; but they and the soldiers who 
 sometimes came along with them, generally behaved themselves mode- 
 rate, sufficiently showing that they were not for persecution, and that 
 what they did was for the sake of their office. , Sometimes indeed they 
 hindered th^ friends going into their meetings; but tJiese then being 
 thus kept out, the number notwithstanding increased. 
 
 Once it happened that George .Pox was stopped by the constables 
 from going into Devonshire-house meeting; and after having stood 
 awhile in the yard, till he was weary, one gave him a stool to sit on; 
 after a while he stood up and preached, and in his declaration said, ' Ye 
 need not come against us vvith swords and staves, for we are a peace- 
 able people, and hate nothing in our hearts but good-will to the king 
 and magistrates, and to all people upon the earth. And -we do not meet 
 under pretence of religion, to plot against the government, or to raise 
 insurrections; but to worship in spirit and. in .truth.,' When he had 
 spoken what was upon him at that time, he sal down, and after a while 
 concluded the meeting with prayer, at which the constables and soldiers 
 as well as others put off their hats ; and when the meeting was finish- 
 ed, a constable putting off his hat, seriously said, ' The Lord bless you;' 
 and all were suffered to pass a.way unmolested. 
 
 Thus this year came to an end.. AH other Protestant dissenters were 
 now suppressed ; for they were restrained from exercising any public 
 worship ; and some there were, who, in their nocturnal meetings, would 
 pray God, that it might please him to keep the Quakers steadfast, that 
 so they might be as a wall about them, in order that other dissenters 
 might not be rooted out. And yetJhese,to render the Quakers odious, 
 formerly had been very active in setting them forth in very ill colours. 
 But the said people continued now so valiant,, and without fainting, that 
 some of their persecutors hav« been heard to say, that the Quakers, 
 could not be overcome, and that the devir himself could not extirpate 
 them. 
 
 In the year 1683, persecution continued in many places; and by 
 computation it appeared that above seven hundred of those called 
 Quakers yet suffered imprisonment in England. I could mention several 
 instances of persecution in Leicestershire, Northamptonshire, and else- 
 where ; but to avoid being prolix, I wiil only take a'turn again to Bris- 
 tol, where persecution continued -still ; for if sometirnes any of the 
 people called Quakers came to a meeting, they presently were com- 
 mitted to prison ; among these was one Richard Lindy, a blind man, of 
 about fourscore and . ten years of age, who was carried to jail, and 
 forced to sit up three nights in a chair, though others offered to pay for 
 his lodging, if some convenient place to lie down on had been allowed 
 him. Some of the prisoners, being tradesmen, would willingly have 
 worked in prison, to earn sopiething for their sustenance : but the jailer 
 Isaac Dennis, would not permit them that liberty. Other prisoners fell 
 sick of the spotted fever, and some died of it: yet all this did not sof- 
 ten the said hard-hearted jailer. , But at length a heavy stroke fell from 
 heaven upon him. About the middle of the montji of October he fell 
 sick, and was seized with terrible anguish of mind. Then he wished 
 
1«BS] PEOPLE CALLED QUAKERS. 187 
 
 he had never seen the inside of the jail; and he desired some of the 
 Quakers to pray for him, and to forgive him for what he had done. To 
 which they answered, that they forgav'e him ; but he should ask for- 
 giveness of God. But still his anguish increased j and when the phy- 
 sicians ordered him to be let blood, he said, no physic would do him 
 good, his distemper being another thing : and that no man could do 
 him good, his day being over ; and there was no hope of mercy from 
 God for him. Some of those called Quakers seeing him in this woful 
 condition, signified, that they desired, ff it was the will of the Lord, he 
 might find a place of repentance. And it was told him, they hoped 
 his day was not over, because he had such a full sense of his condition. 
 To which he answered, ' I thank you for your good hope ; but I have 
 no faith to belie've.' And he further said,' ' Faith is the gift of God.' 
 Whatever was spoken to him, he continued in -saying, that his day was 
 over, and there was no mercy for him. Such a gnawing worm is the 
 guilt of conscience ; and in this desperate state he continued above a 
 month, and died the last of November, without any visible signs of for- 
 giveness ; but the judgment thereof we must commit to God. 
 
 Although the people called Quakers were oppressed by suflTerings all 
 over the country, yet generally they continued validnt ; and as George 
 Fox did not omit from time to time to encourage them by letters to 
 faithfulness and steadfastness, so several others of their teachers did not 
 neglect to exhort them to perseverance both by word and writing: and 
 what was indeed remarkable, those who travelled to and fro in the 
 country, and publicly pi-eached in the meetings of their fijpnds, gene- 
 rally went free ; and the informers were often disappointed of catching 
 a preacher. I find it left upon record by Charles Marshall, who was 
 none of the least, that though in the time when persecution was most 
 hot, he travelled through the nation, yet none laid hands on him, or 
 fined him for his preaching, which was the more remarkalble, because 
 he being a very zealous man, was used to lift up his voice in a very 
 powerful manner. 
 
 William Dewsbury, who was now grown ancient in his imprisonment 
 at Warwick, had wrote an epistle of consolation to his suffering friends, 
 which was thought fit to be reprinted, and is as follows : 
 
 ' Dear Brethren and Sisters, 
 'Hear the word of the Lord. Thus saith the Lord, 'Though you now 
 drink the cup of adversity, and eat the bread of affliction, and are tram- 
 pled upon, as though you were not wprthy to live upon the earth, yet 
 notwithstanding all the fury of men, you are resolved in the strength of 
 my Spirit for ever to be deprived of the sweet enjoyments of wife, hus- 
 band, tender children, parents, and outward possessions, liberty, and 
 life, before you deny the testimony of my name before the sons of men. 
 Oh! you dear and tender children, who love not your lives unto death 
 this day, that you may furnish a good testimony for the glory of my 
 name, saith the Lord God ; lift up you heads in the light of my covenant, 
 and believe in my name, for I am near unto you, saith the riiighty God 
 of safety ; and let not any weight or burden lie upon you : for I will be 
 more than husband to wife, and more than wifeto husband, or parients 
 to children, or children to parents ; yea, I will be a husband to the widow, 
 and a father to the children who are deprived of their tender parents 
 for my name's sake : I will enlarge yoijr borders in the life of my righ- 
 
188 THE HISTORY OF THE [1683 
 
 teousness : you that suffer in true innooencyj will 1 refresh with the depth 
 of my mercies, yea, I will guard you with the angel of my presence, 
 and all that devise mischief against you shall be confounded before the 
 glory of my power, with which I will keep and preserve you in the 
 word of my patience, and safety, in my presence, saith the.Lord God. 
 , ' Therefoire, you dear children, who drink the deepest in sufferings, 
 think it not hard, for it is my purpose unto you all that have not an eye 
 to self, but alone seek my glory in all you do; I will make you more 
 and more honourable in the, glory of my life, and double my, blessings 
 upon you and yours ; for I have beheld your integrity, and my bowdis 
 are mightily moved with compassion towards you ; therefore am I risen 
 for your sakesihis day, to declare unto you, my suffering people, ttat " 
 not an hair of your head shall perish, neither shall you be detained in 
 prisons and desolate iioles -any longer than I have determined shall be 
 for your eternal good, and the glory of my name for ever ; therefore in 
 my life stand faithful, in resistance of every evil thought, or whatever 
 would cause you to murmur, or desire any thing but what you know 
 will advance the glory of my name, and the exaltation of my truth, 
 over all that riseth up against it, in your being truly subject to tha mea- 
 sure of my light and life,' that will not let any seek a pre-eminence or 
 esteem amongst men; neither let self-striving nor self-serving_ have 
 power in any; but in true humility, love, and meekness watch one over 
 another ; and let the strong take the weak by the hand, that you may 
 all gently, in- love, meekness, and holy fear, dread my name, and serve 
 one another ; that your love may be manifest unto me, saith the Lord 
 your God, and one unto another in the naked simplicity of your spirits ; 
 then /Will I make my dwelling amongst you, and with you; and my 
 dreadful and glorious presence you shall all feel mightily in you^ and 
 amongst you, moving in the exercise of my Spirit, to the renown of my 
 name, and the comfort of one another; and I will crown you with hea- 
 venly blessings, and the glory of my powerful life; and you shall praise 
 my name for ever, that I made you my jewels, and counted you wor- 
 thy to suffer for the testimony of my name. I will go before you througli 
 all the waters and floods of afflictions ; and I will appear with you be- 
 fore all the councils of the sons of men; and my saving power shall 
 compass you about in your hot and sharp afflictions, all you who ha^'e 
 your confidence alone in me, the Lord your God. Therefore, trust in 
 my name, ye my dear children, and cast all -your care upon me ; and 
 if any of you joyfully suffer the spoilipg of your goods, I will supply 
 with what is needful for you and yours; and if any of you seal your 
 testimony in the word of my patience with your blood, I will take care 
 of ydur tender wives and children, or parents, for whom ypur souls 
 have been poured forth in prayers unto me for their good. 
 
 'Therefore hear my word, which is sounded unto you from the 
 thrcxne of my grace and eternal glory: rejoice not toe much in spirits 
 being made subject, but throw dovvn your crowns before me, that there 
 be not a self-seeking, self-serving spirit in the family^of my people, but 
 all feel the birth immortal raised up in the resurrection of my life in 
 you all, which truly makes self of no reputation, so that all loftiness, be 
 laid low, and all haughtiness bowed down in every one, that I the; Lord 
 God in you all may be loved, obeyed, and exalted; who is taking, and 
 will take to me my great power, to exalt the meek upon the earth, and 
 reign over all the pride of the children of men, (that is exalted above 
 
tW3] PEOPLE CALLED QUAKERS. 189 
 
 my witness in their conscience,) that so my sons may be brought frong 
 far, and my daughters from the ends of the earth, in the sight of all 
 people, whom I will make to confess, in subjection to my power, that 
 you are the beloved pepple of the most high God, and of the righteous 
 seed which the Lord hath blessed ; and nqt any weapon formed against 
 you shall prosper,, but come to nought, which will be hastened to your 
 comforts, and certainly performed according to what is here declared, 
 to your eternal joy ; and you shall assuredly know the mouth of the 
 Lord hath spoken, it 
 
 ' The word of the Lord, before expressed, came to me in the 
 prison-house at Warwick, the 13th day of the First-month, 
 1664, which constrained me to send it to be read amongst 
 you, dear, faithful, and suffering people of the Almighty God, 
 in whom I remain your brother and companion in tribulation 
 and kingdom of patience in the Lord Jesus Christ. 
 
 WILLIAM DEWSBURY.' 
 
 Whilst persecution was on foot in Ehgjand, there was some division 
 among those called Quakers, which had its rise some years before. 
 Those who first appeared to head it, were John Wilkinson and John 
 Story, preachers amoqg them, who showed themselves discontented 
 against George Fox, chiefly about the management of church affairs, 
 because things went not always so as they would have it: and since 
 George Fox had been the first institutor of good order amongst his 
 friends, he, was the chief object of the envy pf the malcontented. And 
 because in the beginning there were no such meetings, or discipline, and 
 yet they had lived in mutual peace and unity; it was asserted, that such 
 meetings were needless, and that every one ought to be guided by the 
 Spirit of Gpd in his own mind, and not to be governed by rules bf 
 man. By which it appeared, that they were against the establishing of 
 any order of government in the church. But they were greatly bent 
 against the women's meetings, who ^s deaconesses, met together at set 
 times, to provide for poor families, and sick people that were in want. 
 It is true, it was objected that in thpse meetings sometimes was debated 
 what was not so convenient in every respect ; because young women 
 were admitted there also, to see and learn how matters were treated by 
 the grave and ancient women : and what if some had been a little too fori 
 ward to meddle with affairs properly belonging to the men ? The creeping 
 io of a wrong use can by no means justify the abrogating what is really 
 useful; and that honest and ancieflt women took care for the poor and 
 indigent members of the church, was indeed laudable. But as in great 
 communities generally are found some men who love to govern, with- 
 out being fit for it; so some of these soon adhered to Wilkinson and 
 Story: besides several others, who in time of persecution, rather would 
 have met privately, than have come into public meetings, and so be ex- 
 jjosed to the fury of their enemies; and such also as rather would pay 
 tithes to the priests, than suffer spoil or imprisonment for the refusal 
 thereof. 
 
 Hence rose a schism or rent first in the north of England, and some 
 who went under the denomination of Separatists^liegan to keep meet- 
 ings by themselves, and so to leave their former frjends, though- they 
 pretended to agree with them in matte? of doctrine. To these Separa- 
 
190 THE HISTORY OF THE [1683 
 
 tists afterwards resprteA such as were not strict livers, and therefore * 
 "were unwilling to submit to church discipline : for this was now become 
 the.common saying of the^e people, that every one having received a 
 measure of the Spirit of God, ought to regard that leadei", without mind- 
 ing any rules prescribed by .others. , 
 
 In process of time William Rogers affd Thomas €risp a,ppeared in 
 print against their quondam brethren, and.upbr^ided- them with every 
 imprudent behaviqur, or inconsiderate act : besides that, on mere hear- 
 say, they published a multitude of untruths, and decried even lawful 
 things; an instance of which appeared when Rogers- in paltry verses 
 scornfully reviled them, that some sustenance had been given from the 
 public cash to indigent preachers,vwho, to shun the neglect of their pub- 
 lic ministry, could not duly mind their private affairs 5 though this sup- 
 ply never exceeded necessary provision. To this it was answered, that 
 if it pleased God to call to his ministry persons of mean estate, the 
 church was not warranted to hinder it, and let such suffer vpant; since 
 he, as Sovereign of the universe, could not be limited in the distribution 
 of his gifts. Rogers would continually appeal, to the primitive times, 
 and to give some colour to what they asserted he and his adherents 
 published a paper with Edward Burrough's name to it, who had been 
 dead above twenty, years ; but G. Whitehead and others gave good 
 proofs, that the apostate John Perrot, had been the- author of that so 
 much applauded paper. At length this rent "appeared also in London, 
 where likewise malcontents were not wanting, who not being strictly 
 conscientious, would rather live withoutany restraint; and even some 
 that were honest, were by: fair words persuaded to separation; for 
 among the Separatists one Charles Harris preached, who. was pretty 
 fluent in speech, and not jUnelegant in his expressions, as I have seen 
 and heard myself. But how specious soever the pretence of these Se- 
 paratists was, and whatever endeavours vvere made> yet they were not 
 able to continue and subsist firmly ; but at lerigth they decayed and 
 vanished as snow in the fields ; for the best among them came in time 
 to see that they had been deceived ; and the less honest grew worse, for 
 among themselves, they were not free from division : and though George 
 Keith, (whose apostacy will be mentioned in the sequel,) endeavoured 
 to skulk among them, yet he got no adherents there. I have often won- 
 dered how Wilkinson, Harris, and Keith, (all of whom I have known,) 
 could apostatize to such a degree as they did: but yet this is not so ex- 
 ceeding strange as some may think it to be ; for we find on record, that 
 even in the primitive apostolical church, was an Alexander the copper- 
 smith, and Hymeneus and Philletus, who -made shipwreck of the faith, 
 arid caused a rent, insomuch that it is said, their words would eat as 
 did a canker. , - 
 
 At London the meetings this year were often disturbed ; but the ma- 
 gistrates themselves seemed not to aipprove of it, for they clearly saw 
 therie was nothing to be feared froni the Quakers, and yet they were 
 loth to give offence to the court party which then "prevailed. G. Pox 
 coming once to the ndeeting in Gracechurch-street, arid being kept out 
 by the constables, stood up in the' court and preached to the people; 
 but a constable plucked him down, and afterwards let him go free. At 
 another time having been in the meeting at theSavoy, and being brought 
 to a justice, there was one Gabriel Shad, aji informer, -who was so full 
 of impertinent talk, that the justice grew angry; and yet he thought 
 
PEOPLE CALLED QUAKERS. ^l 
 
 himself bound to do something ; and so asked G. Fox if -he did not preach 
 in the meeting ; to which he warily answered, that he did. confess what 
 Christ had done for his soul, and did praise God ,* and that he thought 
 he might have done that in the streets, and in all places: and:-this he 
 was not ashamed to confess, neither was this contrary to the liturgy of 
 the church of England. To this the justice said, the laws were against 
 such meetings as were contrary to the church of England ; and at length 
 spoke of sending G. Fox to Newgate, and said, he would make a mitti- 
 mus after he had dirked ; but the constable coming then, the justice bid 
 him come again after the evening service ; which the constable doing, 
 the justice told him, he might let G. Fox go : and next day he signified 
 to one of G. Fox's friends, that by some accident he had' been disap- 
 pointed of fining him. 
 
 Thus G. Fox was freed, and was now much at London, where a plot 
 was said to be on foot against th6 king and the duke 6f York, of which 
 the duke of Monmouth was said to be the head. This design, whatever 
 it was, cost the lives of Several persons, among whom was the earl of 
 Essex, who unfortunately perished in the Towcir, and the lord RusseU 
 who was fain to stoop to the axe. 
 
 Now since persecution continued with some colour of justice, those 
 called Quakers drew up the following address to the king : 
 
 TO" THE KING. 
 
 The humble Address of the people commonly called Quakers. 
 
 'O Kins, 
 
 'The King of kings, and Lord of the whole earth, incline thy heart 
 to that which is just and merciful in his sight, and to make such clear 
 and equal distinctions, as that the innocent may not suffer in any case 
 for the guilty ; that it may ever redound to thy honour and safety, and 
 the peaceable subject's comfort 
 
 'Our innocency, love, and good- will to thy person and government 
 that. God has committed to thee,; encourage us in this our humble ad- 
 dress and application. 
 
 ' Whereas the plot against the king, and his brother the duke of York, 
 &c.'is made an occasion to persecute many of us for our religious 
 meetings, more severely than formerly ; we dp solemnly declare that it 
 is known to the Divine Majesty, and the all-seSing wisdom whereby 
 kings reign, and pridQes decree justice, that, our manifold, extreme, and 
 continued sufferings, being only on a religious account, have not been 
 the least motive or provocation to us to desire, much less to contrive 
 the least hurt, either to thy person or government, or to the person of 
 thy brother the duke of York, &c. We are' clear in, the sight of God, 
 angels, and men, from all hellish plots, traitorous conspiracies, and from 
 all murderous designs and undertakings against the king, his brother, 
 or any person on earth whatsoever, teing works of the devil and dark- 
 ness; having contrariwise learned of Christ Jesus our Lord, by his light 
 and grace in our hearts, not so much as by force to defendr-much less 
 avenge ourselves from the injuries done us, but to commit thecause to 
 him that judgeth righteously, as peaceable followers of our Saviour and 
 Redeemer, in his patient example and sufferings, who is the R-ince of 
 Peace. 
 
192 THE HISTORY OF THE [1683 
 
 ' O king, we do further declare, that God Almighty hath taught and 
 engaged us to acknowledge, and actually to obey magistracy, as his 
 ordinance, in all things not repugnant to his law and light in our con- 
 sciences, which is certainly, agreeable to the holy Scripture, and admits 
 not of any immoral or injurious actions, and that even where, through 
 tenderness of conscience we cannot conform, it is our duty patiently to 
 suffer, and not to rebel, nor seek revenge ; arid we hope, by his divine 
 grace, ever to demean ourselves as peaceable minded Christians, in 
 our conversations, under the civil government ; and as we do sincerely 
 and with reverence, confess to Divine power and Providence in thy 
 restoration and preservation of .<hy person hitherto ; so our prayers and 
 supplications are to the Almighty for thy future safety and peace, and 
 that in a thankful remembrance of God's great mercies towards thee, 
 thou mayest be thereby obliged to show mercy, and relieve the oppres- 
 sed from these unmerited afflictions and persecutions, which a great 
 number of us thy peaceable subjects dd^even at this day suffer under, 
 in our persons and estates; not only by laws made against, but also by. 
 laws never intended against us ; and which is more extreme, divers 
 severities of late have been, and ,still are inflicted, forwhich no colour 
 or pretence of-law hath' bieen, or can be alleged ; several jails, being so 
 filled, as that they want air, and many innocent persons held under ex- 
 treme distress, without regard to age,.:Sex, or condition, to the loss- of 
 some lives already, and apparent hazard of many more ; if not to the 
 endangering infection in diyers cities and places. in this nation; and so 
 many houses, shops, barns, and fields, ransacked and swept of goods, 
 corn, and cattle; tending also to the great discouragement of trade and 
 husbandry, and to tlie impoverishing of a great, number of quiet and 
 industrious people; and that for no other cause, but for their religious 
 worship and exercise of their tender consciences towards Almighty God 
 that made them, who is the sovereign Lord of all, and King in men's 
 consciences. 
 
 ' Therefore we humbly intreat thee,0 king, in princely justice, Chris- 
 tian charity, and compassion, to opcB our prison doors, and take off our 
 bonds, where the innocent and oppressed in thy land, that fear God, 
 and, in conversation, truly honour the king ; and .suffer not the ruin of 
 such as are quiet in the land, the widow and the fatherless for their 
 peaceable consciences, to lie at the door of a prince professing the ten- 
 der and compassionate religion of Christ.' 
 
 This address was presented to the- king at Windsor, on the 8th of the 
 month called August, In this year, by George Whitehead, Alexander 
 Parker, Gilbert Latey, and Francis Camfield, in behalf of themselves 
 and their friends : and it was read to him and his brother the duke of , 
 York, then present with some others; but no considerable ease follow- 
 ed : king Charles, it seems, was not to be the instrument thereof: and 
 though that prince by nature was not hard-hearted, yet there were some 
 that could. persuade him to severity. - 
 
 I find about this time, that one Gabriel Shad, who had made it his 
 business to serve as informer against the Quakers, and who had lately 
 informed also against G. Fox, as hath been said, being confined in New- 
 gate at London, for stealing goods from one William Leman, to the 
 value of three hundred pounds, Had been found guilty of felony at the 
 Old Bailey; but he had such friends, that he was freed from the gallows. 
 
1683] PEOPLE CALLED QUAKERS. 193 
 
 and having obtained the benefit of the clergy, was discharged with be- 
 ing burnt in the hand. Such infamous persons were the informers ; for 
 honest people scorned to meddle with such a base and abominable 
 work. 
 
 This year the princess Anne, daughter of the duke of York, was 
 married to prince George of Denmark. The duke of Monmouth having 
 been under disgrace, came into favour again ; for the king his father 
 indeed loved him, though he was loth, in prejudice of his brother the 
 duke of York, to declare him his legitimate son, as some great riien 
 wished Jie had. But the king persisted in his declaration, that he never 
 had been married to Monmouth's mother. "* 
 
 In the next year, viz. that of 1684, G. Fox and Alexander Parker, 
 came into Holland to visit their friends there; and after some stay, 
 they returned to their native courjtry. 
 
 In this year died Thomas Stordy of Moorhouse in Cumberland, a 
 gentleman who twenty-two years before had been condemned to a 
 premunire, because for conscience-sake he could not swear; for which 
 sheriff John Lowther seized his estate, real and personal, for the king's 
 use, and kept him prisoner eleven or twelve years, till discharged by 
 the king's declaration in 1672, or 73, and his real estate restored. After 
 which, he suffered under great fines and spoil for meeting, and after 
 that was prosecuted on the act for twenty pounds a month for not 
 coming to their worship; on which he continued prisoner several years, 
 till he died in December, having been made willing rather to lose all 
 for Christ's sake, than to be disobedient to him. This Thomas Story re- 
 leased to the land-owners, and their heirs for ever, an impropriation 
 of ten pounds per annum, which descended to him from his father and 
 grandfather, making conscience as well of receiving as paying tithes. 
 Not long before his decease, he exhorted those that were come to visit 
 him, to faithfulness; 'For,' said he, 'if ye continue faithful to the Lord 
 whilst ye live in this world, he will reward you, as now he rewardeth 
 me, with his sweet peace.' Thus piously Thomas Stordy departed this 
 life, showing forth that he was really a gentleman, whose chiefest no- 
 bility consisted in virtue. I could mention some other instances, or 
 cases of persecution; but to make the more speed towards a conclusion, 
 I will not detain my reader with the relation thereof. 
 
 Thomas Briggs, who also had suffered very much, having been one 
 of the first preachers among the Quakers, and being become old and 
 weak, about this time wrote a letter to G. Fox, in which he signified 
 his perseverance in godliness; and not long after, viz. about the begin- 
 ning of the year 1685, he died. 
 
 It was about this time also, 4hat the king was seized with such vio- 
 lent fits of convulsion, that he died in the month called February. The 
 throne by his death being become vacant, was filled again by his bro- 
 ther James the Second, who succeeding him, was the same day pro- 
 claimed king. Now I cannot but take notice, that persecution went on 
 to the death of king Charles, and continued hot to that very instant; 
 and he being gone off the stage, many seemed to fear that worse times 
 were at hand, and that burning of heretics would come in vogue again, 
 as in the former age : yet some there were who imagined that ease 
 was like to follow ; and that they guessed not amiss, time showed. 
 
 King James had not been long at the helm of the government, but 
 
 Vol. II.— 25 
 
194 THE HISTORY OF THE [1684 
 
 the dissenters applied to him for liberty of worship, and among these 
 were also the Quakers, who made the following petition : 
 
 To the King and both houses of parliament, the suffering condition of the 
 
 peaceable people called Quakers, only for tender conscience towards 
 
 Almighty God, humbly presented. 
 
 ' Showing, that of late above one thousand five hundred of the said 
 people, both men and women, having been detained prisoners in Eng- 
 land, and part of them in Wales, (some of which being since discharg- 
 ed by the judges, and others freed by death, through their long and 
 tedious imprisonment,) there are now remaining, according to late ac- 
 counts, about one thousand three hundred, eighty and three; about two 
 hundred of them women. Many under sentence of premunire, both 
 men and women, and more than three hundred near it; not for deny- 
 ing the duty, or refusing the substance of allegiance itself, but only be- 
 cause they dare not swear : many on writs of excommunication and 
 fines for the king, and upon the act for banishment: besides above three 
 hundred and twenty have died in prison, and prisoners, since the year 
 1660, near one hundred whereof, by means of this long imprisonment, 
 as it is judged, since the account delivered to the late king and parlia- 
 ment, in 1680 ; thereby making widows and fatherless, and leaving 
 them in distress and sorrow : the two last hard winters restraint, and 
 the close confinement of great numbers in divers jails, unavoidably tend- 
 ing towards their destruction, their healths being evidently impaired 
 thereby. 
 
 'And here in London, the jail of Newgate hath been from time to 
 time crowded, within these two years, (sometimes near twenty in one 
 room) to the prejudice of their health; and several poor innocent trades- 
 men, of late, have been so suffocated by the coldness of the prison, that 
 they have been taken out sick of a malignant fever, and died in a few 
 days after. 
 
 ' Besides these long-continued and destructive hardships upon the per- 
 sons of men and women, as aforesaid, great violences, outrageous dis- 
 tresses, and woful havoc and spoil have been, and still are frequently 
 made upon our goods and estates, both in and about this city of Lon- 
 don, and other parts of this nation, by a company of idle, extravagant, 
 and merciless informers, and their prosecutions upon the conventicle 
 act; many being convicted and fined, unsummoned and unheard in their 
 own defence. As also on qui tarn writs, at the suit of informers, who 
 prosecute for one-third part for themselves, and on other processes, for 
 twenty pounds a month, and two-thirds of estates, seized for the king ; 
 all tending to the ruin of trade, husbandry, and farmers, and the impo- 
 verishing of many industrious families, without compassion shown to 
 widows, fatherless, or desolate : to some not a bed left to rest upon ; to 
 others, no cattle to till their ground, nor corn for bread or seed, nor 
 tools to work withal: the said informers and sheriifs bailiffs in some 
 places being outrageous and excessive in their distresses, and seizures, 
 breaking into houses, and making great waste and spoil. And all these 
 and other severities done against us by them, under pretence of serving 
 the king and the church, thereby to force us to a conformity, without 
 inward conviction or satisfaction of our tender consciences, whereia 
 our peace with God is concerned, which we are very tender of. 
 
1684] PEOPLE CALLED QUAKERS. 195 
 
 ' The statutes on which we, the said people, suffer imprisonment, dis- 
 tress, and spoil, are as followeth : 
 
 ' The 5th of Eliz. ch. 23. De excommunicato Capiendo. 
 
 'The 23d of Eliz. ch. 1, for twenty pounds per month. 
 
 • The 29th of EUz. ch. 6, for continuation. 
 
 •The 35th of Eliz. ch. 1, for abjuring the realm, on pain of death. 
 
 •The 1st of Eliz. ch. 2, for twelve pence a Sunday. 
 
 ' The 3d of K. James I. ch. 4, for premunire, imprisonment during 
 life, and estates confiscated. 
 
 ' The 13th and 14th of K. Charles II. against Quakers, &c. transpor- 
 tation. 
 
 'The 22d of K. Charles 11. ch. 1, against seditious conventicles. 
 
 ' The 17th of K. Charles II. ch. 2, against nonconformists. 
 
 ' The 27th of Hen. VIII. ch. 20, some few suffer thereupon. 
 
 'Upon indictments at common law, pretended and framed against 
 our peaceable religious assemblies, for riots, routs, breach of the peace, 
 &c. many, both men and women, thereupon fined, imprisoned, and de- 
 tained for non-payment, some till death. Instance, the city of Bristol, 
 what a great number have been these divers years straitly confined and 
 crowded in jail, mostly above one hundred on such pretence, about se- 
 venty of them women, many aged. And in the city of Norwich, in 
 the years 1682 and 83, about seventy kept in hold, forty-five whereof 
 in holes and dungeons for many weeks together, and great hardships 
 have been, and are in other places. So that such our peaceable meet- 
 ings are sometimes fined on the conventicle act, as for a religious exer- 
 cise, and other times at common law, as riotous, routous, &c. when 
 nothing of that nature could ever be proved against them, there being 
 nothing of violence or injury either done, threatened, or intended, against 
 the person or property of any other whatsoever. 
 
 ' The during and tedious imprisonments, are chiefly on the writs de 
 excommunicato capiendo, upon the judgment of premunire, and upon 
 fines, said to be for the king. 
 
 ' The great spoil and excessive distresses and seizures, are chiefly 
 upon the conventicle act, and for twenty pounds a month, two-thirds of 
 estates, and on qui tarn writs. In some counties divers have suffered 
 by seizures and distresses above eight years last past, and writs issued 
 out for further seizures in several counties, for twenty pounds a month, 
 amounting to the value of many thousands of pounds, sometimes seiz- 
 ing for eleven months at once, and making sale of all goods and chattels, 
 within doors and without, both of household goods, beds, shop-goods, 
 moveables, cattle, &c. and prosecution hereupon still continued, and in 
 divers counties much increased ; so that several, who have long em- 
 ployed some hundreds of poor families in manufacture, and paid consi- 
 derable taxes to the king, are greatly disabled from both, by these writs 
 and seizures, as well as by long imprisonments. So many serge-makers 
 of Plymouth, as kept above five hundred poor people at work, disabled 
 by imprisonment. Many in the county of Suffolk, under a long impri- 
 sonment, sentenced to a premunire, one whereof employed at least two 
 hundred poor people in the woollen manufacture, when at liberty. Omit- 
 ting other instances, that we may not seem too tedious, these may evince 
 how destructive such severities are to trade and industry, and ruinous 
 to many poor families. 
 
196 THE HISTORY OF THE [1685 
 
 'On the conventicle act, within these two years last past, many in 
 and about this city of London have been extremely oppressed, impaired, 
 and spoiled in their estates and trades, upon numerous convictions and 
 warrants, made against them in their absence, upon the credit of infor- 
 mations sworn by concealed informers, divers of them impudent wo- 
 men, who swear for their profit in part of the fines and seizures, their 
 husbands being prisoners for debt through their own extravagancies. 
 The warrants commonly made to break open and enter houses, which 
 is done with rigour and great spoil, not sparing widows, fatherless, or 
 poor families, who are sustained by their daily care and industry, not 
 leaving them a bed to rest upon. The fines upon one justice's warrants 
 amounting to many hundreds of pounds ; frequently ten pounds a 
 warrant, and two warrants at once for twenty pounds, executed upon 
 one person ; and three warrants at once from another justice, for sixty 
 pounds upon another person, and all his goods carried away in about 
 ten cart loads ; and five warrants at once for fifty pounds upon another, 
 &c. besides what we have suffered by others in the like kind. And in 
 this destructive course the informers have encouragement, and are suf- 
 fered still to go on, to the ruining many famihes in their trades and live- 
 lihoods ; divers so discouraged and disabled, that they are forced to 
 give over their shops and trades. 
 
 ' These informers being accepted for credible witnesses, yet parties, 
 swearing for their own profit and gain, in the absence of the persons 
 prosecuted ; this we think is very hard, and undue proceeding, and not 
 consistent with common law or justice. 
 
 ' As also convicting and fining us upon their depositions, unsummon- 
 ed and unheard in our own defence, and so keeping us ignorant of our 
 accusers, unless upon traverse of our appeals. This procedure appears 
 contrary to the law of God, common justice, and equity, and to the law 
 and justice of the ancient Romans, and of nations. 
 
 ' And although it has been openly manifested, upon trial of appeals, 
 at several quarter-sessions, both for Middlesex and London, and other 
 places, that the depositions of divers informers have been false in fact : 
 yet the great trouble and charge in the traverse of appeals, and the 
 great encouragement informers have from him who grants the most 
 warrants, hath been a discouragement to many from seeking such dif- 
 ficult remedy, considering also the treble costs against the appellant, in 
 case he succeeds not, or is not acquitted upon trial : whereas there is 
 no costs nor restitution awarded nor given against the informers, for 
 unjust prosecution. Some also have refused to grant appeals, others 
 denied copies of warrants to prevent appeals : which, whether this be 
 equal or just, pray consider, ye that are wise and judicious men: and 
 whether it be for the king's honour, and the people's interest, that idle, 
 drunken,extravagant informers, should either be encouraged or suffered 
 to go on thus to ruin trade, husbandry and families, or to command and 
 threaten justices of peace, with the forfeiture of an hundred pounds, if 
 they do not make convictions, and issue out warrants upon their late 
 informations, and uncertain depositions, frequently in the absence of 
 the accused. 
 
 'And lastly, one-third part of the fines being assigned to the king, he 
 can only remit that ; but the informers and poor being assigned two- 
 third parts, seems not to allow hioi to remit them, how much cause 
 
1685] PEOPLE CALLED QUAKERS. 197 
 
 soever may appear to him, to extend his favour in that case. Is not 
 this against the king's prerogative, to restrain his sovereign clemency ? 
 And how far it reflects upon the government, and is scandalous there- 
 to, for beggarly rude informers, some of them confident women, not 
 only to command, threaten, and disquiet justices, peace-officers, &c. but 
 to destroy the king's honest, industrious and peaceable subjects, in their 
 properties and estates, is worthy of your serious considerations : and 
 whether the said conventicle act ought not therefore justly to be re- 
 pealed. A noted instance of the like case, we have, concerning the 
 statute of the 1 1 Hen. VII. ch. 3, for determining certain offences and 
 contempts only upon informers' prosecutions, being repealed in the 
 first year of K. Hen. VIII. ch. 6, though that, in some respects, was 
 more tolerable than this. 
 
 ' Be pleased to make our case your own, and do to us as you would 
 be done unto; as you would not be oppressed or destroyed in your 
 persons, or estates, nor have your properties invaded, and posterities 
 ruined for serving and worshipping Almighty God, that made all man- 
 kind, according to your persuasions and consciences, but would, no 
 doubt, enjoy the liberty thereof, so we intreat you to allow, the same 
 liberty to tender consciences, that live peaceably under the government, 
 as you would enjoy yourselves ; and to disannul the said conventicle 
 act, and to stop these devouring informers, and also take away all san- 
 guinary laws, corporal and pecuniary punishments, merely on the score 
 of religion and conscience ; and let not the ruin and cry of the widow, 
 fatherless, and innocent families, lie upon this nation, nor at your door, 
 who have not only a great trust reposed in you for the prosperity and 
 good of the whole nation, but also do profess Christianity, and the ten- 
 der religion of our Lord Jesus Christ. 
 
 'And notwithstanding all these long-sustained extremities, we, the 
 said suffering people, do solemnly profess and declare in the sight of 
 the all-seeing God, who is the searcher of hearts, that as we have 
 never been found in any seditious or treasonable designs, they being 
 wholly contrary to our Christian principle and profession, so we have 
 nothing but good will, and true Christian affection to the king and gov- 
 ernment, sincerely desiring his and your safety, prosperity, and concur- 
 rence in mercy and truth, for the good of the whole kingdom. 
 
 'Having thus given you, in short, the general state of our suffer- 
 ing case, in matter of fact, without personal reffection, we, in 
 Christian humility, and for Christ's sake, intreat that you will 
 tenderly and charitably consider of the premises, and find out 
 some effectual expedient or way for our relief from prisons, 
 spoil, and ruin.' 
 
 The following application was Ukewise presented. 
 
 TO KING JAMES THE SECOND. 
 
 The humble application of the people called Quakers. 
 
 * Whereas it hath pleased Almighty God, by whom kings reign, to 
 take hence the late king Charles the Second, and to preserve thee peace- 
 
198 THE HISTORY OP THE [1685 
 
 ably to succeed ; we thy subjects heartily desire, that the Giver of all 
 good and perfect gifts, may please to endue thee with wisdom and mer- 
 cy in the use of thy great power, to his glory, the king's honour, and 
 the kingdom's good ; and it being our sincere resolution, according to 
 our peaceable principles and conversation, by the assistance of Almigh- 
 ty God, to live peaceably and honestly, as becomes true and faithful 
 subjects under the Ring's government, and a conscientious people, that 
 truly fear and serve God ; we do humbly hope that the king's tender- 
 ness will appear and extend, with his power to express the same ; re- 
 commending to his princely clemency, the case of our present suffer- 
 ing friends hereunto annexed. 
 
 TO THE KING. 
 
 The distressed Case and request of the suffering people commonly called 
 Quakers, humbly presented. 
 
 ' Showing, 
 ' That according to accounts lately given, above fourteen hundred 
 of the said people, both men and women, are continued prisoners in 
 England and Wales, only for tender conscience towards Almighty God 
 that made them ; many under sentence of premunire, and many near 
 it, not for refusing the duty or substance of allegiance itself, but only 
 because they dare not swear ; others under fines upon the act of banish- 
 ment, many on writs of excommunication ; besides some hundreds have 
 died prisoners ; many by means of this long imprisonment since the 
 year 1680, (as it is judged,) thereby making widows and fatherless, and 
 leaving poor innocent families in distress and sorrow ; these two hard 
 winters confinement, tending also to the destruction of many in cold 
 holes and jails, their healths being greatly impaired thereby; besides 
 the violence and woful spoil made by merciless informers on the con- 
 venticle act, upon many, convicted unsummoned and unheard in their 
 own defence, both in city and county, as also on qui tarn writs, and 
 other process, on twenty pounds a month, and two-thirds of estates 
 seized for the king, all tending to the rOin of trade, husbandry, and 
 industrious families ; to some not a bed left ; to others no cattle to till 
 their ground, or give them milk; nor corn for bread or seed ; nor tools 
 to work withal. And also these and other severities done under pre- 
 tence of serving the king, and church, thereby to force us to violate 
 our consciences, and consequently to destroy our souls, which we are 
 very tender of, as we are of our peace with God, and our own con- 
 sciences, though accounted as sheep for the slaughter: and notwith- 
 standing all these long extremities, we the said people do solemnly 
 profess and declare in the sight of the heart Searcher, that we have 
 nothing but good-will andjtrue affection to the king, praying for his safety, 
 and the kingdom's peace. We have never been found in any seditious 
 or treasonable designs, as being wholly contrary to our Christian prin- 
 ciples and holy profession. 
 
 ' And knowing that where the word of a king is, there is power, 
 we in Christian humility, and for Christ's sake, intreat, that 
 the king will please to find out some expedient for our relief 
 
1685] 
 
 PEOPLE CALLED QUAKERS. 
 
 199 
 
 in these cases, from prison, spoil, and ruin, and we shall, as 
 in Christian duty bound, pray God for the king's welfare 
 in this world, and his eternal happiness in that which is to 
 come.' 
 
 ^n account of the number of the said prisoners called Qtuzkers, in the seve- 
 ral counties. ♦ 
 
 
 Prisoners. 
 
 
 Prisoners. 
 
 Bedfordshire 
 
 30 
 
 Leicestershire 
 
 37 
 
 Berkshire 
 
 37 
 
 Lincolnshire 
 
 12 
 
 Bristol 
 
 103 
 
 London and Middlesex 
 
 66 
 
 Buckinghamshire 
 
 19 
 
 Norfolk 
 
 52 
 
 Cambridgeshire 
 
 8 
 
 Northampton 
 
 59 
 
 Ely 
 
 11 
 
 Nottinghamshire 
 
 6 
 
 Cheshire 
 
 9 
 
 Oxon 
 
 17 
 
 Cornwall 
 
 32 
 
 Shropshire 
 
 18 
 
 Cumberland 
 
 22 
 
 Somersetshire 
 
 36 
 
 Derbyshire 
 
 1 
 
 Southampton 
 
 15 
 
 Devonshire 
 
 104 
 
 Staffordshire 
 
 1 
 
 Dorsetshire 
 
 13 
 
 Suffolk 
 
 79 
 
 Durham 
 
 39 
 
 Surry 
 
 29 
 
 Essex 
 
 10 
 
 Sussex 
 
 17 
 
 Gloucestershire 
 
 66 
 
 Warwickshire 
 
 31 
 
 Hertfordshire 
 
 18 
 
 Westmoreland 
 
 5 
 
 Herefordshire 
 
 1 
 
 Wiltshire 
 
 34 
 
 Huntingdonshire 
 
 10 
 
 Worcestershire 
 
 15 
 
 Kent 
 
 16 
 
 Yorkshire 
 
 279 
 
 Lancashire 
 
 73 
 
 Wales 
 
 30 
 
 
 622 
 
 
 838 
 632 
 
 Delivered to the king the 3d of the 
 First month called March, 168|. 
 
 Sum of Prisoners 1460 
 
 This list, with the aforesaid petition to the king and parliament, was 
 not altogether ineffectual : for there was much talk now of liberty of 
 conscience ; but since all the liberty that was enjoyed was only preca- 
 rious, it could be but little depended upon ; yet many seemed to be in 
 expectation that some grant of that liberty would be published in print, 
 and thus it became a common saying that liberty of conscience was in 
 the press, which being of an equivocal signification, sometimes afforded 
 matter of sport. But many of the Episcopal church were so strongly 
 bent to withhold that liberty from other Protestants, that there were no ill- 
 grounded reports, that some in authority had promised the king, to give 
 their vote for liberty of conscience to the Papists, provided it was not 
 granted to other disenters. Nevertheless the abovesaid petition of the 
 Quakers had such effect, that the king resolved to ease them from the bur- 
 den of their oppression, by way of pardon ; for thus far his power 
 reached ; but the abrogating of laws could not be done without the con- 
 sent of the parliament, which grew jealous that by the repeal of those 
 laws, the Papists, who now had a king of their own religion, would be- 
 
200 THE HISTORY OF THE [1685 
 
 come too powerful. In the meanwhile the king published the following 
 proclamation : 
 
 ' James R. 
 
 ' Whereas our most entirely beloved brother, the late king, deceased, 
 had signified his intentions to his attorneys general for the pardoning 
 such of his subjects who had been sufferers in the late rebellion for their 
 loyalty, or whose parents or nearest relations had been sufferers in the 
 late rebellion for that cause, or who had themselves testified their loy- 
 alty and affection to the government, and were prosecuted, indicted, or 
 convicted for not taking, or refusing to take the oaths of allegiance and 
 supremacy, or one of them, or had been prosecuted upon any writ, or 
 any penalty, or otherwise, in any of the courts of Westminster Hall, or 
 in- any of the ecclesiastical courts, for not coming to church, or not re- 
 ceiving the sacrament: 
 
 ' And whereas the several persons, whose names are mentioned in 
 the schedule annexed to this our warrant; have produced unto us cer- 
 tificates for the loyalty and sufferings of them and their families : 
 
 ' Now in pursuance of the said will of our said most dear brother, and 
 in consideration of the sufferings of the said persons, our will and plea- 
 sure is, that you cause all process and proceedings, ex officio, as well 
 against the said persons mentioned in the said schedule hereunto an- 
 nexed, as against all other persons as shall hereafter be produced unto 
 you, to be wholly superseded and stayed ; and if any of the said persons 
 be decreed or pronounced'texcommunicated, or have been so certified, 
 or are in prison upon the writ de excommunicato capiendo, for any of 
 the causes aforesaid, our pleasure is, that you absolve and cause such 
 persons to be absolved, discharged, or set at liberty, and that no process-' 
 or proceedings whatsoever be hereafter made in any court against any 
 of the said persons for any cause before mentioned, until our pleasure 
 therein shall be further signified. 
 
 'Given at our Court at Whitehall, this 18th of April, 1685, in the first 
 year of our reign. 
 
 ' To all archbishops and bishops, to their chancellors and com- 
 missioners, and to all archdeacons and their officials, and all 
 other ordinaries and persons executing ecclesiastical jurisdic- 
 tion. 
 
 By his majesty's command, 
 
 SUNDERLAND.' 
 
 This was the king's first step towards liberty of conscience, as well 
 for Papists, as other persons mentioned in the schedule annexed, which 
 put an effectual stop to persecution, and the power of the informers 
 was thereby much broken. And since the most of these were generally 
 base fellows, and profligate persons, who did not care what they didj 
 provided they might enrich themselves, they often dealt treacherously 
 even with the persecuting justices; who also were eager for having 
 part of the prey, and yet by the artifices of these rapacious wretches 
 were deprived of it, which some of them now smarted for. Among 
 the rest, I find that one John Hilton was committed to jail, as may ap- 
 pear from this warrant of the recorder. 
 
168SJ PEOPLE CALLED QUAKERS. 201 
 
 To the keeper of Newgate, 
 
 ' Receive into your custody the body of John Hilton, herewith sent 
 youj being charged upon oath before me, for compounding several war- 
 rants under my hand and seal) for levying of several sums of money 
 on persons convicted for. being at several conventicles in Kent, London, 
 and Middlesex ; and being also indicted for the same in the several 
 counties aforesaid, and the bills found against him ; and also that he 
 the said John Hilton, hath refused to obey the right honourable sir Ed- 
 ward Herbert, lord chief justice's warrant. And him safely keep, until 
 he shall be discharged by due course of law. And for so doing this 
 shall be your warrant. Dated the 23d of December, 1685. 
 
 THO. JENNER, Recorder. 
 ' Let notice be given to me before he be discharged.' 
 
 Thus the informers met with a stop, and the persecuted Quakers got 
 some rest ; for persecution not only ceased, but many, who for religion's 
 sake had been several years kept in prison, obtained liberty by the fa- 
 vour of a popish prince, which they had not been able to get from his 
 brother, king Charles the Second. Now many of the fierce persecutors 
 came to shame, some to poverty, and others to a miserable end, of which 
 no small number of instances might be produced, if I were minded to 
 enlarge ; however I will mention one or two. 
 
 One Edward Davis, who once professed to be a Quaker, but not being 
 sincere, found that way too narrow for him, and so left bis friends, 
 whom afterwards, being become keeper of the jail of Ivelchester in 
 Somersetshire, he vexed most grievously ; and from mere malice fettered 
 some, saying to John Whiting,. and another, whom he had hand-bolted 
 together, those bolts should not be taken oif if lice did eat them up. 
 And his comrade Joseph Newberry was but little better, for when some- 
 body told him, that their hands did swell with the irons, he said, he did 
 not care if their hearts did swell also. And when one John Dando 
 once asked Davis, what he thought would become of him when he came 
 to die; he answered, that he knew what would become of him then, 
 and therefore he would make the best of his time now. Also, that he 
 knew where he went out, and where he must come in again, if ever he 
 was saved ; and if he thought he should never return again, he would 
 be as wicked as he could. Truly a most desperate saying, just as if 
 the door of mercy always continued open for man, and. the day of the 
 visitation of God's love never passed over his head, though he perse- 
 vered in rebellion. But this Davis came to a most pitiful state, so that 
 he fell into poverty, and was himself imprisoned for debts, of which 
 more hereafter. And Newberry fell into a sad condition, being taken 
 with a severe palsy, and yet he did not leave off cursing and swearing, 
 talking of the devil in a dreadfiil manner. And by lying long in bed, 
 the flesh rotted on his back, and he who had formerly said concerning 
 the hand-bolted prisoners, he did not care if their hearts did swell; got 
 now such a sore tongue, that it swelled out of his mouth, and grew 
 black, and so he died miserably on the 10th of December. Thus God 
 sometimes punisheth the wicked even in this life. And though perse- 
 cutors come not always to such a miserable end, yet many of these fell 
 into poverty, and others were discontented because they saw that those 
 whom they had cruelly persecuted, now enjoyed an undisturbed liberty; 
 Vol. 11.-26 
 
202 THE HISTORY OF THE [1683 
 
 for the king who was now, on the throne, continued to give liberty to 
 those that had been oppressed for religion. 
 
 But before I say more of this, I cannot but mention something of the 
 design of the unhappy dak.& of Monmouth, who at the death of his fa- 
 ther ising Charles the Second, was gone to Brussels, and being come 
 from thence into Holland, he was spurred on so vigorously by some 
 hot-headed Englishmen, that having got money and assistance of mal- 
 contents, he went over to 'England with- three men of war and some 
 forces, having given forth a declaration against king. James, which 
 vented a fiery passion toward that prince, and was written, as I have 
 been credibly told, by the violent Robert Ferguson. Monmouth being 
 landed with his forces in the West of England, near Lime, and after- 
 wards routed by the king's troops, was taken prisoner by the perfi- 
 diousness of a certain lord, who thereby obtained pardon for himself; 
 but Ferguson escaped by a cunning artifice, crying along the road 
 where he came galloping on horseback, 'The rebels are routed, the 
 rebels are routed !' Just as if he had been a, courier sent on purpose tO' 
 court and elsewhere. But thus he escaped, and come again into .Hol- 
 land, he told this crafty trick to his acquaintance., Montnouth having 
 beeti declared guilty of high treason by a bill of attainder, as soon as 
 the news came of his design, was but two or three days after his arrival 
 at London, beheaded. I count it not unworthy to be mentioned, that 
 he undauntedly received the news of the death-warrant being come; 
 and on the scaffold on Tower-Hill, he told the bishops that accom- 
 panied him, 'If I had no true repentance, I should not.be so free from 
 the fear of death.' And when it was objected, that he ought not to 
 rely too much on that, since that might be the effect of natural courage, 
 he said, 'No; Ido not ascribe this to my nature; for naturally I am 
 more fearful than others; but now I am freed from feaj; because I 
 feel something iame, which gives me assiirancei that I shall go to God.' 
 The executioner gave him several strokes with the axe, before the head 
 was severed from the body ; and some ecclesiastics afterwards said, he 
 died an enthusiast : for not showing himself very ready to. comply with 
 their service, and his saying that something within him assured him 
 that he should go to God, seemed to thetti an epthusiastical tenet. But 
 whatever it was, yet it seems, very probable to me, that he was a true 
 penitent, and so he died in peace ; for though I cannot but disapprove 
 his design, yet by true repentance he might not only have obtained for- 
 giveness of God, but also have had a full assurance of it. 
 
 The earl of Argyle, who rebelled in Scotland against king James, 
 had no better lot; but J will not detain my reader therewith, neither 
 with a relation of the dismal execution of many, who having been found 
 guilty of high treason, either for actual rebellion, or having been abet- 
 ters of Monmouth, were sentenced to death by the infamous Jeffries, 
 who then was lord chief justice, and afterwards chancellor; the fierce- 
 ness of cruelty of this judge being such, that some lost their lives only 
 for having given some hay or victuals to Monmouth's soldiers. .But 
 this not being within my circuit, I will pass it by, and go over to the 
 year 1686. 
 
 Therefore leaving England, I will take a turn to Embden, in East 
 Friesland, where a small company of those called Quakers had been 
 under a severe persecution for several years, as I have hinted before. 
 But the magistrates having persecuted by the instigation of their 
 
1886] PEOPLE CALLED QUAKERS. 303 
 
 Preachers, the citizens begatit to be displeased with it. And since the 
 'rotestants in France were now persecuted violently, and the Popish 
 prince had mounted the English throne, those at Embden grew more 
 inclined to moderation. Probably the decay of trade also contributed 
 a little to this charge ; for it appeared that the magistrates were for 
 getting more inhabitants into their town,«though they should be Qua- 
 kers : and this was counted a matter of such moment, that the common 
 council deliberated on the subject ; and two of the members of that 
 board, viz. Polman and Bonhuyren, were sent to Magdalena van Loar, 
 an inhabitant of Embden; desiring her to write to England and Holland, 
 that the magistrates of the city had resolved to give liberty to the peo- 
 ple called Quakers, to hve, trade, and traffic there ; which grant they 
 proffered to confirm by the city seal. According to their desjre notice 
 was given to those of that persuasion at Amsterdam, from whence an 
 answer being returned to the said Magdalena van Loar, she gave it to 
 the counsellor Polman, and he delivered it to the senate. After some 
 deliberation, the magistrates with the council of forty, and the ecclesi- 
 astical court met together, and came to a resolution, of which a copy- 
 was sent to Amsterdam. In this writing were mentioned some condi- 
 tions on which the magistrates at Embden were willing to grant liberty 
 to the Quakers, to live in their city. But those of that society at Am- 
 sterdam, having weighed and duly considered the thing, found that the 
 proposal contained some expressions, which by others, who afterwards 
 might come to the helm, and not be so moderate as these at present, 
 might be used as snares against the Quakers, if they now should enter 
 upon such terms as were prescribed. Therefore it was thought more 
 safe not to enter into any engagement, whereby great inconvenience 
 might afterwards attend their friends, when the magistracy same to be 
 in other hands. Yet the conclusion was, to acknowledge the good 
 intention of the magistrates of Embden, by -drawing up the following 
 letter, and sending it to them. 
 
 To the Lords, Burgomasters, Counsellors, and Rulers of the city of 
 
 Embden. 
 
 ' These are to acquaint you with due respect, that a scheme or plan 
 of yours, dated the ||of February, 1686, is come to our hands, which 
 having been perused by us, we have thought it convenient in the fear 
 of the Lord, to send you the following answer. 
 
 ' First, we thank God Almighty for the ease and liberty which our 
 friends at present enjoy under your government, and are like to enjoy 
 in the future. And, secondly, we cannot but acknowledge very accep- 
 tably your clemency and meekness, which ye show by taking notice 
 of the state of a despised and oppressed people, who because of their 
 way and worship, difering from the many ways in the world, are gain- 
 sayed every where; And therefore it is that we are the more stirred 
 up in our minds to pray fervently to the Lord God for your peace and 
 prosperity, and the continuance of your good resolution ; that so all 
 those who serve the Lord in uprightness of heart may lead a peace- 
 able and godly life among you, by showing forth the fruits of true 
 Christianity in truth, sincerity, and righteousness. Now as to what ye 
 have been pleased to declare, that ye were willing to' confirm the afore- 
 said your good resolution by a public act, we let you know, that we are 
 
204 THE fflSTORY OF THE ^1688 
 
 SO well satisfied with your word and oral declaration concerning the 
 aforementioned thing, that this is more to us than any thing we could 
 further desire, as knowing that good men think themselves bound by 
 their good words to perform what is good. And since ye are sensible 
 on what ground ye came to the aforesaid resolution, and declared your- 
 selves thus, we doubt not but-the same persuasion and reason continu- 
 ing with you, will prove a more strong engagement to you to perform 
 the same, than any outward seal can be. And in that engagement we 
 were willing to acquiesce, and should not have mentioned any other, 
 unless «ome among you, as we have been informed, first had made men- 
 tion thereof. And as to what ye demand of us, we declare in the 
 nakedness and simplicity of our hearts, that in regard of our temporal 
 conversation and deportment, we desire no further protection, than when 
 we deal righteously to all, and walk according to that golden rule, that 
 we do unto all men, what we desire should be done to vs. And con- 
 cerning our religion and worship, which we believe we owe to Almighty 
 God, it is thus: That since it differs from other persuasions, it makes 
 us obnoxious not, only to the mockings and revilings of ignorant peo- 
 ple, but exposeth us also to the malice and envy of many, who hate us 
 without a just cause ; and therefore it is that we stand in need of your 
 favourable interpretation, and your, best construction of what we do, 
 and what we leave undone. And if vve should err in those matters, we 
 shall be the greatest loser-s by it; and if truth be on our side, then our 
 adversaries shall not be able to prevail ; for truth is the strongest, and 
 it is not good for any to fight against "it. Howsoever then it may be 
 with us in this matter, yet we hope that ye will be pleased, if we behave 
 ourselves peaceably and honest towards you^nd all men, to let us be 
 partakers with our peaceable neighbours, of your general protection. 
 And though ye might please to give us a public act of your aforesaid 
 resolution, yet we clearly foresee, that it would be hardly possible to 
 use such expressions, that our enemies, by some wresting or other of 
 the words, or a wrong interpretation of the expressions contained there- 
 in, should not be able to make us esteemed guilty of transgression, and 
 so find matter against us. And therefore we think it very safe, to rely 
 on your word and good resolution, in which it hath pleased you to de- 
 clare, that we shall enjoy liberty to live and trade in your cityj pro- 
 vided we pay custom and taxes, which other citizens are subject to; 
 and that then we shall be at liberty to meet together to worship God in 
 such a way as he hath convinced us we ought to do, and to call upon 
 him, and to exhort one another to love and good works, and a Christian 
 conversation. And on your behalf it will tend to the praise of the ma- 
 gistrates, that ye favour us in this. And it will also be to the promot- 
 ing of God's glory : and will oblige us to pray for you, that the Lord 
 God may be pleased to preserve you, and to make you continue in such 
 a good, wbblesome, and well-grounded resolution. We are, and rest, 
 
 Your true friends and well-wishers, 
 
 Barent van Tongeren, 
 William Sewel, 
 Jacob Claus, 
 Stephen Crisp, 
 Jafin Roelofs, 
 
 Amsterdam, the ^'_ of the John Claus, 
 
 Thjrij month, »,li99 March, 1686. Peter Hendri/csz,^ • 
 
1686] PEOPLE CALLED QUAKERS. 205 
 
 In answer to this, the senate sent the following resolution to the sub- 
 scribers of the aforesaid letter, being, as appears by the contents, the 
 decree of the senate, so as it was entered into their records, of which 
 the authentic copy, signed by the city's secretary, is in my custody. 
 
 Lma ff Marti, 1686. 
 
 * Received a letter on the || instant, written at Amsterdam the ^ of 
 the same month, and signed by Barent van Tongeren, William Sewel, 
 Jacob Claus, Stephen Crisp, John Roelofs, John Claus, Peter Hendriksz, 
 in answer to our resolution of the || of February last, with thanks for 
 the promised admission and protection of this city, in their free trade, 
 and the exercise of their religion, without offending any ; signifying 
 thereby also, that they will be content without an act under our seal, 
 and willing to rely on our words. This having been under deliberation, 
 it was thought meet, and resolved, that our word shall effectually be 
 kept to the rescribera, and all others of their persuasion, and that the 
 promised protection shall be really performed. 
 
 Ad mandatum senalus speciale, 
 
 O. HILLINGS, Sec' 
 
 Thus it pleased the senate of Embden to give to those called Quakers, 
 liberty to dwell among them, with the free exercise of their religion. 
 Sometime after it happened; that the burgomaster Andrews, coming to 
 the house of Magdalena van Loar, and the preacher Alardyn, to the 
 house of her daughter Magdalena Haasbaant, desired both that they 
 would cause what the senate had resolve^, to be written to England, 
 that so it might be known there, that if any of the Qjjakers' persuasion 
 would come over, and settle at Embden, they should be well received 
 there. 
 
 Hereby we see how God hath the hearts of all men in his hands, and 
 that he turneth them whithersoever he will: for the magistrates of 
 Embden, had some years before from a blind zeal, kindled by those who 
 ought to have stopped it, given forth very severe edicts against the 
 Quakers, and persecuted them fiercely ; but now they allowed them an 
 entire liberty. 
 
 But leaving Embden, I turn again to England, where persecution by 
 this time also came to a stand, insomuch that the king ordered that all 
 such imprisoned Quakers as it was in his power to release, should be 
 set at liberty; for those that were in prison, for not paying tithes, &c. 
 were under the ecclesiastical jurisdiction, which was out of the king's 
 reach. But many others who had been in custody several years, ap- 
 peared now at London in the annual meeting of their friends, to the 
 great joy of their brethren ; and when some of these went to thank the 
 king for his favour, they were kindly admitted ; and thereby he drew 
 their inclination towards him ; for his endeavours were now, as he said, 
 to bring about a complete liberty of conscience. What his aim was, 
 I am not to investigate, for he never attained to it. In the meanwhile 
 he made persecution generally to cease, not only in England, but also 
 in ^er places of his dominions: for having heard that the Quakers in 
 the isle of Barbadoes, in the West Indies, were very much molested. 
 
206 
 
 THE HIStORY OF THE [1686 
 
 because for cotiscienCe-sake they could not bear arms, he drdered sortie 
 of the members of his council to write the following letter: 
 
 « After our hearty commendations, his majesty having been' pleased 
 to refer unto us the petition of the Quakers inhabiting in the Barbadoeg, 
 we have thought fit hereby to- pray and require you to examine the al- 
 legations of the said petitions and papers hereunto annexed. And in 
 as much as his majesty, having lately extended his favour to those peo- 
 ple here, may be inclined to continue the same towards them in this 
 particular, we desire you to report unto us what ease may be given thenri 
 in reference to the militia act, and the penalties thereby imposed, as far 
 as it may consist with the safety of the island, and the preserving of 
 the militia, according to the intention of the said act. And so we bid 
 you heartily farewell. Your loving friends, 
 
 JefferieSi 
 Craven, 
 Albemarle, 
 ' MiddklonJ' 
 From the Council chamber, Whitehall, 
 the 23d July, 1686. 
 
 From this letter it appears plainly that the king endeavoured to re- 
 lieve the Quakers from that burden of persecution they were under. 
 The following letter is also a proof of it, written by the earl of. Sun- 
 derland, then, as I think, president of the privy council, to the earl of 
 Huntington, to stop the persecution in Leicestershire and' Nottingham-* 
 shire, vvhere one John Smith had acted most grievously: 
 
 'Whitehall, Dec, 7, 16&6. 
 'My Lord, 
 'The king being informed that one John Smith, a common informer, 
 doth very vexatiously persecute the Quakers in the county of Leices- 
 ter, and in the town and county of Nottingham ; and his majesty being 
 pleased to extend his favour to those of that persuasion, his majesty 
 would have your grace direct the justices of peace to give no sort of 
 countenance to the said John Smith, and his prosecution, -against the 
 Quakers. 
 
 ' My lord, I am for his grace the duke of Newcastle, one of his nia- 
 jesty's most honourable privy council, &c. 
 
 Your grace's most faithful and humble servant, 
 
 SUNDERLAND, P.» 
 
 ' To the right honourable the earl of Huntingdon, one of his ma- 
 jesty's most honourable privy council, chief recorder of Leices- 
 ter, custos, rotulorum of the county of Leicester.' 
 
 The king being thus inclined to give liberty to prisoners, those who 
 were in custody for religion, neglected no opportunity to obtain- it; of 
 which the following petition is an evidence. 
 
 ' 7b chief Justice Herbert and judge Wright, assigned to hold assizes, 
 and jail-delivery for the western circuit, at Welh.for the couMu of 
 Somerset, the thirtieth of the month called Marchy 1686. 
 
1686] PEOPLE CALLED QUAKEKS. 207 
 
 ' Several of the people called Quakers, now prisoners in the jail at 
 Ivelchester, in the county of Somerset, on behalf of themselves 
 and many others of the same people, in humility show, 
 
 •That since the wise Disposer of all things, hath ordered your employ, 
 ment in this honourable service, to relieve the oppressed, and deliver 
 the captives; and since king James II. that now is, hath committed part 
 of his clemency to your custody, to distribute the same according as 
 the Lord hath inclined his heart; and having taken particular notice of 
 our sufferings, and signified his will and pleasure, that we, the people 
 commonly called Quakers, should receive the full benefit of his general 
 pardon, with all possible ease ; which grace and favour we with all 
 thankfulness, acknowledge to God as the chief author, who hath the 
 hearts of kings at his disposal ; and to the king, as being ready herein 
 to mind that which the Lord inclined his heart unto ; and not without 
 hope to find the like opportunity to render to you our hearty thanks, for 
 the full accomplishment of that which our God allows, and the king so 
 readily grants us; and also hearing the report of your nobility and mo- 
 deration, in managing this weighty trust committed to you, we are em- 
 boldened thus to address ourselves, though in plainness of speech, yet in 
 dnoerity of heart, to lay before you* that we have for seweral years 
 been prisoners in the jail aforesaid, not for any plotting against the king 
 or government, or harm done to his subjects; our peaceable lives have 
 manifested our fidelity to the king, and love to our neighbours, it being 
 contrary to our principles to do otherwise ; but only for consCience- 
 sake, because in obedience to Christ Jesus we dare not swear at all, or 
 forbear to worship God, as he, hath ordained, nor conform^ to those 
 worships which we have no faith in ; which to omit the one, or prac- 
 tice the other, we should therein sin, and so wound our consciences, 
 and break our peace with God: and what good then shall our lives do 
 us, if we might enjoy never so much of the world's favour and friend- 
 ship. 
 
 ' Our humble request therefore to you is, to' consider and com- 
 passionate our suffering condition, and improve the power and 
 authority that God and the king hath entrusted you withal, for 
 our relief and liberty ; we still resolving, and hoping, through 
 God's assistance, for the future, to manifest our fear to God, 
 honour to the king, and honesty toall his subjects, Ijy our godly, 
 humble, and peaceable conversation. The particular causes of 
 our imprisonments are herewith attested, under our keeper's 
 hand. And we further pray, that mercenary informers, and en- 
 vious prosecutors against us, only forconscienee-sake, may, ac- 
 cording to your wisdom and prudence, be discouraged from 
 prosecuting such actions ; by which many industrious and con- 
 scientious families and persons are in danger of being ruined; 
 and we encouraged in our diligence in our respectable callings, 
 and may enjoy the benefit of our industry ; and so shall we be 
 the better enabled to perform with, cheerfulness the duties we 
 owe to God, the king, and all men. The Lord guide you in judg- 
 ment, and more and more incline your hearts to Idvei mercy, 
 and do justice, and grknt you the reward thereof; which is truly 
 our desire and prayer. 
 
208 THE HISTORY OF THE [1686 
 
 This petition was signed by sixteen persons, some of which had been 
 imprisoned fifteen, others ten, and some fewer years ; and to the time 
 of their imprisonment was added, on what account, viz, on premunire, 
 excommunication, and for tithes, &c. And it had such effect, that chief 
 justice Herbert discharged these prisoners; but before this was done, 
 several of those that had been imprisoned there, died. Many also were 
 set at liberty by the king's proclamation ; and it was indeed an unusual 
 thing to enjoy such a free liberty, that the malicious persecutors were 
 restrained by the higher power. ^ 
 
 George Fox was now mostly in and about London, endeavouring to 
 bring all things among his friends into good order; and therefore he 
 wrote several papers since he could not be every where in person, and 
 discbarge himself by word of mouth. And lest carelessness should 
 creep in, by reason of the liberty that was now enjoyed, he wrote the 
 following epistle to his friends: 
 
 ' Friends, 
 • The Lord by his eternal power hath opened the- heart of the feing^ 
 to open the prison doors, by which about fifteen or sixteen^ hundred are 
 set at liberty ; and bath given a check to the informers : so that in many 
 places our meetings are pretty quiet. So my desires are, thai both li^ 
 berty and suffisrings, all may be sanctified to his people; and friends 
 may prize, the mercies of the Lord in all things^ sfffd to him be thankful, 
 who stilleth the raging waves of the sea, and allayeth the storms and 
 tempests, and maketh a calm. And thereforelt is good to trust in the 
 Lord, and cast your care upon him, who careth foi- you^ For where 
 ye were in your jails and prisons, then the Lord did by bis eternal arm' 
 and power uphold you, and sanctified them to you, and unto som'e he 
 had made them as a sanctuary; and tried his people, as in a furnace 
 of affliction, both in prisons and spoiling' of goods. And in all this the 
 Lord was with his people, and taught them to know that the earth was 
 the Lord's, and the fulness thereof; and that he is in all places ; who 
 crowneth the year with his gpodness. Psalm Ixv. Therefore let all 
 God's people be diligent and careful to keep the camp of God holy, pure, 
 and clean; and to serve God, and Christ, and one another, in the glo- 
 rious peaceable gospel of life and salvation; which glpry shines over 
 God'^ camp ; and his great prophet, and bishop, and shepherd is among 
 or in the niidst of them, exercising his heavenly offices in them: so that 
 you his people may rejoice in Christ Jiesus, through whom you have 
 peace with God. For he that destroyeth the devil and his work, and 
 bruises the serpent's head, is all God's people's heavenly foundation and 
 rock to build upon ; which was the holy prophets' and^ apostles' rock in 
 days past, and is now a rock of our age; which rock and foundation 
 of God standeth sure. And upon this the Lord God establish alii his 
 people. Amen. 
 
 GEORGE FOX.' 
 
 London, tbe 25th of tlie Seventh month, 168&. 
 
 In this year David Barclay died at Ury in Scotland, Before his de- 
 parture he uttered many exciellent expressions indeed, I may not omit 
 to mention some particulars. In the latter end of September, being 
 past the 76th year of bis age, he was taken with a^ fever, which con- 
 tinued two weeks ; and being much troubled with the gravel, bis sick- 
 
1686] PEOPLE CALLED QUAKERS. 209 
 
 ness was accompanied with pain in making water. Two days before 
 his death, feeling his weakness, and being in an agony, he*said to his 
 son Robert, who was with him, ' I shall now go to the Lord, and be 
 gathered to many of my brethren who are gone before me.' On the 
 11th of October, very early in the morning, he growing weaker, the 
 said Robert Barclay signified to him, that his travail was, that He that 
 loved him might be near him to the end. To which he answered, ' The 
 Lord is nigh ;' and said further to those about him, ' Ye are my wit- 
 nesses in the presence of God, that the Lord is nigh.' And a little after 
 he said, ' The perfect discovery of the day-spring from on high, how 
 great a blessing it hath been to me and my family!' Robert Barclay's 
 wife asking if he would have something to refresh him, he said it needed 
 not ; and laying his hand upon his breast, he said, ' he had that inwardly 
 that refreshed him.' A little while after, he was heard several times to 
 say, ' The truth is over all :' and taking his eldest son to him, he blessed 
 him, and said, ' he prayed God he might never depart from the truth.' 
 Then his son's eldest djiughter coming near, he said, 'Is this Patience'?' 
 (for that was her name,) ' Let patience have its perfect work in thee.' 
 And after kissing the other four of his son's children, he laid his hands 
 upon them, and blessed them. His apothecary that attended him com- 
 ing also near, he took him by the hand, and said, ' Thou wilt bear me 
 witness, that in all this exercise I have not been curious to tamper nor 
 to pamper the flesh.' To which the apothecary said, ' Sir, I can bear 
 witness that you have always minded the better and more substantial 
 part; and I rejoice to see the blessed end the Lord is bringing you to.' 
 To this the sick man replied, ' Bear a faithful and true witness : yet it 
 is the life of righteousness, the life of righteousness it is, that we bear 
 testimony to, and not to an empty profession.' Then he called several 
 times, 'Come, Lord Jesus, come, come!' And said also, 'My hope is 
 in the Lord.' Afterwards he slept now and then for some hours ; and 
 seeing a carpenter coming into the room, he said to his son, 'See thou 
 charge him to make no manner of superfluity upon the coffin.' In the 
 afternoon several of his friends came to see him, which he having ob- 
 served, said they were come in a seasonable time : and after some words 
 were spoken, and that Patrick Livingston had prayed, which ended in 
 praises, the sick old man held up his hands, and said, ' Amen, amen, for 
 ever!' And after those that were present stood up, he said, 'How 
 precious is the love of God among his children, aftd their love to one 
 another ! thereby shall all men know that ye are Christ's disciples, if ye 
 love one another. How precious a thing it is to see brethren dwell to- 
 gether in love ! my love is with you ; I leave it ambng you.' Several 
 of his friends, pretty late at night, standing about the bed, and perceiv- 
 ing some of them to weep, he said, ' Dear friends, all mind the inward 
 man, heed not the outward. There is one that doth reward, the Lord 
 of Hosts is his name.' Next morning, after he had heard the clock 
 strike three, he said, 'Now the time comes.' And a little after he was 
 heard to say, ' Praises, praises, praises to the Lord ! Let now thy ser- 
 vant depart in peace. Into thy hands, O Father, I commit my soul, 
 spirit and body. Thy will, O Lord, be done in earth as it is in heaven.' 
 These sentences he spoke by little iirtervals, one after another ; and soon 
 after five in the morning, the 12th of October, he slept in peace and 
 quiet, there being present al his end above twenty persons, who were 
 witnesses to what hath been here related. His corpse was attend€d to 
 Vol. II.— 27 / 
 
210 THE IIISTORT OF THE [1686 
 
 th e grave by numerous followers ; and though he had ordered not many 
 to be called'to his burial, yet a great number of the gentry came unin- 
 vited, from an esteem they bore to his memory. 
 
 In this year also Anne Downer departed this life, one of the first of 
 those called Quakers at London : she had been married first to Benja- 
 min Greenwel, and was afterwards wife to George Whitehead. Being 
 taken ill, she removed to a place out of London, and her sickness in- 
 creasing, she perceived it was like to take her away. Her ancient 
 friend Mary Stout visiting her, asked her, if she knew her,' she said, 
 'Yes, very well, it is Mary Stout. I have my memory very well, and 
 my understanding is clear, though I am very weak ; but I am given up 
 unto the will of the Lord, whether to die, or to live ; for I have been 
 faithful to him in what I knew, both in life and death.' Perceiving 
 some to be troubled concerning her, she said, ' There is no cause for 
 you to be troubled or concerned ; for 1 am well, and in peace.' Many 
 Christian exhortations she gave on her dying bed, and said to some of 
 her friends who came to visit her, ' What, do you come on purpose to 
 see me ? I take it as an effect of the love of God, and I pray God bless 
 your children.' To another she was heard to say, ' If I never see thy 
 face more, it is well with me ; God doth know my integrity, and how 
 I have been, and walked before him.' The evening before she died, 
 she said to her husband, George Whitehead, &c. ' The Lord is with 
 me, I bless his name. I am well ; it may be you are afraid I shall be 
 taken away; and if it be, the will of the Lord be done. Do not trouble 
 yourselves, nor make any great ado about me ; but, my dear, go to 
 bed ; go to rest ; and if I should speak no more words to thee, thou 
 knowest the everlasting love of God.' She was heard also to say, that 
 she had done with all things in this life, and she had nothing to trouble 
 her, but was at true peace and easy every way. And a few hours be- 
 fore she departed, she said, ' Though I am. in a dying condition, yet it is 
 a living death ; for though weakness seizes the body, yet my understand- 
 ing as as clear as when in health.' Thus she departed this life quietly, 
 about ihe age of sixty-three years, having been a woman well gifted, and 
 very serviceable to the church, not only with wholesome exhortations, but 
 also by her Christian care for the sick and poor, and for widows, and 
 orphans, who by her decease lost an eminent mother. 
 
 About this time George Fox. wrote several general epistles, some of 
 which were pretty large, to his friends, exhorting them to shun strife, 
 to keep to mutual love and unity, and to mind true piety. He wrote 
 many other edifying papers ; and since the Papists now appeared bare- 
 faced, and performed their worship publicly, and there was much talk 
 of their praying to saints, and by beads; in the year 1687, he emitted 
 the following paper concerning prayer, not fearing to contradict openly 
 that which he judged to be superstition, though the king himself was of 
 the popish religion. 
 
 ' Christ Jesus when he taught his disciples to pray, said unto them, 
 " When ye do pray, say. Our Father, which art in heaven, hallowed 
 be thy name," &c. Christ doth not say, that they should pray to Mary 
 the mother of Christ ; nor doth he say, that they should pray to angels, 
 or to saints,, that were dead. Christ did not teach them to pray to the 
 dead, nor for the dead. Neither did Christ or his apostles teach the be- 
 lievers to pray by beads, nor to sing by ouSward organs : but theapos- 
 
1887] PEOPLE CALLED QUAKERS. 211 
 
 tie said, he would sing and pray in spirit; for the spirit itself maketh in- 
 tercessions ; and the Lord, that searcheth the heart, knoweth the mind 
 of the spirit. 
 
 • To take counsel of the dead was forbidden by the law of God ; but 
 they were to take counsel of the Lord : and he hath given Christ in the 
 new covenant, in his gospel-day, to be a counsellor and a leader to all 
 his believers in his light. And men are not to run to the dead for the 
 living : for the law and testimony of God forbids it. Those Jews, tha 
 refused the running waters of Shiloah, the floods and waters of the As- 
 syrians and Babylonians came over them, and carried them into capti- 
 vity: and they that refuse the waters of Christ, they are overflown with 
 the flood of the world, that lieth in wickedness. They that asked coun- 
 sel of stocks and stones, their state was in the spirit of error and whore- 
 dom ; and they were gone a whoring from God, Hos. iv. 12. And they 
 that joined^ themselves to Baal-Peor, and ate the sacrifices of the dead, 
 provoked the Lord's anger, and brought the Lord's displeasure upon 
 them, Psal. cvi. 28, 29. So here ye may see, the sacrifices of the dead 
 were forbidden. " The living know that they shall die ; but the dead 
 know not any thing, neither have they any more a reward, for the me- 
 mory of them is forgotten," Eccles. ix. 5. " Wo to the rebellious chil- 
 dren, saith the Lord, that take counsel, but not of me ; and that cover 
 with a covering, but not of my spirit, that they may add sin to sin." 
 Isa. XXX. 1. 
 
 GEORGE FOX.' 
 
 On the 20th of the month called March, being the 1st mopth, Robert 
 Widders, one of the first preachers among those called Quakers, died ; 
 and G. Fox was now much at London ; but he grew more and more 
 weak in body, having endured many hardships in cruel imprisonments 
 for the truth. Sometimes he went into the country to take the fresh 
 air, and at other times he was awhile at the country-house of his son- 
 in-law, William Mead, who married one of his wife's daughters. In 
 the meanwhile he wrote much, for he was of a laborious temper, and 
 did not omit under all his business to visit the meetings of his friends, 
 and to edify them by his admonitions and exhortations. For now they 
 were suffered to keep their meetings unmolested, since the king in the 
 month called April, published his long expected declaration for liberty 
 of conscience to all his subjects, which contained. That henceforth the 
 execution of all penal laws concerning ecclesiastical matters, for not 
 coming to church, for not receiving the sacraments, or for any other 
 non-conformity with the established religion, or for performing religious 
 worship in any other way, should be suspended, &c. 
 
 It would indeed have been more acceptable if this liberty had been 
 established by the king and parliament, this being granted as yet only 
 by virtue of his royal prerogative : but however it was, liberty was en- 
 joyed. The friends therefore of the church at London, seeing how 
 those of other persuasions presented addresses of thanks to the king, 
 for his declaration for liberty of conscience, which was now published, 
 and whereby the Dissenters were permitted to perform their worship 
 freely, provided their preaching did not tend to make the minds of peo- 
 ple averse to the government, thought it convenient to draw up an ad- 
 dress also, and present it to the king ; which was as foUoweth : 
 
212 THE HISTORY OF THE [1687 
 
 To KiKTG JAMES II. OVER England, «&c. 
 
 The humble and thankful address of several of the king's subjects, 
 commonly called Quakers, in and about the city of London, on be- 
 half of themselves and those of their communion. 
 
 ' May it please the king, 
 
 ' Though we are not the first in this way, yet we hope we are not 
 the least sensible of the great favours we are come to present the king 
 our humble, open, and hearty thanks for ; since no people have receiv- 
 ed greater benefits, as well by opening our prison-doors, as by his late 
 excellent and Christian declaration for liberty of conscience ; none hav- 
 ing more severely suffered nor stood more generally exposed to the 
 malice of ill men, upon the account of religion; and though we enter- 
 tain this act of mercy with all the acknowledgments of a persecuted 
 and grateful people ; yet we must needs say, it doth the less surprise us, 
 since it is what some of us have known to have been the declared prin- 
 ciple of the king, as well long before, as since he came to the throne 
 of his ancestors. 
 
 ' And as we rejoice to see the day that a king of England should from 
 his royal seat so universally assert this glorious principle, that con- 
 science ought not to be constrained, nor people forced for matters of mere 
 religion; (the want of which happy conduct in government, has been 
 the desolation of countries, and reproach of religion,) so we do with 
 humble and sincere hearts, render to God first, and the king next, our 
 sensible acknowledgments; and because they cannot be better expres- 
 sed than in a godly, peaceable, and dutiful life, it should be our endea- 
 vour, with God's help, always to approve ourselves the king's faithful 
 and loving subjects ; and we hope that after this gracious step the king 
 hath made towards the union of his people, and security of their com- 
 mon interest, has had a due consideration, there will be no room left for 
 those fears and jealousies that might render the king's reign uneasy, or 
 any of them unhappy. 
 
 * That which remains, great prince, for us to do, is to beseech Al- 
 mighty God, by whom kings reign, and princes decree justice, to inspire 
 thee more and more with his excellent wisdom and understanding, to 
 pursue this Christian design of ease to all religious dissenters, with the 
 most agreeable and lasting methods : and we pray God to bless the 
 king, his royal family and people, with grace and peace ; and that after 
 a long and prosperous rpign here, he may receive a better crown 
 amongst theilessed, ' 
 
 Which is the prayer of,' &c. 
 
 This address was received favourably, and therefore those of the 
 yearly-meeting, which some time after was held at London, also drew 
 up an address and some deputies of that meeting went to Windsor, 
 ■where the court then was, and where W. Penn, one of those that had 
 been chosen to present the address, made the following speech to the 
 king: 
 
1687) PEOPLE CALLED QUAKERS. gl3 
 
 ' May it please the King, 
 
 * It was the saying of our blessed Lord to tlie captious Jews, in the 
 case of tribute, " Render to Caesar the things that are Cassar's, and to 
 God the things that are God's." As this distinction ought to be observed 
 by all men in the conduct of their lives, so the king has given us an illus- 
 trious example in his own person that excites us to it ; for while he was 
 a subject, he gave Caesar his tribute; and now he is a Caesar, gives God 
 his due, viz. the sovereignty over consciences. It were a great shame 
 then for any Englishman that pretends to Christianity, not to give God 
 his due. By this grace he has relieved his distressed subjects from 
 their cruel sufferings, and raised to himself a new and lasting empire, 
 by adding their affections to their duty. And we pray God to continue 
 the king in this noble resolution, for he is now upon a principle that has 
 good nature, Christianity, and the goodness of civil society on its side ; 
 a security to him bsyond all the little arts of government. 
 
 ' I would not that any should think, that we came hither with desigo 
 to fill the gazette with our thanks ; but as our sufferings would have 
 moved stones to compassion, so we should be harder, if we were not 
 moved^to gratitude, 
 
 'Now since the king's mercy and goodness have reached to us 
 throughout the kingdom of England, and principality of Wales, our 
 assembly from all those parts met at London about our church affairs, 
 has appointed us to wait upon the king with our humble thanks, and 
 me to deliver them : which I do by this address, with all the affection 
 and respect of a dutiful subject.' 
 
 After W. Penn had thus delivered himself, he presented the address 
 to the king, which that prince kindly receiving, gave it him again to 
 read ; which W. Penn did, and it was as foUoweth : 
 
 To King JAMES II. over England, &c. 
 
 The humble and grateful acknowledgements of his peaceable subjects 
 
 called Quakers, in this kingdom. 
 From their usual yearly-meeting in London, the 1 9/A day of the third 
 
 month, vulgarly called May, 1687. 
 
 We cannot but bless and praise the name of Almighty God, who 
 hath the hearts of princes in his hand, that he hath inclined the king to 
 hear the cries of his suffering subjects for conscience-sake ; and we re- 
 joice, that instead of troubhng him with complaints of our sufferings, 
 he hath given us so eminent an occasion to pi'esent him with our 
 thanks. And since it hath pleased the king out of his great compasT 
 sion, thus to commiserate our afflicted condition, which hath so parti- 
 cularly appeared by his gracious proclamation and warrants last year, 
 whereby above twelve hundred prisoners were released from their se- 
 vere imprisonments, and many others from spoil and ruin in their es. 
 tates and properties, and his princely speech in council, and Christian 
 declaration for liberty of conscience, in which he doth not only express 
 his aversion to all force upon conscience, and grant all his dissenting 
 isubjects an ample liberty to worship God, in the way they are per- 
 
214 THE HISTORY OF THE [1687 
 
 suaded is most agreeable to his will ; but gives them his kingly word 
 the same shall continue during his reign ; we do, as our friends of this 
 city have already done, render the king our humble, Christian, and 
 thankful acknowledgements, not only on behalf of ourselves, but with 
 respect to our friends throughout England and Wales ; and pray God 
 with all our hearts, to bless and preserve thee, O king, and those under 
 thee in so good a work : and we can assure thee king it is well accept- 
 ed in the counties from whence we came ; so we hope the good effects 
 thereof, for the peace, trade, and prosperity of the kingdom, will pro- 
 duce such a concurrence from the parliament, as may secure it to our 
 posterity in after-times ; and while we live, it shall be our endeavour, 
 through God's grace, to demean ourselves as in conscience to God, 
 and duty to the king, we are obliged. 
 
 His peaceable, loving. 
 
 And faithful subjects.' 
 
 After William Penn had read the said address, the king spoke as fol- 
 loweth. 
 
 ' Gentlemen, 
 'JI thank you heartily for your address. Some of you know, I am 
 sure you do, Mr. Penn, that it was always my principle that conscience 
 ought not to be forced ; and that all men ought to have the Uberty of 
 their consciences. And what I have promised in my declaration, I 
 will continue to perform as long as I live ; and I hope before I die, to 
 settle it so, that after-ages shall have no reason to alter it.' 
 
 Here we see what the king declared to be his intention ; but per- 
 haps that prince did not consider, that if such a general liberty had 
 been procured, he should not have been able to make it continue 
 longer than the Popish clergy would have thought it convenient. For 
 who is ignorant what an unlimited power the Roman prelates have 
 usurped, not only in the ecclesiastical, but also in the political part? 
 Insomuch, that though the king's intention might have been really 
 sincere, yet it is like it would have been thwarted, though he might 
 have been willing that it should be otherwise. That his meaning 
 was sincere, several I know that were not of his persuasion, have be- 
 lieved, and among these there were such, who thought that liberty of 
 conscience might have been so established, that it should not have been 
 in the power of the Papists to break it. But time hath shown that king 
 James was not to be the instrument for settling such a liberty of con- 
 science ; and that the repealing of the penal laws was reserved for an- 
 other prince. Yet the king was by some thought to do what he could 
 to stop rapacious persecutors, and to restrain their power, with respect 
 to imposing of oaths. It is true it was said, that the king might not do 
 so ; for by granting this liberty to the Quakers, he opened a door for 
 the Romanists to bear offices, without taking the required oaths. Now 
 that he discharged the Quakers from these oaths, may appear by the 
 following order to the lord mayor of London : 
 
 ' Whitehall, Mv. 6, 1687. 
 ' My Lord, 
 * The king being informed, that Edward Brooker, Henry Jefferson, 
 
1687] PEOPLE CALLED QUAKERS. 215 
 
 and Joseph Tomlinson, being Quakers, are by Mr. Barker, steward of 
 Southwark, put upon several offices, as constables and the like, which 
 they are willing to do; but the oaths Jt)eing tendered to them, from 
 which they think themselves exempted by the king's declaration for li- 
 berty of conscience, they are threatened to be fined and otherwise mo- 
 lested, for their refusal to take them ; his majesty commands me to let 
 your lordship know, that his pleasure is, that the said Edward Brooker, 
 Henry Jefferson, and Joseph Tomlinson, and all other Quakers, should 
 now, and for the future, either be allowed to serve the said offices, 
 without taking any oaths, or else that they be not fined or otherwise 
 molested upon that account ; and his majesty would have you give order 
 therein accordingly. 
 
 I am, my Lord, 
 Your Lordship's most humble servant, 
 
 SUNDERLAND.' 
 
 Now whereas in some places goods taken from the Quakers lay still 
 unsold, the king ordered those goods to be restored to them, as may ap- 
 pear by the following letter, written to the mayor and aldermen of 
 Leeds, in Yorkshire: 
 
 ' Whitehall, Dec. 14, 1687. 
 ' Gentlemen, 
 ' The King being informed, that some goods belonging to John Wales, 
 and other Quakers of Leeds, which were seized and taken from them 
 upon the account of their religious worship, do remain unsold in the 
 hands of John Todd, who was constable at the time of the seizure, 
 or in the hands of some other persons ; and his majesty's intention being, 
 that all his subjects shall receive the full benefit of his declaration for 
 Hberty of conscience, his majesty commands me to signify his pleasure 
 to you, that you cause the goods belonging to the said John Wales, and 
 all other Quakers of Leeds, which were heretofore seized upon the ac- 
 count of religious worship, and are unsold, in whose hands soever they 
 remain, to be forthwith restored to the respective owners, without any 
 charge. 
 
 I am, gentlemen, 
 Your affectionate friend and servant, 
 
 SUNDERLAND.' 
 
 By such means some got their goods again, that had been taken from 
 them upon the account of religious worsiiip; for in many places they 
 lay long unsold, because few would buy goods so taken. And that the 
 king by these his favours, drew the love and affection of many of his 
 subjects towards himself, none need to wonder; for whatever his reli- 
 gion was, he deUvered them from that grievous burden, under which 
 they had been oppressed so many years. To this may be added, that 
 he used them kindly in all respects ; and would not suffer his servants 
 to molest any for not pulling off their hats, when they came near his 
 royal person. Nay, so far went his condescension, that a certain coun- 
 tryman of the Quakers' persuasion, coming to him with his hat on his 
 head, the king took off his own hat, and held it under his arm ; which 
 the other seeing, said, ' The king needs not keep off his hat for me.' To 
 which that prince returned, ' You do not know the custom here, for that 
 requires that but one hat must be on here.' I have been told of more 
 
216 THE HISTORY OF THE [1688 
 
 such like occurrences, which I pass by ; but it appears from thence 
 that the king endeavoured to have among the Quakers the repute of a 
 mild and courteous prince. And this year he gave also full liberty of 
 conscience in Scotland, and freed those that were still under sufferings, 
 granting them the free liberty of their religious meetings. The said 
 liberty he also allowed to the Presbyterians, provided they should not 
 meet in the fields, or in sheds, as some did. 
 
 The king having thus granted liberty of conscience to people of all 
 persuasions, did whatever he could to introduce popery in England; for 
 he permitted the Jesuits to erect a college in the Savoy at London ; and 
 suffered the friars to go publicly in the dress of their monastical orders. 
 This was a very strange sight to Protestants in England, and it caused 
 no small fermentation in the minds of people, when the fellows of Mag- 
 dalen College at Oxford, were by the king's order dispossessed, to make 
 way for Romanists. This was such a gross usurpation, that W. Penn, 
 who had ready access to the king, and who endeavoured to get the 
 penal laws and test abrogated, thinking it possible to find out a way 
 whereby to limit the Papists so effectually, that they should not be able 
 to prevail, did, for all that, not omit to blame this usurpation at Oxford, 
 and to tell the king that it was an act which could not in justice be de- 
 fended, since the general liberty of conscience did not allow of depriv- 
 ing any of their property, who did what they ought to do, as the fel- 
 lows of the said college appeared to have done. But this could not 
 cool the king's zeal for popery, for he drove on so fast, without disguise, 
 to that degree, that the pope's nuncio, D'Ada, this summer made his 
 public entry at Windsor in very great state. 
 
 Great endeavours were now made to repeal the penal laws and tests ; 
 for when this point was gained, then Papists might be admitted into the 
 government as well as others ; and such a general liberty of conscience 
 making an alluring show, several dissenters, as Baptists and others, 
 served the king with their pens on this account : and W. Penn, who al- 
 ways had been a defender of liberty of conscience, was also not inac- 
 tive in this affair, though with a good intent, howbeit he might have 
 failed in his expectation. I remember when in those days the patrons 
 of the church of Rome asserted liberty of conscience to be a Christian 
 duty, I heard somebody say, " Can the Ethiopian change his skin, or the 
 Leopard his spots ?" The king laboured also to persuade the prince 
 and princess of Orange, to give their assent to the repealing of the 
 test and penal laws ; but this could not be obtained of them. And 
 since the king caused the advocate James Stuart, to write concerning 
 this matter to the heer Fagel, counsellor and chief pensionary at the 
 Hague ; Fagel answered this paper in a letter to the said James Stuart, 
 wherein he declared the judgment of the prince and princess in this 
 case ; and signified that they were willing to assent to the repealing of 
 the penal laws, as far as they had any tendency to the exercise of wor- 
 ship ; but as for those that debarred Papists from sitting in parliament, 
 of which the test was not the least, they could not give their assent to 
 the repealing of such limitations. This letter was generally approved 
 by the Protestants in England, but the king for all that weijt on with 
 the introducing of popery; and about the beginning of the year 1688, 
 he not only put in several Romanists to be fellows of Magdalen College 
 at Oxford, but endeavoured also to usher those of his persuasion into 
 the magistracy ; and the better to cloak this design, -he would have other 
 
1688] MOl'LE CALLED QUAKERS. 217 
 
 dissenters also chosen : but they generally riejected this offer, as did 
 also Stephen Crisp, at Colchester, who was too circumspect to be caught 
 thus, and therefore he declined the offer. 
 
 The king's declaration for liberty of conscience was, on the 27th of 
 the month called April, published again, to show that he was firm and 
 constant in his resolution, and that his intentions were not changed since 
 he issued it out, to excite his subjects to join in it, and to choose such 
 members of parliament as might do their pirt to finish what he had 
 begun. Hereto was annexed an order of the council, for reading this 
 declaration in all churches and chapels throughout the kingdom ; and 
 ordering the bishops to send and distribute the declaration throughout 
 their several dioceses, to be read accordingly. But they refused to do 
 so, pretending it was not legal, (though some there were who thought 
 it was,) because they were against liberty of conscience. Now the 
 archbishop of Canterbury, and six other bishops, petitioned the king 
 not to insist on the distribution and reading of his declaration ; alleging 
 that their great averseness to the distribution and publication of it in 
 their churches proceeded neither from any want of duty and obedience 
 to his majesty, nor yet from any want of due tenderness to dissenters; 
 but because it was founded upon such a dispensittg power, as had been 
 often declared illegal in parliament. 
 
 This refusal the king so resented, that he sent these bishops to the 
 tower. Whilst they were thus confined, there was niuch discourse 
 every where about this matter ; and since it was well known that some 
 bishops had been the promoters of the former persecutions, some it 
 seems spoke also in prejudice of these that were now in coniBnement 
 This being reported to them, they said that the Quakers belied them, 
 and divulged that they, (the bishops,) had been the cause of the death 
 of some. This gave occasion to Robert Barclay to visit the bishops 
 in the tower; and speaking with them, he gave them undeniable proofs 
 of some persons who, by order of bishops, had been kept in prison till 
 death ; though they had been told of the danger of those persons by 
 physicians, tnat were not Quakers. This was so evidently manifested 
 by R. Barclay, that they were not able to deny it : yet Barclay told 
 them, that since they themselves were now under oppression, the inten- 
 tion of the Quakers was in no wise to publish such matters, lest thereby 
 they should exasperate the king against them. And they were careful 
 ihdeed not to do any thing that might aggravate the case of these pri- 
 soners ; for it was not time now to rub old sores, since the bishops them- 
 selves seemed to be inclined to declare for liberty of conscience. And 
 since this liberty was now enjoyed all over the kingdom, those called 
 Quakers thought it convenient at their yearly meeting, which was held 
 this summer at London, again to draw up an address to the king, and 
 to acquaint him of one thing more, which continued to be troublesome 
 to them. This address they presented to him, and was as followeth: 
 
 To King JAMES II. over England, &c. 
 
 7%e humble address of the People called Quakers, from their yearly-meeting 
 in*'London, the 6th day of the month called June, 1688. 
 
 • We, the king's loving and peaceable subjects, from divers parts of 
 his dominions, being met together in this city, after our usual manner, 
 Vol. 11.-28 
 
218 THE HISTORY OF THE [1688 
 
 to inspect the affairs of our Christian society throughout the.world, think 
 it our duty humbly to represent to him, the blessed effects the liberty 
 he has graciously granted his people to worship God according to their 
 consciences, hath had, both on our persons and estates: for whereas 
 formerly we had ever long and sorrowful lists brought to us from almost 
 all parts of his territories, of prisoners, and the spoils of goods by vio- 
 lent and ill men, upon account of conscience ; we bless God, and thank 
 the king, the jails are every where clear, except in cases of tithes, and 
 the repairs of parish churches, and some few about oaths ; and we do 
 in all humility lay it before the king, to consider the hardships our friends 
 are yet under for conscience-sake in those respects ; being in the one 
 chiefly exposed to the present anger of the offended clergy, who have 
 therefore lately imprisoned some of them till death ; and in the other 
 they are rendered very unprofitable to the public and themselves ; for 
 both in reference to freedoms in corporations^ probates of wills and tes- 
 taments, and administrations, answers in chancery and exchequer, trials 
 of our just titles and debts, proceeding in our trade at the custom-house, 
 serving the office of constables, &c. they are disabled, and great advan- 
 tages taken against them, unless the king's favour do interpose : and ais 
 we humbly hope he may relieve us, so we confidently assure ourselves 
 he will ease us what he can. 
 
 'Now since it has pleased thee, O king, to renew to all thy subjects 
 by thy last declaration, thy gracious assurances to pursue the establish- 
 ment of this Christian liberty and property upon an unalterable foun- 
 dation ; and in order to it, to hold a parliament in November next at 
 furthest: , , 
 
 'We think ourselves deeply engaged to renew our assurances of 
 fidelity and affection, arid with God's help intend to do our-parts for 
 the perfecting so blessed and glorious a work ; that so it may be out of 
 the power of any one party to hurt another upon the account of con- 
 , science : and as we firmly belieye that God will never desert this just 
 and righteous cause of liberty, nor the king in maintaining of it ; so we 
 hope by God's grace, to let the world see we can honestly and heartily 
 appear for liberty of conscience ; and be inviolably true to our own re- 
 ligion, whatever the folly or malice of some men on that account may 
 suggest to the contrary.' 
 
 This address being presented to the king, was well received. Some 
 have been ready to think, that the latter part of this address concerned 
 the office of magistrates, which, not without reason, it is believed that 
 a Christian might serve, with no more disparagement to an inoffensive 
 life, than it is inconsistent for a pious father to give due correction to 
 his rebellious child : for though our Saviour charges not to resist evil, 
 but to love enemies :,and that he reproving Peter, who from a forward 
 zeal cut off the high, priest's servant's ear, said to him, " Put up thy 
 sword into the sheath :" and that also the apostle James disapproves 
 war and fighting, yet we find in sacred writ, that the apostle Paul calls 
 the magistrate, the minister of God, and a revenger to execute wrath 
 upon him that doth evil : and he saith in plain terms, that he beareth not 
 the sword in vain. 
 
 But to return to my relation, and to take up again the thsead of this 
 
 history, from which I have been diverted a little by this digression ; 1 
 
 . know there were some in those days, who thought that if people of all 
 
 persuasions in England had a share in the government, proportionable 
 
1««8) PEOPLE CALLED QUAKERS. 219 
 
 to their nutttber, a means might have been found out to hinder any par- 
 ty, especially the Papists, from exalting themselves above the others. 
 But to me it seems not improbable, that if this had effect, and a higher 
 hand had not cut off the vpay thereto, it would have appeared that those 
 men did not reckon well. But it never came to this pass, for the king's 
 power was tottering already, though he endeavoured to support jt, even 
 with good means ; for to be helpful to his subjects, who, though free- 
 born men, were deprived of their freedom, merely because for con- 
 science-sake thay could not swear; and to help them to this 'right to 
 which they were entitled as well as others, could not be judged undue 
 means, unlessunder it had been hidden an intent to introduce this liber- 
 ty also in favour of the Papists, though they did not believe swearing 
 unlawful. 
 
 There were now at Norwich, about forty of the people called 
 Quakers, who having petitioned the king, that he would be pleased 
 to cause them to be made freemen, obtained the following order from 
 him: . 
 
 To our trusty and well-beloved our Attorney-General. 
 
 ' James R. 
 ' Trusty and well-beloved, we greet you well : whereas we have re- 
 ceived a good character of the loyalty of our well-beloved subjects, 
 Thomas Howard, Peter Launce, William Booly, Henry Jackson, Ed- 
 ward Pears, John Jenn, Nicholas Gomfit, John Harridence, John Gur- 
 ney, Samuel Wasay, Edmund Cobb, Philip Pain, Josiah Sherririgham, 
 Anthony Alexander, Thomas Darmar, John Cadee, John Fiddemstb, 
 William Kiddle, James Pooley, John Defrance, jun. Daniel Sharpin, 
 William Milchar, William Brown, John Sharpen, jun. Samuel Kettle, 
 Stephen Ames, Richard Rose, Benjamin Stud, Edward Monk, John 
 Cornish, John Hodson, James Polls, Michael Parker, Richard Brown, 
 Daniel Dye, jun. John Elsegood, John Pike, and John Allen, we have 
 thought fit hereby to require you forthwith to make all and every the 
 persons abovementioned, freemen of that our city of Norwich, with all 
 the rights and privileges thereunto belonging, without administering 
 unto them any oathj or Oaths whatsoever, with which we are graci- 
 ously pleased to dispense in their behalf; and for so doing this shall be 
 your warrant; and so we bid you farewell. Given at our court at 
 Whitehall, the 13th day of July, 1688, in the fourth year of our reigni 
 By his majesty's command. 
 
 SUNDERLAND.' 
 
 It was now said commonly that the king might not do thus ; and those 
 who grudged the Quakers this liberty, did not stick to set forth this dis- 
 pensation in very ill-favoured colours ; nay, they said that William Penn 
 advised the king to do what he could not do without breaking his pro- 
 mise. Yet if the king had made no greater infringement, his reign it 
 may be would have lasted longer: but the dispossessing of the fellows 
 of Magdalen College at Oxford, the imprisonment of the bishops, and 
 the public admittance of Jesuits and monks, caused a ferment in the 
 minds of people. Now the bishops were tried at the king's bench bar, 
 in Westmfnster-Hall ; but they were acquitted^ and so released. The 
 king also had appointed some ecclesiastical commissioners; but many 
 
220 THE HISTORY OF THE [1688 
 
 }ppied upon this as a kind of inquisition, and it seeoaed not well to agree 
 with liberty of conscience, which if he had maintained justly, accord- 
 ing to the advice of the Quakers in their address, it is not likely that 
 he would have coipe to such a strait, as now he was put to. 
 
 Not long before this time, one Theophila Townsend, a woman of 
 years, and understanding, published a book, wherein she gave a rela- 
 tion of the grievous persecution her friends in Gloucestershire had suf- 
 fered, by imprisonment and spoil of goods, and how she herself had also 
 undergone many sufferings, and had been imprisoned in the castle of 
 Gloucester more than three years. Among other cases, she relates also, 
 flow some time before her imprisonment, it happened, thst by order of 
 the. justices, Thomas Cutler and James George, she being seized in the 
 street, said to the latter, that the Lord would plead her cause, and that 
 what measure he meted, .should be measured to him again. And it 
 thus happened, that before she was released, the wife of the said George, 
 who took her from her husband, was by death taken from him. After- 
 wards this Geoi-ge came with the bishop of Gloucester into a meeting, 
 where Theophila was on her knees praying; at which the bishop ask- 
 ing him whether she was the woman he spoke of, and he answering, 
 ' Yes, nny lord ;' the bishop took her by the arm with such violence, that 
 he had almost pulled her down backward, saying, ' Give over, woman, 
 and obey the king's officers.' But such was her zeal, that it could not 
 be stopped; for the more opposition she met with, the-more she felt her- 
 self encouraged, and inspired, to praise God for his goodness: and 
 though the bishop stirred up the justice, yet it seemed not in his power 
 to break off the current of her speech ; so that they let her alone, till 
 she having discharged herself, stood up. Then the names of those that 
 were met, were t^ken in writing : and sometime after, she, though aged 
 and weakly, was in winter-season led three or four miles through the 
 snow, and committed to jail at Gloucester, where she was kept three 
 years and four months, and then released by king James. 
 
 Afterward she published a book, as hath been said already, in which 
 she gave an account how some of her friends had been beaten, punched, 
 and abused, to that degree, that-they died of it, as she testified to have 
 seen herself: ' Yet,' said she, though many died who were stronger 
 than I, it hath pleased the Lord to preserve my life, that I may speak 
 to the praise of his name, and tell of his wonders, and put you, persecu- 
 tors, once more in mind of what belongs to your peace. Blessed be the 
 JLiord, he ig risen for Zion's sake, which ye have ploughed long as a field ; 
 and when their enemies have done their worst, then the Lord shall 
 make his Zion to be an everlasting glory, and Jerusalem the praise of 
 the whole earth, And as ye see now in others that persecution is evil, 
 so see it also in yourselves ; repent in dust and ashes. Remember who 
 it was that said, the wise man's eyes are in his head, but the fool walk- 
 eth in darkness. The eyes of fools look out for mistakes in others, and 
 they blame in others whiat they are guilty of themselves. Methinks the 
 eye-lids of the morning, that is now dawned and rising before you, ought 
 to bring you to a true sight of your condition in this matter.' Going on 
 thus, she reproves the informers who had enriched themselves with the 
 spoils of their neighbours ; and she also relates how^ the priest of Glou- 
 cester had put his. name to a petition to the king, in which, justice 
 GeQrge,and others, desired that the meeting-ho.use of the Quakers might 
 i^B gjveo to the town, to make a work-house of for the poor, * But,' said 
 
1«88] PEOPLE CALLED QUAKERS. 221 
 
 she, ' this is like Judas, who, when the woman came with an alabaster 
 boK of very precious spikenard, said, ' Why was this waste made ? Why 
 was Dot this ointment sold, and the money given to the poor?' But the 
 scripture saith, that this he said, not that he cared for the poor, but be- 
 cause he was a thief, and had the bag. Thus the priest made it ap- 
 Eear by what he did, that he was not a true minister of the gospel ; for 
 e came short of the works of the law, which saith, 'Thou shalt not 
 eovet thy neighboui-'s house, nor any thing that is thy neighbour's.' And 
 Christ commands to do unto men, what we would have them to do to 
 us ; by which it is plain that such doings are contrary to the law and 
 the gospel. Those now who will have such blind sleepy watchmen 
 to be their teachers, let them pay them, and not constrain others, who 
 know them to be blind, to pay them also.' 
 
 Then speaking to those who had a hand in the- spoiling of goods, 
 and setting forth the odiousness of that work, she saith at last, ' I do not 
 write this from a spirit of revenge against any, but it is in the love of 
 <jod, to warn you, an(| to exhort you to repentance, that ye may find 
 mercy with the Lord, which is the real desire of my soul : I can truly 
 say, in the presence of the Lord, that I have nothing in my heart but 
 love and good-will to the worst of our enemies, and thisin purity of heart, 
 and in sincerity of mind. I desire really your eternal peace, and well- 
 being, though ye have hardened your hearts against the Lord, and his 
 truth and people. .Turn to the Lord, I beseech you; bow before the 
 Almighty; who will plead with all flesh, and shall call all to an account, 
 and reward every one according to what he hath done in the body, whe- 
 ther it be good or bad.~ Consider this therefore whilst ye have time, and 
 mind the things that belong to your peace, before they be hid from your 
 eyes: for the long suffering of the Lord will come to an end, who said, 
 " My spirit shall not always strive with man." Therefore whilst the 
 spirit of the Lord, his light, his grace, yet strives in your hearts, to turn 
 you off from your evil ways, be willing to embrace it, believe in it, take 
 counsel of it, submit to it with all your heart, be willing to be led and 
 guided by it, and incline your hearts to follow it in all things, and then 
 it will lead you to rest and peace with the Lord for ever. Yet more 
 she said ; but I break off. By such kind of emphatical speeches, some- 
 times persecutors have been so touched to the heart, that they them- 
 selves became harmless Christians. 
 
 I am come now almost to a conclusion of my relation concernmg 
 persecution ; of which I could have written much more, but that I 
 was unwilling to extend my work beyond what I should have been 
 well able to complete. Yet before I altogether part with this matter, I 
 will mention something concerning Theophilus Green, of whom men- 
 tion hath been made before. He lived at Battersea, not far from Lon- 
 don, and was a man beloved of his neighbours, because of his honest 
 conversation ; yet he was much persecuted, both for attending meetings, 
 and for preaching. Once it happened that some officers came to his 
 house to see whether there was a meeting, and they behaved them- 
 selves moderately: for what they did seemed agaipst their mind, it being 
 only in obedience to the order of justice Duke, who, on account of a for- 
 mer offence, had issued out warrants to make distress. The officers not 
 satisfied in the case, and seeing no meeting, went their way, and return- 
 ed the warrant; and T. Green went afterwards to the said justice, and 
 speaking to him, said amongst the rest, ' Consider what that mouth and 
 
322 THE HISTORY OF THE [1688 
 
 tongue of thine hath said formerly, viz. that I had beeh ever kind to 
 thee; and is this the way of requiting it^ Know for certain, that 
 that God whom I have served, and for whose cause I now suffer, will 
 avenge me; for vengeance is the Lord's, and he will repay it one way 
 or other, except thou speedily repehtest.-* At this saying the justice.be- 
 gan to tremble, and crying out, said, ' I will'do you no more hurt than 
 I will do my own soul. Pray go to the officers and tell them, I will 
 never trouble them any more upon the account of you.' Green did so ; 
 and they were glad of it. And Duke being upon some complaint dis- 
 missed, one Sir John Broadrick succeeded in his room ; and he was so 
 moderate, that he prevented the informers, by keeping Theophilus and 
 his friends out of their meeting-house, which was for about two years 
 and a half. 
 
 Afterwards they were suffered again to go into their meeting-house, 
 but then justice Forster came once, and taking their names, fined The- 
 ophilus 10/. as a preacher. And afterwards he with others coming with 
 a constable to seize for the fine, the constable being come to the door 
 of the house, said, ' Neighbour Green, where are you ? We are come 
 to seize your goods, if you will let us in. But this so displeased the 
 justice, that going down the yard, and seeing some oars and poles, he 
 required the constable to take them away. To which he answered, 'I 
 am no porter.' 'Then,' said the justice, 'command some others to do 
 it.' To which the constable returned, ' I command you to do it.' This 
 so enraged the justice, that he fined him. Some time after the said jus- 
 tice coming again with an high constable, and another petty constable, 
 seized a barge, and had it carried away, and several times offered it to 
 sale, but none would buy it. And after it had been carried about from 
 place to place for sale, at length it was found adrift by one who knew 
 not of its being seized; and hearing that it was Theophilus's barge, he 
 brought it to him. But Theophilus went to the constables, and told them 
 how it came to him, and where he had it, saying, since it was come to 
 him again he was willing to keep it ; but if they took it away again he 
 would not hinder them. This account being given to the justice,' he 
 sent a warrant, and committed Theophilus to the Marshalsea prison. 
 After three weeks the sessions was held at the Marshalsea ; and the last 
 day the said justice came to him in the prison, saying, he came out of 
 love to see him, and. to advise him for his good ; which was, that he 
 would have him pay his fine ; ' for,' said he, ' I am sure the grand jury 
 hath found the bill against you ; and if you should come off, I have such 
 an influence with the judge, as to cause the oath to be tendered to you; 
 and 1 know you will not take it ; and then you will be run to a premu- 
 nire, and are not like to come out as long as you live.' To which The- 
 ophilus answered, ' Thou saidst thy coming was in love, to advise me 
 for my good ; but by what thou hast said, it appears the contrary ; for 
 now I perceive thou hast devised as much mischief as thou canst against 
 me. As to the fine, if it were but ten pence, nay ten farthings, I would 
 not pay it. And if the Lord should permit thee to do as thou hast said, 
 and so be the cause of bringing my grey hairs the sooner to the grave, 
 my blood will be at justice Forster's door, and it will cry vengeance 
 against thee.' 
 
 The next day the two constables being called before the grand jury, 
 were asked what they had against Theophilus Green, that stood there 
 indicted ; and the high constable answered, ' As to Theophilus Green, 
 
PEOPLE CALLED QUAKERS. 223 
 
 he is as honest a man, though a Quaker, as lives about us; and he was 
 lately in office for the poor, and l^haved himself as well in it as any 
 hath done these twenty years. And, touching the barge he is indicted 
 for, when it came to him he came to us, and told how it came, and 
 where he had laid it, saying, if we would take it away again he would 
 not hinder us. This is all we have to say.' Some of the grand jury 
 knowing Theophilus very well, and the cause too, did aggravate the 
 matter very high against the justice: and as to the indictment they 
 brought it in ignoramus. So Theophilus was cleared by proclamation: 
 and sir Richard How, being one of the jury, advised him to arrest the 
 justice, there being two good actions, as defamation and false impri* 
 sonment. But Theophilus said he owned their love, but would leave 
 the thing to the Lord, for whose cause he suffered ; for vengeance was 
 the Lord's, and he would repay it. And it was but some little time after 
 that the said justice Forster died, as was reported, in great horror and 
 misery. The time when this happened I do not know exactly, yet I 
 take it to have been sqjue years before the time I now describe. We 
 see by this instance a very singular deliverance, such as did not befal 
 every one, but which could not but encourage Theophilus the more. 
 
 Before I conclude this year I must mention something concerning 
 W. Penn, who when the government of king James was sinking, not 
 only bore the blame of many miscarriages ; put by some was styled a 
 papist, though this was altogether false. But he had a great many 
 enemies ; and it was no new thing to brand the Quakers with the odi- 
 ous name of Jesuits : for thirty years before this time at Bristol great 
 endeavours were used to persuade people they were Franciscans. 
 William Penn patiently bore the slander of being decried as a Papist, 
 saying but little in justification of himself, till at length he made a re- 
 turn to a letter sent by one who seriously begged of him to give an an- 
 swer to those accusations that had been forged in prejudice of his repu- 
 tation. In this paper he ascribed his free access to the king, partly to 
 the relation his father, as admiral, and to the service of the said king, 
 and who was then duke of York, and high admiral of England ; and 
 bis special favour also in releasing him out of the tower of London in 
 the year 1669. To this he added, ' My father's humble request to him, 
 upon his death-bed, was, to protect me from the inconveniences and 
 troubles my persuasion might expose me unto ; and his friendly promise 
 to do it, and exact performance of it, from the moment I addressed my- 
 pelf to him : I say, when all this is considered, any body that hath the 
 least pretence to good-nature, gratitude, or generosity, must needs 
 know how to interpret my access to the king. — ^Is any thing more fool- 
 ish as well as false, than that because I am often at Whitehall, there- 
 fore I must be author of all that is done there, that doth not please 
 abroad. But supposing some such things to have been done ; pray tell 
 me if I am bound to oppose any thing I am not called to do : I never 
 was a member of council, cabinet, or committee, where the affairs of 
 the kingdom are transacted. I have had no office or trust, and conse- 
 quently nothing can be said to be done by me ; nor for that reason could 
 I lie under any test or any obligation to discover my opinion of pubhc 
 acts of state: and therefore, neither can any such acts, nor any silence 
 about them, in justice be made my crime. Volunteers are blanks and 
 cyphers in all governments. And unless calling at Whitehall once a 
 day, upon many occasions, or my not being turned out of nothing, (for 
 
224 fHE HISTORY OF THE [1688 
 
 that no office is,) be the evidence of my compliance in disagreeable 
 things, I know not what else can with any truth be alleged against me. 
 I am not without apprehensions of the cause of this behaviour towards 
 me; I mean my constant zeal for an impartial liberty of conscience. 
 But if that be it, the cause is too good to be in pain about it. I ever 
 understood that to be the natural right of all men ; and that he that had 
 a religion without it, bis religion was none of his own* For wbart is not 
 the religion of man's • choice, is the religion of him that imposes^ it : so 
 that liberty of conscience is the first step to have a reBgioni This is 
 no new opiniea with me, I have wrote many apologies within the last 
 twenty years to defend it, and that impartially. Yet I have as con- 
 stantly declared,, that bounds ought to be set to this freedom, and that 
 morality was the best; and that as often as that was violated under a 
 pretence of conscience, it was fit the civil power should take place. 
 Nor did I ever once think of promoting any sort of liberty of conscience 
 for any body^ which did not preserve the common protestancy of the 
 kingdom, and the ancient rights of the government : for to say trutb, 
 the one cannot be maintained without the other. — ^And till I saw n*y 
 own friends, with the kingdom delivered from the legal bondage wMch 
 penal laws for religion had subjected them to, I could with no satis&c- 
 tion think of leaving England, though much to my prejudice beyond 
 sea, and at my great expense here, having in all this time never had 
 either office, or pension, and always refusing the rewards or gratuities 
 of those I have been able to oblige.' Prom this little abstract of 
 William Penn's Apology, it appears sufficiently what kind of liberty he 
 defended ; and such a liberty afterwards took place in the reign of tfee 
 next king* 
 
 Of George Fox I have been long silent, and I do not meet with any 
 very remarkable transactions that concerned him, except that he wrote 
 much, both for edification of his friends, and for the instruction and ad- 
 monition of others ; for he was continually occupied with- the care of 
 the church, and that things might be kept in good order, which to per- 
 form the better, he now staid a long while in and about London. 
 
 In this year died William Dewsbury, one of the first preachers among 
 those called Quakers ; having been a very zealous teacher, and an emi- 
 nent instrument to the conversion, of many. He was born in York- 
 shire, and in his youth was a shepherd, and afterwards- put apprentice 
 to a clothier ; but when the civil wars broke out, he became a soldier 
 and joined with those who said they fought for the gospel. Now though 
 he was religious according to his knowledge ; yet growing more and 
 more serious, and turning his mind inwardly, he saw there were inward 
 and spiritual enemies to encounter- with, ttccording to the saying of the 
 apostle, ' We wrestle not against flesh and blood ; but against spiritual 
 wickedness,' &c. And this- state was inwardly manifested to him in the 
 words of our Saviour: 'Put up thy sword into the sheath. If my 
 kingdom were of this world, then would my servants fight' This 
 wrought so powerfully upon his mind, that he could no longer meddle 
 with martial affairs, but left the army; and returned to his former call- 
 ing, endeavouring to improve in true godliness, in which be so advanc 
 ed gradually, that when George Fox in the year 1651, came to Balby 
 in Yorkshire, and preached the gospel there, he could not but consent 
 to the doctrine declared by him, as being the saime of which he him- 
 self was already convinced in his mind, viz. that heed ought to be ^vea 
 
1688} PEOPLE CALLED QUAKERS, 225 
 
 to the inward Divine reprovings for that which is evil; which doctrine 
 was preached by George Fox under the denomination of the true light, 
 which enlighteneth every man coming into the world ; and that heed 
 must be given thereunto, as being the grace which brings salvatiofn, of 
 which the apostle speaks in his epistle to Titus, ii. 11, saying, " That it 
 hath appeared to all men." W. Dewsbury having heard such * ser- 
 mon as this, agreed not only with G. Fox in this point of doctrine, but 
 in process of time became himself also a very zealous preacher of it, 
 for which he fell under great sufferings ; insomuch that he was prisoner 
 at Warwick nineteen years for religion's sake, besides the imprison- 
 ments he suffered on that account in other places. But being now re- 
 leased, he came in the month called May to London, and preached a 
 sermon there concerning regeneration, which was taken from his 
 mouth in short hand, and afterwards printed as underneath.* His in- 
 
 * A Sermon preached by William Dewsbury, at Gracecharch Street, the 6th of the 
 
 Third month, 1688. 
 
 ' Mr Friends, 
 « Except 3/ou be rtgetterated and bom again, ye cannot inherit the Kingdom of God." 
 
 ■ This is the word of the Lord God to all people this day ; this lies not in airy pro- 
 fession, and in vain imagination, and whatsoever else it is that you deck yourselves 
 withal ; you must every particular man and woman be born again, else you cannot 
 enter into the kingdom of heaven. This was the doctrine of Christ in that prepared 
 body wherein he appeared in the world, and preached to Nicodemus, that standing doc- 
 trine to this moment of time, and will be so while any man breathes upon the earth ; 
 there is no other way, no other gate to enter into life, but by this great work of regen- 
 eration. Now to enforce people to come to this great work, and to set forward from 
 earth to heaven, all being driven out of Paradise by the cherubim set with a 6aming 
 sword, there is no returning to that blessed life, but by the loss of that life that did 
 grieve the Spirit of God, and which did cause man to be driven out ; there is no other 
 way of return again but by this new birth. As you are all driven and forced out of 
 Paradise, and the flaming sword and the chernbims are set to keep the way of the tree 
 of life, so you must return into the favour of God again, by the light of Christ ; and 
 you have line upon line, precept upon precept, here a little, and there a little, to direct 
 your minds to the light of Christ Jesus. As the first Adam was made a living soul, so 
 the second Adam is a quickening spirit. This know for certain, no man or woman can 
 be quickened, and raised up into the life of the second Adam, till the life of the first 
 Adam be taken away from them. 
 
 ' So now, let every one of you deal jilainly with your own hearts, how you came to 
 be a slain people to the life of the first Adam, in which life there was a working of the 
 mystery of iniquity in every part of man. One cries, ' Lo here is Christ ;' another, ' Lo 
 thore is Christ;' and every one is following his own imagination about the letter of the 
 Scripture; this is still but the vain spirit of man, running and striving to recover him- 
 self; and this is the cause there is so much profession of God, and so little of his nature 
 appearing among the sons and daughters of meui N'ow all of you that come to be 
 regenerated, you must come to the light of Christ ; there is no other way to it. He 
 wUl search your hearts, and try your reins, and set your sins in order before you, and 
 trace out the iniquities that compass you about ; therefore you must see yourselves a. 
 lost people, a sinful people, and so come to feel the weight of your sins upon your con- 
 sciences, there is no other way to come to life ; you will never complain of sin till you 
 are burdened with it, till you have a trumpet sounding in your ears, to awaken you, that 
 you may arise from the dead, that Christ may give you light : tliere is no other way, dear 
 people, you must bring your deeds to the light of Christ, and abide in the sentence of 
 condemnation ; if you save your lives, you lose them ; if you will lose your lives for 
 Christ's sake, there is no danger of your eternal life. John the Baptist, Christ's fore- 
 runner, declared, " I indeed baptize you with water unto repentance, but he that cometh 
 after me is mightier than I, the latchet of whose shoes I am not worthy to unloose, he 
 shall baptize you with the Holy Ghost, and with fire : whose fan is in his hand, and he 
 will thoroughly purge his floor, and will gather his wheat into his garner, but the chaff 
 
 Vol. 11.-29 
 
52© THE HISTORY OF THE [1688 
 
 tention was to have been at the yearly meeting of his friends ; but by 
 illness he was prevented ; and therefore before he grew worse, he re- 
 turned to Warwick, vvhere he lived. Being come thither, his disease 
 
 he will burn with unquenchable fire." What is it the better foryou to read the Scripture, 
 if you know not this fiery baptism, which all must know that are regenerated ; deceive 
 not yourselves, Christ will appear in flaming fire, and take vengeiince on all them that 
 know not God, and that obey not the gospel of our Lord Jesus Christ. 
 
 'I stand here as a witness of the Lord of life this day, there is no way for people to 
 come to salvation, but they must know Christ revealed in all their hearts. What is he 
 doing but rendering vengeance upon the carnal mind, self-pleasing, and all inordinate 
 affections ; he comes with vengeance to take away thy life ; he will baptize thee with 
 the Holy Ghost, and with fire.' If thou knowest not this, thou art not a true Christian, 
 thou wilt never look death in the face with joy, rior go down to the grave with triumph. 
 If thou livest at home in the body, and flyesf for thy life, and wilt not be willing to lose 
 thy life for Christ if thou art called to it, and if thou wilt not have Christ to wash thee, 
 (some for shyness and some for self-love will refuse this,) if Christ doth not wash thee, 
 thou hast no part in him ; you must come to Christ to purify you in the fiery furnace ; 
 the day of the Lord shall burn as an oven, (as the prophet speaks :) this is a dreadfiil 
 day, a day of vengeance, the day of the Lord Jesus Christ,, who redeemeth his people 
 from their sins. Sion is redeemed with judgment, and established with righteousness. 
 00 not make the way to heaven easier on your minds and imaginations than indeed it 
 IS, and think it not sufficient to live in an outward observance of the ways of God. If 
 your own wills be alive, and your corruptions remain untnortified, the judgment of God 
 will be your portion, therefore in the Lord's name come along with me; I am come to 
 declare what I have heard and seen of the Father. Come and examine thy conscience. 
 Hast thou brought thy deeds to the light ? Then thou hast received condemnation upon 
 thyself, and thy hauglitiness is bowed down, and laid low, and thou seest thyself a poor 
 liglsraWa^retch, before the eternal God. Whatsoever thou knowest of the mind of 
 GoB, BftSfethou reformed thy ways ? Come along With me, and tell me what is the ground 
 of thy 'faith, and thy confidence. Is it thy obedience and qualifications .'' Because 
 thy obedience is right, and thy qualifications right, what use dost thou make of them ? 
 Read the book of conscience ; hast thou no ground for thy faith ? Thou hast put on 
 the refotmed faith, and liveth an unreformed life : search and try thyself, man or woman. 
 Dost thou watch over thyself, and keep in a sense of thy dissolution, notwithstanding 
 all thy qualifications and partial reformation ? Dost thou strive to enter in at the strait 
 gate, and the narrow way ? Here is the lost sheep thou seekest, the life of thy will, 
 the life of the first Adam ; the Justice of God will not suffer thee to make a saviour of 
 thy duties and qualifications ; and to take God's jewels, and to deck thyself with them, 
 thou canst not be saved without the righteoiisncBs of God in Christ Jesus. What saith 
 thy conscience, art thou brought to this change of thy mind, and of thy conversation ? 
 Are you all willing to part with your sins, with your pride and haughtiness ? Are you 
 willing to part with your vile affections ? This is the work of God's grace upon you. 
 Dost thou place thy confidence in thy duties and qualifications, and takest God's jewels 
 and ornaments, and deckest thyself with them ? Thou tookest my jewels, saitb the Lord, 
 and didst play the harlot ; if thou return to the Lord, and Humble thyself^ and get 
 through this difficulty, thou wilt be happy for ever. This judgment of God, this flaming 
 Sword that turns every way, will keep thee from returning to sin, and bring thee to 
 Christ, and cut thee off from all hope of salvation but hy him, and make thee to see 
 the absolute need of a Saviour, and that thy life is hid with Christ in God. 
 
 ' It is God's infinite goodness to men that he will hide pride from them, and humble 
 them under his mighty hand. This is the condition of poor creatures that are slain hy 
 the hands of the Most pigl^ How may I know when I am slain and baptized, and 
 come to have sincerity? They that have this baptism enter into the heavenly life ; if you 
 love the light of Christ Jesus, it will be thus with you ; God will make short work in 
 the earth. He will set thy sins in order before thee, and make thee watchful unto prayer, 
 and lead thee to holiness of life and conversation, and make thee abhor thyself, and 
 despise all the pomps and pleasures and vanities of this vjroild,' ' When he hath adorned 
 thee with his graces, then watch for the light, and in the light of Christ thou shalt see 
 light, and that all thou hast done, and canst do, is but thy duty.' All this thou onghtest 
 to do ; thou art God's creature, and all this will not justify, thee in brder to thy eternal 
 salvation, for these services thou owest unto God. If thou diligently wait, thou shalt 
 see more light ; then the sword that proceeds out of the mouth of Christ, who is called 
 the Word of God, will cut thee off from all thy hopes of salvation from any thing thou 
 liast done, from any of thy qualifications, from any thing that thou canst do; so that 
 thou wilt be a hopeless soul,' nothing in thine owh sense and apprehension ;, the powef 
 
1688] PEOPLE CALLEP QUAKERS. 227 
 
 increased, and lying very sick in bed, and being visited by some of his 
 friends, he said to them iij great weakness of body, as followeth : 
 
 ' My God hath yet put it in my heart to bear a testimony to his name 
 and blessed truth, and I can never forget the day of his great power 
 
 of the first Adam muot die before hira, and thou wilt cry out, ' I am a dead, lost, and 
 undone creature j but there ie a life hid with Christ in God for me, but I can never 
 have it till I be slain into the will of God, and become as a little child, and be stripped 
 of all my own excellency that I have attained ; 1 must come to a sense of my own 
 misery, and fall down at the foot of God ; when I am become as a little child, humbled 
 and slain as to my own will, and confidence in my own righteousness ; I will not then 
 question but I shall live a holy life, but I will give all that life I had, for that life which 
 is hid with Christ in God.' O ! there is none come so far that ever miss of eternal life. 
 All shufiling people that would have salvation by Christ, and will not let him exercise 
 his heavenly power, his princely glorious power to baptize them into his death, it is 
 they that come short of salvation ; but all those that yield themselves up to Christ to 
 be redeemed through judgment, and are become as litUe children, these are in a happy 
 state. You know that our LSrd Jesus Christ took a little child in his arms, and said, 
 " Whosoever becomes not as a little child, 'cannot enter into the kingdom of heaven :" 
 you must all of you become as little children, and depend upon the mercy and free 
 grace of God; you must all come to a holy resignation of your wills to God's disposal; 
 if you come to Christ as little children, and depend upon him, you cannot miss of salva- 
 tion ; it is entailed upon such souls as hear the voice of Christ, they that hear the voice 
 of the Son of God shall live. 
 
 ' I stand here as a witness for the God of heaven, I never heard the voice of Christ, 
 (as his follower,) till I was slain and baptized, and lay as a little child under his heavenly 
 chastisements ; as soon as over my soul was brought to this in my humiliation, O then 
 the dreadful judgment was taken away, and the book of life was opened unto me, and 
 the Lord spake comfortable to me, I have loved thee with an everlasting love : and I was 
 made a Christian through a day of vengeance, and of burning as an pven, and the 
 haughtiness and pride of man in me was brought low. Now in this conformity to 
 Christ's death people may die into life, and blessed are the dead that die in the Lord, for 
 they rest from their labours, and their works do follow them. Away with all your own 
 wills, and your pride, and haughtiness, and your hypocrisy and deceit, and all dependency 
 upon any qualifications of your own ; you ,^ust come to have your life separated from 
 ou, else you will all perish. Those that will die with Christ, and be willing to die for 
 lim, he is revealed as a Saviour to them. He was before us in the days of his fiesh, and 
 complied with his father's will : he was nailed to the cross. The Son of God, when he 
 was come to the depth of his sufferings, what was his cry, " My God, my God, why 
 hast thou forsaken me !" This was for thy sake, and my sake, and every man and 
 woman's sake that do believe in him : he drank the cup which his Father gave him to 
 drink. If it was done thus to the green tree, what shall be done unto the dry .' He went 
 before us, and when ho cometh again he will take up to himself, and take us from the 
 filth of sin, that we may be made new creatures. 
 
 ' Now except we be born again we cannot enter into the kingdom of God, and tliere 
 is no becoming new creatures, till we be slain to the old man. Thou must be slain to 
 thy pride and haughtiness, and the corruption of thine own will and all selfishness, thou 
 must have God to burn it up in thee : the Holy Ghost will destroy, and burn up^ nothing 
 in thee, but that which will bring an eternal fire upon thy soul. Show me thou whom 
 my soul loveth ; where is the path of life, the footsteps, of the flock of thy companions ? 
 Why should I be as one that goes aside? Now every one that lives at home in the 
 bosom of self, take this with you,though you profess the truth.and live in an outward con- 
 formity thereunto, yet if you secretly indulge your corrupt wills, and live a flesh-pleas- 
 ing life, and consult with flesh and blood, and are not rent off' from your lusts, you cannot 
 enjoy the Lord of life ; while I am at home in the body, I am absent from the Lord. 
 ' The body of sin is a loadstone to draw you from the life of God, and from glorying 
 in the cross of Christ : this is flesh and blood, and flesh and blood cannot inherit the 
 kingdom of God. For the Lord's sake, for your soul's sake, and for the sake of your 
 eternal happiness, put not of this work, but pursue it, and it will be perfected. See how 
 Christ is revealed in you by the Holy Ghost, and with fire. God will redeem you by 
 the spirit of judgmentand burning; it is not ranging abroad in your minds, but you must 
 know Christ is in you except ye be reprobates ; if he hath set your eyes and hearts upon 
 himself, and made you to water your couch with your tears ; if he hath broken your 
 aleep, so as you have cried out, ' I shall be damned, and never come to salvation ;' (this 
 
 h: 
 
228 THE HISTORY OF THE [1688 
 
 and blessed appearance, when he first sent me to preaeh the everlasting 
 gospel, and proclaim the day of the Lord to all people. Therefore, 
 friends, be faithful, and trust to the Lord your God ; for this I can say, I 
 
 will be your cry, it was once my cry,) O let not your eyes slumber, nor your eye-lids take 
 any rest, Ml you be sure the Lord is your God ; if you find these qnalifications, you are 
 on your way, otherwise you will be like a deceitful bow, and never abide in judgment; 
 if you reject the counsel of God against yourselves, and refuse to be crucified with 
 Christ, and to be baptised with his baptism, you will never have life j but by his baptism, 
 and through the heavenly operation of his Spirit, if thou hast faith in Christ's name, 
 thou shalt be married to him in everlasting righteousness ; salvation shall be brought 
 to us, and eternal life be bestowed upon us ; even that life which is hid with Christ in 
 God, lie will give to every poor mournful soul that submits to his blessed will, and be- 
 lleveth in the Lord Jesus Christ : this is not a faith of our own making, nor a garment 
 of our own embroidery, but that which the Lord hath given to us. O happy man or 
 woman, that obtainest this gift of God ! O, who will not lose their lives for this ever- 
 lasting life ! Who will not die for this eternal life ? Now the 'matter lies in the deatli 
 of your own wills ; when you have done the will of God, then watch that your own 
 wills be slain, and that your cursed self take not the jewels of God, and his bracelets 
 and ornaments, and bestow them upon self, and paint and deck cursed self: and take 
 not the members of Christ, and make them the members of an harlot ; if you be dead 
 to your own wills, you are risen with Christ, and shall receive a resurrection to eternal 
 life : crucify self, and set the world at nought, and trample upon it, and all things of it, 
 and count them as dross and dung in comparison of Christ ; that the Father hath revealed 
 to be oar life, in the days of our sorrow and mourning, in the day of our calamity, in 
 the day when we cried our hope is lost. 
 
 ' Thus it hath been with the holiest people on earth ; it is not by works of righteous- 
 ness of thy own that thou canst be saved ; Christ comes to cut all these down, that thou 
 mayest be ingrafted into him, and justified by his grace. Do not make this matter of 
 talk, and say, I have heard this and that; but look into your own hearts, and see what 
 heavenly workings are there ; what there is of the power of tJie Lord Jesus, that hath 
 ^ade you to loathe this world, and the inordinate love of the creature, that you may 
 enjoy all these things, as if you enjoyed them not. We cannot when we are slain and 
 crucified to thip world, but say, my life is in Christ, when we come to ascribe nothing 
 to ourselves, and all to Christ : here is a blessed harmony, broken hearts, melted spirits, 
 and yet joyful souls ; poor creatures that were mourning and sighing, and crying before 
 the Lord in retired places, aijd yet rejoicinf" in Christ Jesus, I am risen with Christ, I 
 said, my hops is cut off, I will lie down in thy will, O God ; do what thou wilt with 
 jne, it is in thy sovereign pleasure and free gift, whether thou give me life or deny it to 
 pie : there must be a resign9,tion of ourselves to the will of God ; it was so with the 
 Lprd Jesus, and it is so with eyery true saint of God ; you must be humbled as little 
 (Children before the judgment be taken away, and the loving kindness of God sealed up 
 to your souls ; if you seek this work of God, you will find it ; if you seek it upon your 
 heds, in all your labours and concernments, in all yonr stations and relations ; if you 
 press aifler the new birth, you must use this world as if you used it not, and live a 
 jnarried life, as if you wore unmarried, for the fashion of this world passeth away. 
 This is not rantism. 
 
 ' But let me tell you, a new world comes by regeneration ; a man is not lifted up in 
 his own mind, but laid low in his own eyes, he waits for the wisdom of God to govern 
 him, and he is as a steward of the grace of God, to give to them that stands in need. 
 When a man is regenerated and born again, he is as contented with bread and water, 
 as with all the enjoyments of this world ; what is the matter ? His own will is gone, 
 fl,nd put down under his feet, and whatsoever it is that gives life to all his vain desires 
 and affections, there is a harmony of all within, a man praising of God, and blessing his 
 holy name ; there are »o entanglements shall draw away the heart from serving of God, 
 »nd seeking his glory j and if God shall call the husband from the wife, or the wife from 
 the husband, for the glory of his name, there is no whining and complaining, and crying 
 out, but giving them up, and a praising and blessing God, when they are called to such 
 an exercise ; and if they are not called to that, then they set their hearts to glorify God 
 in their several places and stations ; then they have a full content in a blessed resigna- 
 tipn. Here their wills are slain, but they praise God they have no desire, but Lord thy 
 will be dojjcj always praising God, always having the fear and the glory of God before 
 their eyes. All the mischief is hatched in pleasing men's own wills : that is, the counsel 
 of every heart that Christ doth not govern. Will you live as tlie Quakers .' Then you 
 jnust live contemptibly, the mistress and the maid are hail fellows well met. No, every 
 gne must walk in humility, and live in acquaintance with the God of heaven ; she that 
 
1688] PEOPLE CALLED QUAKERS. 829 
 
 never since played the coward, but as joyfully entered prisons as palaces, 
 and in the prison-house I sang praises to my God, and esteemed the 
 bolts and locks upon me as jewels. And, friend's, this I must once again 
 
 is wrought upon by the same spirit, mu8t with all diligence behave herself as becomes a 
 servant of the Lord. Here is now a new world, and the fashions of \he|Dld world are 
 gone ; all pride, haughtiness, crossness, and trampling upon one another axe all gone, 
 all slain through the operation of Christ, 
 
 ' What remains now, Christ is in me, and we are all one in him ; Christ laid down 
 his life for thee and me ; now ho reigns in me, and he hath prepared my body to die for 
 the truth, as his prepared body was laid down for my sin. It is a kind of foolish pro- 
 fession, to make profession of Christ, and live in covetousness, profancness, sensuality, 
 and the like ; they that are come to this heavenly birth, seek the things that are above, 
 thou canst do no other ; make the tree good, and the fruit will be good. You must be 
 ingrafted into the vine of God's righteousness ; O ! slight not the day of your visitation. 
 What was it to me to read of any being bom again, till I was slain, and knew the hea- 
 venly baptism of Christ Jesus ? Till I saw the flaming sword ready to slay me in every 
 way, in every turning. The light of Christ convinced me of sin, and his righteousness 
 justified me, and those works were abominable to me, that hindered my soul's passage 
 to Christ ; Christ Jesus m marrying my soul to himself seized upon me, and did work 
 effectually in me : there is the testimony of Christ in me, he hath sealed up my soul to 
 the day of my redemption. Here is a certain passage, and a certain way which never 
 any miss of, that lose their lives for Christ : if you be not ready and willing to lose 
 your lives for Christ, you shall never come here ; the gate is straight, and the way is 
 narrow, none come hither but those that die into an heavenly oneness with Christ. O, 
 friends, let us empty ourselves, that Christ may fill us ; let us be nothing in our own 
 eyes, that we may be all in him, and receive of his fulness. 
 
 ' Now I commend you to God's witness, that you may remember what hath been spo- 
 ken among you ; but consider, if you do not hearken to it, it will follow you, and be a 
 plague to you to all eternity ; if you will not yield up ourselves to Christ this day that 
 burns like an oven, this fire you must dwell with when out of the body, there will be no 
 quenching of this fire for ever ; but if you be so wise for your souls, as to resign your- 
 aelyes up to Christ, and come to him as little children, this will not hinder your earthly 
 concerns, though the world may account thee a fool, yet thou hast that part of heavenly 
 wisdom to do what thou dost as unto God : thou carriest to thy wife, as in the sight of 
 God, that she may be sanctified to thee, and thou to her ; and thou carriest becomingly 
 to thy children and servants, and thou wilt abound in grace, and in every good work, 
 which will be for thine eternal welfare. 
 
 ' O, I beseech you people, for the Lord's sake, wait for the light of Christ to guide 
 you ; learn of him to be meek and lowly, then happy are you ; for he dwelloth with tho 
 humble, but he beholdeth the proud afar off. This new birth, which is a true work, a 
 sincere and heavenly work, it will make you for ever. O make room for Christ in your 
 bearts, or else he is never like to dwell with you ; he loveth to dwell with the poor and 
 humble and contrite spirit, he abhors the proud, he will empty your souls, that he may 
 fill them. 
 
 ' And so I commend you to God. I have been long held in durance under great 
 weakness ; and I was restless, till I could come up to this great city of London, to 
 preach the everlasting gospel among you, and you see I am among you here ; pray every 
 one of you turn inward ; let not these words, passing through a mean vessel, be as a 
 bare empty discourse of truth to you, which you only hear, and take no further care 
 of your salvation. Take heed of despising the light that shines in the midst of you, 
 and be pressing forward to the heavenly work that is laid in the power of Christ Jesus, 
 even through judgment into death, and then he will give eternal life ; the Lord confirm 
 this, that it may rest upon your hearts, that you may be dead to the things of the world : 
 we are not come to Mount Sinai, that genders to bondage, but we are come to Mount 
 Sion, the city of tho living God, the heavenly Jerusalem, and to an innumerable company 
 of angels, to the general assembly, and church of the first-born which are written in 
 heaven, and to God the judge of all, and to the spirits of just men made perfect, and 
 to Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh 
 better things than that of Abel. This is the inheritance of the redeemed of the Most 
 High, blessed be the name of the Lord ; let us rest in hope, till he bring us to humility 
 and lowness of mind, that he may clothe us with heavenly glory, according to his pro- 
 mise, I will beautify ray house with glory, saith the Lord. This is the portion of a poor 
 people, that cast down themselves before tho Lord, that he may lift them up, and be all 
 in all to them, in whose blessed presence they shall have joy, and rivers of pleasures at 
 bis tight hand for evermore,' 
 
230 ^ TH^ HISTORY OF THE [1688 
 
 testify to you, in the name of the Lord God, that what I saw abov^ 
 thirty years ago, still rests as a testimony to leave behind me, that a 
 dreadful terrible day is at hand, and will certainly come to pass ; but 
 the time when, I cannot say; but all put on strength in the name of the 
 Lord, and wait to feel his eternal power, to preserve you through the 
 tribulations of those days that approach very near. This I have 
 further to Signify, that my departure draws nigh. Blessed be my God, 
 I am prepared, and I have nothing to do but die, and put off this cor- 
 ruptible and mortal tabernacle, this flesh that hath so many infirmities ; 
 but the life that dwells in it, ascends out of the reach of death, hell, and 
 the grave ; and immortality and eternal life is my crown for ever. 
 Therefore you that are left behind, fear not, nor be discouraged, but go 
 on in the name and power of the Lord, and bear a faithful and living 
 testimony for him in your day. And the Lord will prosper his work 
 in your hand, and cause his truth to flourish and spread abroad. For 
 it shall have the victory, and no weapon formed against it shall prosper.' 
 
 Thus fervent in spirit was W. Dewsbury in his latter end, and he 
 prayed to God very earnestly for all his friends, especially those that 
 were met at the annual assembly at London. And so he very piously 
 departed this life at his house, in a good old age, in the month called 
 June, in this current year. He was indeed a man of a remarkable zeal 
 and perception. He spoke sometimes to young lads as to men, telling 
 them that the blessing of the Lord would rest upon them if they lived 
 a godly life : some of which being since come to man's estate, have 
 experienced the truth of his saying. 
 
 Two days before the decease of William Dewsbury, Rebecca Tra- 
 vers departed this life at about the age of seventy-nine years. She 
 was a woman exceedingly well gifted ; and spoke not only sometimes 
 in public for edification of the church, but wrote also several books for 
 the advancement of piety; in one of 'whiclj she signified, that though 
 she had been a reader of the Scriptui-es from a child of six years old ; 
 yet when by the power of the eternal gospel she was turned from dark- 
 ness to light, the Scriptures then became much more plain to her, as 
 not wanting interpretation. She was an excellent open-hearted woman, 
 and took great care of the poor : she had several times been imprison^ 
 ed for religion, but persevered constantly in the faith, and so piously 
 entered into eternal rest. 
 
 As to state affairs, there now appeared a wonderful agitation in Eng- 
 land, since it was reported that the queen was big with child. And the 
 endeavours for introducing popery, besides the encroaching upon some 
 rights and privileges, caused such a stir, that William the third, prince 
 of Orange, and stadtholder, (or lord deputy,) of Holland, &c. was in- 
 treated and invited by the English Protestants, to come to their assist- 
 ance. This at length he did, and came over with a fleet, and a con- 
 siderable number of forces. What was the issue of this expedition, is 
 very amply described by other pens, and not properly my province to 
 relate ; wherefore I think it sufficient to my purpose to say, that the 
 prince after some difficulty at sea, came into England ; where having 
 many adherents, the king, many of whose forces deserted him, resolved 
 to go to France, whither the queen with the young child was gone some- 
 time before. Accordingly he went over, where he was well received 
 by the French king, who provided him a court at St. Germain's. Iii 
 
1688] PEOPLE CALLED QUAKERS. 231 
 
 the meanwhile the prince of Orange came to London, and was saluted 
 there by the great ones as the deliverer of England. The lord mayor 
 of the said city, with the aldermen and the sheriffs, having congratu- 
 lated him, the prince sent for some of the members of former parlia- 
 ments to come to him, and signified to them that he had desired them 
 to meet to advise him in the best manner how to pursue the ends of his 
 declaration in calling a free parliament^ for the preservation of the Pro- 
 testant religion, the restoring of the rights and liberties of the kingdom, 
 and settling the same, that fhey might not be in danger of being again 
 subverted. 
 
 In answer to this, thanks were given to the prince for his care and 
 pains in defence of the people, their religion, and laws. And all things 
 took a favourable turn for him. 
 
 In Holland a gbod while before a paper was published in print, called, 
 ' A Copy of a Letter written by a Quaker at London to his Friend at 
 Rotterdam.' In which forged letter were mentioned several things that 
 were not altogether untrue, and the prince's going over to England, 
 was also in a manner predicted. Who was the author of the said let- 
 ter, I could never learn, but of this I am fully satisfied, that he was no 
 Quaker; for it never was their way to ridicule princes, and to charac- 
 terize them with ridiculous denominations, as in the said letter we find 
 mentioned, of James of Great Britain, Mary of Modena, William of 
 Orange, and Mary of England, his wife. This was no more the lan- 
 guage of Quakers, than the following expressions that are found in this 
 letter. • The Spirit hath inspired me to tell thee, I should not be able to 
 declare my opinion, before the Spirit shall have revealed it to me. If 
 the Spirit doth dictate it to thee, go and speak with him. Dentsch hath 
 had a revelation, and the Spirit hath assured him,' &c. This foolish 
 language betrays itself, and serves for a palpable evidence, that it never 
 proceeded from the pen of any of the people called Quakers. But per- 
 haps the author of that letter knew a secret of state, whereof, (to re- 
 main unknown,) he would acquaint the world in a ridiculous way; that 
 under the cloak of being a Quaker, he should best continue undiscover- 
 ed, and that by this device the letter would spread the more, as indeed 
 it did ; for it had a very quick vent. 
 
THE 
 
 HISTORY 
 
 CHRISTIAN PEOPLE CALLED QUAKERS, 
 
 THE ELEVENTH BOOK. 
 
 I PROCEED now to the year 1689, in the beginning of which the 
 peers of the realm, &c. offered the administration of the government 
 to the prince of Orange, which he accepted of. Not long after he- 
 called a convention of the commons j for a parliament it could not be 
 named, since in England none but a king has power to call a parliament* 
 In the meanwhile the prince had caused the princess his consort, to 
 come over from Holland, into England ; and at length the convention, 
 after many great debates, came to this resolution, that the throne was 
 vacant ; the consequence of which was, that the prince and princess of 
 Orange were declared by the names of William the third, and Mary 
 the second, king and queen of EngJand, &c. and according were after- 
 wards crowned. A large relation thereof is to be found in several 
 books. By the way I will only say, that the coronation was performed 
 by the bishop of London, the archbdsbop of Canterbury having refused 
 to act in that solemnity ; at the performance of which the king and 
 queen were asked by the bishop, ' Will you solemnly promise and swear 
 to govern the people of this kingdom of England, and the dominions 
 thereto belonging, according to the statutes in parliament agreed to, and 
 the laws and customs of the same V To which the king and quee» 
 having answered, 'I solemnly promise so to do^ the bishop asked, 
 ' Will you' to your power cause law in justice and mercy to be execut- 
 ed in all your judgments V Answer was made, ' I will.' The next 
 question was, 'Will you to the utmost of your power maintain the law 
 of God, the true profession of the gospel, and the Protestant Reform- 
 ed religion; established by law? And will you preserve unto the 
 bishops and clergy of this realm, and to the churches committed to 
 their charge, all such rights and privileges as by law do or shall ap- 
 pertain to them, or any of them? To which the king and queen an-' 
 swered, ' All this I promise to do.' After this they laying each of 
 them their hands upon the book of the gospel, said, 'These things which 
 I have here before promised, I will perform and keep. So help me 
 God.' Under these punctual and nice questions was more hidden 
 
1689] THE HISTORY, &c- 233 
 
 than some would think. For the king having answered so as hath 
 been said, could not now free any from paying tithes to the clergy, 
 without violation of his oath. 
 
 Not long after William and Mary were thus made king and queen of 
 England^ they were also in Scotland declared king and queen of Snot- 
 land. And somebody in Holland denoted the year of his being made 
 king in this manner! 'VVILbeLMVs tertIVs angLIseVInDeX.' Not 
 longafter this a war was proclaimed against France, and the late king, 
 James, supported by the French king, went over to Ireland, from whence 
 in process of time he was driven away by king William, after the 
 bloody battle near the river Boyne; but that not belonging to this 
 history, I will not detain my reader with a relation thereof 
 
 A king having now mounted the throne, the convention was turned 
 into a parliament; and then this august assembly made it their busi- 
 ness to restrain the forcing, of consciexicie } and, an act passed for 
 exempting Protestant dissenters from the penal laws, Jby which some 
 dissenters, and especially^ the Quakers, had suffered and been perse- 
 cuted many years. Yet care was taken to keep that law in force by 
 which Papists were excluded from sitting in parliament. And those 
 penal laws, of which mention hath been made heretofore in dtie place, 
 were now restrained, except the test act, properly required for serving 
 in high offices, and to keep out the Papists. The aforesaid act gave also 
 liberty to dissenters to keep religious meetings, provided the doors were 
 not locked, barred or bolted, during the time of such meeting. But 
 none of these dissenters were freed from. paying tithes, or other church 
 duties, so called, to, the clergy, nor frora being cited before bishops' 
 courts. But this liberty of keeping public meetings was not allowed 
 to Papists; for all that would participate of the said liberty, were re- 
 quired to take the oath of allegiance; yet to comply with the people 
 called Quakers^ who for conscience-sake scrupled to take any oath, 
 this act enjoined that they should subscribe the following declaration : 
 
 '1 A. B. do sincerely promise and sofemnly declare, before God and 
 the world, that I will be true and faithful to king William and queen 
 Mary ; and I do solemnly profess and declare, that I do from my heart 
 abhor, detest and renounce, as impious and heretical, that damnable 
 doctrine and position, that princes excommunicated or deprived by the 
 pope, or any authority of the see of Rome, may be deposed or mur- 
 dered by their subjects, or any other whatsoever. And I declare that 
 no foreign prince, person, prelate, state, or potentate, hath, or ought to 
 have any power, jurisdiction, superiority, pre-eminence, or authority, 
 ecclesiastical or spiritual, within this realm.' 
 
 Besides this they were obliged to subscribe also another, with res- 
 pect to their orthodoxy, and for excluding Socinianism. 
 
 '1 A. B. profess faith in God the Father, and in Jesus Christ his eter- 
 nal Son, the true God, and in the holy Spirit, one Godj blessed for ever- 
 more : and do acknowledge the holy Scriptures of the Old and New 
 Testament to be given by divine inspiration.' 
 
 And lest any Papist might make use of this declaration, there were 
 required sufficient Protestant witnesses that the declarer was a Protes- 
 
234 THE HISTORY OF THE 
 
 tant dissenter. Besides'no congregation'or assembly for religious wor- 
 ship was permitted or allowed by this aot, until the place of such meet- 
 ing should be certified to the bishop of the diocese, or to the. archdea- 
 con of the archdeaconry; or to the justices of the peace at the general 
 or quarter-sessions of the peace for the county, city, or place, in which 
 such meeting should be held, and registered in the said bishop's or arch- 
 deacon's court respectively, or recorded "at the said general or quarter- 
 sessions: for which the register or clerk should not take greater fee or 
 reward than sixpence. 
 
 By this we now see the religion of the Quakers acknowledged and 
 tolerated by an act of parliament ; and themselves released frotn all 
 persecution for performance of their public worship, and their refusal 
 of the oath of allegiance. This was a work reserved for that great 
 prince king William, who being born in a country where force upon 
 conscience was abrogated, when a Protestant government was ' settled 
 there, now also according to his ability introduced the likeChri'stian liber- 
 ty in England : but to release from the payment of tithes was beyond his 
 reach, how unreasonably soever the clergy acted in this case ; where- 
 of about this time a notable instance was published in print, of one John 
 Bishop, a countryman at Wortham, from whom for two years tithes 
 there had been taken, horsfes, kine, and sheep, to the value of about se- 
 venty-six pounds, according to the estimate of impartial persons, though 
 rated by himself at eighty-three pounds. And yet the priest, Thomas 
 Thurlow, had declared upon his oath, that he believed that the tithes of 
 every year's .growth of the said Bishop, did amount one year with ano- 
 ther, to three pounds seventeen shillings and sixpence ; but the charges 
 were reckoned so -high, and the rating of the distrained goods was so 
 very much beneath the real value, that the loss thfereby sustained was 
 exceeding great. 
 
 In Barbadoes, in the West Indies, where the- inhabitants were mar- 
 shalled to bear arms, the Quakers, notwithstanding what had been or- 
 dered in their favour by king James, continued yet under hard sufferings, 
 of which more in the sequel. They now that were thus oppressed, sent 
 over a petition to the king, wherein they set forth how they were mo- 
 lested, aud prayed for relief ; which had such effect, that the king issued 
 forth the following order : 
 
 'At the Council at Whitehall, Dec. 12, 1689. 
 
 • Present the king's most excellent majesty in council. 
 
 Upon reading a petition of the people called Quakers, inhabiting the 
 island of Barbadoes, setting forth, that because the said Quakers could 
 not bear arms, nor take an oath in any case, they have suffered much 
 by virtue of an act made to settle the militia in the said island; as in, 
 the petition hereunto annexed, is more at large expressed ; his majesty 
 in council is graciously pleased to refer the matter of the said petition 
 to the examination of James Kendal, esq. his majesty's governor of Bar- 
 badoes for the time being, who, is to give the petitioners such relief in 
 relation to the militia, as to him shall seem just and reasonable to an- 
 swer their particular circumstances, and to make report thereof to his 
 majesty. 
 
 RICHARD COLLINGE.' 
 
1690J PEOPLE CALLED QUAKERS. 235 
 
 This year deceased Alexander Parker, sometimes mentioned. in this 
 history, being a njan not only of a godly life and coversation, but also 
 of a godly mien and grave deportment. In the following year, viz. that 
 of 165)0, Robert Barclay also departed this life, a man of eminent gifts 
 and great endowments, expert not only in the languages of the learned, 
 but also well versed in the- writings of the ancient, fathel-s, and other 
 ecqlesiastical writers, and furnished with a great understanding, being 
 not only of a sound judgment, but also strong jn arguments, and cheerr 
 ful in sufferings. Besides, he was of a friendly and pleasant,^yet grave 
 conversation, and eminently fitted for composing of differences ; and he 
 really lived up to what he professed, being of an unblameable deport- 
 ment, truly pious, and well beloved of those he conversed with. And 
 in this happy state it pleased God" to take him away out of this vale of 
 tears, into a glojious immortality, in the prime of his age, having not 
 liv-ed much above half the life of a man, as it is commonly accounted, 
 viz.lin his 42d year, on the third of October, at his house at Ury, in Scot- 
 land, where he died of a sickness, which did. not last long, yet he sigr 
 nified livith a good understanding, that it was well with him as to his 
 soul. 
 
 This year Stephen Crisp wrote an epistle of tender love and brother- 
 ly advice to all the churches of Christ throughout the world, in which 
 ne exhorted them more particularly, to charity; and since therein seve- 
 ral remarkable duties are held forth and recommended, I cannot well 
 omit to insert a copy of it here, which is as followeth : 
 
 'Dearly beloved friends and brethren, gathered out of the world by 
 the eternal, arm and power of the mighty God, to bear his holy name 
 in your generation; my love and life in the fellowship of the universal 
 spirit salutes you all, and my prayer to God is, you may be. kept stead- 
 fast and immoveable in the grace of God, and in the communion of his 
 holy Spirit, that ye may bring forth fruit in abundance, according to 
 the abundant mercy and grace bestowed upon you, to the.glory of God, 
 and to, your mutual joy, comfort, and edification. 
 
 ' Aljid that you may so do, let your eye be kept daily to the Lord, 
 and behold and take notice of the wondrous works, that he hath wrought 
 in you, and for you, sincSe the day ye were first quickened by his immor- 
 tal word, and stirred up to seek after him, and to wait upon him: how 
 gopd and gracious he hath been to ypu, in bringing you from the bar- 
 ren mountains, where yojar souls languished for the heavenly nourish- 
 ment; where you knew not the Lord, nor one another, but were with- 
 onta comforter, or any to sympathise with you in your mournings; 
 Oh, how hath he pitied your groanings, and had compassion on your 
 sighings, and brougJit you into acquaintance with those that were in 
 the like exercises; and then he taught you to believe on him that was 
 able to help you : and those that were thus taught of the Father, and felt 
 his drawing cords of love prevailing upon them ; these came to Christ 
 their Saviour, and in him began to feel an unity one with another, in 
 the faith you had received in him; whereby you believed he would 
 give you of his spirit to teach and guide yOu in the way of truth, righ- 
 teousness, and peace ; and thus was the foundation of your holy com- 
 munion laid, and a lively hop^Waised in each particular soul, that he 
 that had begun this blessed work would carry it on; and this hope 
 
236 THE HISTORY OF THE {1690 
 
 made you that were not ashamed to make a public profession of his 
 name before the world ; but cheerfully to take up his cross, and deny 
 yourselves of your former pleasures, friendships, and delights of this 
 world '■ this hope hath be6ri your support in many sharp trials, and bit- 
 ter combats you have had with the enemy of your souls' peace within, 
 and with the" enemies of God's holy wayand truth without; and in all 
 your conflicts you have found him nigh at hand, to put forth his power 
 on your behalf, as you have depended upon him for assistance.; and by 
 these experiences of ' his goodness, your faith hath been strengthened-; 
 and by the same word of life that quickened you, many more have 
 been reached unto^ so that you have seen a daily addition of strength 
 in the particular, and also an addition to your number, to your great 
 comfort and encouragement ; and many have come to wait upon the 
 Lord among you ; and many are daily inquiring the way to Zion, with 
 their faces thitherward. These things are worth your remembrance 
 and serious considerations, that you may4ook upon these' great mercies 
 as obligations upon your souls, to walk humbly before the Lord, and to 
 be devout and fervent in your testimony, for that God that hath done 
 thus great things for you. 
 
 ' And, -friends, consider of the .great works that this mighty arm of 
 the Lord hath brought to pass in the general, as well ias in the particu- 
 lar; how many contrivances have been framed, and laws and decrees 
 made to lay you waste, and to make you cease to be a people, arid 
 how have the wicked rejoicedl thereat, for a season, crying, 'Ah, ah! 
 thus would we have it^ they are all now given up to banishments, to 
 imprisonments, to spoils and ruins ; now let us see if that invisible arm 
 they trust in can deliver them.' Oh friends ! how hath your God been 
 your support in the midst of alljhese exercises! and- when he hath 
 pleased, how he hath quieted the sharpest storms; and turned back the 
 greatest floods and torrents of persecution that ever you met! and how 
 hath he confounded his and your enemies, and brought confusion upon 
 the heads of them that sought your hurt ! Were not these things 
 wrought by the power of God ? Did you number^ your policy, your 
 interest, or any thing that might be called your own, contribute any 
 thing to these your great preservations and deliverances 1 If not, then 
 let God have the glory, and acknowledge, to his praise,:these have been 
 the Lord's doings, and are marvellous in our eyes. 
 
 'Again, dear friends, consider how the wicked, one hath wrought in 
 a mystery among yourselves, to scatter you, and to lay you waste from 
 being a people as at this day ; how many several ways hath he tried, 
 raising up men of perverse minds, to subvert and to turn you from the 
 faith, and from the simplicity that is in Christ Jesus our Lord ; and to 
 separate you from that invisible power that hath been your strength, 
 and to separate you one from anotheVf and by subtle wiles to lead you 
 into a false liberty above the cross of Christ ; and sometimes by sowing 
 seeds of heresy and seditions, endeavouring to corrupt the minds of 
 whom they could with pernicious principles; but oh,_how have their 
 designs been frustrated, and the authors thereof confounded and broiight 
 to nought: and how have you been preserved as a flock under the hand 
 of a careful shepherd, even unto this xday, which ministers great cause 
 of thanksgiving unto all the faithful, who have witnessed the working 
 of this preserving power in their own particulars. 
 
 * Also, my friends, it is worth your eonsiderations, to behold how that 
 
PEOPLE CALLED QUAKERS. 237 
 
 by this invisible power so many faithful watchmen are raised up upon 
 the walls of your Zion; that in most of your meetings there be men 
 and women, upon whom God hath laid a concern to be taking care for 
 the good of the whole ; and to take the oversight upon them, to see ail 
 things kept in good and decent order, and to make due provision for 
 the comforting and relieving the necessities of the needy and distressed; 
 that nothing be lacking to make your way comfortable ; and the^e have 
 not been, nor are brought under this charge by any act of yours, but 
 God hath raised up pastors and teachers, elders and deacons of his own 
 elecfion and choice, and bowed their spirits to take upon them the work 
 and service to which they are appointed, for the Lord's sake, and for 
 the body's sake, which is the church ; to whom it may truly be said, as 
 in Acts XX. 28. " Take ye heed to the flock of God, over which the 
 Holy Ghost hath made you overseers," &6. And such Ought to be 
 hearkened to in the discharge of their trust, as those that must give an 
 account to him that called them, and gifted them for their several works 
 and services in the church. 
 
 * And by these way*s and means hath the Lord established among you 
 a heavenly government, and built as it were a hedge about you, that 
 ye may be preserved from generation to generation, a people fitted for 
 the glory that is, and shall daily more and more be revealed among and 
 upon the faithful, who delight in that power that called them to be saints, 
 and to bear a profession for the holy name of God, against the many 
 names and ways that men in their changeable minds have set up, that 
 the name of the Lord alone may be exalted. 
 
 * And, dear friends and brethren, I intreat you, that the consideration 
 of these great and weighty things which God hath wrought for you, 
 and aniong you, may have that deep and weighty influence upon your 
 soulsj that ye may find yourselves engaged to answer the love and mercy 
 of God in your lives and conversations, and in all you have to do in 
 this worJd; that ye may show forth the honour of God in all things, 
 that the light which hath shined in you, may shine forth through you 
 unto others, who yet sit in darkness ; that all men may know by your 
 innocent and harmless conversations, and by your close keeping to the 
 Lord, that ye are a people who are assisted and helped by a superna- 
 tural power, which governs your wills, and subjects them to his blessed 
 will ; and that guides and orders your affections, and sets them upon 
 heavenly and divitie objects, and that gives you ppwer to deny your 
 own private interests, where they happen to stand in competition with 
 the interest of truth ; for these, and these only, will^ be found the true 
 disciples of our Lord Jesus Christ, who can deny themselves, take up a 
 cross daily, and follow him in the g-uidance of his regenerating power; 
 which brings death upon itself, and crucifies the old nature, with.its af- 
 fections and lusts, and raiseth up a birth in yOu, that hath a holy will 
 and desire to serve the Lord, and do his will in the earth ; and such as 
 these are instruments in the hand of God for him to work by, and to do 
 works of righteousness, of justice, of charity, and all others the virtues 
 belonging to a Christian life, to the honour of Gfod, and for the comfort 
 and benefit of his church and people. 
 
 ' And all you, dear" friends, upon whom the Lord hath laid a care for 
 his honour, and for the prosperity of the truth ; and gathered you into 
 the good order of the gospel, to meet together to manage the affairs 
 thereof; take heed that ye have a single eye to the Lord, to do the 
 
238 THE HISTORY OF THEj [1690 
 
 Lord's business in the leadings of his Spirit, v?hich is but one, and 
 brings all that are given' up to be governed by it, to be of one mind 
 and heart, at least in the general purpose and service of those nieetings ; 
 although through the diversity of exercises, and the several degrees of 
 growth among, the brethren, every one may not see or understand alike 
 in every matter, at the first propounding of it; yet this makes, no breach 
 of the unity, nor hinders the brotherly-kindness, but puts you often upon 
 an exercise and an inward travailing, to feel the pure. peaceful wisdom 
 that is from above to open among you ; and every one's ear is open to 
 it, in whomsoever it speaks, and thereby a sense of life is given to the 
 meeting, to which all that are of a simf)le and tender mii^d join and 
 agree ; but if any among you should be contrary minded in the man-- 
 agement of some outward affair, relating, to the truth, this doth not pre- 
 sently break the unity that ye have in Christ ; nOr should weaken the 
 brotherly love, so long as he keeps waiting, for an understanding from 
 God, to be gathered into the same sense with you, and walks with you, 
 according to the law of charity. Such a one ought to be borne with 
 and cherished, and the supplications of your souls will go up to God 
 for him, that God may reveal it to him if it be his will ; that no differ- 
 ence may be in understanding, so far as is necessary for the good- of 
 the church, no more than there is in matters of faith and obedience to 
 God ; for, my friends, it is not of absolute necessity that every member 
 of the church should have the same measure of understanding in all 
 things ; for then where were the duty of the strong bearing with the 
 weak ? Then where were the brother of low degree 1 Where would 
 be any submitting to them that are set over others in the Lord ; which 
 ajl tend to the preserving unity in the church, notwithstanding the dif- 
 ferent measures and different growths of the members thereof; for as 
 the spirits of the prophets are subject to the prophets; so are the spi- 
 rits of all that are kept in a true subjection to the spirit of life in themi' 
 selves, kept in the same subjection to the sense of life given by the same 
 spirit in the church ; and by this means we come to know the one mas- 
 ter, even Christ, and have no room for other masters in the matter of 
 our obedience to God : and while every one keeps in this true subjec- 
 tion, the sweet concord is known, and the oil is not only upon Aaron's 
 head, but itreacheth the skirts of his garment also ; and things are kept 
 sweet and savoury, and ye love one another from the greatest to the 
 least in sincerity, and, as the apostle saith, without dissimulation ; and 
 this love excludes all whisperings of evil things ; all backbiting, tale- 
 bearing, grudging, and murmuring ; and keeps friends' minds clean one 
 towards another, waiting for every opportunity to do each other good, 
 and to preserve each other's reputation ; and their hearts are comfort- 
 ed at the -sight of one another ; and in all their affairs, both- relating to 
 the church and to. the world, they will be watchful over their own 
 spirits, and keep in the Lord's power, over that nature and ground in 
 themselves that would be apt to take an offence, or construe any word 
 or action to a worse sense than the simplicity thereof, ox the intention 
 of the other concerned will allow of. 
 
 ' And whereas it may often fall out, that among a great many, some 
 may have a different apprehension of a matter from the rest of their 
 brethren, especially in outward or temporal things ; there ought to be a 
 Christian liberty maintained for such to express their sense with free- 
 dom of mind, or else they will go away burdened; whereas if they 
 
1690] PEOPLE CALLED QUAKERS. 239 
 
 speak their nrtinds freely, and a friendly and Christian conference be ad- 
 mitted thereupon, they may be eased, and oftentimes the different ap- 
 prehension of such an one comes to be wholly removed, and his under- 
 standing opened, to see as the rest see ; for the danger in society doth 
 not lie so much in that, that some few may have a differing apprehension 
 in some things from the general sense, as it doth in this, namely, when 
 such that so differ, do suffer themselves to be ledoutof the bond of charitj', 
 and shall labour to impose their private sense upon the rest of their bre- 
 thren, and to be offended an'd angry if it be not received ; this is the seed 
 of sedition and strife that hath grown up m too many, to their own hurt.' 
 
 ' And, therefore, my dear friends, beware of it, and seek not to drive 
 a matter on in fierceness or in anger, nor to take offence into your 
 minds at any time, because what seems to be clear to you, is not pre- 
 sently received ; but let all things in the church be pjropounded with art 
 dwful reverence for him that is the head and life of it; who hath 
 said, " Where two or three are met in my nanie, I will be in the 
 midst bf them." And so he is, and may be felt by all who keep in 
 his spirit; but he that follows his own spirit, sees nothing as he ought 
 to see it. Therefore let all beware of their own spirits and natural 
 tempers; as they are sonietimes called, but let all keep in a gracious 
 temper ; then are ye fit for the service of the house of God, whose 
 hbuse ye are, as ye keep upon the foundation that God hath laid; 
 and he will build you up, and teach you how to build lip one an- 
 other in him, and as, every member must feel life in themselves, and all 
 from one head; this life will not hurt itself in any, but be tender of 
 the life in all; f6r by this • one life of the word ye were begotten, 
 and by it ye are nourished, dnd made to grow into your several 
 services in the church of God. It is no man's learning, nor artificial 
 acquirements ; it is no man's riches, nor greatness in this world ; it is 
 no man's eloquence and natural wisdom, that makes him fit for govern- 
 ment in the church of Christ ; unless he, with all his endowments, be 
 seasoned with the heavenly salt, and his spirit subjected, and his gifts 
 pass through the fire of God's altar, a sacrifice to his praise and hon- 
 our ; that so self be crucified and baptized in death, and the gifts made 
 use of in the power of the resurrection of the life of Jesus in him ; 
 and when this great work is wrought in a man, then all his gifts and 
 qualifications are sanctified, and they are made use of for the good of 
 the body, which is the church ; and are as ornaments and jewels, which 
 serve for the joy and comfort of all who are partakers of the same 
 divine fellowship of life in Christ Jesus our Lord; and thus come 
 many to be fitted and furnished to good works, which are brought 
 forth In their due seasons, for edification and building up the weak, 
 and for repairing the decayed places, and also for defence of them 
 that are feeble, that hurtful things may not come near them. 
 
 ' Oh friends ! great is the work the Lord hath called you to, and is 
 fitting you for, who innocently wait upon him ; and the Lord hath 
 opened my heart unto you, and laid it upon me 1o exhort and beseech 
 you to have a care that ye quit yourselves as ye, ought, in what God 
 requires of you ; and for the 'more particular expressing what lies 
 before me in the matter, I shall set down a few particular observations 
 for your benefit and advantage ; and my soul's desire is, that my 
 iabou^ of love may have a good effect in all your bosoms, that God 
 may be honoured thereby. And, friends, ye know the chief busmess, 
 
240 THE HISTORY OF THE [1690 
 
 to which ye are called in your particular men and women's meetings, 
 is under these two hieads, justice and charity ; the first, to see that every 
 one hath right done him ; and the other, to take care there be nbtjhing 
 lacking to the comfort of the poor, that are made partakers of the same 
 faith with you. 
 
 'And when ye meet about these things, keep the Lord in your eye, 
 and wait to feel his power to guide and direct you, to speak and be- 
 have yourselves in the church of God, as becomes the peaceable gos- 
 pel: and beware of all brittleness of spirit, and sharp reflections upon 
 eaeh other's words ; for that will kindle up heats, and create a false fire ; 
 arid when one takes liberty of a sharp word spoken out of the true fear 
 and tenderness, it oftentimes becomes a temptation to another ; and if 
 he hath not a great care, it will draw him out also, and then the first 
 is guilty of two evils; first, being led into a teftiptation, and then second- 
 ly, he becomes a tempter to others ; therefore all had need be upon their 
 watch, neither to tempt, nor be tempted; and let none think it. a suffi- 
 cient excuse for them that tney were provoked ; lor we are as answer- 
 able to God for every evil word spoken upon provocation, as without 
 provocation; for, for that end hath the Lord revealed his power to us, 
 to keep and preserve us in his fear and counsel in the time of our pro- 
 vocations ; and therefore if any man through want of watchfpliiess, 
 should be overtaken with heat or passion, a soft answer appeaseth 
 wrath, saith the. wise man ; and therefore such a time is fittest for a soft 
 answer, lest the enemy prevail on any to their hurt, and to the grief 
 and trouble of their brethren^ for it is the proper duty of watchmen and 
 overseers to spare the flock; that, is, let nothing come nigh them that 
 will hurt them, and Wound and grieve them ; nay, the good apostle was 
 so careful over the flock of believers, that if there were any doubtfill ' 
 matters to be disputed of, he would not have them that were weak in 
 the faith at such disputes ; much less_ ought they that are weak, to 
 see those that are strong, descend from their strength, and go into 
 the weakness where they are not able to bear ; for that is certainly the 
 weak that cannot bear ; those that really live in the strength and power, 
 they can bear even burdens for them that cannot bear their own. The 
 apostle in the place before-mentioned, when he sent for the elders of 
 Ephesus to Miletus, and left a charge with them, before he said, take 
 heed to the flock of God, he said, " Take ye heed to yourselves." And 
 indeed we are none of us like to discharge ourselves well towards 
 others, but by taking heed to ourselves, to be kept in that sober inno- 
 cent frame of spirit, which the truth calls for. 
 
 * In the next place, my dear friends, when ye are called upon in point 
 of justice, to give a sentence of right between friend and friendj take 
 heed that neither party get possession of your spirit aforehand, by any 
 way or means whatsoever, or obtain any word or sentence from: you in 
 the absence of the other party, he not being yet heard : there is nothing 
 more comely among men than impartial judgment; judgment is a seat 
 where neither interest, nor affection, nor former kindness may come ; 
 we may make no difference of the worthiness or unworthiness of per- 
 sons in judgment, as we may in charity ; but in judgment, if a good man, 
 being mistaken, hath a bad cause, or a bad man a good cause, accord- 
 ing tohis cause must he have sentence. It was a good saying,.he that 
 judgeth among men, judgeth for the Lord, and he will repay it. There- 
 fore let all be done as unto the Lord, and as ye are willing to answer 
 
1690] PEOPLE CALLED QUAKERS: 241 
 
 it in his presence; and although some may for a time be discontent 
 thereat, yet in time God shall clear up your innocpncy as the sun at 
 ' Booi^-day ; and they that kick at sound judgment wifl find but hard work 
 of it ; they do but kick against that which will prick them ; and how- 
 ever such through their wilfulness, and their abounding in their own 
 sense may hurt thfemselves, yet you will be preserved, and enjoy your 
 peace and satisfaction in the discharge of vour consciences in the sight 
 of God. " 
 
 ' And as concerning practical charity, ye know it is supported by li- 
 berality, and where liberality ceaseth, charity waxeth cold, yea, so far 
 ceaseth ,• where there is no contribution, there is no distribution ; where 
 the one is sparing^ the other is sparing; and therefore let every one 
 nourish charity in the root, that is, keep a liberal mind: a heart that 
 looks upon the substance that is given him, as really bestowed upon 
 him for the support of charity, as for the support of his own body : and 
 where people are of this mind, they will have a care of keeping back 
 any of God's part, fo« he hath in all ages,, in a most singular manner, 
 espoused the cause of the poor, the widow, and fatherless ; and hath 
 often signified by his prophets and ministers, a special charge upon rich 
 men that had this world's goods, that they should look to it that they 
 were faithful stewards of what they possessed, and that they might be 
 found in good works, and might not suffer their hearts so to cleave to 
 uncertain riches, as to neglect the service God had given them the 
 things of this life for: either to give them up when called- for in a testi- 
 mony of his worthy name, or to communicate of them to those that 
 >fvere in necessity. 
 
 'Now as concerning the necessities of thd poor, there is great need 
 of wisdom when ye meet together about that affair: for as I ,said be- 
 fore, though the worthiness or unworthiness of persons is not to be con- 
 sidered in judgment, yet in this it is ; and you will find some that God 
 hath made poor, and some that have made themselves poor, and some 
 that others have made poor, which must all have their several consid- 
 erations; in which you ought to labour to be unanimous, and not one 
 to be taken up with an affection to one person more than another; but 
 every one to love every one in the universal spirit, and then to deal ouit 
 that love in the outward manifestations thereof, according to the measure, 
 that the Lord in his wisdom working in you, shall measure forth to them. 
 
 ' And as to those who by sickness, lameness, age, or other impotency, 
 are brought into poverty by the hand of Providence ; these are your 
 peculiar care and objects pointed out to you, to bestow your charity 
 upon, for by them the Lord calls for it; for as the earth is the Lord's, 
 and the fulness of it, he hath by his sovereign power commanded in 
 every dispensation, that a part of what we enjoy from him, should be 
 thus employed. The Israelites were not to reap the corners of their 
 fields, nor to gather the gleanings of the corn nor vintage ; it was for 
 the poor; and in the time of the gospel, they were to lay apart on the 
 First day of the week, a part of what God had blessed them with, for 
 the relief of those that were in necessity; nay, they did not confine 
 themselves in their charity to their own meetings, but had an universal 
 eye through the whole church of Christ, and upon extraordinary occa- 
 sions, sent their benevolence to relieve the saints at Jeftisafem in a time 
 of need ; and all that keep in the guidance of the same universal Spirit, 
 
 Vol. II.— 31 
 
S42 THE HISTORY OF THE [1690 
 
 will make it their business to be found in the same practice of charity 
 and good works. To do good, and communicate, forget not, saith the 
 apostle: so they that forget not this Christian duty will find ouj the 
 poor's part in the corners and gleanings of the profits of their trades 
 and merchandisings, as well as the old Israelite did the corners and 
 gleanings of his. fieM ; and in the distribution of it, will have a regard 
 to comfort the bowels of such, who are by the divine providence of 
 God, put out of a capacity of enjoying those outward comforts of health, 
 and strength and plenty, which others do enjoy ; for while they are par- 
 takers of the same faith, and walk in the way of righteousness with 
 you, submitting themselves patiently to the dispensation of God's pro- 
 vidence towards them, they are of your household, and under your care, 
 both to visit and to relieve,, as members of one body, of which Christ 
 Jesus is head; and he that giveth to such poor, lendeth to the Lord, and 
 he will repay it. 
 
 *But there is another sort of poor, who make themselves poor through 
 their sloth and carelessness, and sometimes by their wilfulness, being 
 heady and high-minded, and taking things in hand that are more than 
 they can manage, and making a flourish for a season, and then, through 
 their own neglects, are plunged down into great poverty. These are- 
 a sort the primitive churches began to be troubled withal in the early 
 days of the gospel ; for the apostle took notice of some that would not 
 work at all, and sharply reproved them, and said, they that would not 
 work should not eat ; and these are commonly a sort of busy-bodies, 
 and meddlers with others' matters, while they negfect their own, and 
 run into a worse way than the unbelievers, while they profess to be be>- 
 lievers, yet do not take a due care for those of their own household. 
 
 ' The ^charity that is proper to such, is to give them admonition and 
 reproof, and to convince them of their sloth and negligence ; and if they 
 submit to your reproof, and are willing to amend, then care ougbt to 
 be taken to help them into a way and means to support themselves ; 
 and sometimes by a little help of this kind, some have been reclaimed 
 from the snares of their souls' enemy : but if they will not receive your 
 wholesome counsel and admonitions, but kick against it, either in theiir 
 words or actions, friends will be clear of such in the sight of God; for 
 it is unreasonable to feed them that will not be ruled by you, they break 
 the obligation of society by their disorderly walking; for our commu- 
 nion doth not stand only in frequenting meetings, and hearing truth 
 preached, but in answering the blessed principle of truth, in life and 
 conversation, and therein both the rich and the poor have fellowship 
 one with another. 
 
 ' There are another sort that are made poor by the oppressions and 
 cruelties of others. These oppressed poor cry loud in the ears of the 
 Almighty, and he will in his own time avenge their cause ; but in the 
 meantime there is a tenderness to be extended to them, not knowing 
 how soon it may be our turn ; and if there be need of council and advice, 
 or if any applications can be made to any that are able to deliver them 
 from the oppressors; in such cases let all that are capable be ready 
 and willing to advise, relieve, and help the distressed ; and this is an 
 acceptable work of charity, and a great comfort to such in their 
 sharp afflictions, and their souls wiU bless the instruments of their ease 
 and comfort. 
 
W90] PEOPLE CALLED QUAKERS. 243 
 
 ' And my dear friends, as God hath honoured you with so high and 
 holy a calling, to be his servants and workmen in this his great and no- 
 table day, and to work together in his power, in setting forth his praise 
 and glory in the earth, and gathering together in one the scattered 
 seed in this and other nations ; oh, let the dignity of your calling pro- 
 voke and encourage you to be diligent, attenders upon this work and 
 service you are called to, and let not your concerns in the world draw 
 you from observing the times and seasons appointed to meet together ; 
 but you that are elder, set a good example to the younger sort, by a 
 due observation of the hour appointed, that they that come first one 
 time, may not by their long staying for others be;discouraged, so 
 as perhaps they may be last another time; but when the time is 
 come, leave your business for the Lord's work, and he will take care 
 your business shall not suffer, but will add a blessing upon it, which will 
 do more for you than the time can do that inight be saved out of his 
 service. 
 
 ' And when you have to dp with perverse, and froward, or disorderly 
 persons, whom ye have occasion to reprove, and to rebuke for the truth's 
 sake, and you find them stout and high, and reflecting upon you ; then 
 is a time for the Lamb's meekness to shine forth, and for you to feel 
 your authority in the name of Christ, to deal with such an one, and to 
 wait for the pure and peaceable wisdom from above, to bring down 
 and confound the earthly wisdom. And in this frame of mind you 
 labour together to pull the entangled sheep out of the thicket, and to 
 restore that which is gone astray, to the fold again, if you can ; but if 
 you cannot, yet you save yourselves from the guilt of his blood ; and if 
 such do perish, his blood will be on his own head : but on the other 
 hand, if ye suffer their perverse spirits to enter, and their provocations 
 to have a place in you, so as to kindle your spirits into a heat of passion, 
 then you get a hurt, and are incapable to do them any good ; but words 
 will break out that will need repentance, and the wicked will be stif- 
 fened and strengthened thereby, and you miss the service that you did 
 really intend. Therefore, dearly beloved, keep upon your watch, keep 
 on your spiritual armour ; keep your feet shod with the preparation of 
 the gospel of peace, and the God of peace will be with you, and crown 
 your endeavours with good success, to your- joy and comfort, and will 
 bring up his power over your adversaries and opposers more and more, 
 to which many shall bow and bend in your sight ; and will bring shame 
 and confusion upon the rebellious* who harden their hearts and stiffen 
 their necks against the Lord, and his Christ, and kingdom ; which he 
 will exalt in the earth, notwithstanding all that Satan, and all his evil 
 instruments can do to hinder the growth and progress of his blessed 
 truth ; for of the increase of the government, and of the peace of the 
 kingdom of Christ, there shall be no end* 
 
 * And now, friends, I have cleared my conscience of what lay upon 
 me for some time, to write by way of remembrance, and as the exhor- 
 tation of my life unto you, I remain travailing in spirit for the welfare 
 of Zion : and although the outward man decays, yet in the inward man 
 I am comforted, in beholding daily the great" things that our God hath 
 done, and is still doing for those that have their sole dependance upon 
 him. So committing you to the grace of God, for your director and 
 preserver, in these and all your several services unto which God hath 
 
244 THE HISTORY OF THE [1690 
 
 called you, that by the operations of his mighty power ye may be kept 
 blameless and unspotted of the world, to his honour and your comfort, 
 and to the universal comfort and edification of the church, that so 
 praises and thanksgivings may fill your hearts and mouths, your 
 families, andyolif meetings; for he is worthy who is our tower, our 
 support, the Lord of hosts, the King of saints, to whom be glory, ho- 
 nour and renown, through this and all generations, for ever and ever. 
 Amen, 
 
 ' From your friend and brother, in 
 the communion and fellowship 
 of the gospel of peace and pu- 
 rity, 
 
 STEPHEN CRISP.' 
 
 London, the 15th of the 7th month, 
 1690. 
 
 Passing now by other matters of the year, we step to the next, being 
 that of 1691, about the beginning of which G. Fox departed this life, 
 who even in the last period thereof wrote much, and continued labo- 
 rious without fainting. The last epistle I find of his, was to his friends 
 and brethren in Ireland, who, because of the revolution and troubles 
 there, suffered much, chiefly, as I think, by the Papists ; and therefore 
 in the said epistle he exhorted his friends to steadfastness. This was 
 in the month callesd January ; and the next day, being the first of the 
 week, and the 11th of the said month, he went to the meeting at Grace- 
 church-street, where he preached very effectually, treating of many 
 things with great power and clearness : and concluded with a prayer. 
 After which, the meeting ending, he went to Henry Gouldney's, in 
 White-Htirt court, near the meeting-house, where lie said to some that 
 came with him, he thought he felt the cold strike to his heart, as he 
 came out of the meeting. Yet added, 'I am glad I was here: now I 
 am clear ; I am fully clear.' When those friends that were with him 
 were withdrawn, he lay down in his clothes upon a bed, but soon rose 
 again; yet after a little time he lay down again, complaining still of 
 cold ; and his strength decaying, he not long after undressed, and went 
 to bed, where he lay in much contentment and- resignation, continuing 
 very sensible to the last. His distemper increasing, and perhaps per- 
 ceiving that his end was at hand, he recommended to some of his 
 friends that came to him after having been sent for, the spreading of 
 books containing the doctrine of truth. And to some others who came 
 to visit him in his illness, he said, 'AH is well, the seed of God reigns 
 over all, and over death itself. And though, continued he, I am weak 
 in the body, yet the power of God is over all, and the seed reigns over 
 all disosderly spirits.' He used often, even in his preaching, when he 
 spoke of Christ, to call him the seed ; wherefore those that were with 
 him very; well knew what he meant when he spoke of the seed. Thus 
 he lay in a heavenly frame of mind, his spirit being wholly exercised 
 towards the Lord, and he grew weaker and weaker in body, until, on 
 the third day of the week, and of his sickness also, he piously departed 
 this life. About four or five hours before, being asked how he did, he 
 answered, « Do not heed, the power of the Lord is above all sickness 
 and death ; the seed reigns, blessed be the Lord.' And thus triumphing 
 
1690] PEOPLE CALLED QUAKERS, 245 
 
 over death, he departed from hence in peace, and slept sweetly on the 
 13th of the month, anciently called January, for being as a door or en- 
 trance into the new year, abqji^ ten o'clock at night, in the 67th year 
 of his age. His body was buried near Bunhill-fields, on the 16th of the 
 said month, the corpse being accompanied by great numbers of his 
 friends, and of other people also : for though he had had many enemies, 
 yet he had made himself also beloved of many. 
 
 He was tall of stature, and pretty big-bodied, yet very moderate in 
 meat and drink; neither did he yield much to sleep. He was a man 
 of a deep understanding, and of a discerning spirit : and though his 
 words were not always linked together by a neat grammatical. con- 
 nexion, and his speech sometimes seemed abrupt, as with a kind of gap; 
 yet he expressed himself intelligently, and what was wanting in human 
 wisdom, was abundantly supplied with heavenly knowledge. He was 
 of a quick apprehension ; and though his wit was not polished by hu- 
 man art, yet he was ingenious ; and in his prayers, which generally 
 were not very long, though powerful, appeared a decent gravity, mixed 
 with an awful reverence, to admiration. His qualities are at large set 
 forth by Thomas EUwood, an eminent author, who having much con- 
 versed with him, gave the following character of him. ' He was in- 
 deed an heavenly-minded man, zealous for the name of the Lord, and 
 preferred the honour of God before all things. He was valiant for the 
 t'-uth, bold in asserting it,patient in suffering for it, unwearied in labour- 
 ing in it, steady in his testimony to it, immoveable as a rock. Deep he 
 wa& in divine knowledge, clear in opening heavenly mysteries, plain and 
 
 Eowerful in preaching, fervent in prayer. He was richly endued with 
 eavenly wisdom, quick in discerning, sound in judgment: able and 
 ready in giving, discreet in keeping counsel ; a lover of righteousness; 
 an encourager of virtue, jtetice, temperance, meekness, purity, chastity, 
 modesty, and self-denial in all, both by word and example. Graceful 
 he was in countenance, manly in personage, grave in gesture, courteous 
 in conversation, weighty in communication, instructive in discourse ; 
 free from affectation in speech and carriage. A severe reprover of 
 hard and obstinate sinners ; a mild and gentle admonisher of such as 
 were tender and sensible of their failings. Not apt to resent personal 
 wrongs; easy to forgive injuries: but zealously earnest, where the hon- 
 our of God, the prosperity of truth, the peace of the church, were 
 concerned. Very tender, compassionate and pitiful he was to all that 
 were under any sort of affliction ; full of brotherly love, full of fatherly 
 care ; for indeed the care of the churches of Christ was daily upon him, 
 the prosperity and peace whereof he studiously sought.' Yet more is 
 said of him to his praise, both by the said Thomas EUwood and others, 
 but I will not detain my reader any longer therewith. His wife, about 
 six months before his death, came to him at London, and being glad of 
 his health, which then was better than some time before, she, after some 
 stay in the said city, returned home well satisfied, leaving him at Lon- 
 don, where his general service to the church seemed to be then most 
 requisite. After his decease an epistle was found, which was written 
 with his own hand, and left sealed up with this superscription, ' Not to 
 be opened before the time.' What this signified, seemed to be a riddle, 
 but he being now deceased, it was judged to be the time to open this 
 letter, which was directed to his friends, and was as foUoweth : 
 
246 THE HISTORY OI* THE [1691 
 
 ' For thi yearly and second-day'' s-meetin^ in London, and to all tht chil- 
 dren of God in all places in the moM. By and from G. Fox. 
 
 ' This for all the children of God every where, that are led by his spirit, 
 and do walk in his light, in which they have life, and unity, and fel- 
 lowship with the Father and the Son, and one with another. 
 
 ' Keep all your meetings in the name of the Lord Jesus, that be ga- 
 thered in his name, by. his light, grace, tcuth, power and spirit ; by 
 which you will feel his blessed and refreshiog presence among you, and 
 in you, to your comfort and God's glory. 
 
 * And now all friends, all your meetings, both men's and women's, 
 monthly and quarterly, and yearly, «fcc. were set up by the power, and 
 spirit, and wisdom of God : and in them you do know that you have 
 felt both his power, and spirit, and wisdom, and blessed refreshing spirit 
 amongst you, and in you, to his praise and glory, and your cotnfbrt : 
 so that you have been a city set on a hill, that cannot be hid. 
 
 ' And although many loose and unruly spirits have risen betimes td 
 oppose you and them, both in print and other ways ; but you have seen 
 how they have come to nought ; and the Lord hath blasted them, and 
 brought their deeds to light, and made them manifest to be the trees 
 without fruit, and wells without water, and wandering stars from the 
 firmament of God's power, and the raging waves of the sea, casting up 
 their mire and dirt : and many of them are like the dog turned to his 
 old vomit, and the sow that was washed, turned again to the mire. 
 And this hath been the condition of many, God knoweth, and his 
 people. 
 
 * And therefore all stand steadfast in Christ Jesus your head, in whom 
 you are all one, male and female, and know his government, and of the 
 increase of his ^vernment and peace there shall be no end ; but there 
 will be an end of the devil's, and of all them that be out of Christ, and 
 do oppose it and him, whose judgment doth not linger, and their dam- 
 nation doth not slumber : and therefore in God's and Christ's light, life, 
 spirit and power live and walk, that is over all, (and the seed of it,) in 
 love and in innocency, and in simplicity; and righteousness and holiness 
 dwell, and in his power and Holy Ghost, in which God's kingdom doth 
 stand. All children of new and heavenly Jerusalem, that is from above, 
 and i« free, with all her holy, spiritual children, to her keep yout eyes. 
 
 * And as for this spirit of rebellion and opposition, that hath risen for- 
 merly and lately; it is out of the kingdom of God and hesivenly Jeru- 
 salem; and is for judgment and condemnation, with all its books, words 
 and works. And therefore friends are to live a^d walk in the power 
 and spirit of God, that is oyer it, and in the seed, that will bruise and 
 break it to pieces: in which seed you have joy and peace with God, 
 and power and authority to judge it ; and your unity is in the powet 
 and spirit of God, that doth judge it; and all God's ^witnesses in his 
 tabernacle go out against it, and always have and will. 
 
 ' And let no man live to self, but to the Lord, as they will die in him; 
 and seek the peace of the church of Christ, and the peace of all men 
 in him : for blessed are the peace-makers. And dwell in the pure, peace- 
 able, heavenly wisdotn of God, that is gentle and easy to be intreated, 
 
1692] PEOPLE CALLED QUAKERS. 247 
 
 that is full of mercy ; all striving to be of one mind, heart, soul, and 
 judgment in Christ, having his mind and spirit dwelling in you, building 
 up one another in the love of G8jd, which doth edify the body of Christ, 
 his church, who is the holy head thereof. So glory to God through 
 Christ, in this age, and all other ages, who is the rock and foundation, 
 and the Immanuel, God with us. Amen, over all, the beginning and the 
 ending ; in him live and walk, in whom you have life eternal, in whom 
 you will feel me, and I you. 
 
 ' All children of new Jerusalem, that descends from above, the holy 
 city, which the Lord and the Lamb is the light thereof, and is the tem- 
 ple : in it they are born again of the spirit : so Jerusalem that is above 
 is the mother of them that are born of the spirit And so they that 
 come, and are come, to heavenly Jerusalem, are them that receive 
 Christ; and he giveth them power to become the sons of God, and are 
 born again of the spirit: so Jerusalem that is above, is their mother. 
 And such do come to heavenly mount Sioii, and the innumerable com- 
 pany of angels, and to the spirits of just men made perfect; and are 
 come to the church of the living God, written in heaven, and have the 
 name of God, and the city of God written upon them : so here is a new 
 mother, that bringeth forth a heavenly and a spiritual generation. 
 
 'There is no schism, nor division, nor contention, nor strife, in hea- 
 venly Jerusalem, nor in the body of Christ, which is made up of living 
 stones, a spiritual house. And Christ is not divided, for in him there is 
 peace. Christ saith, in me you have peace. And he is from above, 
 and not of this world ; but in the world below, in the spirit of it, there 
 is trouble : therefore keep in Christ, and walk in him, Amen. 
 
 G. F.' 
 
 'Jerusalem was the mother of all true Christians before the apostacy ; 
 and since, the outward Chrfstians are broken into many sects, and they 
 have gotten many mothers ; but all they that are come out of the apos- 
 tacy by the power and spirit of Christ, Jerusalem that is above, is 
 their mother, and none below her ; who doth nourish all her spiritual 
 children. 
 
 G. F.' 
 
 Read at the Yearly Meeting 
 iffXondon, 169L 
 
 This year I find that William Goodridge, of Banwell, in Somerset- 
 shire, was released from prison, where he had been confined about thir- 
 teen years. He had been premunired for refusing to take the oath : 
 and his goods, whereof the moveables were rated at about two hun- 
 dred ,and forty-four pounds, and the real estate counted worth sixty 
 pounds per annum, were confiscated. Thus to suffer spoil of goods 
 hath been the lot of many others, and among these was Benjamin Brown, 
 an ancient man, of Brownish in Suffolk, who also, for not taking the 
 oath, was stripped of all, so that his wife and child were fain to lie on 
 the floor without a bed. 
 
 Now time calls me to say something of the apostacy of George Keith, 
 who being in Pennsylvania, made a gre&t bustle there. He was a 
 witty person, and esteemed very learned ; and at the university obtain- 
 ed the degree of master of arts. He often also gave proofs of an high 
 soaring knowledge, and was very ready to shov^ from philosophy the 
 reasons and causes of many things in the creation ; but the doctrine of 
 
248 THE HISTORY OP THE [1692 
 
 Francis Mercurius, baron of Helmons, concerning the transmigration 
 of souls, became so palatable to him, that he not only in some manner 
 approved it, but also was believed to Hfeoncerned in the book contain- 
 ing two hundred queries about that matter, great part of which, as I 
 have been informed, he acknowledged to have been put in writing by 
 himself, though it appeared in public without the author's name. But 
 this notion meeting with no acceptance among the Quakers, his love to 
 them began to abate ; and his discontent increased, because two per- 
 sons, who opposed him, had, as he said, used some unwarrantable ex- 
 pressions, and were not so sharply reproved, as he, who was of a fiery 
 temper^ desired. He accused them that they had said, that the light 
 within was sufficient to salvation, without any thing else. From 
 whence he endeavoured to prove, that they excluded the man Jesus 
 Christ, as not necessary to salvation ; but they denied this to be their 
 doctrine. 
 
 He afterwards said of William Stockdell, one of those two persons 
 at Philadelphia in Pennsylvania, that he had charged him G. K. to have 
 preached two Christs, because he preached faith in Christ within, and in 
 Christ without us. Now though Stockdell would not allow this to be 
 true, and some of the hearers also denied it, though asserted by two 
 others of his 'party, yet G. Keith blew the fire of this quarrel, and so 
 got some adherents. He also charged the deputy-governor, Thomas 
 liloyd, to have said, that faith in Christ without us, as he died for our 
 sins, and rose again, was not necessary to our salvation.- But others 
 said, that the words were not so, and that the matter was not fairly 
 stated; since the question was not, whether faith in Christ without us, 
 as he died for our sins, and rose again, was not necessary to our salva- 
 tion ; but whether that faith were indispensably necessary to all mankind, 
 and that none could be saved without it, though they had not the means, 
 opportunity, T0r capacity to know or receive iti Which being asserted, 
 it was thought that such a position did not only exclude from salvation 
 whole nations, but also infants, and deaf and dumb persons. Better had 
 it been that such questions never had been started, for a passionate 
 maintaining of a different position often breeds strife and contention. 
 But G. Keith, with some others, having now separated themselves from 
 the society, he said his dissatisfaction was only with some unsound 
 Quakers in America ; but he was in unity with all faithful friends in 
 England. 
 
 And now he began to behave himself very disrespectfully, and was 
 on that account sharply reproved by the aforesaid Thomas Lloyd ; to 
 whom he did not stick to speak in a reproachful way, charging him 
 with impudence, and saying, that he was unfit to be a governor, and 
 that his name should stink, &c. And because some members of the 
 council did not expect to be better treated by him, since he had called 
 one of the magistrates inipudent rascal ; this was much resented, and the 
 more, because G. Keith having drawn in a. printer, published a paper, 
 wherein he not only scandalously slandered the diligence of the magis- 
 trates in restraining of robbers, but also the judicial proceedings against 
 murderers. And seeing several Mennonites of the county "Of Meurs 
 lived also in Pennsylvania, it was not much to be wondered, that they 
 who count it unlawful for a Christian to bear the sword of magistracy, 
 did stick to him; and to get adherents seemed the main thing he aimed 
 at; for he himself was not trained up under such a notion, but in the 
 
1692] PEOPLE CALLED QUAKERS. 849 
 
 doctrine of the kirk of Scotland. The consequence t)f this case was, 
 that Keith and one Thomas Budd, who, with him, had been compiler of 
 the aforesaid paper, were fined for it ; but yet the government was so 
 moderate, that the fine was never exacted : and for all that G. Keith 
 did not stick to make a great clamour of his sufferings ; and about two 
 years after he came into England, to make his complaint to the church 
 at London. • 
 
 This year in the month called August, Stephen Crisp deceased.near 
 London. He had long been weak in body, and was much afflicted with 
 the stone, performing nevertheless his ministry of the gospel ; and his 
 service was very acceptable, because he had a gift beyond many, be- 
 ing not only sound in doctrine and judgment, but grave and elegant in 
 his utterance, and well qualified for convincing his hearers, and to touch? 
 them to the heart ; so that he generj^lly met with a great concourse of 
 people. Four days before his decease, lying sick in bed, and being un- 
 der great pain, he was visited by G. Whitehead, to whom he said in 
 substance, ' I see an and of mortality, and yet cannot come at it; I de- 
 sire the Lord to deliver me out of this painful body : if he will but say 
 the word, it is done : yet there is no cloud in my way. I have a full 
 assurance of my peace with God in Christ Jesus; my integrity and up- 
 rightness of heart is known to the Lord; and I have peace and justifi- 
 cation in Jesus Christ, who made me so.* The day before his depar- 
 ture, G. Whitehead being come again to see him, found him in a dying 
 state and almost speechless ; yet he was understood to say, ' I hope, I 
 am gathering,! hope, I hope.' G. Whitehead near parting from him, ask- 
 ed him whether he had any thing to his friends ; to which he gave this 
 answer, ' Remember my dear love in Jesus Christ to all friends.' The 
 nextday, being the 28th of the aforesaid month, he died at Wandsworth, 
 about five miles from London, Many of his sermons taken in short hand 
 from his mouth are published in print, and give proofs of his having 
 been indeed an able minister of the gospel. 
 
 In this year died also Catharine Evans, who, as hath been mention- 
 ed here .before, had been long imprisoned at Malta. She had suflfered 
 much for her religion ; and in the year 1657, having at Salisbury exhor- 
 ted the people to repentance, this so incensed the magistrates, that by 
 order of Henry Ditton, justice, and Robert Good, mayor, she was strip- 
 ped, and fastened to the whipping-post in the market, and then whipped. 
 Afterwards coming tfeither again, and speaking to the people in the 
 market, by way of admonition, she was sent to Bridewell, and put into 
 a dark nasty place. After her return from Malta, imprisonment fell to 
 her share several times ; once at Welchpool in Montgomerysfiire in the 
 year 1666, for refusing to swear; and several years after she was 
 also imprisoned at Bristol. And after many adversities and great suf- 
 ferings, having lived to a great age, she died, and so entered into ever- 
 lasting rest. 
 
 Now I return again to George Keith, who appeared in the annual 
 assembly at London, anno 1694, but there he showed himself so pas- 
 sionate and boisterous, that no means could be found to compose the 
 difierence. Yet he seemed to get adherents among some of the Sepa- 
 ratists about London: but these also soon -growing wea,ry of him, he 
 got a place called Turner's-hall to preach in. Here at first he had a 
 great concourse of people, since novelties generally beget curiosity. 
 But he from time to time more" and more Courting those of the church 
 
 Vot. II.— 32 
 
250 THE HISTORY OF THE [1692 
 
 of England, and falling in with the Episcopalians, began to lose his es- 
 teem among people of other, persuasions, especially when at length he 
 entirely conformed to that church, which formerly in print he had zea- 
 lously attacked : but in process of time he took a gown, and was or- 
 dained to be a preacher. After which he sometimes preached with the 
 surplice on, which in all probability he would have abhorred before ever 
 fie joined with the. Quakers ; for he had been a member of the Presby- 
 terian kirk of Scotland, which always hath been a zealous opposer of 
 the episcopal ceremonies. And since he had contradicted that, -which 
 formerly he had asserted and defended in good earnest; and charged 
 the Quakers with a belief, which they never had owned to be theirs, 
 they found themselves obliged publicly, to set forth their, faith anew in 
 print, which they had often beforei asserted both in words and writing, 
 thereby to manifest that their belief was really orthodox, and agreeable 
 with the Holy Scriptures. This they did by the following representa- 
 tion, which in the year 1693, came forth in print at London, as follows, 
 with this title. 
 
 The Christian Doctrine, and Society of the People called Quakers, cleared, 
 
 ^c. 
 
 'Whereas, divers accounts have been lately published in print, of 
 some late division and disputes between some persons under the name 
 of Quakers in Pennsylvania, about several fundamental doctrines of the 
 Christian faith, (as is pretended by one party,) which being particularly 
 mentioned, and thereupon pccasionvery unduly taken by our adversa- 
 ries, to reproach both the Christian ministry, and whole body of the 
 people commonly called Quakers, and their holy and Christian profes- 
 sion, both in England and elsewhere, though no ways concerned in the 
 said division or matters charged, but rather grieved and troubled at it, 
 and at the indiscreet and reproachful management thereof in print, to 
 the amusing and troubling the world therewith, and giving occasion to 
 the loose, ignorant, and profane, to slight and contemn the truth, and 
 the interest of th^ tender religion of our, Lord Jesus Christ : 
 
 ' We are, therefore, tenderly concerned for truth's sake, in behalf of 
 the said people, (as to the body of them, and for all of them who are 
 sincere to God, and faithful to their Christian principle and profession,) 
 to use our just endeavours to remove the reproach, and all causeless 
 jealousies concerning us, touching those doctrines of Christianity, or 
 any of them pretended, or supposed, to be in question in the said divi- 
 sion; in relation whereunto we do in the fear of God, and in simplicity 
 and plainness of his truth received, solemnly and sincerely declare what 
 our Christian belief and profession has been, and still is, in respect to 
 Jesus Christ the only begotten Son of God, his suffering, death, resur- 
 rection, glory, light, power, great day of judgment, &c. 
 
 •We sincerely profess faith in' God by his only begotten Son Jesus 
 Christ, as being our light and life, our only way to the Father, and also 
 our only mediator and advocate with the Father, (a) 
 
 ' That God created all things, he made the worlds, by his Son Jesus 
 Christ, he being that powerful and living Word of God by whom all 
 things were made ; (A) and that the Father, the Word, and Holy Spirit 
 
 {a) 1 John ii. 3. John xvi. 6. 1 Tim. ii. 6. (6) Eph. iii. 9. John i. 1, % 3. Heb. i. 2i 
 
1692] PEOPLE CALLED QUAKERS. 251 
 
 are one, in Divine Being inseparable ; one true, living and eternal God, 
 blessed for ever, (c) 
 
 ' Yet that this Word, or Son of God, in the fulnesS of time, took flesh, 
 became perfect man, according to the flesh, descended and came of the 
 seed of Abraham and David, (d) but was miraculously conceived by 
 the Holy Ghost, and born of the Virgin Mary, (e) And also further, 
 declared powerfully to be the Son of God, according to the spirit of 
 sanctification, by the resurrection from the dead. (/) 
 
 • That in the Word, (or Son of God,) was life, and the same life was 
 the light of men ; and that he was that true light which enlightens every 
 man coming into the world; (g) and therefore that men are to believe 
 in the light, that they may become the children of the light ; (A) hereby 
 we believe in Christ the Son of God, as he is the light and life within 
 us ; and wherein we must needs have sincere respect and honour to, 
 and believe in, Christ, as in his own unapproachable and incomprehen- 
 sible glory and fulness : (t) as he is the fountain of life and light, and 
 giver thereof unto us^ Christ, as in himself, and as in us, being not di- 
 vided. And that as man, Christ died for our sins, rose again, and was 
 received up into glory in the heavens. (A) He having, in his dying for 
 all, been that one great universal ofiering, and sacrifice for peace, atone- 
 ment and reconciliation between God and man; (l) and he is the prq^ 
 pitiation not for our sins only, but for the sins of the whole world, (w) 
 We were reconciled by his death, but saved by his life. 
 
 ' That Jesus Christ, who sitteth at the right hand of the throne of the 
 majes.ty in the heavens-, yet he is our king, high-priest, and prophet, (n) 
 in his church, a minister of the sanctuary, and of the true tabernacle 
 which the Lord pitched, and not man. (o) He is intercessor and advo- 
 cate with the Father in heaven, and there appearing in the presence of 
 God for us, (p) being touched with the feeling of our infirmities, suffer- 
 ings and sorrows. And also by his spirit in our hearts, he maketh in- 
 tercession according to the will of God, crying, Abba, Father, (q) 
 
 ' For any whom God hath gifted, (r) and called sincerely to preach 
 faith in the same Chrtst, both as within and without us, cannot be to 
 preach two Christs, but one and the same Lord Jesus Christ, (s) having 
 respect to those degrees of our spiritual knowledge of Christ Jesus in 
 us, (<) and to his own unspeakable fulness and glory, (m) as in himself, 
 in his own entire being, wherein Christ himself and the least measure 
 of his light or life, as in us or in mankind, are not divided nor sepaia- 
 ble, no more than the sun is from its light. And as he ascended far 
 above all heavens, that he might fill all things, (x) his fulness cannot be 
 comprehended, or contained in any finite creature ; (y) but in some mea- 
 sure known and experienced in us, as we are capable to receive the 
 sante, as of his fulness we have received grace for grace. Christ our 
 Mediator, received the spirit, not by measure, (z), but in fulness ; 
 
 (c) 1 John V. 7. (<0 Rom. i. 3, 4. (e) Mat. i. 25. (/) Rora. i. 3, 4. (g) John i. 4. 
 9. {K) John xii. 36. Isa. ii. 5. (i) 1 Tim. vi. 16. (ft) 1 Pet. iii. 18. 1 Tim. iii. 16. 
 JVIat. xix. 28. and xxv. 31. Luke ix. 26. and zxiv. 26. (I) Rom. v. 10, 11. Heb. ii. 17, 
 18. Eph. ii. 16, 17. Col. i. 20, 21, 22. (m) 1 John ii. 2. 2 Cor. v. 14, 15. Heb. ii. 
 9. (n) Zech. ix. 9. Luke xix. 38. Johp xii; 15. Heb. iii. 1. Deiit. xviii. 15, 18. Acts 
 iii. 22. and vii.37. (o) Heb. viii. 1, 2. (p) Heb. vii. 25. Heb. ix. 24. (9) Rom. viii. 
 26, 27, 34. Gal. iv. 6. (r) Eph. iii. 7. 1 Pet. iv. 10. (s) 1 Cor. viii; 6. It) John xt. 
 26. and xvi. 13, 14, 15. (m) John i. 16. (x) Eph. iv. 10. (y) Col. 1. 19. and ii. 9. (s) 
 John iii. 34. 
 
252 THE HISTORY OF THE [1693 
 
 but to every one of us is given grace, according to the measure of his 
 gift, (a) 
 
 ' That the gospef of the grace of God should be preached in the name 
 of the Father, Son, and HoTy Ghost, (6) being one (c) in power, wisdom, 
 and goodness, and indivisible, or not to be divided, in the great work of 
 man's salvation. 
 
 • We sincerely confess and believe in Jesus Chtist, both as he is true 
 God and perfect man, (d) and that he is the author of our living faith in 
 the power and goodness of God, as manifested in his Son Jesus Christj 
 and by his own blessed spirit, or divine unction, revealed in us, (e) 
 whereby we inwardly feel and taste of his goodness, (/) life, and vir- 
 tue ; so as our souls live and prosper by and in him : and the inward 
 sense of this divine power of Christ, and faith in the same, and this in- 
 ward experience, is absolutely necessary to make a true, sincere, and 
 perfect Christian, in spirit and life. , . 
 
 ' That divine honour and worship is due to the Son of God ; (g) and 
 that he is, in true faith to be prayed unto, and the name of the Lord 
 Jesus Christ called upon, as the primitive Christians did, (h) because of 
 the glorious union or oneness of the Father and the Son ; (i) and that we 
 cannot acceptably offer up prayers and praises to God,-nor receive a 
 gracious answer or blessing from God, but in and through his dear Son 
 Christ. , 
 
 • That Christ's body that was crucified was not the godhead, yet by 
 the power of God was raised from the dead ; and that the same Christ 
 that was therein crucified, ascended into heaven and glory, (k) is not 
 questioned by us. His flesh saw no corruption, (l) it did not corrupt ; 
 but yet doubtless his body was changed into a more glorious (m)'and 
 heavenly condition than it was in when subject to divers sufferings on 
 earth ; but how and what manner of change it met vvithal after " it was 
 raised from the dead, so as to become such a glorious body, as it is de- 
 clared to be, is too wonderful for mortals to conceive, to apprehend or 
 pry into, and more meet for angels to see : the scripture is silent there- 
 in, as to the manner thereof, and we are not curious to inquire or dis- 
 pute it; nor do we esteem it necessary to make ourselves wise above (w) 
 what is written' as to the manner or condition of Christ's glorious body, as 
 in heaven ; no more than to inquire how Christ appeared in divers man- 
 ners or forms; (o) or how he came in among his disciples, the doors 
 being shut ; (p) or how he vanished out of their sight after he was risen- 
 However, we have cause to believe his body, as in heaven, is changed 
 into a most glorious condition, far transcending what it was in on earth, 
 otherwise how could our low body be changed, so as to be made like 
 unto his glorious body ; (q) for when he was on earth, and attended with 
 sufferings, he was said to be like unto us in all things, sins only except- 
 ed; (r) which may not be so said of him as now in a state of glory, 
 as he prayed for ; (s) otherwise where would be the change both in him 
 and us ? 
 
 (a) Eph. iv. 1. (Jb) Mat. xxviii. 19. (c) John i. 1, 2, 3, 4. (li) John i. 1, 2. Rom ix 
 5. 1 John V. 20. 1 Tim. U. 5. {e) 1 John ii. 20. 27. (/) 1 Pet. ii. 3. John vi. 33. 35" 
 51. 57, 58. te) John v. 23. HebJ i. 6. (A) 1 Cor. i. 2. Acts vii. 59. (i) John x. 30i 
 1 John V. (k) Luke xxiv. 26. {t) Psal. xvi. 10. Acts ii. 31. and xiii. 35. 37. (m) Phav 
 iii. 21. (n) 1 Cor. iv. 6. (0) John xx. 15. (p) John xx. 29. J^uke xxiv. 36, 37, and 
 xxiv. 31. (5) Phil. iii. 21. (j) Heb. ii. 17, and iv. 15. (s) John xxii. 5. 
 
1693] PEOPLE CALLED QUAKERS. 253 
 
 ' True and living faith in Christ Jesus the Son of the living God, (t) 
 has respect to his entire being and fulness, to him entirely as in himself, 
 and as. all power in heaven and earth is given unto him ; (m) and also 
 an eye and respect to the same Son of God (a) as inwardly making 
 himself known to the soul, in every degree of his light, hfe, spirit, grace, 
 and truth ; and as he is both the word of faith, and a quickening spirit 
 in us ; (y) whereby he is the immediate cause, author, object,, and 
 strength of our living faith in his name and power ; and of the work 
 of our salvation from sin and bondage of corruption: and the Son of 
 God cannot be divided from the least or lowest appearance of his own 
 divine light, or life in us or in mankind, no more than the sun fjom its 
 own light : nor is the sufficiency of his light within by us set up in op- 
 position to him the man Christ, or his fulness, considered as in himself, 
 as without us ; nor can any measure or degree of hght, received from 
 Christ, as such, be properly called the fulness of Christ, or Christ as in 
 fulness, nor exclude him, so considered, from being our complete Sa- 
 viour ; for Christ himself to be our light, our life, and Saviour, («) is so 
 consistent, that without this light we could not know life, nor him to 
 save us from sin or deliver us from darkness, condemnation or wrath 
 to come : and where the least degree or measure of this hght and life 
 of Christ within is sincerely waited in, followed and obeyed ; there is a 
 blessed increase of light and grace known and felt ; as the path of the 
 just it shines more and more, until the perfect day ; (a) and thereby a 
 growing in grace, and in the knowledge of God, and of our Lord and 
 Saviour Jesus Christ, hath been, and is truly experienced. And this hght, 
 life, or sfftrit of Christ within, (for they are one divine principle,) is suf- 
 ficient to lead unto all truth ; having in it the divers ministrations both 
 of judgment and mercy, both of law and gospel, even that gospel which- 
 is preached in every intelligent creature under heaven : it does not only, 
 as in its first ministration, manifest sin, and reproVe and condemn for 
 sin ; but also excites and leads them that believe in it to true repen- 
 tance; and thereupon to receive thjit mercy, pardon, and redemption in 
 Christ Jesus, which he hath obtained for mankind in those gospel terms 
 of faith in his name, true repentance and conversion to Christ, thereby 
 required. 
 
 ' So that the light and life of the Son of God within, truly obeyed^and 
 followed, as being the principle of the second or new covenant, as 
 Christ the light is confessed to be, even as he is the seed or word of faith 
 in all men, this does not leave men or women, who believe in the light, 
 under the first covenant, nor as the sons of the bond-woman, as the 
 literal Jews were, when gone from the Spirit of God, and his Christ in 
 them ; but if naturally leads them into the new covenant, in the new and 
 livRig way, and to the adoption of sons, to be children and sons of the 
 freewoman, of Jerusalem from above. 
 
 ' It is true, that "we ought not to lay aside, nor any way to undervalue, 
 but highly to esteem, true preaching and the holy scriptures; and the 
 sincere belief and faith of Christ, as he died for our sins, and rose again 
 for t)ur justification ; together with Christ's inward and spiritual appear- 
 ance, and work of grace in the soul ; livingly to open the mystery of 
 
 • 
 
 (0 John xvi. 1. (u) Mat. xxviii. 18, and xi. 27. John xvii. 2. Heb. ii. 8. (x) John xiv. 
 23, and xvii. 21, 22, 23, 24, 26. (j) 1 Cor. xv. 45. Rora x. 7, 8. (is) John i. 4. 9, and iii. 
 19, 20, and sii. 35, 36, 46, and viii. 12. (a) Prov. iv. 18. Psiil. zxxvi. 9. 
 
254 THE HISTORY OF THE [1693 
 
 his death, and perfectly to effect our -reconciliation, sanctification, and 
 justification ; and wherever Christ quahfies and calls any to preach 
 and demonstrate the mystery of his coming, death, and resurrection, 
 &c. even among the Gentiles, Christ ought accordingly to be both 
 preached, believed, and received. 
 
 ' Yet supposing there have been, or are snch pious and -conscientious 
 Crentiles, in. whom Christ vpas and is as the seed or principle of the 
 second or new covenant, the light, the word of faith, as is granted ; 
 and that such live uprightly and faithfully to that light they have, or to 
 what is made known of God in them, and who therefore in that state 
 cannot perisli, but shall be saved, as is also confessed ; and supposing 
 these have not the outward advantage-of preaching, scripture, or thence 
 the knowledge of Christ's outward coming, being outwardly crucified 
 and risen from the dead; can such, thus considered, be justly excluded 
 Christianity, or the covenant of grace, as to the virtue, Kfe, and nature 
 thereof, or truly deemed no Christians, or void of any Christian faith 
 in the life and power of the Son of God within, or be only sons of the 
 first covenant, and bond-woman, like the literal outside Jews ; or must 
 all be excluded any true knowledge or faith of Christ within them, unless 
 they have the knowledge of Christ as without them? No sure ! for that 
 would iniply insufficiency in Christ and his light, as within them, and 
 to frustrate God's good end and promise of Christ, and his free and 
 universal love and grace to mankind, in sending his Son. We charitably 
 believe the contrary, that they must haive some true faith and interest 
 in Christ and his mediation, because of God's free love in Christ to all 
 mankind, and Christ's dying for all men, (6) and being given for a 
 light of the Gentiles, and for salvation to the ends of the earth; (c) 
 and because of their living up sincerely and faithfully to his light in 
 them — their being pious, conscientious, accepted and saved, as is grant- 
 ed. We cannot reasonably think a sincere, pious, or godly man, wholly 
 void of Christianity, of what nation soever he be, because none can 
 come to God or godliness but by Christ, {d) by his Hght and grace in 
 them : yet we grant if there be such pious, sincere men or women, as 
 have not the scripture or knowledge of Christ, as outwardly crucified, 
 &c. they are not perfect Christians in all perfections, as in all know- 
 ledge and understanding, all points of doctrine, outward profession oi 
 Christ; so that they are better than they profess or pretend to be ; they 
 are more Jews inward, and Christians inward, than in outward show or 
 profession. These are Christians sincere and perfect in kind or nature, 
 in life and substance, though not in knowledge and understanding. A 
 man or woman having the life and fruits of true Christianity, the fruits 
 of the Spirit of Christ in them, that can talk little thereof, or of creeds, 
 points, or articles of faith, yea many that cannot read letters, yet iftay 
 be true Christians in spirit and life ; and some could die for Christ, that 
 could not dispute for him; and even infants that die in innocency, are 
 not excluded the grace of God, or salvation in and by Christ Jesus, the 
 image and nature of the Son of God, being in some measure in them, 
 and they under God's care and special Providence. See Matt, xviii. 
 2. 10. 
 
 • And though we had the holy Scriptures of the Old and New Testa- 
 ment, and a belief of Christ crucified and risen, &c. we never truly 
 
 (6) 2 Cor. V. 14, 15. (c) laa, xlU. 6. Luke ii. 32. Acts xiii. 47. (d) John xiv. «. 
 
1893] PEOPLE CALLED QUAKERS. 255 
 
 knew the mystery thereof, untU we were turned to the light of his grace 
 and spirit within us : we knew not what it was to be reconciled by his 
 death, and saved by his life ; or what it was to know the fellowship 
 of his sufferings, the power of his resurrection, or to be made con- 
 formable unto his death, we knew not, until he opened our eyes, and 
 turned our minds from darkness unto his own divine life and light with- 
 in us, 
 
 'Notwithstanding, wie do sincerely and greatly value the holy Scrip- 
 tures, preaching and teaching of faithful, divinely inspired, gifted, and 
 qualified persons, and ministers of Jesus Christ, as being great outward 
 helps, and instrumental in his hand, and by his spirit, for conversion, 
 where God is pleased to afford those outward helps and means ; as that 
 we neither do nor may oppose the sufficiency of the light or Spirit 
 of Christ within, to such outward helps or means, so as to reject, dis- 
 esteem, or undervalue them ; for they all proceed from the same light 
 and spirit, and tend to turn men's minds thereunto, and all centre therein. 
 
 ' Nor can the holy Scriptures or true preaching without, be justly set 
 in opposition to the light or Spirit of God or Christ within ; for his faith- 
 ful messengers are ministers thereof, being sent to turn people to the 
 same light arid spirit in them, Acts xxvi. 18. Rom. xiii. 2. 2 Cor. iv. 6. 
 1 Pet. ii. 9. 1 John ii. 8. 
 
 ' It is certain, that great is the mystery of godliness in itself, in its 
 own being and excellency : namely, that God should be and was mani- 
 fest in the flesh, justified in the spirit, seen of angels, preached unto the 
 Gentiles, believed on in the world, and received up into glory. 
 
 'And it is a great and precious mystery of godliness and Christianity 
 also, that Christ should be spiritually and effectually in men's hearts, 
 to save and deliver them from sin, Satan, and bondage of corruption, 
 Christ being thus revealed in true believers, and dwelling in their hearts 
 by faith, Christ within the hope of glory, our light and life, who of God 
 is made unto wisdom, righteousness, sanctification, and redemption, 1 
 Cor. i. 30. And therefore this mystery of godliness, but as in its own 
 being and glory, and also as in men, (in many hid, and in some reveal- 
 ed,) hath been and must be testified, preached, and believed ; where 
 God is pleased to give commission, and prepare people's hearts for the 
 same, and not in man's wills. 
 
 ' Concerning the resurrection of the dead, and the great day of judg- 
 ment yet to come, beyond the grave, or after death, and Christ's com- 
 ing without us, to judge the quick and the dead, (as divers questions 
 are put in such terms,) what the holy Scriptures plainly declare and 
 testify in these matters, we ha,ve great reason to credit, and not to ques- 
 tion, and have been always ready to embrace, with respect to Christ 
 and his apostles own testimony and prophecies. 
 
 ' 1. For the doctrine of the resurrection ; if in this life only, we have 
 hope in Christ, we are of all men the most miserable, 1 Cor. xv. 19. 
 We sincerely believe, not only a resurrection in Christ from the fallen 
 sinful state here, but a rising and ascending into glory with him hereaf- 
 ter ; that when he at last appears, we may appear with him in glory, 
 Col. iii. 4. 1 John iii. 2. 
 
 * But that all the wicked who live in rebellion against the light of grace, 
 and die finally impenitent, shall come forth to the resurrection of con- 
 demnation. 
 
256 THE HISTORY OF THE [1693 
 
 * And that the soul or spirit of every man and woman shall be re- 
 served in its own distinct and proper being, (so as there shall be as 
 many souls in the world to come as in this,) and every seed, yea every 
 soul, shall have its proper body, as God is pleased to give it, 1 Cor. xv. 
 A natural body is sown, a spiritual body is raised ; that being first which 
 is natural, and afterward that which is spiritual. And though it is said, 
 this corruptible shall put on incorruption, and this mortal shall put on 
 immortality; the change shall be such as flesh and blood cannot inherit 
 the kingdom of God, neither doth corruption inherit incorruption, 1 
 Cor. XV. We shall be raised out of all corruption and corruptibility, 
 out of all mortality; and the children of. God and of the resfirrection^ 
 shall be equal to the angels of God in heayen. (e) 
 
 ' And as the celestial bodies do far excel terrestrial, so we expect 
 our spiritual bodies in the resurrection, shall far excel what our bodies 
 now are ; and we hope that none can justly blame us for thus expect- 
 ing better bodies than now they are. Howbeit, we esteem it very un- 
 necessary to dispute or question how the dead are raised, or with what 
 body they come: but rather submit that to the wisdom and pleasure of 
 the Almighty God. 
 
 2. For the doctrine of eternal judgment ', 
 
 'God hath committed all judgment unto his Son Jesus Christ; and 
 he is both judge of quick and dead, and of the states and ends of 
 all mankind, John v. 22. 27. Acts x. 42. ■ 2 Tim. iv. 1. 1 Pet. iv. 5. 
 
 ' That there shall be hereafter a great harvest, which is the end of 
 the world, a great day of judgment, and the judgment of that great day, 
 the holy Scripture is clear, Mat. xiii. 39, 40, 41, ch. x. 15, and xi. 24. 
 Jude 6. " When the Son of Man cometh in his glory, and all the holy 
 angels with him, then shall he sit upon the throne of his glory, and be- 
 fore him shall be gathered all nations, &c." Matt. xxv. 31, 32, to the 
 end, compared with ch. xxii. 31. Mark viii. 38. Luke ix. 26, and 1 Cor, . 
 XV. 52. 2 Thes. i. 7, 8, to the end, and I Thes. iv. 16. Rev. xx. 12, 13, 
 14, 15. 
 
 ' That this blessed heavenly man, this Son of Man^ who hath so 
 deeply suffered and endured so many great indignities and persecutions 
 from his adversaries, both to himself and his members and brethren, 
 should at last, even, in the last and great day, signally and manifestly 
 appear in glory and triumph, attended with all his glorious heavenly 
 host and retinue before all nations, before all his enemies, and those that 
 have denied him ; this will be to their great terror and amazement, that 
 this most glorious heavenly man, and his brethren, that have been so 
 much contemned and set at naught, should be thus exalted over their 
 enemies and persecutors, in^glory and triumph, is a righteous thing 
 with God ; and that they that suffer with him, should appear with him 
 in glory and dignity when he thus appears at last. Cihrist was judge, 
 of the world, and the prince thereof, when on earth, John ix. 39. and xiM 
 31. He is still judge of the world, the wickedness, and prince thereo* 
 by his light, spirit, and gospel in men's hearts and consciences, John 
 xvi. 8. 11. Matt. xii. 20. Isa. xlii. 1. Rom. ii. 16. 1 Pet. iv. 6. And he 
 will be the judge and final ileterminer thereof in that great day appoint- 
 
 (e) Matt. xxii. 30. Ma,rk xii. 35. Luke xx. 36. 
 
1693] PEOPLE CALLED QUAKERS. S57 
 
 ed; God having appointed a day wherein he will judge the world in 
 righteousness by that man whom he hath ordained. Christ foretold it 
 shall be more tolerable for them of the land of Sodom and Gomorrah 
 in the day of judgment, than for that city or people that would not re+ 
 ceive his messengers or ministers. &c. Matt. x. 15. and see chap. xi. 
 S4. and Mark vi. 11. Luke x. 12. 14. It is certain that God knows 
 how to deliver the godly out of all their trials and afflictions, and at 
 last to bring them forth, and raise them up into glory with Christ ; so 
 he knoweth also how to reserve the unjust and finally impenitent unto 
 the day of judgment to be punished, 2 Pet. ii. 9. He will bring them 
 forth unto the day of destruction, Job xxi. 30. The Lord can and will 
 reserve such impenitent, presumptuous and rebellious criminals, as bound 
 under chains of darkness, as were the fallen angels, unto the judgment 
 of the great day, Jude 6. Matt. xxv. 30. It is not for us to determine or 
 dispute the manner how they shall be so reserved ; but leave it to God ; 
 he knows how.' 
 
 # 
 A Postcript relating to the doctrine of the Resurrection and eternal Judg- 
 ment. 
 
 ' At the last trump of God, and the voice of the archangel, the dead 
 shall be raised incorruptible, the dead in Christ shall rise first, 1 Cor. 
 XV. 52. 1 Thes. iv. 16. compared with Matt. xxiv. 31. 
 
 ' Many are often alarmed in conscience here by the word and voice 
 of God, who stop their ears and slight those warnings, but the great 
 and final alarm of the last trumpet, they cannot stop their ears against, 
 nor escape, it will unavoidably seize upon, and further awaken them 
 finally to judgment. They that will not be alarmed in their con- 
 sciences, unto repentance, nor out of their sins here, must certainly be 
 alarmed to judgment hereafter. 
 
 * Whosoever do now wilfully shut their eyes, hate, contemn, or shun 
 the light of Christ, or his appearance within, shall at last be made to 
 see, and not be able to shun or hide themselves from his glorious and 
 dreadful appearance from heaven with his mighty angels, as with light- 
 ning and flaming fire, to render vengeance on all them that know not 
 God, and obey not the gospel of our Lord Jesus Christ, 1 Thes. iv. 16. 
 Matt. xxiv. 27. Luke xvii. 24. Dan. x. 6. Job xxxvii. 3. 
 
 And though many now evade and reject the inward convictions and 
 judgment of the light, and shut up the records or books thereof in their 
 own consciences, they shall be at last opened, and every one judged 
 of these things recorded therein, according to their works, Rev. xx. 12, 
 13, 14, 15. 
 
 ' Signed in behalf of our Christian profession and people 
 aforesaid, 
 
 George Whiteheadf Charles Marshall, 
 
 Ambrose Rigge, John Bowater, 
 
 William Fallowfield, John Vaughlon, 
 James Parke, William Bingley.'' 
 
 This paper generally gave satisfaction, and was well received also in 
 Holland, where .having translated it into Dutch, I got it published ip 
 print. Now since Francis Bugg, an envious apostate, charged the 
 Quakers with some Socinian notions ; and being set on by some church- 
 men, endeavoured also to render them odious with the government, tha 
 
 Vol. II.— 33 
 
258 THE HISTOKY OF THE. [1693 
 
 following confession of faith, signed by one and thirty persons, of which 
 G. Whitehead was one, was in December presented to the parlia- 
 ment : 
 
 Be it known to all, that we sincerely believe and confess, 
 
 ' I. That Jesus of Nazareth, who was born of the Virgin Mary,' is 
 the true Messiah, the very Christ, the Son of the living God, to whom 
 all the prophets gave witness: and that we do highly value his death, 
 sufferings, works, offices, and merits for the redemption of mankind, 
 together with his laws, doctrine, and ministry. 
 
 • • II. That this very Christ of God, who is the Lamb of God that takes 
 away the §ins of the world, was slain, was dead, and is alive, and lives 
 for ever in his divine, eternal glory, dominion, and power with the 
 Father. 
 
 ' III. That the holy Scriptures of the Old and New Testament, are of 
 divine authority, as being given by the inspiration of God. 
 
 ' IV. And that magistracy or civil government, is God's ordinance, 
 the good ends thereof being for the punishment of evil-doers, and praise 
 of them that do well.' 
 
 By this and the like writings, the eyes of many that were at the hdm 
 began to be more opened ; and even among the bishops were some that 
 inclined to moderation; for the king endeavoured as much as he could 
 to promote the most moderate among the churchmen to those high dig- 
 nities ; and prejudice, which had blinded many in respect to the Quakers, 
 began to abate more and more. But yet there was one thing that con- 
 tinually caused them much hardship, viz. their refusing to swear; for" 
 by reason of this they were not only deprived Of their rights as freemen, 
 but also of giving evidence in courts of judicature. They did not there- 
 fore omit from time to time, to petition the parliament, wherein they de- 
 sired to be relieved of this heavy burden, though hitherto they, had not 
 been able to obtain this favour : wherefore on the 26th of November, 
 they delivered a petition to the parliamenti setting forth their great suf- 
 ferings, for want of their solemn declaration being taken instead of an 
 oath ; and that not in their own cases' only, but in evidence wherein 
 others were concerned. This petition concluded thus : 
 
 ' We therefore earnestly and humbly request, that you will favour- 
 ably please to. give leave to bring in a bill to admit, that our 
 solemn answer, Etfgrmation or denial, may be accepted instead 
 of an oath, to relieve us in the cases aforesaid, or in such of them 
 as you in your wisdomN^hall see meet: we freely submitting, that 
 if any reputed a Quaket, shall falsify the truth, and be duly con- 
 victed thereof, that evfery such person shall undergo the like 
 pains and penalties, as are provided against perjured persons. 
 And your petitioners >hallj as in duty bound, pray, &c. 
 
 William Mead, William Bingley, 
 
 George Whitehead, Samuel Waldenjield, 
 
 William Crouch, JohnStaphe, 
 
 Walter Bental, William Macker, 
 
 Thomas Hart, Joseph Wright, junr. 
 
 Michael Mussel, Theodore Ecclestone.'' 
 
1694] PEOPLE CALLED QUAKERS. 259 
 
 The petition being read in the House of Commons, they came to the 
 following resolution : 
 
 ' A petition of the people called Quakers was read. Resolved, that 
 the consideration thereof be referred to a committee; and that they 
 report their opinions therein to the house.' 
 
 A committee being ordered accordingly, sat thereupon, and gave their 
 judgment as foUoweth : 
 
 ' Upon the whole it is the opinion of this committee, that the Quaker? 
 ought to be relieved according to the prayer of their petition.' 
 
 But nothing was obtained that session ; for their enemies were yet 
 so powerful in parliament, that they found means to retard this beneficial 
 work, and to stay the progress of it : for so long as the Quakers were 
 not relieved in the case of oaths, they, who now were not liable to per- 
 secution on account of their public worship, might yet for all that be 
 otherwise molested and vexed. Wherefore on the 22d of December, 
 in the year 1694, a representation of their case of not swearing, being 
 signed in their behalf by Theodore Ecclestone, was delivered to the 
 members of parliament, and was as followeth : 
 
 A brief representation of the Quakers'' case of not swearing ; and why they 
 might have been, and yet may be relieved therein by Parliament, 
 
 ' It is a certain truth, that among Christians, and Protestants especi- 
 ally, there are divers particular things about religion, conscientiously 
 scrupled by some as unlawful, that others esteem orthodox: and there- 
 fore it is not to be wondered, that the Quakers differ from many others, 
 though not from all, in this case of oaths ; they believing they are ab- 
 solutely forbidden to swear in any case, by that positive command of 
 Christ, Matt. v. 12. And that this is undeniably their Christian persua* 
 sion, is evidenced by their sufferings these many years for not swear- 
 ing. 
 
 • And therefore their case may be worth the charitable notice of the 
 government, by law to relieve them therein ; and not, for their religious 
 persuasion, to continue theno and their families exposed to ruin ; who 
 among their neighbours, cheerfully pay to the support of the govern- 
 ment ; and by their trades and industry, according to their capacities, 
 advance the national stock. 
 
 ' It may therefore, be hutjably offered, that it is not the interest of the 
 government to refuse them relief. 
 
 ' Their industry in trade both at sea and land, bringing profit to the 
 government as well as others ; the station they stand in as merchants, 
 farmers, manufacturers, improvers of lands and stocks, is advantageous 
 to their neighbours as truly as others. And as it seems not the int0rest 
 of the government in general that they should be any ways discourag- 
 ed in their honest industry, so neither is it the interest of any eminent 
 part of the government, that they should not be relieved, viz. the 
 judges. 
 
 • For the frequent suits that are brought against the Quakers, before 
 the chancery and exchequer judges, are no doubt very troublesome and 
 
260 THE HISTORY OF THE [1694 
 
 burdensome, by the difficulty of getting at a just issue, for want of 
 swearing, whereby justice is delayed, and their causes often held very 
 long; and no doubt when just judges see the Quakers wronged and 
 abused, and cannot relieve them, it is irksome to them ^ so that, it is 
 humbly conceived, it would be a great ease to those courts, to have the 
 Quakers relieved in this case of oaths. 
 
 ' Neither is it without advantage to the king's other courtsj to be able 
 to use the evidence of one who is now a Quaker, that perhaps was not 
 so some years ago ; when he was witness to a bill, bond, book-debt, or 
 deed of indenture ; or when he was steward or trustee, or servant, either 
 to persons of quality, or to others of trade or estate. 
 
 'Nor may their testimony be unuseful to coroners, in cases of unna- 
 tural deaths; nor inconvenient in cases of trespass or felony, &c. 
 
 ' And it is further proposed, that it is not the interest of the subjects to 
 continue them unreheved; for it is not the interest of those the Quakers 
 are indebted to ; because though such may sue and harass the Quakers 
 in person and estate, yet they may long want a decision of their debt 
 or claim, as to the right of it, for want of an answer upon oath. 
 
 * It is not the interest of those they are concerned with in any doubt- 
 ful case, because of the difficulty to come to trial. 
 
 ' And for those that owe money to the Quakers, to be allowed to fly 
 into chancery for a refuge, to obs.truct paying just debts, is such an 
 injury as it is hoped no one that is rational will countenance, or desire 
 should be continued upon them. And may it not then be asserted, that 
 it is no honest man's true and just interest to have the Quakers denied 
 relief; no, not the gown-men of Westminster-hall, whose few fees from 
 the Quakers as plaintiffs, might suggest, though unduly, that they have 
 no long-tailed debts to sue for, nor titles to recover ; but if they so sup- 
 pose, it is a mistake, for it is rather their despair of relief, and their 
 well-known inability to pursue a cause, that is their common deter- 
 ment to begin. 
 
 'So that of all causes that crowd these courts, few are brought by 
 the Quakers, though they may need it as much as others, to the great 
 loss of the learned in the law, as well as the poor injured Quaker. 
 
 ' And one might think it were great pity an industrious people should 
 be kept liable to all injurious suits, and so much barred from suing for 
 their rights, be their cause never so reasonable, just, or necessary. 
 
 ' Seeing their relief is to them so needful, so harmless to all, and so 
 useful to the government and their neighbours; let us a little consider 
 the common objections; which may be summed up in short thus: 
 
 First objection, * How shall we then be at a certainty 1 
 Secondly, 'Why should the laws be altered for them? For, 
 Thirdly, • It would be to rase old foundations : 
 Fourthly, ' And let them into the government.' 
 
 « Which it IS hoped will not be difficult to answer one by one, and 
 that to reasonable saiti^faction. 
 
 « And to the first, viz. the doubt of certainty. It may be rationally 
 affirmed, that, whosoever is bound to tell the truth, especially against 
 men's own interest, where the temptation, if any, mainly lies, such are 
 either so bound by the law of God, or the law of men, or both. 
 
1894] PEOPLE CALLED QUAKERS. 261 
 
 'Now the obligations by the law of God are binding on good menj^' 
 whether they give answers on oath, or on their solemn affirmation in 
 the fear of God ; and knaves are only bound by the penal laws of men ; 
 which if made equally severe to those that give fallacious answers, as 
 well without oath as by oath, would be equally effectual and binding, 
 both to them that give answers without swearing, and to them that 
 swear. 
 
 ' The second objection, That it would be an alteration of the law. 
 Not of the substance of the law, but of a circumstance; and if that 
 hath no detriment in it, but that the alteration be really an amendment, 
 and a conveniency to an honest industrious people, pray why should it 
 not be done? What sessions of parliament is there that passes, but some 
 law or other is made for the ease, security, or relief of the subject ? 
 
 ' If foreigners are too hard for our sea-faring people, out goes an act 
 of navigation to prevent it. 
 
 ' If our poor at home*want silk to work with, how soon js it granted, 
 notwithstanding the same act, to come over land, and not directly in 
 shipping, from the places of its produce, as the said act before did en- 
 join ; and shall the ease of trade be so soon granted against a positive 
 statute ; and the ease of conscience be so long denied in this, as positive 
 a command of Christ, at least really so believfcd and accepted ? 
 
 ' And for the third objection. That it is to rase old foundations. An- 
 swer, No, as it was said it is rather to mend them ; a proper work for 
 parliaments. 
 
 ' Did not parliaments abrogate popery, with all its claim to antiquity? 
 Did not a parliament make the act of Habeas Corpus against the claim 
 of prerogative? And was it more reasonable to secure the subject from 
 perpetual imprisonment by a king without a trial, than it is to secure 
 one subject from imprisoning another till death, for not giving an an- 
 swer in chancery or exchequer upon oath ? Does it belong to parlia- 
 ments to secure other subjects in their estates, liberties, and properties, 
 and is it unparliamentary to secure the Quakers from sequestrations 
 against their whole estates, because they dare not comply to a circum- 
 stance of the law, when, as they understand it, it is against an express 
 command of Christ ? Surely no : and therefore their relief in parlia- 
 ment is a fitting case to be there tenderly taken notice of, and provided 
 for. 
 
 • May it not then be well worth the while for the present parliament 
 to relieve these distressed people, and afford their sufiering case redress : 
 that thereby their causes may the sooner come to an.issue, whether 
 they sue for just debts, or are sued ; whereby many unjust and vexa- 
 tious suits, by injurious and litigious persons, may be prevented; which 
 have often tended rather to the Quakers' ruin and others' damage, than 
 recovery of their right ? 
 
 * As to the fourth objection, That it will tend to let them into the 
 government. For answer thereto, bar that as hard as you please; 
 only do not let the supposal of that, from which so easily and so 
 
262 THE HISTORY OP THE [1694 
 
 willingly they may be excluded, be a hindrance to that ease and benefit 
 the, government may so easily afford them. 
 
 ' But now, while you have opportunity by the station Providence 
 hath placed you in, pray be yOu of such noble, generous spirits as to 
 relieve them; though they differ from you in the construction of a text 
 they esteem plain and positive on their side, and from which they 
 dare not swerve ; having therein the concurrence of many ancient fa-s 
 thers and martyrs, and since them the Mennists, and of the late Francis 
 Osbourhe, esq. in his Political Reflections, 7th edition, p. 319, who 
 treating of judicial cases, calls not swearing, a yielding a sincere and 
 faithful obedience to the precept of our Saviour, "Swear not at all:" 
 which, says he, the corrupt glosses of expositors labour much, though 
 all in vain, to elude. 
 
 ' And Swinderby, in his appeal to the king, complaining of the errors 
 of the Papists, says thus : • As Christ forbids swearing, so,' says he? 
 ' the pope justifieth swearing, and compels men to swear.' 
 
 ' Which no man can rationally say is only spoken of swearing in 
 communication, for his complaint is against justifying swearing, and 
 compelling men to swear, which cannot be pretended to mean' other 
 than solemn swearing ; for no age that we read of, did ever authorize 
 profane swearing, much less compel to it. 
 
 ' Since therefore not only profane swearing, but also solemn swear- 
 ing was early complained of by Protestants, let it not seem strange to 
 any, that the Quakers now scruple swearing, and for ease therein have 
 often sought relief in parliament, the proper place. 
 
 • Seeing then they believe they have the authority of Christ's com- 
 mand, and the apostle's exhortation, and the martyrs' doctrine on theit 
 side, though divers of you are not so persuaded : 
 
 ' Yet let the world behold your justice and willingness, according to 
 your power, to do good to all the hohest and industrious people you 
 both represent and govern ; by enacting that their solemn affirmation 
 shall be accepted in lieu of an oath, and all that falsify therein, shall 
 he punished equally with perjured persons. 
 
 *It having been made appear to a committee of this parliament, Dec. 
 2, 1692, that they are exppsed to great harships as aforesaid ; and not 
 themselves only, but others also ; which was the case of a member or 
 two of this present parliament ; 
 
 ' So that upon the whole matter, the said committee were of opinion, 
 and did report it to the house, that the Quaiers ought to be relieved 
 according to the prayer of their petition, then newly presented to the 
 house. 
 
 * Wherefore as liberty hath been given them to declare their alle- 
 giance to the government without swearing, for which ease they are 
 sincerely thankful ;^o be pleased to add to that kindness, their relief ih 
 the matter of oaths, between them and other subjects, as well as be- 
 tween the government and them. 
 
 Signed in behalf of the said people, 
 
 THEODORE ECCLESTONE.' 
 
 London, Dec. 22, 1694. 
 
 Though after the delivering of the sajd representation, the parliament 
 thisyear came not to a full resoltitipn for their relief, yet several memr 
 
I 
 
 1695] PEOPLE CALLED QUAKERS. S63 
 
 bers showed themselves more inclined to it, and in the next year the 
 matter was taken in hand again in good earnest. 
 
 Toward the conclusion of this year, Mary the 2d, queen of England, 
 deceased. She was a princess eminent beyond many, being well ver- 
 sed in reading, and of great knowledge, of which I will mention only 
 this passage, viz. that the ambassador of the king her father at the 
 Hague, having tried by many arguments to bring- her over to the pa- 
 al t-eligion, said afterwards in the presence of some great men, that 
 e never before believed that a woman was to be found any where so 
 well experienced in the doctrine of the Christian religion ; that there- 
 fore he would not advise any to enter into discourse with her about 
 that matter. On the 21st of December some symptoms of the small-pox 
 appeared on the queen, who had been ill a day or two before ; and her 
 distemper suddenly ittcreased to that degree, that the physicians began 
 to despair of her recovery : but this was so far from frightening her, 
 that she said, 'God be thanked, I am prepared.' And this quietness of 
 mind did not leave hevf even when she felt death approaching; for then 
 she was heard to say, ' I believe now that I shall die shortly ; and I 
 thank God, that from my youth I have learned this true doctrine, that 
 repentance ought not to be deferred to a dying bed.' In such a Chris- 
 tian disposition she continued to her dying hour, and so quietly gave 
 up the ghost to her Creator, from whom she had received it, departing 
 at Kensington not long after midnight, between the 26th and 27th of 
 December,^ and left the king in unspeakable sorrow, who in all the time 
 of her sickness, it is said, had not departed from her chamber. Many 
 pens laboured to celebrate her praises, and bewail her death ; and per- 
 haps no queen in .many ages hath been more beloved than she was. 
 But I break off; others have given an account of her excellent qualities 
 and character to the world, and it may be none better than Gilbert 
 Burnet, bishop of Salisbury, in a treatise entitled, ' An Essay on the 
 Memory of the late Queen.' 
 
 Now I return again to the case and affairs of the Quakers. 
 And since those of Barbadoes in America were still about this time 
 much molested, for not bearing arms, they sent over a list in the year 
 1696, of what had been taken from them under the government of the 
 colonels Searle and Muddiford, the president Wallum, the lords Fran- 
 cis Willoughby, and WilHam Willoughby, the knights Jonathan Atkins 
 and Richard Dutton, and the colonels Edwin Stede and James Kendal> 
 all which amounted to 1,423,164 lbs. Muscovado sugar, and 2,910/. 
 16*. in money. To this list was "joined an account of the disasters 
 which befel several of the persecutors in Barbadoes. In this account 
 I find above thirty marshals, or the deputies, named, who, though they 
 had enriched themselves with the spoil and havoc of the goods of hon- 
 est people, yet they all died poor, and several either by an unnatural 
 death, or with great pains ; but I decline mentioning all the particulars. 
 Among these was John Thurborn, marshal to colonel Tidoomb, who 
 used scoffingly to call the Quakers his milch cows, saying, that George 
 Gray, one of these people, was one of his best cows, and gave a brave 
 mess of milk every exercising day. For he and other such birds of prey 
 took always much more than the fine amounted to: but at length he 
 died in poverty, being afflicted with a fistula in his fundament, that did 
 admit of no cure. 
 It was not only for not bearing arms that the Quakers suffered thus; 
 
264 THE HISTORY OF THE [1695 
 
 but frequent occasions were sought to vex them. For when they, to 
 bring their negroes, if possible, to some knowledge of the true God, 
 caused them to meet together for an hour or two once a week, to in- 
 struct them according to their capacity, by reading to them some part 
 of the Holy Scriptures, and speaking something to this purpose ; a law 
 was made, forbidding the Quakers to let their negroes come into their 
 meetings, though kept in their own houses, on pain of forfeiting every 
 such negro as was found there, or ten pounds instead thereof. And by 
 one Thomas Cobham, an action was brought against Ralph Fretwell, 
 for eighty negroes of his own at a meeting in his own family. . But 
 though the justice, John Meri;ick, did what he could to countenance 
 the said Cobham, yet after several sessions of the court, at which the 
 said justice was an assistant, judgment was given in favour of the de- 
 fendant ; and it was remarkable that the abbvesaid Cobham, though a 
 lusty likely young man, became dejected, and generally slighted ; and 
 soon after was taken with a fever and an inflammation in his neck and 
 throat, which so increased, that towards his latter end he cried out, 
 • Fire, fire ; I am all on fire ;' and to his mother he said, she needed 
 not provide a coffin for him ; for he should be burnt up before it was 
 made: crying out, 'Neither heaven nor hell, but all fire, fire;' to which 
 he added, ' Now the Quakers will say it is a judgment fallen on me.' 
 After this manner he miserably ended his days. And justice Merrick's 
 exit was also dismal : for riding to his house, after having drank too 
 much, he was thrown from his horse, whereby his brain was so hurt, 
 that he lay some days in a violent raving condition, to the terror of his 
 friends, and so died. In like manner William Sharp, a judge of the court, 
 who had been a great opposer to the Quakers instructing their negroes, 
 riding from his house to Bridgetown, fell from his horse, and was so 
 hurt, that he was not heard to speak any thing else afterwards, but ' O 
 my head ;' and three or four days after his fall, he died. 
 
 Sir Timothy Thornhill, major-general, had often threatened to take 
 away the Quakers' lives, and was such an abominable blasphemer, that 
 I feel myself seized with horror in reading the most detestable and dire- 
 ful blasphemies which this monstrous wretch belched out: for being at 
 a feast, and drinking so excessively, that some of the company refused 
 to drink so hard, he wished, (shall I say it, or be silent,) Seipsum esse 
 Deum Omnipotentem, qub posset damnare animas eorwn qui cum ipso bibere 
 nollenl. At another time, being in company where a woman, by way 
 of discourse, spoke of the power and omnipotency of Almighty God, 
 he returned this accursed language, worse than that of the devil him- 
 self, Matt. iv. ' God damn ye, go to the top of yonder tree, and see if 
 God Almighty can save you from breaking your neck before you come 
 to the bottom.' Other devilish language he spoke, I pass by with silence. 
 When once a person was brought before him for not appearing in arms, 
 and told him, he could not do so for conscience-sake, he returned, ' God 
 damn your conscience ; if I cannot make your conscience b<Jw, I will 
 make your stubborn dog's back bend,' and so tied him neck and heels 
 with his own hands so violently that he almost deprived the man of life. 
 He also once, whejn a declaration of war was published in the island, 
 said, that the first time any enemy appeared, he would hang up the 
 Quakers, binding his words with abominable oaths, to which he was so 
 accustomed, that he seldom spoke without them. But now at length 
 the time came that he must remove from this to the other world. He 
 
16961 PEOPLE CALLED QUAKERS. 865 
 
 had been sick, and being pretty well recovered, he boagted among his 
 companions of bis conquest over death, and daringly said that he had 
 taken a new lease of his life from God Almighty for thirty years longer. 
 But within a few months after, the thread of his life was cut, and his 
 pretended lease was taken from him by the Sovereign of the universe. 
 Thus he died unlamented by moderate people, and cursed by others, 
 who lost considerably by him, notwithstanding a great estate left him 
 by his father. 
 
 But more happy was his marshal, John Batt, who had taken much 
 goods from the Quakers; yiet on his dying bed, some years before, viz. 
 1679, was so sensibly touched with repentance, that he caused the fol- 
 lowing paper to be written, and signed it 
 
 ' Whereas, I John Batt the younger, of the island of Barbadoes, was 
 lately by commission from Colonel Thornhill, marshal to his regiment 
 of foot soldiers ; and by that power did distrain upon the estates of se- 
 veral of the people called Quakers, and took and carried away many 
 parc&ls of their sugar, and other goods, for their defaults in not appear- 
 ifjg in arms to the said regiment ; which they refused out of tenderness 
 of conscience, to which I had not regard ; but now the Lord having 
 laid his hand sorely on me, by afflicting me with a hard and grievous 
 sickness, those things done to the aforesaid people come fresh m my 
 mind to my very ^reat grief and terror ; and I do declare that all the 
 sins that I have been guilty of besides, which are very many, do not 
 trouble or lie so heavy upon my conscience, as those my doings to that 
 people ; and do believe that no man will ever be blessed or prosper, that 
 practises such things against that people. In witness whereof I have 
 hereunto set my hand, this tenth day of May, 1679. 
 
 JOHN BATT, JuN.' 
 
 Witness William Howard, 
 Antrohxis. 
 
 Well had others done, if they had taken example by it ; but it was 
 not in vain that our Saviour in the parable of the rich man and Laza- 
 rus, made Abraham say to the rich man, " If they hear not Moses and 
 the prophets, neither will they be persuaded though one rose from the 
 dead." But other persecutors took no caution by this penitent John 
 Batt ; for yet not long after some others in Barbadoes most furiously 
 showed their malice and rage against the Quakers, and among these 
 one Alexander Ruddock, a Scotchman, who was not only a colonel of 
 a regiment of foot, but also judge of a court, and one of the council. 
 He caused one of the society of the Quakers to be rated four hundred 
 pounds of sugar, for payment of the priest's wages, who was his son-in- 
 law ; whereas upon complaint of the said person, and- upon inquiry, it 
 appeared that the pretended due was but ten pounds of sugar: and it 
 was well known that he and his friends duly pa-id for maintaining the 
 poor, and for mending highways : but all this could not avail him ; for 
 a cow was taken from him worth ten ' pounds sterling. And though 
 some of the magistrates, seeing the unreasonableness of these proceed- 
 ings, would have had the cow returned to the right owner, yet such 
 was the power of the said Ruddock, that they were not able to with- 
 
 VoL. II.— 34 
 
266 THE HISTORY OF THE [1696 
 
 stand it. , And because the aforesaid man had complained of the wrong 
 and oppression he suffered, that so insehsed Ruddock, that he caused 
 him to be fined five pounds sterling, for having refused to take the oath 
 as constable, though he was willing to have served the office. For this 
 fine Ruddock issued out a warrant against him, upon which was taken 
 from him a negro woman, that by the management of Ruddock was 
 valued at about two thousand three hundred pounds of sugar, which 
 as the price of sugair then w«nt, might amount to eleven pounds ten 
 shillings: and yet the negro was sold for six and twenty pounds stei'- 
 ling, and all kept for the fine of five pounds. From this same man was 
 taken the value of above seven thousand pounds of sugar in one year, 
 by the direction of Ruddock ; which the sufferer laying before him in 
 the presence of his daughter, the priest's wife, and telling him he had 
 suffered all that for complaining of the wrong he had done him about 
 his cow, he, as rejoicing at it, said it should be so yearly, so long as he 
 was magistrate. But he did not live a year after. 
 
 Hc; was of a fierce temper, and very ready to "put negroes to death 
 for example, saying, ' What is it for Bafbadoes to put twenty or thirty 
 negroes to death yearly for exaniple sake V And as he vexed the Qua- 
 kers many ways, so he showed his grudge also by taking the meat they 
 bought and paid for ; hay, so malicious he was, that meeting once a 
 butcher carrying meat to the house of him that bought it, he command- 
 ed him to carry it back, saying the Quakers shall not eat fresh meat 
 But at length the measure of Jris iniquity was fuU : he came from the 
 council, where an order was issued from the governor to break up the 
 Quakers' meetings, and he promised the governor diligently to obey all his 
 commands. But in his very way home he was taken ill, and being come 
 to his house, he called for some cream of tartar, which he used lo take 
 in his broth; but by his own mistake he took arsenic instead thereof, and 
 so wretchedly ended his days. And how wicked soever he was, yeHhe 
 priest Kennedy, his countryman, did not stick when he was to preach bis 
 funeral sermon, to take his text from these words of the apostle, " I have 
 fought a good fight, I have finished my course, I have kept the faith : 
 henceforth there is laid up for me a crown of righteousness." And in 
 this sermon it was declared of him, that he had attained to the pru- 
 dence of a judge, the dignity of a colohel, and the honour of a counsel- 
 lor ; and that he had served his king and country faithfully, and died a 
 saint. This last expression seemed to regard some repentance he had 
 showed ; biit whatever it was, we must commit that to God ; and in the 
 meanvvhile not rely too much on such a repentance : since Judas also 
 repented of his wickedness. If I did not study brevity, I could relate 
 more remarkable pases concerning the persecutors in' Barbadoes; but 
 I break off. 
 
 Now I return to England, where the parliament sitting the latter end 
 of this year, had effectually taken in hand the making an act to ease 
 the people called Quakers from that heavy burden of swearing ; but 
 this work met with great opposition : for though many, good-natured 
 members were inclined to it in good earnest, yet their enemies were so 
 active in altering and clipping the bill, that it looked almost as if the 
 ■whole project would have come to nought. But the king himself for- 
 warded the work, and to his praise be it said, he was the principal pro- 
 moter of it: insomuch that in the beginning of the year 1696, it was 
 
1696] PEOPLE CALLED QUAKERS, 267 
 
 enacted by the king and parliament, that the solemn affirmation and 
 declaration of the people called Quakers shall be accepted instead of an 
 oath in the usual form, as appears by the act, which was as foUoweth : 
 
 An Act that the solemn Affirmation and Declaration of the people called 
 Quakers, shall be accepted instead of an Oath m the usual form. 
 
 'Whereas divers dissenters, commonly called Quakers, refusing to 
 take an oath in courts of justice, and other places, are frequently impri- 
 soned, and their estates sequestered by process of contempt issuing out 
 of such courts, to the ruin of themselves and families; for remedy there- 
 of, be it enacted by the king's most excellent majesty, by and with the 
 advice and consent of the lords, spiritual and temporal, and commons 
 in this present parliament assembled, and by the authority of the same, 
 that from and after the fourth day of May, which shall be in the year 
 of our Lord one thousand six hundred and ninety-six, every Quaker 
 within this kingdom o^England, dominion of Wales, or town of Ber- 
 wick-upon-Tweed, who shall be required upon any lawful occasion to 
 take an oath in any case, where by law an oath is required, shall, in- 
 stead of the usual form, be permitted to make his or her solemn affir- 
 mation or declaration, in these words following, viz, 
 
 'I A. B. do declare in the presence of Almighty God, the witness of 
 the truth of what I say.' 
 
 '11. Which said solemn affirmation or declaration, shall be adjudged 
 and taken, and is hereby enacted and declared to be of the same force 
 and effijct, to all intents and purposes in all courts of justice, and other 
 places, where by law an oath is required, within this kingdom of Eng- 
 land, dominion of Wales, or town of Berwick-upon-Tweed, as if such 
 Quaker had taken an oath in the usual form. 
 
 'III. And be it further enacted by the authority aforesaid, that if any 
 Quaker, making such solemn affirmation or declaration, shall be law- 
 fully convicted, wilfully, falsely, and corruptly, to have affirmed or de- 
 clared any matter or thing, which if the same had been in the usual 
 form, would have amounted to wilful and corrupt perjury, every such 
 Quaker so offending shall incur the same penalties and forfeitures as by 
 the laws and statutes of this realm are enacted against persons con- 
 victed of wilful and corrupt perjury. 
 
 ' IV. And whereas by reason of a pretended scruple of conscience, 
 Quakers do refuse to pay tithes and church rates, be it enacted by the 
 authority aforesaid, that where any Quaker shall refuse to pay, or com- 
 pound for his great or small tithes, or to pay any church rates, it shall 
 and may be lawful, to and for the next two justices of the peace of the 
 same county, other than such justice of the peace as is patron of the 
 church or chapel, where the said tithes do or shall arise, or any ways 
 interested in the said tithes, upon the complaint of any parson, vicar, 
 farmer, or proprietor of tithes, churchwarden or churchwardens, who 
 ought to have, receive, or collect the same, by warrant under their hands 
 and seals, to convene before them such Quaker or Quakers neglecting 
 or refusing to pay or compound for the same, and to examine upon oath, 
 which oath the said justices are hereby empowered to administer, or in 
 such manner as by this act is provided, the truth and justice of the said 
 eomplaint, and to ascertain and state what is due and payable by such 
 
268 THE HISTORY OF THE [1696 
 
 Quaker or Quakers to the party or parties complaining, and by order 
 under their hands and seals to direct and appoint the payment thereof, 
 so as the sum ordered as aforesaid, do not exceed ten pounds ; and upon 
 refusal by such Quaker or Quakers to pay according to such order, it 
 shall and may be lawful to and for any one of the said justices by'war- 
 rant under his hand and seal, to levy the money thereby ordered to be 
 paid, by distress and sale of goods'of such offender, his executors or 
 administrators, rendering only, the overplus to him, her, or them, neces- 
 sary charges of distraining being thereout first deducted and allowed 
 by the said justice: and any person finding him, her, or themselves ag- 
 grieved by any judgment given by two such justices of the peace, shall 
 and may appeal to the next general quarter sessions to be held for the 
 county, riding, city, liberty, or town corporate: and the justices of the 
 peace there present, or the' major part of them, shall proceed finally to 
 hear and determine the matter, and to reverse the said judgment, if they 
 shall see cause: and if the justices then present, or the major part of 
 .them, shall find cause to continue the judgment given by the first two 
 justices of the peace, they shall then decree the same by order of ses- 
 sionst and shall also proceed to give such costs against the appellant, to 
 be levied by distress and sale of the goods and chattels of the said ap- 
 pellant as to them shall seem just and reasonable : and no proceedings 
 or judgment had or to be had by virtue of this act shall be removed or 
 superseded by any writ of certiorari or other writ out of his majesty's 
 courts at Westminster, or any other court whatsoever, unless the title 
 of such tithes shall be in question- • 
 
 ' V. Provided always, that in case any such appeal be made as afore- 
 said, no warrant of distress shall' b^ granted until after such appeal be 
 determined. 
 
 - ' VI. Provided, and be it enacted, that no Quaker, or reputed Qua^ 
 ker shall by virtue of this act be qualified or permitted to give evidende 
 in any criminal causes, or serve on any juries, or bear any office or 
 place of profit in the government; any thing in this act contained to 
 the contrary in any wise notwithstanding. 
 
 •VIL Provided, that this act shall continue in force for the space of 
 seven years, and from thence to the end of the next session of parlia- 
 ment, and no longer.' 
 
 Thus the Quakers became discharged arid free from that grievous 
 burden by which they had been oppressed so many years. This par- 
 liament made also an act for enforcing the laws which restrain- mar- 
 riagesi without licenses or bands ; and for the better registering mar- 
 riages, births, and burials ; and for keeping a distinct register of all 
 persons born ; for which no more was to be paid than sixpence. 
 
 Mention hath been made already that George Keith had at London 
 got a place called Turner's-hall to preach in ; and as his auditory con- 
 sisted chiefly of persons envious against the Quakers, bo there were 
 among these also many of the vulgar sort, who generally are fickle 
 and unsteady, and often inclined to novelties : though Keith would' as 
 yet in some respect be looked upon as an adherent of the' Quakers, he 
 also had published some papers, wherein he endeavoured to make it 
 appear that they held severat heterodox sentiments. 
 
 The' books which he had published concerning this matter were so 
 
1696] PEOPLE CALLED QUAKERS. 
 
 fully answered by the Quakers, that he being at a loss to make a reply" 
 to their answers, pretended that he was not in a condition to set the 
 press at work, and bear, the charges of the impression. But that this 
 was a frivolous evasion was well known. Yet he, to do something, fell 
 upon another project, and published an advertisement, that on the 11th 
 of the month called June, he would defend his charge against the Qua- 
 kers, and therefore he summoned some of them to appear there at th6 
 time, to answer for themselves. Beginning now to comply with the 
 Episcopalians, he had, as he said afterwards, given notice of his inten- 
 tion to the lord mayor of London, who not having forbidden it, he 
 grew the more bold. But the Quakers did not think it meet to appear 
 there to enter into a dispute with him,^ the rather because the king at 
 that time was beyond sea, and many of the vulgar were idle for want 
 of work and trade, occasioned by the scarcity of money, which then 
 was very great, by reason of the recoining it, insomuch that it could 
 not be foreseen whether some disaffected persons might not have got 
 together, and caused a dangerous disturbance. And therefore; they 
 declined to appear there, and gave the following reasons of their refusal, 
 which were read in the appointed meeting, and afterwards published 
 in print : 
 
 ' Whereas, G. Keith hath, after his wonted irregular and unruly man- 
 ner, challenged divers of us to defend ourselves against such charged 
 as he has to exhibit against us at Turner's hall: these are to certify all 
 whom it may concern, that the reasons why we decline any such meet- 
 ing are as follow : 
 
 First. ' Because the said G. Keith hath given us such freqEfcnt proofs 
 of his very passionate and abusive behaviour, at the many more select 
 meetings we have had with him, in all manner of sweetness, long-suf- 
 fering and patience, on our side, to satisfy and preserve him from these 
 extremes : that we cannot assure ourselves now of any better entertain- 
 ment, or that the meeting can have any desirable success, for a thorough 
 information. 
 
 Secondly. ' We decline to meet, because it is not an agreed meeting 
 on both sides, which it ought to have been, and where that is not, pr 
 cannot be adjusted, the press is the next fairway and expedient, which 
 he has begun with, and now seems to decline ; nor hath, he sent us a 
 copy of his charge or indictment against us, whiOh also he ought to 
 have done. 
 
 • 
 
 Thirdly. ' That he has two of our books which lie hard at his door, 
 m vindication of us and our doctrines from his exceptions, and which 
 he has not yet answered; so that he is not upon equal terms with 
 us ; and therefore we think his challenge, appointment, and summons, 
 unfair; and that all that are not partial will be of the same mind' 
 with us. 
 
 Fourthly. ' Such public and unlimited meetings, are too often attend- 
 ed, with heats, levity, and confusion, and answer not the end desired by 
 sober and inquiring men. Besides, that it sets up a practice that autho- 
 
270 THE HISTORY OF THE [1696 
 
 rity may judge to be an abuse to our liberty, andl so draw that under 
 reflection, as no friend to the civil peace. ' , 
 
 Fifthly. , ' We know not what religion or persuasion this wavering 
 man is of, or what church or people he adheres to, or will receive him, 
 with his vain speculations, that have led him to desert us ; nor who are 
 accountable to us for him and his irregularities and abuses ; the gene- 
 rality of such assemblies usually making ill auditors, worse judges, and 
 no good security for our satisfaction. And we must therefore take 
 leave to say, it seems to us an indirect way of disquieting and invading 
 our present liberty, that so irreligious a meeting should be held, whose 
 end is to abuse other men for their religion. If this should be imitated 
 by all the several sorts of different persuasions in this city,»what heats 
 and confusions must necessarily ensue. 
 
 Sixthly, and lastly. 'Wherefore be it known unto all, that for the 
 sake of religion, the liberty granted us, and the civil peace, we decline 
 to meet him ; and not from any apprehension we have of his abilities, 
 or our own consciousness of error, or injustice to the said G. Keith j. 
 whose weak and unbridled temper we know is such, that what learning 
 and pabts he hath, have not been able to balance and suppott him on 
 less occasions, so that we may say they are in ill hands : and if he pro- 
 ceeds as he begins, they will be employed to an ill end, which his, poor 
 man ! cannot'but be, unless he change his course; which we heartily 
 pray for, that a place of repentance he rhay find ; and through a true 
 contrition, the remission of his great sin of envy, and evilly intreating 
 the Lord's people, and way, which we profess, and which he the said 
 G. Keith, hath long and lately both prdfessed, and zealously vindicated 
 as such.' 
 
 These reasons the Quakers, as hath been said, published in print, to 
 show the world, that it was not without a weighty cause, that they did 
 not accept G. Keith's summons. Now though G. Whitehead, and, W. 
 Penn, for the abovesaid reasons did not appear in Turner's hall, yet 
 some of their friends were there as spectators, to see what would be the 
 issue of the business. G. Keith seeing himself thus disappointed in his 
 intention, took upon him for all that to defend his charge in the absejace 
 of his adversaries, which now he could do easily, since none contradict- 
 ed him ; and he was applauded by the frequent shoutings of the mob that ^ 
 was there in great numbers. After the reasons 6f non-appearance were 
 read, Keith signified that they were not satisfactory, by calUng them 
 slender, weak, and frivolous. ' What,' said he, ' may a ma.lefactor make 
 this excuse; You shall not call me befQi;e a justice without my consent? 
 If a man robs me, I may complain of him as a robber, and without his 
 consent call him to account. But here is a strange thing : if injuring 
 men may not be called to account without theirconsent, it will trespass 
 against the law, and intrenches upon liberty of conscience.' This rea- 
 son he published in print, in his narrative of that day's work: but who 
 would formerly ever have thought, that such a little man as he was, 
 would have been so big. It looked just as if the Quakers were obliged, 
 to appear as malefactors before the pretended judge Keith, accompa- 
 nied with his assistants, the mob, and I do not know who. And to keep 
 
16961 PEOPLE CALLED QUAKERS. 871 
 
 to G. Keith's comparison, though a malefactor may not say, you shall 
 not call me before a justice without my consent, yet with some good 
 reason he might say, you shall not make yourself a justice, as Keith 
 now did. It is probable that he was supported by some great church- 
 men, otherwise such a bold action might easily have turned to his dis- 
 advantage. 
 
 My limits do not admit of a circumstantial relation of what was 
 transacted at that time in Turner's-hall ; yet to show briefly how he 
 treated matters, I will produce one or two instances, by which my rea- 
 der may know, ut ex ungue konem,* and so judge of the rest. He said 
 he would charge the Quakers with nothing but what he would prove 
 from their own writings, and he went on thus: •! offer to prove that G. 
 Whitehead hath denied Christ both to be God and man.' A strange 
 thing indeed, since it was very well known that G. Whitehead had pub- 
 lished a book of above twenty sheets, under this title; ' The Divinity of 
 Christ, and Unity of the Three that b§ar recordin Jleaven, with the bles- 
 sed end and effect of Christ's appearance, coming in the flesh, sufferings, 
 and sacrifice for. sinners, confessed and vindicated by his followers 
 called Quakers.' This book. G.Keith could not pretend ignorance of, for 
 he picked somewhat out of it in hisstlartative : but to maintain his charge, 
 he appealed to a book of G. Whiteihead's, called, ' The Light and Life of 
 Christ within.' This book G.' Whitehead had wi'itten in answer to W. 
 Burnet, a Baptist preacher, v\^ho writing of Christ, said, As he was God, 
 he was Co-Creator with the Father, and so was before Abraham, and 
 had Glory withGod before the world was, and in this sense came down 
 from heaven. To which G. Whitehead answered, ' What nonsense and 
 unsci;ipture-lilca language is this, to tell of God being Co-Creator with 
 the Father? Or that God had glory with God? Doth not this imply 
 two godsV'and -that God had a father? Let the reader judge.' Cer- 
 tainly it appfears from this plainly, that G. Whitehead did not in- 
 tend any thing else, but to censure the unscriptural expressions of his 
 antagonist, as Co-Creator, and implying two gods: for not only the 
 apostle saith, God is One, bur Christ himself saith I and the Father 
 are One. Yet G. Keith did not stick to say, G. Whitehead denieth 
 the divinity of Christ, and he deceives the nation and the parlia- 
 ment by telling theni the Quakers own Christ to be both God aiid 
 man, and believe all that is recorded of him in the holy scripture. This 
 he strove to prove from a passage taken out of the aforementioned book, 
 which in sense agreed with the former; and speaking in another page 
 of the same matter, -viz. The Baptists calling God the Word, Co-Crea- 
 tor with the Father, G. Whitehead answers thus to it: ' To tell of the 
 Word God Co-Creator with th^ Father, is all one as to tell of God 
 being Co-Creator vvith God, if the Father be God'; and this is to make 
 two gods and two creators: for Glpd Co-Creator with the Fatherplain- 
 ly implies two. Was this showin^-of others their absurd expressions, 
 a denial that Christ was God, as Keith would have it? Might it not 
 be asked here, whether the acute wit of Keith was now altogether 
 flown away? But a great part of his auditory consisted of an ignorant 
 crew, and one or other of them was continually heard to cry out, It is 
 sufficient. 
 
 Now to prove that G. Whitehead had denied Christ to be man, Keith 
 
 * As of a lion by his claw. 
 
878 THK HISTORY OP THE [1696 
 
 cited from the forementioned book, called • The Divinity of Christ,' . 
 &c. these words, ' If the body and soul of the §on of God were both 
 created, doth not this render him a fourth person V Here Keith stopped, 
 and broke of with an &c. without adding the following words; 'For 
 creation was in time, which contradicts the doctrine of three distinct, 
 uncreated, co-eternal, co-essential persons in the Deity, seeing that 
 which was created was not so.' This G. Whitehead aslsed and said, 
 to show his opponent, T. Danson, the absurdity of his assertions about 
 the personalities of the Deity. But Keith went on, reading from G. 
 Whitehead's book thus : ' Where doth the Scripture say that his soul 
 was created? For was not he the brightness of the Father's glory, 
 and the express image of his divine substance? But supposing the soul 
 of Christ was with the body created in time,' &c Here Keith broke 
 off again, omitting the following words : 'I ask, if from eternity he was 
 a person distinct from God and his holy Spirit, without either soul or 
 body ? Where doth- the Scripture speak of any person without either 
 soul or body ? Let us have plain Scripture.' 
 
 Now though G. Whitehead had written this to show, how we often 
 enter into inextricable straits, when we do not keep to the words of 
 the holy Scripture, which no wheVe speaks of three persons in the Deity ^ 
 yet Keith perv.erting the passage abusively, said to his auditory, 
 'Here ye see he will not own that Christ had a created soul.* At this 
 rate, and after this manner, Keith reasoned,, and treated the other pas- 
 seiges. But how smartly would he have carped at others, if they had 
 cited his words thus piecemeal. 
 
 But now he had a temporal reward in this view^, and seeing for that 
 end, he began more and more to declare himself in favour of the episco- 
 pal church ; somebody of that persuasion, who did not further make 
 himself known than by these initial letters, W. C. made it his business 
 to show the ehangeableness of Keith's opinion and sentiments, from his 
 own writings, which he had published in print; and thereby evidently 
 proved, that in every respect Keith was turned. an apostate, though he 
 appeared much offended at the Quakers, because they had called him 
 so. 'But,' said this author, ' if the Presbyterian principlfes, of which 
 society Keith once was a member, were better -than the Quakers, then 
 is Mr. Keith an apostate, in revolting from, and deserting the Presby- 
 terians, and turning his coat Quaker-^fashion. But if the Quakers were 
 more in the right than the Presbyterians, then e contrA.'' 
 
 Now he appeared to fawn on the episcopal clergy,' and esteemed 
 lawful what formerly he had zealously oppugned. For he was in hopes 
 that by opposing the Quakers he should be best rewarded among the 
 Episcopalians ; and this was hot altogether without reason ; for it being 
 no more in their pow^r now to persecute the Quakers in manner as for- 
 merly, they made use of other means as much as possibly they could, 
 to render them and their doctrine odious ; for which Keith seemed to 
 them no unfit tool ; for he being both of a witty impetuous ternper, 
 was also crafty, subtle, cunning, and violent in his expressions. Arid 
 to charge the Quakers with inorthodoxy, he himself launched out into 
 an heterodox sentiment. For it was believed, that for maintaining this 
 position, that the historical knowledge of Christ's sufferings, death, 
 resurrq,ctioh, &c. was absolutely necessary for salvation, he had no 
 other ground than the twelve pretended transmigrations or transitions 
 of man's soul from one body into another ; and because the ignorant 
 
1686] PEOPLE CALLED QUAKERS. 873 
 
 souls from hence seemed to get opportunity of being informed, before 
 the end of the world, concerning the death and resurrection of our 
 Saviour. Who would have imagined before that this same G. Keith 
 should have accused the Quakers of inorthodoxy in point of doctrine, 
 which he had often so effectually defended ; and among the rest, in a 
 book against one Cotton Mather, wherein upon the charge of their 
 being guilty of many heresies and blasphemies, he said after this man- 
 ner ;' Our principles do mostly agree withAe fundamental articles 
 of the Christian Protestant faith. According to my best knowledgeof 
 the people called Quakers, and those owned by them as preachers and 
 publishers of their belief, being of an unquestionable esteem among 
 them, and worthy of double honour, as there are many such, I know 
 none of them that are guilty of such heresies and blasphemies as they 
 are charged with. And I think I should know, and do know those called 
 Quakers, having been conversant with them in public meetings as well 
 as in private discourses, with the most noted and esteemed among them, 
 for about twenty yeara past, and that in many places of the world, 
 both in Europe and America.' Who would ever have thought then, 
 that one who had conversed so many years with the Quakers, preach- 
 ed their doctrine, and defended it publicly both by writing and by 
 word of mouth, should afterwards have decried them, as deniers of the 
 mostessential points of the Christian faith? But to what extravagancies 
 may not temporal gain transport a man, the case of Balaam may serve 
 for an evidence. 
 
 I have in all this relation of Keith's behaviour, set down nothing but 
 what I believe to be really true; neither have I endeavoured to aggra- 
 vate his failures ; for I never bore him ill-will, but a good esteem when 
 I believed him to be upright, because in that time I perceived in him 
 some good abilities. And I yet wish from my very heart, that it may 
 please God, in his unsearchable mercy, so to touch his heart, before the 
 door of grace be shut, that seeing the greatness of his transgression, he 
 may by true repentance, obtain forgiveness from the Lord, of his evil; 
 which I take to be worse, because by his craftiness he endeavoured to 
 set false colours on things that were really good, thereby to insinuate 
 himself into favour with the episcopal party.* And since some others 
 suborned thereto did no omit also to render the Quakers odious, as 
 such that held inorthodox sentiments, these did not neglect to show in 
 print, how they were injured and wronged. For now the old tale, that 
 there were Popish emissaries among them, was revived and divulged 
 anew. But it was no hard matter for them to show how ill-grounded 
 this xjonceit was ; and therefore they might say, ' We are so well known 
 to our neighbours, that if this were true, our adversaries would be very 
 active to find out and discover such emissaries, since the law against 
 them is still in force.' . Three episcopal clergymen in Norfolk, had also 
 drawn up a paper to the king and parliament, to blacken the Quakers 
 from their own writings; but George Whitehead, William Penn, and 
 others, were not backward to show how their words, or the true 
 meaning thereof, were perverted; since at such a rate, even the salu- 
 tary lessons of the holy Scriptures might be exposed as wicked expres- 
 sions. 
 
 ''' N. B. This was written some years before I heard G. Keith was deceased. 
 Vol. II.— 35 
 
274 THE HISTORY OF THE 11696 
 
 Now the late king James intending an invasion upon England, and 
 great preparations being made in France in order thereto, a plot was 
 discovered in England against king William ; this gave occasion to the 
 House of Commons to draw up a kind of declaration, which was 
 called an association, to be signed by all their members, as follows : 
 
 ' Whereas, there has been a horrible and detestable conspiracy, 
 formed and carried on by Papists, and, other wicked and traitorous per- 
 sons for assassinating his majesty's royal person, in order to encourage 
 an invasion from France, to subvert our religion, 1e>ws, and liberties, 
 we whose names are hereunto subscribed, do heartily, sincerely, and 
 solemnly promise, testify, and declare, that his present majesty king 
 WiUiam, is rightful and lawful king of these realms. And we do mutual- 
 ly promise and engage to stand by. and assist each other, to the utmost 
 of our power, in the support" and defence of his majesty's most sacred 
 person and government, against the late king James, and all his adhe- 
 rents. And in case his majesty come to any violent and untimely death, 
 which God forbid, we do hereby further freely and unanimously oblige 
 ourselves to unite, associate, and stand by each other, in revenging the 
 same upon his enemies and their adherents,, and in supporting and de- 
 fending the succession of the crown, according to an act made in the 
 first year of the reign of king William and queen Mary, entitled, ' An 
 Act declaring the Rights and Liberties of the Subjects, and settling the 
 succession of the Crown.' 
 
 An association was also signed by the lords, and both presented to 
 the king, and were followed by all the corporations in England. See 
 Life of king William, vol. III. The dissenters also presented declara- 
 tions to the king, that had some resemblance with the other. But the 
 Quakers professing non-resistance, and an inoffensive behaviour, could 
 in no wise enter into such a league ;, yet to show that they were loyal 
 and faithful to the king, they drew up the following declaration, and 
 published it in print: 
 
 The ancient testimony and principle of the people called Quakers renewed, 
 with respect to the king and government, and touching the present asso- 
 ciation : 
 
 ' We, the said people, do solemnly and sincerely declare, that it hath 
 been our judgment and principle from the first day we were called to 
 profess the light of Christ Jesus manifested in our consciences unto this 
 day, that the setting up, and putting down kings, and governments, is 
 God's peculiar prerogative, for causes best known to himself; and that 
 it is not our work or business to have any hand or contrivance therein, 
 nor to be busyrbodies in matters above our station ; much less to plot 
 and contrive the ruin or overturn of any of them ; but to pray for the 
 king and for the safety of our nation, and good of all men, that we may 
 live a peaceable and quiet life, in all godlinbss and honesty, under the 
 government which God is pleased to set over us. 
 
 ' And according to this our ancient and innocent principle, we often 
 have given forth our testimony, and now do, against all plotting, con- 
 spiracies, and contriving insurrections against the king or the govern^ 
 ment, and against all treacherous, barbarous, and murderous designs 
 
'6961 PEOPLE CALLED QUAKERS. 275 
 
 whatsoever, as works of the devil and darkness : and we sincerely l^ess 
 God, and are heartily thankful to the king and government, for the li-- 
 berty and privileges we enjoy under them by law : esteeming it our 
 duty to be true and faithful to them. 
 
 ' And whereas, we the said people are required to sign the said asso- 
 ciation, we sincerely declare, that our refusing so to jdo, is not out of 
 any disaffection to the king or government, nor in opposition to his being 
 declared rightful and lawful king of these realms, but purely because 
 we cannot for conscience-sake, fight, kill, or revenge, either for ourselves 
 or any man else. 
 
 ' And we believe that the timely discovery and prevention of the late 
 barbarous design and mischievous plot against the king and govern- 
 ment, and the sad effects it might have had, is^ an eminent mercy from 
 Almighty God ; for which we, and the whole nation, have great cause 
 to be humbly thankful to him, and to pray for the continuance of his 
 mercies to them and us. 
 
 'From a meeting of the said people in London, the 23d of 
 
 the first month, called March, 169 
 
 s > 
 
 In this year Roger Haydock died of a fever, at his house in Penketh, 
 in Lancashire, about the age of fifty-three years. He had been in Hol- 
 land the year before, in which time I had more than once opportunity 
 to speak with him privately, and thereby discovered such. Christian 
 qualities in him, that were indeed excellent; therefore the news of hia 
 decease did much affect me; and because of his ministry, in which he 
 was eminent, being more than ordinary full of matter in his preaching, 
 his death was much lamented among those churches in England where 
 he had laboured most in the gospel. His wife Eleanor, in her testi- 
 mony concerning him, sajd, ' My spirit hath been, and is bowed under 
 a deep sense of my great loss and exercise, in the removal of my dear 
 husband, whom it hath pleased God in his wisdom to take away from 
 me, who was comfort to my life, and joy to my days in this world, 
 being given me of God, in great mercy and loving kindness; and so h% 
 hath been enjoyed by me in thankfulness of heart, to the close of that 
 time God had appointed ; and now is taken from the world, with all its 
 troubles and exercises, as also from all his labours and travels, which 
 were great amongst the churches of Christ, which with me have no 
 small Loss in his removal. But what shall I say : wise and good is the 
 tord, who doth. what he will in heaven and in earthy and amongst his 
 churches and his chosen. He can break and bind up, wound and heal, 
 kill and make alive again, that the living may see his wonders, and 
 magnify his power \xy all, through all, and over all, who is God eternal, 
 blessed for ever. Amen.' 
 
 Then in her testimony she gives an account of his life, and how in 
 her young years he had been to her a faithful instructor in godliness, 
 and at length became her husband. After a description of his life, an4 
 his many travels in the ministry of the gospel, to edify and build up the 
 churches, she saith also, that though his love to her was above all visi- 
 bles, as the best of enjoyments he had in this world, yet she was not too 
 dear to him to give up to serve the truth of God. ' I was made,' said 
 she * a blessing to him, more comfortable every day than other :. he 
 woulcl pfteo express it ; and tj^uly so was he to nie every day, every 
 
276 THE HISTORY OF THE [1697 
 
 way, and in every respect. No tongue nor pen can relate the full of 
 that domfort and joy we had in God and one in another. Yet we find 
 such hath been the pleasure of God concerning them he hath loved, to try 
 them in the most near and dear enjoyments, that it might be manifest he 
 was loved above all ; that no gifts may be preferred above the giver ; but 
 that he may be all in all, who is, and is to come, God blessed for ever. 
 And truly there hath been great care and watchfulness one over ano- 
 ther, and over our own spirits, to see that our love, though great, was 
 bounded and kept within its compass, the truth being its original, the 
 Alpha and Omega also. Although it hath been the pleasure of God to 
 try me, in the removal of so great a blessing from me, sure it is, that I 
 may be the more inward to him, and have his love always in my re- 
 membrance, who gives and takes away,' and in all bless his name. My 
 soul travails that I may alwayS follow his foot-steps of self-denial in all 
 things, that I may finish my course in this world to the glory of God, 
 as he did, and have my part in that mansion of glory with him eternal 
 in the heavens; though it may be my lot "to stay for a time in this world 
 of troubles, yet I have hope in immortality and eternal blessedness, 
 when-time in this world shall be no more.' Thus she wrote : but to 
 shun prolixity, I break off. She then giving some account of his life 
 and ministry, mentions, that being gone from home, she was not pre- 
 sent at his death ; but that they having taken leave of each other before, 
 had parted in great love, with mutual breathings to God, for one ano- 
 ther's welfare; and she concludes with these words : ' Though I saw riot 
 his gotng away, yet I have seen in what he went, and that it was full 
 of- zeal and fervency in the love of God, and life of rigliteousness. So 
 in pure submission to the will of God, I conclude this short and true re- 
 lation of my worthy dear husband, whose name and memory is blessed, 
 and will hve, and be of a sweet savour in the hearts of the righteous 
 through ages.' With such a testimony it ■yjvas, that Eleanor trahsmitted 
 the memorial of her beloved consort to posterity. 
 
 Meeting in this year with no more remarkable occurrences, I pass 
 over to 1697, in which a treaty of peace was concluded between Eng- 
 land, France, and Holland, and though many thought it would be last- 
 ing, yet among th& popish clergy there were those that had another 
 opinion of it: of which this artificial distich, sent over by a clergyman 
 from Ghent in Flanders to Holland, so that it fell first into my hands, 
 was an evidence: 
 
 Prospicimus modd quod durahunt Fadera longo 
 Tempore, nee nobis pax cito diffugiel r 
 
 which may be turned into English thus, 'We foresee now that the 
 confederacy shall last a long time, and that peace will not quickly 
 fly away from us.' But if one reads this distich, backward, it runs 
 thus : 
 
 Diffugiet cite pax nobis, nee tempore longo 
 Fadera durabunt, quodmodd prospicimus : 
 
 and it makes out a quite contrary sense, viz. ' Peace will soon fly frord 
 us, and the covenant shall not last long; which we foresee already,' 
 
1697] PEOPLE CALLED QUAKERS. 277 
 
 This peace being concluded, the inhabitants of England vied with 
 one another to congratulate their king on that account, who was now 
 acknowledged as king of Great Britain, [by the French king Lewis 
 XIV. And since the magistrates of cities, the heads and fellows of 
 the universities, and people of all societies and persuasions addressed 
 the king, the Quakers were not wanting in this respect, and therefore 
 drew up also an address, which they presented to the king, and was as 
 followeth : 
 
 To King "WILLIAM III. over England, &c. 
 
 The grateful acknowledgment of the people commonly called Quakers, 
 
 humbly presented: 
 
 ' May it please the King, 
 
 ' Seeing the most high God; who ruleth in the kingdoms of men, and 
 appointeth over them whomsoever he wijl, hath, by his overruling power 
 and providence, placed thee in dominion and dignity over these realms ; 
 and by his divine favour hath signally preserved and delivered thee from 
 many great and eminent dangers, and graciously turned the calamity 
 of war into the desired mercy of peace r we heartily wish that we and 
 all otheTs concerned may be truly sensible and humbly thankful to Al- 
 mighty God for the same, that the peace may be a lasting and per- 
 petual blessing. 
 
 * And now, O king, the God of peace htiving returned thee in safety, 
 it is cause of joy to them that fear him, to hear thy good and reasona- 
 ble resolution effectually to discourage profaneness and immorality, 
 rightousness being that which exalteth a nation : and as the king has 
 been tenderly inclined to give ease and liberty of conscience to his 
 subjects of different persuasions, (of whose favours we have laraely 
 partaken,) so we esteem it our duty gratefully to commemorat^^nd 
 acknowledge the same: earnestly beseeching Almighty God to assist 
 the king to prosecute all these his just and good inclinations, that his 
 days here may be happy and peaceable, and hereafter he may partake 
 of a lasting crown that will never fade away.' 
 
 London, the 7th of the 11th Month, 
 called January, 1697. 
 
 This address being signed, and presented to the king by George White- 
 head, Thomas Lo\)?er, Daniel Quare, John Vaughton, John Edge, and 
 Gilbert Latey, was favourably^ received and accepted by that prince ; 
 who gave signal proofs thathe bore no ill will to any for difference of 
 opinion in religion, if they were honest people; of which this may serve 
 for an evidence, that both his watchmaker, and the nurse of the young 
 duke of Gloucester, were of the Quakers' persuasion. 
 
 I think it was about the beginning of the year 1698, that a bill was 
 brought into parliament, for restraining the licentiousness of the press. 
 Those called Quakers, perceiving that this might be pernicious, drew 
 up the following remarks, which they delivered to the members of par 
 liament : 
 
SJT8 THE HISTORY OF THE [1698 
 
 Some considerations humbly offered by the people called Quakers, relating 
 to the bill for restraining the licentiousness of the press, - 
 
 'This bill is, they conceive, of the like, nature with the expired act, 
 13 and 14, Car. II. ch. 33, and many inconveniences did attend the 
 subjects by it whilst in force, by which the said people were sufferers. , 
 
 ,'To prevenfthe printing and publishing of seditious or treasonable 
 books against the government, and scandalous pamphlets tending to 
 vice and immorality, is .the wisdom of all good governments, and must 
 be the. desire of all good men. 
 
 'But to limit religious books to a license, where the tolerated persua- 
 sions are many,. they conceive, seems altogether unsafe to all, but that 
 whose opinion- the licenser is of, who by this bill hath power to allow 
 what he shall judge sound and orthodox, or reject what he shall con- 
 Strvie to be either heretical, seditious, or offensive. 
 
 ' History and experience-have taught how the obscure term of heresy 
 hath been turned and stretched against primitive Christian martyrs, and; 
 famous reformers : nor is it forgotten for what reason the writ, De Hm- 
 retico Comburendo was abolished. 
 
 ' It is no strange thing to have learned menx)f the same church inter- 
 fere in their opinions concerning several texts of holy scripture ; and it 
 is uncertain when their opinions come to the licenser, whether the world 
 shall have the best or no. 
 
 ' The different apprehensions men have of divers parts of Scripture, 
 gives birth to different persuasions, who yet all make the Scripture the 
 test thereof j which by the kindness of the government being tolerated, 
 they conceive they ought to be left free to defend them from the mis- 
 representations, prejudice, or mistake of others, without .being subjected 
 to the censure of a licenser of a different persuasion. 
 
 ' They therefore kumbly hope that nothing may be enacted that 
 will lessen the toleration, which they thankfully enjoy under the, 
 favour of this, as well as the late government.' 
 
 These considerations, with what others were offered, were of such 
 effect, that the bill dropped. 
 
 About this time the writings of Antonia Bourignon were not only 
 translated into English, but also published in print at London. This dis- 
 pleased many of the clergy, and an author was employed to Write against 
 them, but chiefly against the Quakers. He called his book, ' The; Snake 
 in the Grass;' but his own name, he cono6aled; though it was disco- 
 y.ered aftervpards that he was a suppressed parson, who had refused the 
 oath of allegiance to king William. This man, to render the Quakers 
 odious, had picked up and collected many things from their writings ; 
 but he had so mutilated their expressions, by omitting several words 
 that went before, or followed, and by skipping over some in the midst 
 of the period, that they made out quite another sense than the authors 
 had given. To this he added relations of several things that happened, 
 0.S he said, among the Quakers. Whereas, some of these were fictitious, 
 and mere untruths ; he also raked up things that never had been ap- 
 proved by the Quakers, as the case of James Nayler, described here 
 
1609] PEOPLE CALLED QUAKERS. S79 
 
 before in its due place ; notwithstanding the said James Nayler had pub- 
 licly given eminent tokens of true repentance. 
 
 Among the author's untruths, this was one, that the Quakers in their 
 schools aid not suffer the children to read the holy Scriptures. The 
 falseness of which was made to appear very evidently by a certificate 
 of the French usher of one of their schools at Wandsworth, near Lon- 
 don, who himself was no Quaker ; as also by the testimonies of some 
 of the neighbours that were people of note ; and declared that the bible 
 was daily read by the scholars in the said school, bfeginning with Gen- 
 esis, and going on tp thti end of the Revelations ; and then frdm Gene- 
 sis again. The false citations of the aforesaid author, were also clearly 
 set forth : for if any would be so malicious, it mi^ht by his method be 
 insinuated from Psal. xiv. 1. and Psal. liii. 1. that in the holy Scriptures 
 was said, 'There is no God;' because these words are indeed found 
 there. But who would be so desperate as to draw such a conclusion 
 from thence, unless he were an atheist, who openly made a mock of 
 what is sacred. The^nswerers of this poisonous book, ' The Snake in 
 the- Grass,' were George Whitehead and Joseph Wyeth; this being a 
 work which required more toil and labour than art, to review allthose 
 manifold citations from many authors, and to show the unfairness and 
 disingenuity of the Snake. Now since many were very ready to take 
 for true the falsities in that book, and also in the pamphlets of the apos- 
 tate Francis Bugg, who was .gone over to the church of England, at 
 the request of John Crook, who was still alive, though above eighty 
 years of age, a book of his was reprinted, first pubhshed in the year 
 1663, and so five and thirty yea^rs before, the title of which was, 'Truth's 
 Principles concerning the Man Christ, his Suffering, Death, Resurrec- 
 tion, Faith in his Blood,' th6 Imputation of his Righteousness,' &c. By 
 this it appeared that the sentiments of the Quakers concerning thesn 
 points were not only orthodox now, but that they had been so in th% g 
 early days. 
 
 Having thus again made mention of John Crook, of whom I have 
 spoken several times in this history, I proceed now to mention some- 
 what concerning his decease, since he departed this life in the year 1699. 
 He left behind in writing an exhortation or advice to his children and 
 grand-children, written scarce two months before his death, and of this 
 tenor: 
 
 'Dear Children, 
 
 ' I must leave you in a wicked age, but cotftmend you to the measure 
 of the grace of God in your inward parts, which you have received by 
 Jesus Christ; and as you love it, and mind the teachings of it, you will 
 find it a counsellor to instruct you in the way everlasting, and preserve 
 yon out of the ways of the ungodly. ' - 
 
 ' I have seen much in my days, and I always observed that the fear 
 of the Lord God proved the best portion : and those that .walked in it 
 were the only happy people, both in this Hfe, while they^continued faith- 
 ful, and when they come to die, though they meet with many hardships 
 in their passage. By experience I can speak it, that the ways of holi- 
 ness afford more true comfort and peace to the upright soul than the 
 greatest pleasures this world can afford ; the former reaches the heart 
 and soul, while the delights of this world are but a show, and appear- 
 
280 THE HISTORY OF THE [1699 
 
 ance only, vanishing like a dream ; and whoever believes oth^wise of 
 them, will certainly find them to be but lying vanities ; therefore the 
 apostle, Rom. vi. 21, might boldly put the question to the converted 
 Romans, viz. " What fruit had you then in those things whereof you 
 are now ashamed ? For th« end of those things is death." 
 
 • Therefore, dear children, be in love with holiness ; make it your 
 companion, and those that walkin it; you may find buddings of it from 
 an holy seed in your hearts ; as you mind the inner man,. the light will 
 manifest the stirrings of (it after God, which I felt from my tender 
 years ; although I understood them jiot so plainly till I heard the truth 
 declared. 
 
 ' I advise you to keep a pure conscience, both towards God and man : 
 for if that be defiled, hypocrisy and formality will deprive you of all 
 comfortable feeling of God's presence ; and then deadness and dryness 
 will be your miserable portion. 
 
 'Be careful how you spend yourprecious time, for an account must be 
 given of every idle -word, though -but few regard it ; but foolish jesting 
 and vain talking are said to grieve the spirit of God ; read Eph. iv. 39, 
 30. But improve your time in prayer and religious exercises, &c. and 
 be diligent in your lawful callings ; for, " The desire of the slothful man 
 killeth him." Prov. xxi. 25. , - . 
 
 'Be careful what company you frequent ;, for a man is commonly 
 known by the company he keeps, as much as by any one outward 
 thing: and of your behaviour in company ; for I have found that a wise 
 and sober deportment, adds much to a man's reputation and credit in 
 the world. 
 
 'Watch to the light, and itfe discoveries of good and evil, that you 
 may not be ignorant of Satan's devices ; so the net will be spread in vain 
 in the sight of the bird, fpr watchfulness will make you in love with a 
 jrefTrcd estate ; and the more truly and perfectly any man knows and 
 Aind|^tands himself, the better discerning will such have of other men; 
 ^as i'n the beginning, when deep silence of all flesh was more in use, the 
 spirit of discerning was more common and' quicker, than since it hath 
 been neglected ; therefore be sure you spend some time, at convenient 
 seasons, in waiting upon God in silence, though it be dispjeasing to flesh; 
 for I have had more comfort and confirmation in the truth, in my in- 
 ward retiring in silence, than from all words I have Jieard from othersj 
 though I have often been refreshed by them also. 
 
 ' Love the Holy Scriptures, prefering them to all other books what- 
 soever ; and be careful to read them with an holy awe upon your spirits, 
 lest your imaginations put constructions upon them to your hurt ; but 
 exercise faith in the promise of Christ, who hath said, "My spirit shall 
 take of mine, and show them unto you." 
 
 ' Keep constantly to religious meetings amongst friends ; but look to 
 your jaflfections, that you respect not persons, but the power and life of 
 truth from -whomsoever it cOmes ; not minding the tickling of your 
 affections, but the demonstration of the truth to your understandings 
 and consciences ; for that will abide, when flashes of affections will 
 fade and come to nothing, after the words are ended. 
 
 ' Love one another truly, manifesting your love by good counsel, and 
 being helpful to each other upon all occasions ; being good examples 
 to ail you converse with, especially to your children, and those of your 
 own families ; that pride and vanity mSy not be countenanced by you. 
 
PEOPLE CALLED QUAKERS. 881 
 
 but rather reproved ; remembering while they are under your govern- 
 ment, you must give an account of the discharge of your duty to God 
 towards them. 
 
 ' Lastly, Be always mindful of your latter end, and live as you would 
 die, not knowing how soon your days may be finished in this world : 
 and while you do live in it despise not the chastenings of the Lord, 
 whatever they be he is pleased to visit you withal. I have been afflict- 
 ed from my youth up, both inwardly and outwardly, but the God 
 whom I served provided for me, when all my outward relations for- 
 sook me, none of them giving me any portion to begin the world withal. 
 This I speak, to let you know, I shall leave more outwardly, even to 
 the least of you than was left me by all my relations, &c. I need not 
 mention this sharp affliction, beyond expression, in my old age, because, 
 in some measure, you know it; but I could not have been without it, 
 as the Lord hath showed me, or I have seen his wonders in the deeps ; 
 therefore I say again, despise not afflictions, but embrace them as mes- 
 sengers of peace to y9ur souls, though displeasing to the flesh. 
 
 ' These things I commend unto you, out of true love to your souls, 
 knowing how the vain mind of man little regards such advice as this I 
 leave behind me ; but by this advice I show my true love to you all, 
 desiring God's blessing upon it ; to whom I commit you all, my dear 
 children, and end my days 
 
 Your loving father and grandfather, 
 
 JOHN CROOK.' 
 
 Hertford, the first of the First month, 1698-90. 
 
 The sharp affliction he speaks of in this writing was more than one 
 distemper, for the stone, gout, and cholic, attacked him sometimes sore- 
 ly ; and though this had been for a long time, yet he always behaved 
 himself patiently, though his pain was sometimes so violent, that he 
 was often heard to say, that did he not feel and witness inward power 
 from the Lord, he could not subsist under his great pains. That of the 
 stone was the greatest, which continued with him to his end ; and yet 
 he was not heard to utter any unsavoury word, or to cry out impa- 
 tiently ; but when the extremity of his fits were over, then he expressed 
 his inward joy and peace, and so praised the Lord. He had an excel- 
 lent gift in opening the mysteries of the holy Scriptures, so that he was 
 like Apollos, of whom we find upon record, that he was an eloquent 
 man, and mighty in the Scriptures. And by his zealous and effectual 
 preaching, when he was in his strength of life, many were convinced 
 of the truth. In his latter days he said sometimes that the furnace of 
 affliction was of good use to purge away the dross and earthly part in 
 us. And under the sorrow and grief he had concerning some of his 
 offspring, he would sometimes comfort himself with the words of David, 
 " Although my house be not so with God, yet he hath made with me 
 an everlasting covenant, ordered in all things, and sure." In his old 
 age he was many times heard to say, ' Many of the ancients are gone 
 to their long home, and we are making haste after them : they step away 
 before me, and I, that would go, cannot. Well, it will be my turn 
 soon also.' And then he seemed to rejoice in the consideration, that 
 
 Vol. II.— 36 
 
282 THE HISTORY OF THE [1700 
 
 the time of his dissolution, to be freed from his sore distempers, ap- 
 proached apace. Yet in the latter part of his life he often appeared 
 so strong in the spiritual warfare, that some judged that in some re- 
 spect he might have said with Caleb, " As yet I am as strong this day, 
 as I was in the day that Moses sent me ; as my strength was then, even 
 so is my strength now, for war, both to go out, and to come in." 
 About three weeks before his death, though he was weak in body, 
 yet he said powerfully, and after a prophetical manner, ' Truth must 
 prosper, truth shall prosper, but a trying time must first come, 
 and afterwards the glory of the Lord ;:shall more and more ap- 
 pear.' He continued in a sedate and truly Christian frame of mind to 
 the last period of his life, and departed the 26th of the month called 
 April, in the eighty-second year of his age, in his house at Hertford, 
 where he had lived many years. I knew him in England, and he hath 
 also been in Holland, so that I do not speak of one that was unknown 
 to me. 
 
 George Keith, by villifying the doctrine of the Quakers, was now so 
 much in favour with the episcopal clergy, that he began to serve them 
 as a vicar ; having been ordained by the bishop of London about the 
 year 1700. And since this seemed strange and wonderful to many, 
 somebody, of what persuasion I do not know, made a collection of his 
 sentiments concerning a national church, and its clergy, and what ac- 
 count he gave of their rites and ceremonies, from books and papers 
 he had pubUshed many years before ; to which the author gave this 
 title, ' Mr. George Keith's Account of a National Church and Clergy, 
 humbly presented to the bishop of London.' To this were added some 
 queries he once wrote concerning what is called the sacrament of the 
 Lord's supper. This account was now published in print, and presented 
 to the bishop of London, ending with these words of the apostle, "If I 
 build again the things which I destroyed, I make myself a transgressor." 
 
 In the next year, viz. 1701, the late king James died in France. I 
 mentioned before how that unhappy prince, after having ascended the 
 throne, fell suddenly by his hasty conduct, and ardent desire to intro- 
 duce popery in England, and all his endeavours to regain his lost king- 
 doms proved ineffectual. In September, being at mass, he was seized 
 with a qualm, and the distemper increasing, within a day or two he 
 vomited blood, and all remedies made use of were unprofitable. If 
 ■what was written about that time from Paris be true, he declared that 
 he forgave all men what they had done amiss to him : and on the 16th 
 of the said month he died at St. Germain's, in France, where he kept 
 his court. 
 
 King William was returned from Holland, where he had been, be- 
 cause of new troubles drawing on from France. And since the suc- 
 cession of the crown of England was now settled in the Protestant 
 line, and for want of nearer Protestant heirs, then to the house of Han- 
 over, the king was congratulated on that account with many addres- 
 ses from his subjects : and thei'efore those called Quakers thought it also 
 their duty to address him, against whose life a horrible plot was dis- 
 covered, with a thankful acknowledgment of his favours. This they 
 did as followeth, it being presented to the king in Decenaber, by George 
 Whitehead, Wm. Mead, and Francis Camfield. 
 
 ji 
 
1701] PEOPLE CALLED QUAKERS. 283 
 
 To King WILLIAM III. over Etolawd, &c. 
 An Address from the people commonly called Quakers humbly presented : 
 
 ' May it please the King, 
 
 * We, thy dutiful subjects, sincerely express our joy for thy safe re- 
 turn to thy people ; having great cause to love, honour, and pray for 
 thee, as a prince whom we believe God hath promoted and principled 
 for the good ends of government, under whose reign we enjoy great 
 mercies and favours; and particularly that of liberty to tender con- 
 sciences in religious worship, as a proper expedient to unite thy Protes- 
 tant subjects in interest and affection, 
 
 'For which great mercy we cannot but be humbly thankful to God; 
 and renew our grateful acknowledgment to the king, whom God by 
 his almighty power hath eminently preserved, and made exemplary in 
 prudence, as well as geodness, to other kings and princes, whereby thy 
 memorial will be renowned to posterity, 
 
 * We are also engaged to bless the Lord for that he hath manifestly 
 frustrated the mischievous and treacherous designs of thine and the na- 
 tion's adversaries, both against the lawful establishment of thy throne, 
 and the true interest of thy Protestant subjects. 
 
 * And we beseech Almighty God to bless the good designs and just 
 undertakings of the king, and his great council, for the good of his peo- 
 ple, and for obtaining to Europe a firm and lasting peace ; and continue 
 thee, O king, a blessing to these nations, establish thy throne in mercy 
 and truth, give to thee a long and prosperous reign over us, and here- 
 after a glorious immortality, is, and shall be the fervent prayer of us, 
 thy true and faithful subjects, 
 
 * Signed in behalf and by appointment "of the aforesaid people, 
 at a meeting in London, the 8th month, 170L' 
 
 This address being read to the king, was favourably received, and 
 he thanked those that presented it, George Whitehead and the others 
 saying what they thought material to the case, the king returned, ' t 
 have protected you, and shall protect you :' and repairing with the ad- 
 dress to his closet, he read it over again, as was understood afterwards, 
 and spoke in its commendation. But he keeping the paper some days 
 by him, without giving it to be made public by the Gazetteer, some 
 French news-writers, at London, forged a very ridiculous address, and 
 sent it beyond sea ; and the French Gazetteers in Holland were very 
 ready to divulge in their prints such fictitious stuff, though the expres- 
 sions therein were so exceeding blunt and unmannerly, that they could 
 not be spoken to a king, but by such who were impudent enough pub- 
 licly to make a mock of crowned head*-, which the Quakers never nave 
 been guilty of. After a few days the king gave the address to be made 
 public ; and then every body could see how shamefully the FrencR 
 newsmongers had exposed their malice. 
 
 This year being come to an end, that of 1702 followed, and also the 
 end of king William's life. 
 
 The French king, upon the death of the king of Spain, had not only 
 placed his grandson, the duke of Anjou, on the throne of that kingdom. 
 
284 THE HISTORY OF THE [1702 
 
 but had also acknowledged the pretended prince of Wales as king of 
 England; by which, in a manner, he attained king William's crown; 
 who thereupon took occasion to make alliances for his security, with 
 other princes and potentates. Of this he gave notice to the parliament 
 that was then sitting, who promised to assist him to the utmost of their 
 power, and to maintain the succession of the crown in the Protestant 
 line. And an abjuration was also drawn up, wherein it was declared 
 that the aforesaid pretended prince, who now suffered himself to be 
 called James the Third, king of England, &c. had no right or claim to 
 the crown of that kingdom, or any dominions appertaining thereto. 
 Now though all this was intended for maintaining and assisting the right- 
 ful king William, yet he lived not to see the effect of it; for his time 
 was near expired, and his glass run, as soon appeared. 
 
 About the beginning of the month called March, he went a hunting, 
 and riding a horse he never rode on before, the horse fell, and the king, 
 at the same time, broke his collar-bone: the fracture was soon set, and 
 all seemed like to do well ; but the king having endured many fatigues 
 and hardships, had been weak in body some time before ; insomuch that 
 this sore fall seemed to occasion his sickness, which soon followed, and 
 put a period to his life. But before his departure, he did yet one good 
 work more for the Quakers ; for the term of seven years, granted for 
 their affirmation to be accepted instead of an oath, was near expiring; 
 and therefore they solicited the king and parliament that this act might 
 be continued, and confirmed by a new one, which was obtained ; for 
 the king always showed himself willing to favour them as his peace- 
 able subjects; and in parHament many eminent members were well 
 affected towards them. Thereupon this renewed act, containing a pro- 
 longation of the said grant for the space of eleven years, passed at 
 length, after mature consideration, the king having named commission- 
 ers, who on the third of March, gave the royal assent to it in the house 
 of Lords, because, by reason of his illness, he could not appear himself 
 on the throne. He also sent a message to the parliament, recommend- 
 ing the uniting of the two kingdoms of England and Scotland, into one, 
 commissioners being already appointed in Scotland, to treat with the 
 English concerning that affair : but time showed that he was not to 
 bring that work to an end, since the accomplishing thereof was reserved 
 for his successor, though some hopes appeared of his recovery ; for he 
 had been walking a little in his garden to take the air, and sitting down 
 afterwards, he caught cold, which was followed by a fever ; and his 
 sickness so increased, that on the next first-day of the week, being the 
 eighth of the month called March, he died at Kensington, to the great 
 grief of all his faithful subjects ; nay, such was the sorrow on the death 
 of that excellent prince, that the news of it being come to Holland, it 
 caused a general dejection, and drew tears from many eyes ; for per- 
 haps no king in these late ages hath been more beloved than he was. 
 The day before his demise, he^had by commissioners given the royal 
 assent to the bill of abjuration of the pretended prince of Wales; and 
 the following night, feeling death approaching, he sent for the princess 
 Anne, sister of his deceased consort, queen Mary; and having kept her 
 sometime with him, after tender embracing, he wished her the last fare- 
 well. Then he sent for the archbishop of Canterbury, and his under- 
 standing continuing good to thq last, with evident tokens of piety, and 
 a resignation to the will of his Creator, in the morning about eight of 
 
1702] PEOPLE CALLED QUAKERS. 285 
 
 the clock, he gave up the ghost to him from whom he had received it, 
 being entered into the fifty-second year of his age, and having reigned 
 as king above thirteen years. 
 
 In the afternoon the princess Anne was proclaimed queen of England, 
 Scotland, France, and Ireland, &c. and the parliament promised to assist 
 her, in maintaining those alliances that were already made, or should 
 yet be made, with foreign powers. This the queen accepted with much 
 satisfaction, and confirmed the ministers and high officers in their 
 respective stations. She also wrote to the States-general of the United 
 Netherlands, that she would keep to the alliances made with the States 
 by the deceased king, her brother. 
 
 The body of the king, which was lean, and much emaciated, was 
 opened after his death, and many of the inward parts appeared sound, 
 especially the brain ; yet in general little blood was found in the body ; 
 but in the lungs, which adhered much to the pleura, was more than in 
 all other parts ; his heart was firm and strong; but some inflammations, 
 on the left side of the lungs, was thought to have been the immediate 
 cause of the king's death, for he had long been asthmatical. 
 
 He was of a middle statute ; his face lean and oblong ; his eyes were 
 exceeding good, quick, and piercing; his hands very fine and white; 
 he did not talk much, but was solid in thought; of a strong memory, 
 quick of apprehension, of a composed mind, and not given to volup- 
 tuousness, but grave in his deportment ; he often gave evidence of a 
 devout attention at the hearing of the name of God ; and even in the 
 midst of dangers, put great trust in divine Providence. Thus he was 
 valiant and undaunted without temerity; for where he judged his pre- 
 sence to be necessary, he repaired thither without fear. He was a 
 great lover of hunting, that being his most pleasant diversion, which 
 made him the more fit to endure the fatigues of war. He was easy 
 of access, and gave a favourable hearing to every body, and those that 
 spoke to him he treated discreetly ; and such was his devotion, that he 
 often retired privately, when some thought he was about other business. 
 Many had conceived hopes that this great prince, in that critical junc- 
 ture, would have hved yet somewhat longer : but his work was done ; 
 and God hath since that time showed very eminently, that he is not 
 limited to any instruments ; and the queen who succeeded on the throne, 
 gave afterwards signal proofs of it to the world. His corps was interred 
 the 12th of the month called April, about midnight, in the chapel of 
 king Henry the Vllth, in Westminster Abbey. 
 
 It was by the favour of this king, a Hollander by birth, that the 
 Quakers, so called, were tolerated a free people ; so that now they saw 
 fulfilled the truth of what some of their deceased friends had propheti- 
 cally foretold, viz. That it should not be in the power of their enemies 
 to root them out, but that God, in his own time, should work their de- 
 liverance. 
 
 Thus we have now seen from what weak beginnings they had their 
 rise, and how they increased and became a ^reat people against all 
 opposition, of which at first there seemed little probabiUty ; as in the 
 beginning of this history may be seen : and to look a little back, it may 
 appear also, by a testimony of George Fox, pubUshed after his death, 
 in the collection of his epistles, viz. 
 
 ' When the Lord first sent me forth in the year 1643, 1 was sent as 
 
286 THE HISTORY OF THE [1702 
 
 an innocent lamb, and young in years, amongst men in the nature of 
 wolves, dogs, bears, lions, and tigers, into the world, which the devil 
 had made like a wilderness, no right way then found out of it. And I 
 was sent to turn people from darkness to the light, which Christ, the 
 second Adam, did enlighten them withal ; that so they might see Christ, 
 their way to God, with the Spirit of God, which he doth pour upon all 
 flesh, that with it they might have an understanding, to know the things 
 of God, and to know him, and his Son Jesus Christ, which is eternal 
 life ; and so might worship and serve the hving God, their Maker and 
 Creator, who takes care for all, who is Lord of all ; and with the light 
 and Spirit of God they might know the Scriptures, which were given 
 forth from the spirit of God in the saints, and holy men* and women of 
 God. 
 
 ' And when many began to be turned to the light, which is the life 
 in Christ, and the Spirit of God, which gave them an understanding, 
 and had found the path of the just, the shining light ; then did the 
 wolves, dogs, dragons, bears, lions, tygers, wild beasts, and birds of 
 prey, make a roaring, and a screeching noise against the lambs, sheep, 
 doves, and children of Christ, and were ready to devour them and me, 
 and to tear us to pieces. But the Lord's arm and power did preserve 
 me, though many times 1 was in dartger of my life, and very often cast 
 into dungeons and prisons, and hauled before magistrates. But all things 
 did work together for good : and the more I was cast into outward 
 prisons, the more people came out of their spiritual and inward prison 
 through the preaching of the gospel. But the priests and professors 
 were in such a great rage, and made the rude and profane people in 
 such fury, that I could hardly walk in the streets, or go in the highways, 
 but they were ready ofttimes to do me a mischief. But Christ, who 
 hath all power in heaven and in the earth, did so restrain and limit them 
 with his power, that my life was preserved ; though many times I was 
 near killed. 
 
 ♦ Oh, the burdens and travails that I went under ! Often my life pres- 
 sed down under the spirits of professors and teachers without life, and 
 the profane ! And besides, the troubles afterwards with backsliders, 
 apostates, and false brethren, which were like so many Judas's in be- 
 traying the truth, and God's faithful and chosen seed, and causing the 
 way of truth to be evil spoken of! but the Lord blasted, wasted, and 
 confounded them, so that none did stand long ; for the Lord did either 
 destroy them, or bring them to nought, and his truth did flourish, and 
 his people in it, to the praise of God, who is the revenger of his 
 chosen. 
 
 G. F.' 
 
 G. Fox then, having in England been the first of the Quakers that 
 preached and proclaimed Christ the light, which enlighteneth every 
 man coming into the world, had in a short time, as we have seen in 
 this history, notwithstanding all opposition, many adherents, whereby 
 several others also began to publish that doctrine. And many of 
 these first preachers were like sons of thunder ; for they testifying 
 of the light of Christ shining in the consciences of men, proclaim- 
 ed, that the day of the Lord was dawned and should yet further break 
 forth, to the destroying of the former buildings of human inventions 
 and institutions; though not of that which had fornaeriy been felt and 
 
1702] PEOPLE CALLED QUAKERS. S87 
 
 enjoyed by true experience of the operations of the Spirit of God in 
 people's hearts. By their powerful way of preaching repentance, 
 many were awakened out of the sleep of careless security, and came 
 to see that their covering was too short, and that they were not cover- 
 ed with the true wedding garment : and many that had been of a rude 
 life, came to be so touched to the heart by these zealous preachers, 
 that crying out what shall we do to be saved 1 they were brought to 
 repentance and conversion ; and so from wild and rough, came to be 
 sedate and sober. And as in the beginning many of these first preach^ 
 ers did run on like a mighty stream, and seemed fit to thresh and grind 
 mountains and stones, and to hew down tall cedars, and wash away 
 all opposition ; so there were others also, who as sons of consolation, 
 proclaimed glad tidings to the hungry and thirsty souls, many of which 
 were in England about that time, insomuch that some said, Now the 
 everlasting gospel is preached again. And it was indeed remarkable, 
 that though these promulgators of the doctrine of the inward light 
 shining in the hearts of men, were mean and illiterate, yet many peo- 
 ple of note, not only such as were in magistracy, but also many preach- 
 ers of several persuasions, were so touched at the heart by their lively 
 preaching, that they not only received their doctrine, but came them- 
 selves in process of time, to be zealous publishers thereof, and thus a 
 great crop was gathered ; nay sometimes even men of great skill, 
 and sharp wit, were deeply struck by plain and homely preaching; of 
 whom, 
 
 Isaac Pennington, mentioned more than once in this history, was a 
 signal instance, as may appear from a relation concerning himself, 
 Tyritten with his own hand, and found among his papers after his death, 
 wherein he speaks as foUoweth : 
 
 * I have been a man of sorrow and affliction from my childhood, feel- 
 ing the want of the Lord, and mourning after him ; separated by him 
 from the love, nature and spirit of this world, and turned in spirit to- 
 wards him, almost ever since I could remember. 
 
 • In this sense of my low estate, I sought after the Lord, I read Scrip- 
 tures, I watched over mine own heart, I cried unto the Lord for what 
 I felt the want of, I blessed his name in what he mercifully did for me, 
 and bestowed on me, &c. Whatever I read in the Scriptures, as the 
 way of God to my understanding, I gave myself to the faithful prac- 
 tice of; being contented to meet with all the reproach, opposition, and 
 several kinds of sufferings, which it pleased the Lord to measure out 
 to me therein ; and I cannot but say, that the Lord was good unto me. 
 did visit me, did teach me, and help me, did testify his acceptance of 
 me many times, to the refreshing and joy of my heart before him. 
 
 ' But my soul was not satisfied with what I met with, nor indeed 
 could be, there being further quickenings and pressings in my spirit, 
 after a more full, certain, and satisfactory knowledge; even after the 
 sense, sight and enjoyment of God, as was testified in the Scriptures to 
 have been felt and enjoyed in the former times ; for I saw plainly, that 
 there was a stop of the streams, and a great falling short of the power, 
 life, and glory, which they partook of. We had not so the spirit, nor 
 were so in the faith, nor did so walk and live in God, as they did. 
 They were come to Mount Sion and the heavenly Jerusalem, &c. which 
 we bad hardly so much as the literal knowledge or apprehension what 
 
288 THE HISTORY OF THE [V!(& 
 
 they were. So that I saw the whole course of religion among us, was, 
 for the most part, but a talk, to what they felt, enjoyed, possessed, and 
 lived in. 
 
 ''This sense made me sick at heart indeed, and set me upon deep 
 crying to God, close searching the Scriptures, and waiting on God, 
 that I might receive the pure sense and understanding of them, from 
 and in the light, and by the help of his Spirit. And what the Lord 
 did bestow on me in that state, with thankfulness I rememher before 
 him at this very day : for he was then my God, and a pitier and a 
 watcher over ; though he had not pleased then to direct me, how to 
 stay my mind upon him and abide with him. And then I was led, (in- 
 deed I was led, I did not run of myself,) into a way of separation from 
 the worship of the world, into a gathered society ; for this both the- 
 Scripture and the Spirit of God in me gave testimony unto ; and what 
 we then met with, and what leadings and help we then felt, there is a 
 remembrance and testimony in my heart to this day. But there was 
 somewhat wanting, and we mistook our way, for whereas we should 
 have pressed forward into the spirit and power, we ran too much out- 
 ward into letter and form ; and though the Lord in many things helped 
 us, yet therein he was against us, and brought darkness, confusion, and 
 scattering upon us. I was sorely broken and darkened, and in this 
 darkened state, sometimes lay still for a long season, secretly mourning 
 and crying out to the Lord night and day ; sometimes I ran about, heark- 
 ening after what might appear or break forth in others, but never met 
 with any thing, whereto there was the least answer in my heart, save 
 in one people, who had a touch of truth ; but I never expressed so 
 much to any of them, nor indeed felt them at all able to reach my 
 condition. 
 
 'At last, after all my distresses, wanderings, and sore travails, I 
 met with some writings of this people called Quakers, which I cast a 
 slight eye upon and disdained, as falUng very short of that wisdom, light, 
 life, and power, which I had been longing for and searching after : I 
 had likewise, some pretty distance of time after this, opportunity of 
 meeting with some of them, and divers of them were by the Lord 
 moved, (I know it to be so since,) to come to me : as I remember at the 
 very first they reached to the life of God in me; which life answered 
 their voice, and caused a great love in me to spring to them ; but still 
 in my reasonings with them, and disputes alone, in my mind, concerning 
 them, I was very far off from owning them, as so knowing the Lord, 
 or so appearing in his life and power as my condition needed, and as 
 my soul waited for. Yea, the more I conversed with them, the more 
 I seemed in my understanding and reason to get over them, and to 
 trample them under my feet, as a poor, weak, silly, contemptible genera- 
 tion ; who had some smatterings of truth" in them, and some honest 
 desires towards God, but very far off from the clear and full understand- 
 ing of his way and will. And this was the effect almost of every 
 discourse with them, they still reached my heart, and I felt them in the 
 secrets of my soul, which caused the love in me always to continuey 
 yea sometimes to increase towards them ; but daily my understanding 
 got more and more over them, and therein I daily more and more 
 despised them. 
 
 * After a long time I was invited to hear one of them, (as I had been 
 often, they in tender love pitying me, and feeling my want of that which 
 
1702] PEOPLE CALLED QUAKERS. 389 
 
 they possessed,) and there was an answer in my heart, and I went in 
 fear and trembling, with desires to the most High, who was over all, 
 and knew ail, that I might not receive any thing for truth, which was 
 not of him, nor withsteind any thing which was of him, but might bow 
 before the appearance of the Lord my God, and none other : and indeed, 
 when I came, I felt the presence and power of the most High among 
 them : and words of truth, from the spirit of truth, [reaching to my 
 heart and conscience, opening my state as in the presence of the Lord. 
 Yea, I did not only feel words and demonstrations from without, but I 
 felt the dead quickened, the seed raised, insomuch as my heart, in the 
 certainty of light and clearness of true sense, said, ' This is he, this is 
 he, there is no other ; this is he whom I have waited for and sought 
 after from my childhood, who was always near me, and had often be- 
 gotten life in my heart, but I knew him not distinctly, nor how to 
 receive him, or dwell with him.' And then in this sense in the melting 
 and breakings of my spirit, was I given up to the Lord, to become his, 
 both in waiting for ttib iucther revealings of his seed in me, and to serve 
 him in the life and power of his seed. 
 
 ' Now what I met with after this, in my travails, in my waitings, in 
 my spiritual exercises, is not to be uttered ; only in general I may say 
 this, I met with the very strength of hell. The cruel oppressor roared 
 upon me, and made me feel the bitterness of his captivity, while he had 
 any power ; yea, the Lord was far from my help, and from the voice 
 of my roaring. I also met with deep subtilties and devices to entangle 
 me in that wisdom, which seemeth able to make wise in the things of 
 God ; but indeed is foolishness and a snare to the soul, bringing it back 
 into captivity, where the enemy's gins prevail. And what I met with 
 outwardly from my own dear father, from my kindred, from my ser- 
 vants, from the people and powers of the world, for no other cause but 
 fearing my God, worshipping him as he hath required of me, and bowing 
 to his seed, (which is his Son,) who is to be worshipped by men and 
 angels for evermore, the Lord my God knoweth, before whom my heart 
 and way are, who preserved me in love to them, in the midst of all 
 I suffered from them, and doth still so preserve me, blessed be his pure 
 and holy name. 
 
 ' But some may desire to know what I have at last met with : I 
 answer, ' I have met with the seed.' Understand [that word, and thou 
 wilt be satisfied, and inquire no further. - I have met with my God, I 
 have met with my Saviour ; and he hath not been present with me 
 without his salvation ; but I have felt the healing drop upon my soul 
 from under his wings. I have met with the true knowledge, the know- 
 ledge of life, the living knowledge, the knowledge which is life ; and 
 this hath had the true virtue in it, which my soul hath rejoiced in, in the 
 presence of the Lord. I have met with the seed's father, and in the 
 seed I have felt him my father ; there I have read his nature, his love, 
 his compassions, his tenderness, which have melted, overcome, and 
 changed my heart before him. I have met with the seed's faith, which 
 hath done and doth that which the faith of man can never do. I have 
 met with the true birth, with the birth which is heir of the kingdom, and 
 inherits the kingdom. I have met with the true spirit of prayer and 
 supplication, wherein the Lord is prevailed with, and which draws from 
 him whatever the condition needs, thef soul always looking up to him 
 in the will, and in the timie and way which is acceptable with him. 
 
 Vol. IL— 37 
 
290 THE HISTORY OF THE [1702 
 
 What shall I say ? I have met with the true peace, the true righteous- 
 ness, the true holiness, the true rest of the soul, the everlasting habi- 
 tation, which the redeemed dwell in. And I know all these to be truej 
 in him that is true, and am capable of no doubt, dispute, or reasoning 
 i^my mind about them, it abiding there, where it hath received the 
 full assurance and satisfaction. And also I know very well and dis- 
 tinctly in spirit, where the doubts and disputes are, and where the cer- 
 tainty and full assurance is, and in the tender mercy of the Lord am 
 preserved out of the one, and in the other. 
 
 ' Now, the Lord knows, these things I do not utter in a boasting way, 
 but would rather be speaking of my nothingness, my emptiness, my 
 weakness, my manifold infirmities, which I feel more than ever. The 
 Lord hath broken the man's part in me, and I am a worm and no man 
 before him : I have no strength to do any good or service for him ; nay, 
 I cannot watch over or preserve myself: I feel daily that I keep not 
 alive my own soul, but am weaker before men, yea weaker in my 
 spirit, as in myself, than ever I have been. But I cannot but utter to 
 the praise of my God, that I feel his arm stretched out for me ; and 
 my weakness, which I feel in myself, is not my loss, but advantage, 
 before him. And these things I write, as having no end at all therein 
 of my own, but felt it this morning required of me, and so in submis- 
 sion and subjection to my God, have I given up to do it, leaving the 
 success and service of it with him. 
 
 I. PENNINGTON.' 
 
 Aylesbury, \5lh of 3d month, 1667. 
 
 From this conclusion, we see the humility of the mind of this friend, 
 who, when he wrote this, was already much advanced in the way of 
 godliness, and had lived several years in the communion of those called 
 Quakers. Now, though it be the duty of every one, not to be conceited 
 of himself, yet certain it is, that men of refined wits, above all others, 
 have need to continue truly humble, and not to rely thereon, since the 
 trusting to acuteness of wit, hath rather drawn off many from the way 
 of truth, than led them to it ; nay, it hath occasioned the fall of some. 
 But that I. Pennington endeavoured to continue in true humiUty, appears 
 plainly from the relation above. ' He was a man of ^a very compas- 
 sionate temper, and yet vaEant in adversities : he also suffered not a 
 little on the account of hisT-eB^n; but endured many tedious and long 
 imprisonments ; which were the more ^rd to him, because he being of 
 a weakly constitution, the suffering of cold and hardship, did him the 
 more hurt. And yet he never fainted, but continued steadfast to the 
 end of his life, which was in the latter part of the year 1679, when he 
 departed in a pious frame of mind. 
 
 By the foregoing relation, it appears evidently that he was very ear- 
 nestly seeking after the true way to salvation, before he attained to a 
 perfect quietness of mind ; yet in that time there wanted not such as 
 were helpful to him with good and wholesome advice ; and among these 
 John Crook, whose occurrences make up no small part of this history, 
 was none of the least. And since there is yet extant a letter of his to 
 him, wherein he not only spoke very effectually to the inward state of 
 I. Pennington ; but for his instruction and encouragement, gave also an 
 account of the great difficulties and temptations he himself had met 
 with, I cannot well omit to insert the satne here ; because from theas- 
 
1702] PEOPLE CALLED QUAKERS, 291 
 
 genuous and open-hearted letters of familiar friends to one another, we 
 generally may discover very plainly their inward state, and also their 
 outward qualities. This letter was as foUoweth: 
 
 ' Dear Friend, 
 ' My dear and tender love salutes thee, in that love from whence I 
 had my being, from whence sprang all my Father's children, who are 
 born from above, heirs of an everlasting inheritance. Oh ! how sweet 
 and pleasant are the pastures which my Father causeth all his sheep to 
 feed in ; there is a variety of plenty in his pastures, milk for babes, and 
 strong meat for them of riper age, and wine to refresh those that are 
 ready to faint ; even the wine of the kingdom, that makes glad the heart 
 when. it is ready to faint, by reason of the infirmities: sure I am, none 
 can be so weary, but he takes care of them ; nor none so nigh fainting, 
 but he puts his arm under their heads ; nor none can be so beset with 
 enemies on every side, but he will arise and scartter ; nor none so heavy 
 laden and big with yo'bng,but he takes notice of them, and gently leads 
 them, and will not leave them behind unto the merciless wolf; because 
 they are his own, and his life is the price of their redemption, and his 
 blood of their ransom ; and if they be so young that they cannot go, he 
 carries them in his arms ; and when they can feel nothing stirring after 
 him, his bowels yearn after them ; so tender is this good Shepherd after 
 all his flock. I can tell, for I was as one that once went astray, and 
 wandered upon the barren mountains ; and when I had wearied myself 
 with wandering, I went into the wilderness, and there I was torn as 
 with briers, and pricked as with thorns ; sometimes thinking this was 
 the way, and sometimes concluding that was the way, and by and by 
 concluding all were out of the way. And then bitter mourning came 
 upon me, and weeping for want of the interpreter ; for when 1 sought 
 to know what was the matter, and where I was, it was too hard for me ; 
 then I thought I would venture on some way where it was most likely 
 to find a lost God ; and I would pray with them that prayed, and fast 
 with them that fasted, and mourn with them that mourned, if by any 
 means I might come to rest, but found it not, until I came to see the 
 candle lighted in my own house, and my heart swept from those thoughts 
 and imaginations, and willings, and runnings ; and to die unto them all, 
 not heeding of them ; but watching against them, lest I should let my 
 mind go a whoring after them ; and here I dwelt for a time, as in a 
 desolate land uninhabited ; where I sat alone as a sparrow upon the 
 house top, and was hunted up and down like a partridge upon the moun- 
 tains ; and could rest no where, but some lust or thought or other fol- 
 lowed me at the heels, and disquieted me night and day, until I came 
 to know him in whom was rest, and no occasion of stumbling, in whom 
 the devil hath no part; and he became unto me as a hiding-place from 
 the storms, and from the tempests ; then came my eyes to see my Savi- 
 our, and my sorrow to fly away, and he became made unto me all in all, 
 my wisdom, my righteousness, my sanctification, in whom I was and 
 am complete, to the praise of the riches of his grace and goodness that 
 endures forever. Therefore be not discouraged, thou tossed as with 
 tempests, nor dismayed in thyself, because thou seest such mighty hosts 
 of enemies rising up against thee, and besetting thee on every side; for 
 none was so beset, and tried, and tempted as the true seed was, who 
 was a man of sorrows, and acquainted with grief: but be thou still in 
 
292 THE HISTORY OF THE [1702 
 
 thy mind, and let the billows pass over, and wave upon wave, and fret 
 not thyself because of them, neither be cast down as if it should never 
 be otherwise with thee: sorrow comes atnight, but joy in the morning, 
 and the days of thy mourning shall be over, and the accuser will God 
 cast out forever; for therefore was I afflicted, and not comforted, and 
 tempted and tried for this end, that I might know how to speak a word 
 in due season unto those who are tempted and afflicted as I once was: 
 as it was said unto me in that day when sorrow lay heavy upon me. 
 Therefore be not disconsolated, neither give heed unto the reasonings 
 and disputings of thy own heart, nor the fears that rise therefrom; but 
 be strong in the faith, believing in the light which lets thee see them ; 
 and his grace thou wilt know to be sufficient for thee, and his strength 
 to be made perfect in thy weakness ; and so wilt thou rather glory in 
 thy infirmities, that his power may rest upon thee, than in thy earnest 
 desires to be rid of them ; for by these things thou wilt come to live in 
 the life of God, and joy ifiGod, and glory in tribulation; when thou hast 
 learned in all conditions to be contented ; and through trials and deep 
 exercises is the way to learn this lesson. - These things,' in dear love to 
 thee, I have written, being somewhat sensible of thy condition, and the 
 many snares thou art daily liable unto ; therefore watch, that thou fall ' 
 not into temptation, and my God and Father keep thee in the arms of 
 eternal love, over all, unto the end, unto his praise. Amen. 
 
 JOHN CROOK.' 
 
 This John Crook had been a man of note in the world, not only be-- 
 cause he had been a justice of peace, as hath been said in due place, 
 but also because he was a man of good intellects ; and yet his zeal for 
 what he believed to be truth, was such, that he became willing to bear 
 the reproach of the world, that so he might enjoy peace with God. 
 But though he was a man of learning, yet most of the first preachers 
 of the doctrine held forthby those called Quakers, were people of small 
 account in the world ; but yet they were so powerful in their preach- 
 ing, that many thereby were turned to true godliness. 
 
 Some have been reached by the sayings of dying penitents ; for there 
 have been remarkable instances of young people sprung from hqnest 
 parents, who having walked in the broad way, did very earnestly be- 
 wail their out-goings on a dying bed, and then declared, that if it pleas- 
 ed God, to raise them up again, they would not, as before, be ashamed 
 of the despised way of the Quakersj nor fear any mockings or persecu- 
 tion, but that they would serve the Lord, in uprightness, and with all 
 their heart. These thus repenting with tears for their transgressions, 
 have experienced after great agDnies, that God wills not the death of 
 sinners, but that they should repent,'and so live in everlasting happiness. 
 
 Of several such like cases, I will only mention one, viz. that of a 
 young maid at London, called Susanna Whitrow, whose mother was 
 of the society of the Quakers, but not her father. On her dying bed 
 she complained exceedingly of her rebellion and vain behaviour: 'Ah,* 
 said she to her mother, ' how often hast thou said, the Lord would 
 plead with us : now the day is come. Pride and disobedience were 
 my cursed fruits, which I brought forth when I was a hearer in the 
 public church. How often have I adorned myself as fine in their fashion 
 as I could make me; yet they despised my dress, and said« ' How like 
 
1702] PEOPLE CALLED QUAKERS. 293 
 
 a tawdry have you dressed yourself; you are not at all in the mode.' 
 Then coming home on the Sabbath-day, I went immediately up into 
 my chamber, and locking the door, I altered all my laces, and so went 
 to their worship in the afternoon, dressed in their mode, and then I 
 pleased them.' At another time she said, ' that I might have a lit- 
 tle time longer to go into the country, and walk in the woods to seek 
 the Lord. O what matter for fine houses and silk apparel : remem- 
 ber him that sat on the ground, and wore a garment without a seam, 
 our blessed holy Lord, who went up to the mountains to pray, and 
 withdrew himself into gardens and desolate places. I have done no- 
 thing for the Lord, but he hath done all for me : therefore I desire to 
 live, that I might live an holy and righteous life, that my conversation 
 might be in heaven, though my body be here on earth. How would I 
 then invite and warn others, not to spend their precious time in adorn- 
 ing themselves like Jezebel, patching and painting, and curling their 
 hair. O the Christian life is quite another thing: we must not give our- 
 selves the liberty td think our own thoughts, much less to act such 
 abominations.' Several days she was in a strong wrestling and con- 
 flict of spirit, and in fervent prayer to God, so that when somebody 
 was for removing her head a little, she refusing it, said, ' I would not 
 suffer a thought to wander; if I move, I shall be drawn off my watch, 
 and then the temper will prevail.' Continuing in this conflict, she con- 
 ceived at length hopes of forgiveness; and being thus strengthened by 
 mercy, she said to the Lord, ' O what can my soul say of thy power : 
 whenJ sought thee, but could not find thee ; I knocked hard, but none 
 did open : for my sins stood like mountains, that I could not come near 
 thee : I would fain have prayed to thee, but could not. Thus I lay sev- 
 eral days and nights struggling for life, but could find none : and I said, 
 " There is no mercy for me :" then I said, " I will never leave jthee; if I 
 
 Ferish, I will perish here ; I will never cease crying unto thee." And then 
 heard a voice say, " Jacob wrestled all night before he obtained the bles- 
 sing." Oh then thy word,0 Lord, was strong to my soul : then my stony 
 heart was broken to pieces, and the spirit of prayer and supplication was 
 poured upon me. And now I can sing as David did, of mercy, and of judg- 
 ment : " Unto thee, O Lord, will I sing, with a rent heart, and with my 
 mouth in the dust will I sing praises to thee, my blessed Saviour." In this 
 frame she endeavoured to continue, and once she prayed for her father, 
 called Robert Whitrow,part of which prayer was as followeth : ' O Lord, 
 remember not his offences, let me bear them ; let it be easy to him ; make 
 his friends to be enemies to him, that thou mayest have mercy upon 
 him. His temptations are great ; Lord, carry him through ; O let him 
 not perish with the world ; do thou support him over this world. Shall 
 a little dirt of this world draw away his mind : O Lord, let his mind be 
 set on things above ; fix his mind upon thee.' Thus fervently this young 
 maid prayed for her father, herself now having attained a full assurance 
 of her salvation, so that she once said to the Lord, ' O thou beloved of 
 my soul, what shall I say of thee, for thou art too wonderful for me : 
 O praises be unto thee.' And afterward perceiving that her end was 
 approaching, she said to her mother, ' I must lay down this body, t^e 
 Lord will not trust me longer in this present wicked world : happy am 
 I: my Saviour, my soul loves thee dearly ; thy love is better than wine : 
 my Saviour, my holy One, how glorious art thou : I have seen thy glo. 
 ry; I am overcome with thy sweet countenance; Chow lovely {irt 
 
294 , THE HISTORY OF THE [1702 
 
 thou ! My heart is ravished with the sweet smiles of thy glorious coun- 
 tenance. O, come away, come away, why dost thou stay ? I am rea- 
 dy, I am ready.' Then she lay some time very still, and so departed 
 this life without sigh or groan : which was about the year 1677. 
 
 Such like dying persons have been the means sometimes to stir up 
 others to true godliness, whereby they came to be joined with the peo- 
 ple called Quakers ; and though these in time came to be very numer- 
 ous, yet at first there were but few labourers in the ministry of the 
 word. But these recommending one another to give diligent heed to 
 the word of God in the heart, and to mind that as their teacher, did 
 often meet together and keep assemblies, sitting down with such a 
 deep retiredness of mind, being turned inward to God, that tears trick- 
 led down their cheeks, to the astonishment of many that looked upon 
 them, some of which, only by beholding this retiredness, came to be so 
 effectually reached, that they also joined with them, and frequented 
 their meetings. In the mean while many of these became more and 
 more confirmed in their minds by this silent exercise, and their under- 
 standings came to be so opened, that in process of time they became 
 apt and fit instruments to exhort others to godliness : and among these 
 several women also found it their duty to preach the gospel. 
 
 There have been many who were very averse to the Quakers, and 
 yet came to join with them in the faith ; as among others, Christopher 
 -Bacon, in Somersetshire, who, about the year 1656, coming into a 
 meeting, not with intention to be edified there, but rather to scoff, and 
 to fetch his wife from thence, who went thither against his mind, was 
 so reached by the lively exhortation he heard, that he was not only 
 convinced of the truth preached there, but in time became a zealous 
 preacher of it himself, and was vahant in sufferings. Once being 
 taken up at a meeting in Glastonbury, and brought before bishop- 
 Mew, at Wells, who called him a rebeC for meeting contrary to the 
 king's laws, Christopher having formerly been a soldier for the king, 
 said to him, ' Dost thou call me rebel : I would have thee to know, that 
 I have ventured my life for the king in the field, when such as thou lay 
 behind hedges.' By this he stopped the bishop's mouth, who did 
 not expect such an answer, and therefore was willing to be rid of him. 
 
 The like instance of an unexpected conversion, was seen also in 
 William Gibson, whom I knew well, and who at the time of the civil 
 wars, being a soldier at Carlisle, he and three others having heard that 
 a Quakers' meeting was appointed in that city, they agreed to go thi- 
 ther and abuse the preacher, whose name was Thomas Holmes ; but 
 Gibson hearing him powerfully declare the truth, was so affected by his 
 testimony, that he stepped in near him, to defend him, if any should 
 have offered to abuse •: him : and he himself afterwards came to be a 
 zealous preacher of that truth he had been at unawares convinced of. 
 
 To these instances 1 may add that of a certain trumpeter, who com- 
 ing into a Quakers' meeting, began in an insolent manner to sound his 
 trumpet, thereby to drown the voice of him that preached : but this had 
 a contrary effect, and stirred up the zeal of the preacher the more, so 
 that he went on as if none disturbed him. The trumpeter at length, to 
 recover his breath, was fain to cease blowing ; but being still governed 
 by an evil spirit, after some intermission began to sound again ; but 
 whatever he did, he was not able ta divert the preacher from his dis- 
 course, though he hindered the auditory from hearing what was spoken. 
 
1702] PEOPLE CALLED QUAKERS. 295 
 
 Thus he wearied himself so much that he was forced to rest again for 
 respiration: whereby in spite of his evil will, he came to hear what the 
 preacher spoke, which was so piercing, that the trumpeter came to be 
 deeply affected with it, and bursting into tears, confessedhis crime, and 
 came to be a true penitent: a remarkable evidence of the truth of that 
 saying of the apostle, " So then, it is not of him that willeth, nor of him 
 that runneth, but of God that showeth mercy." 
 
 Among these, who contrary to their intent entered into communion 
 with the Quakers, so called, may be reckoned also Anthony Pearson, 
 the justice, of whom in this history it hath been mentioned, that he was 
 so reached by G. Fox, at Swarthmore, that he came to be one of his 
 followers; which though true, yet it was before that time that he was 
 in some respect convinced of the doctrine maintained by the people call- 
 ed Quakers : which happened to be by James Nayler, who upon an in- 
 dictment of blasphemy, appearing at the sessions at Appleby, in the 
 month called January, 1652, found the said justice Pearson sitting there 
 on the bench as one' of his persecutors: who asking him several ques- 
 tions received such pertinent answers from J. Nayler, that in a great 
 degree he was convinced of the truth held by J. Nayler and his friends. 
 
 By what hath been related here may be seen how unexpectedly some 
 entered into society with the, Quakers, so called ; more instances of 
 which might be produced if needful ; since I have known such, who 
 being naturally of a boisterous temper, yet were so struck with the ter- 
 ror of the Lord, that they came to be of such a quiet spirit, and harm- 
 less behaviour, that as formerly they could not suffer the least provoca- 
 tion, so now they bore all revilings and mockings with an even and un- 
 disturbed mind ; because the fear of God had made such deep impres- 
 sion upon them, that they were careful lest by an angry or impetuous 
 deportment they should sin against him. And thus continuing to live 
 in fear, and a reverential awe, they improved in true godliness ; inso- 
 much that by their pious lives they preached as well as others with 
 words. After this manner the number of their society increased; but 
 then grievous sufferings ensued ; for the priests could not endure to see 
 that their hearers left them ; the furious mob was spurred on, and among 
 the magistrates there were many, who, being of a fierce temper, used 
 all their strength to root out the professors of the light, (as they were 
 called at first,) and to suppress and stifle their doctrine; but all proved 
 in vain, as appears abundantly from this history; although there were 
 hardly any prisons in England, where sonie of these people were not 
 shut up; besides the spoil of goods, and cruel whippings that befel some 
 of them. Yet all this they bore with a more than ordinary courage, 
 without making resistance, how great soever their number was ; and 
 notwithstanding many of them had been valiant soldiers, who often had 
 slain their enemies in the field, without regarding danger. 
 
 In the consideration of this undaunted steadfastness, it hath seemed 
 to me, that there have been some such among this people, whose talent 
 was valiantly to endure persecution for a good cause ; and who perhaps 
 in ease would not have been such good Christians as they proved to be 
 under these sufferings; resembling the camomile in this, which the more 
 it is depressed or rubbed, the better it grows, and yields the stronger 
 scent. Being then thus oppressed, they found themselves under a ne- 
 cessity of continuing vigilant and watchful ; and, according to king 
 Solomon's advice, to keep their hearts with all diligence. This made 
 
296 THE HISTORY, &c. [1702 
 
 them love what they judged to be truth, more than their lives, and it 
 caused them to be careful, lest that should come over them which the 
 church of Ephesus was threatened with, because she had left her first 
 love, viz. the removing of her candlestick out of its place. Thus their 
 mutual love increased, and their own lives they valued not, when the 
 grieving of their consciences stood in competition with it. 
 
 Having thus passed through many adversitiesj with an unwearied 
 and lasting patience, and being become a great people, known by the 
 name of Quakers, they were at length, by the generous clemency of 
 king William III. and the favour of the Parliament, declared to be a 
 society, who should henceforth be tolerated in the kingdom as Protest- 
 ant dissenters, with liberty to perform their religious worship in public 
 without disturbance. 
 
THE 
 
 HISTORY 
 
 OF TiJis 
 
 CHRISTIAN PEOPLE CALLED Q^tJAKERS. 
 
 THE TWELFTH BOOK. 
 
 QUEEN ANNE hayang now ascended the throtie, and taken in hand 
 the reins of government, was congratulated, from all quarters ; and the 
 people called -Quakers thought themselves no less objiged tha,n others to 
 condole the king's death> and testify their affection and fidelity to the 
 Queen ; and therefore- they drew up an address ; and when some of 
 them, of whom G. Whitehead was one, went to present it, (which was 
 on the 11th of the 2d month, April,) they were introduced by the then 
 earl, but now duke, of Marlborough, and the duke of Ormond. The 
 address was as foUowetL 
 
 To QvEiew ANNE, over Eifdi<AkD, fee* 
 
 -Mmitplmsi the Qaeerii 
 
 ' W0, thy peaceable subjects, cannot but be sorrowfully affected with 
 a deep sense of the loss sustained by the death of Our latS king WiI-> 
 liatn the Third, whom God made the instrument of much good to these 
 nations; a prince who indeed desired to be the common father of his 
 people, and as such did by his great example, as Well as precept, en- 
 deavour to unite them in interest and affdotion, and-prottToted and con- 
 firmed a legal liberty io tender consciences, by all which his reign was 
 adorned, to the renown of his memory. 
 
 ' And it having pleased the all'Wise God, the disposer of kingdomd^ 
 to preserve thee to succeed to the government of these nations ; and. 
 thereby to the maintaining and consummating those great works so 
 happily begun; we humbly beg lea^re to congratulate thy fre^ and 
 peaceable accession to the throne, from whence we observe the queen's 
 excellent declaration, manifesting her care for the good of all her peo- 
 ple, and therefore doubt not but we, her Protestant dissentrng subjeotB^ 
 shall partake of her royal favour and protection. 
 
 'We sincerely declare, that with the assistance of the grace of God# 
 we will always, according to our Christian duty," demonstrate our good 
 affection, truth, and fidefity to the queen and her government jjihtd 
 
 Vol. II.— 38 
 
298 THE HISTORY OF THE [1702 
 
 heartily pray that his wisdom may direct, and liis blessing be upon the 
 queen and her great council, to the suppressing of vice and immorality, 
 and the promoting of piety, peace, and charity, to the glory of God, and 
 the benefit of -these nations. 
 
 ' May the King of kings majfe thy reiga long and glorious, to which 
 temporal blessing we shall pray for thy eternal happiness. 
 
 ' Signed on behalf and by appointment of the aforesaid jpeople, 
 at a meeting in London, the 10th of the second month, 1702.' 
 
 This addrfess was very favourably received by the queen, and- after 
 it was read to her, she answered, 
 
 ' I thank you for your address, and I assure you of my protection.' 
 
 Tt w^as scarce a month after, when war ^sfas proclaimed in England 
 against France, which had been proclaimed in Holland also against that 
 crown some days before. Not long after followed the general yearly 
 meeting of those called Quakers^ held at London, in which it was thought 
 fit to thank-the queeafo-r her declaration, that she would maintain the 
 act of toleration in favour of the dissenters; and therefore an address 
 was drawn up by the said assembly, which. was as fplloweth: 
 
 To Queen ANNE, over England, &c.„ 
 
 Tht humble (ind thankful acknowledgment of the people commonly called 
 Quakers, from their ymrly meeting in Lojidon^ the SOlh day of the 3d 
 month, called May, 1702. -~ " 
 
 ' May it please the Queen, 
 
 'We, thy peaceable and dutiful subjects, met from most parts of thy 
 dominions at our usual yearly meeting, (for the promotion of piety and 
 charity,) being deeply affected with thy free an^ noble resolution in thy 
 late speech at the prorogation of the parliament, to preserve and main- 
 tain the act of toleration for the ease and quiet of all thy: people, could 
 not but in gratitude esteem ourselves^engaged both to thank Almighty 
 God for that favourable influence, and to renew and Tender our humble 
 and hearty acknowledgments to the queen for the same, assuring her, 
 on belialf of all'our friends, of our sincere affection and Christian obe- 
 dience. 
 
 'And we beseech God,, the fountain of wisdom and goodness, 50 to 
 
 direct all thy counsels and undertakings^ thatrighteousness, which exalts 
 
 a nation, and mercy and justice, that establish ^n throne, may be the 
 
 character of thy reign, and the blessings of these kingdoms under iu 
 
 ♦ Signed by the appointment and on the behalf gf the said meeting.' 
 
 Of those whc» presented this address, William Penn was the deliver- 
 er, and the queen was pleased to speak to him in a very kjnd manner, 
 and not only received the said address favourably, but after it was read 
 to her, she made the following most gracious answer : 
 
 'Mr. Penn, I am so well pleased that what I have said is to your 
 
1702] PEOPLE CALLED QUAKERS. 299 
 
 satisfaction, that you and your friends may be assured of my protec- 
 tion.'* 
 
 This year died Margaret, the widow of G. Fox, at about eighty-seven 
 years of age, as appears, to me from an account of her son-in-law. Dr. 
 Thomas Lower, in which I find, that she was born at Marsh-Grange, 
 in the parish of Dalton, in Lancashire. Her father was John Askew, 
 a gentleman of an ancient family, a man of a good estate, and famous 
 for his piety and charity. His daughter Margaret was religious even 
 in Jier young years, and was married, before she attained the age of 
 eighteen, to Thomas Fell of Swarthfflore; who being bred a lawyer, 
 became a justice of the peace, and haying afterwards been a member 
 in several parliaments, was made a vice-chancellor of the. county of 
 Lancaster, and in process of time a judge, being beloved because of his 
 justice, wisdom, moderation; and mercy. 
 
 ^In the year 1652,. George Fox coming the first time to his house, 
 when he himself was frftm home, did by his exhortations so reach to 
 the family, that a priest with some gentlemen went and told Judge Fell, 
 that a great disaster had befallen his wife and family, they being seduced 
 and turned Quakersr This was so odiously represented to him, that>it 
 troubled him not a little: but being come home, and received very kindly 
 by hid wife, according to her usual manner, he soon perceived that it 
 had been intended to make him believe untruths, and possess him with 
 prejudice. . Not long after George Fox got opportunity to speak to him, 
 which gave him such satisfaction, that he owned that which was spoken 
 to be truth; and his wi^ ordered a dinner to be made ready for her 
 friend G. Fox, and those that were with him. And some time after he 
 told his wife, when he heard that she and her friends were consulting 
 where to have a meeting, that they might meet in his hall, which they 
 did; and though he himself did not come there, yet when a.^meeting 
 was kept, he used to sit in a chair so near to it, that though he could 
 not be seen of every body, yet he could hear what was preached ; which 
 he liked so well, that it is not known that after he had heard George 
 Fox, he ever frequented the public church: insomuch, that though he 
 entered not into 'full society with the Quakers,' yet he favoured - thdm, 
 and several times stopped the malice of their persecutors, when it was 
 in his power so to do. ' . 
 
 After he had been married six and twenty years to Margaret, and 
 had nine children by her, he deceased in the year 1658, leavingbehind 
 him a son and seven daughters. 
 
 Margaret being thus become a wi,ddw, neglected no opportunity to 
 serve her friends. In the year 1660, when king Charles IL" was res- 
 tored, scarce two weeks after -he camein, she went to London, and 
 spoke several times with that prince, that he would cause the sufferings 
 of her friends to cease ; and in order thereto she wrote, not only- to him, 
 but also to the dukes of York and Gloucester, the queen mother, the prin- 
 cess of Orange, and the queen of Bohemia. And after having been about 
 fifteen months at London, she at length prevailed with the king,' that 
 her friends who were in prison, were released by proclamation. But 
 persecution afterwards beginning again, she went to speak with the 
 
 * This, from the Record, appears to be rather the substance than the exact words of 
 th* answer. 
 
THE HISTORY QT THE [H«8 
 
 kJRg Ajod the dulfe of York, at Hampton Court. In the year 1664, for 
 refusing to swear, she was confined in Lancaster Castle, and kept long 
 in durance: forbecause of 'her great service in the church, she was much 
 epvjed, a? well as George Fox, to whoai she was married about eleven 
 years after the decease of her first husband judge Fell, But not long 
 after, she was again imprisoned, and continued a year in jail, being 
 most part af that lime sickly ; and afterwards was several times fined 
 fpr preaahiag, In the seventieth year of her age, she spoke again with 
 the king, which wa? the last time ; but she was, not received so favour- 
 ably as formerly, far he seemed to be somewhat angry ; and therefore 
 sh^ wrote to him^ and staid at London in hopes of an answer ^ b»t he 
 wag suddenly taken away by death. Afterwards sh.e spoke with king 
 James, and wrote to him also. And at length after a laborious and 
 godly life, she piously departed firom hence in a great age, as hath been 
 said already, having uttered in the time of her sickness, many exoeflent 
 sayings, by which it appeared that she was prepared for death, arid 
 loog@d to be dissolved. She had been a zealous preacher, and also 
 written much, aiad among the rest a book entitled, 'The Call ef the 
 Jews out of Babylon,' which she dedicated to fh^ famous Manasseh 
 Ben Israel, and charged him, as he Xvbuld answer it before God, to cause 
 it to be read among his brethren. This book beipg translated by WiK 
 liatn Ames into Dutch, was also printed in that language, whilsVher 
 first httsband lived. . , ^ 
 
 The same year she died, George Keith, who now preached up and 
 down where the bishops thought fit, went by their order to New Bng" 
 land, New York, Pennsylvania, &c. for it seenas he imagined that in 
 those parts he should get many adherents among the Quakers : but he 
 came much short of his aim ; for even in Pennsylvania, •^s'here many of 
 the Baptists formerly sided with him, he was by them looked upon wttb 
 disdain, and rejected for wearing a clergyman's gOWtH and now ap- 
 pearing to he a great apostate, tbere was no likelihood for him to get 
 entrance, or tet be esteemed there. : After some time being returned 
 into England, he got a living in the pariah of Edburfon, in Sussex, 
 worth ab^t 120/. a year. Now thqugh the Episcopalians see«ne4 to 
 be in great expectation that Keith should suppress the doctrine of the 
 Quakers, yet all his endeavours proved in vain ; for whatever some 
 may think, it is certain, and appears from this history, that they are 
 become a grqat peopie after a very singular manner, and that all pro- 
 jects and attempts to root them out, have been quashed, and eometo 
 nought: and from this consideration it was, as I have reason to think, 
 that many of the Quakers, so called, in their preaching did sound forth 
 these words, being as it were extorted from Balaam : ." Theyei^no en- 
 ohanCment against Jacob, nor divination against Israel ;" as l myself 
 have often beard. And now the strepgth and power. of their violent 
 opposers was broken by the favour of king William the Third, and his 
 successor, quaeo Anne, hath favourably eoi^firmed the liberty of eon- 
 scienee and worship, grashted by an act of parliainent to the QuaSftr«. 
 So that now we inay look upon tljem as a free people, and a society 
 tolerated by supreme authority; and therefore I might x)fm flflissh this 
 histoyy, as 1» the import of the -title.- 
 
 But before I conclude, T intend to say something concerning, their 
 doctrine, of which meatiou ,hath been often roade in this work, viz. 
 That their chief principle, in which they differ from the generality of 
 
170S] PEOPLE CALLED QUAKERS. SQl 
 
 modem Christian societies, is, Thiit every man is enlightened with the 
 Divine Light, according to the evangelist John, vvho in the first chap^ 
 ter, speaking of Christ.^ as he was from eternity with the Father, calls 
 him the Word, and saith. " That the Word was God, that all things 
 were made by him, that in him was life, and the life was the light of 
 men," And the evangelist speaking concerning John the Baptist, who 
 was sent from God, saith, " He was not that lights but was sent to bear 
 witness of that-light That was the true light, which lighteth every 
 man that cometh into the world." By this jt appears, that the Qya.. 
 kers have not coined a new phrase, but only made use of the express 
 words of the holy Scripture. I am not unacquainted that, during the 
 great apoatacy, people generally have not clearly understood this ; yet 
 it ought not to seem strangCj because the evangelist saith, " The light 
 shineth in darkness, and the darkness comprehended it not." But to 
 elucidate this doctrine a little more, it may serve for information, that 
 the Quakers believe this light to be the same that the apostle Paul calls 
 " The grace of God that bringeth salvation, and bath appeared to all 
 men :" and concerning its operation, he saitht •' teaching us, that deny- 
 ing ungodliness, and worldly lusts, we should live soberly, righteously, 
 and godly in this present world.',' 
 
 Thus much briefly, concerning the above-mentioned denominations 
 of this divine light ; and to make it appear more plainly what thia 
 phrase means, " Take heed to the Light ;" thereby we understand, that 
 each one minding the counsel of the light in their souls, may learn to 
 fear God, and hate pride, arrogancy, and every eyil way ; which will 
 beget in us such a reverential- awe towards God, that we dare not do 
 any thing which we certainly know will displease him ; and this is the 
 first step to godliness : and therefore both David and Solomon have 
 said, that the fear of God is the beginning of wisdom ; viz. that fear 
 which is filial, accompanied with circumspection and eautiousness ; and 
 as we persevere in this fear, we are enabled to serve the Lord with 
 holiness and righteousness all the days of our life. 
 
 But since we can do this only by the grace , of God, it is absolnt^y 
 necessary that we take heed thereto: and therefore we ought to pray 
 to God continually for his assistance. But here starts up something, of 
 which people generally have a strong notion : for all sorts of Christians 
 agree, that we roust often pray to God, but in the manner of it, many 
 err greatly., For some think they perform this duty of praying to God, 
 when in the mornings and evenings, and at others certain times of the 
 day they repeat or recite some forms qi prayer, and do not seem to 
 consider, that men ought always to pray, and not to faint And the 
 apostle Paul exhorts to pray without ceasing. And what thia means 
 he himself explains in these words, " Playing always with all prayer 
 and supplication iix the Spirit," which plainly shows„that it consists not 
 in a continual repeating of prayers, but in piotis ^nd devout breathings 
 to God, raised in the soul by the spirit of Christ, thg-t it may please him 
 to keep us continually in bis fear and counsel, since we are in want of 
 daily support from him. And thus praying in faith, we receive an ansvver 
 to our breathings in some measure, though not always so soon as we 
 desire ; but we must. not faint; and our prayer must be from a sincere 
 believing and breathing of theheart; otherwise we pray amiss, anddo 
 not receive : according to the saying of the apostle James, " Ye ask, 
 and receive not, because ye ask amissk" But what devices and wiles 
 
302 THE HISTORY OF THE [1702 
 
 have not been inyented by the enemy of man's soul, to teep him off. 
 fVom this continual state of prayer! although Christ very expressly 
 saith, " Watch and pray, tbat ye enter not into temptation. And, what 
 I say unto you, I say unto all, Vpatch ;" which, in regard to the instruc- 
 tion we may reap thence, doth not imply a continual watching without 
 sleeping, but a .vigilancy of the mind, which Solomon recommends in 
 these words, " Keep thy heart with all diligence." Now though our 
 constitution doth tiot seem to admit an incessant continuance in the 
 deepest retiredness-of mind; yet this is certain, that the more fervently 
 we turn our minds to God, the more we are kept from evil. And man 
 persevering in this godly exercise, is the less in danger of falling into 
 spiritual pride ; since he finds that his preservation is in true humility, 
 and in a continual dependance upop God ; Sot if he once departs from 
 thence, and thinks himself safe enough, and that now he needs not to 
 walk circumspectly in fear as he once did, then he is caught already, 
 and somewhat gone astray from his spiritual guide : to wit, from that 
 which showed unto him his transgressions, and troubled him whilst he 
 was in the evil way. And this is the manifestation of thfe spirit, which 
 the apostle saith, is^iven to every man to profit withal. 
 
 Now to call this principle, which reproves men for evil, and con- 
 sequently discovers it. Light, doth not carry with it any absurdity, es- 
 pecially if we consider that.this denomination is fouad in sacred writ. 
 Evil deeds are called by the apostle the works x>f darkness ; and saith 
 he, "AH things that are reproved, are made manifest by the light: for 
 whatsoever doth make manifest, is light." By which it appears plainly,, 
 that the Quakers have not coined a new phrase, but only followed the 
 scripture language. And that they are not the only people that have 
 declared of; the light, might be proved from other authors of , good es- 
 teem, if necessity required. ' ^ . 
 
 As to oaths, they judge the taking of an oath unlawful ; and why, 
 may abundantly be seen in this history from a multitude of instances. 
 
 The making of war they also believe to be inconsistent with pure 
 Christianity, and esteem that its followers, being led by its precepts, 
 will come to beat their swords into ploughshares, and their spears into 
 pruning-hoeks',. and not to learn vvar any more, according to the pre- 
 diction of the prophet, Isaiah ii. 4 : and Christ, the author of our faith, 
 unto whom we are commanded to. look, saith expressly, "My kingdom 
 is not of this world : if my kingdom were of- this world, then would 
 my servants fight." And the apostle, James iv; giveth us to understand, 
 that wars and fightings come of lusts. And we believe that by receiv- 
 ing the spirit of 'Christ in our souls, and being entirely guided byit, 
 enmity and lusts, the root of wars and fightings, come to be destroyed, 
 and his love remains,vby which we not only love one another sincerely, 
 but also can love our eneniies, and pray for them ; as also for those 
 who hate and persecute us for his name, not rendering evil for evil, but 
 good for evil ; and this we believe to be that lamb-like spirit which will 
 prevail, and must overcome, and therefore they judge it not lawful for_ 
 them to make war, and for all that they think that they may very safe- 
 ly be tolerated by the civil government: not only because they are wil- 
 ling and ready to pay taxes to Caesar, but also that since they cannot 
 fight for the government, neither' can they fight against it. 
 
 Concerning the sword of magistracy, they do in no wise assert, that 
 it is unlawful for some Christians to be magistrates : for to say so, what 
 
1702] PEOPLE CALLED QUAKERS. 303 
 
 doth it imply, but the unchrisjianing of magistrates, whom they truly 
 honour ; magistracy being the ordinance of God. But although they 
 believe this office to be consistent with Christian religion, yet they thinlc 
 it more safe for themselves not to seek for it. 
 
 Tithes to the priests they do not look upon as a gospel maintenance; 
 since our Saviour said in express, terms to his disciples, " Freely ye 
 have received, freely give ;" yet they do not stretch this so far, as not 
 to suffer that any who hath imparted of his spiritual gifts to others, 
 might not receive temporal gifts of them, if he himself was in want 
 thereof, provided the maintenance of a minister of the gospel be free, 
 and not forced ; and also that it consists not in a fixed stipend, which 
 leads to turn the ministry of the gospel into a provision of a livelihood ; 
 which they look upon to be far beneath the dignity of the ministerial of- 
 fice, which ought to.be perforrtied purely out of love to God and our 
 neighbour, and liot with any regard to secular gain. 
 
 The ordinary way of showing respect or honour in common conver- 
 sation is also what thejn scruple ; for to give the same outward sign of 
 respect to men, which is given to God, viz. the uncovering of the head, 
 they think, not without good reason, to be unfit ; and so they esteem 
 also the giving flattering titles of honour; since Christ so sharply re- 
 proves the greetings in the markets, and the being called of men Rabbi, 
 Rabbi, saying, " Be not ye called Rabbi;" which title of that time may 
 be equalled with the modern master or sir. Thus Christ saith also, 
 " How can ye believe, who receive honour of one another ?" Yet they 
 limit this only to common conversation with one's equals : for a servant 
 may call his master by that title, and subjects their magistrates by the 
 title of their office, and this may be spoken not contrary to truth; where- 
 as the other is nothing but mere flslttery, invented to gratify and cherish 
 pride: and therefore they think it inconsistent with the true gravity of 
 a Christian to call one's self a servant of one who has not any master- 
 ship over us; and they believe we cannot be too cautious in speaking, 
 since our Saviour saith, " That every idle word that men shall speak, 
 they shall give account thereof in the day-of judgment." The common 
 £a.shion of greeting they also decline, thmking it more safe not to imi- 
 tate the ordinary custom therein. But that it is more agreeable with 
 Christian simplicity to greet one another by giving their hand, or by 
 other innocent and harmless notice in passing by, which are signs of 
 friendship and respect, that may be showed, without giving to man that 
 which appertains to God, as the uncovering of the head is among Chris- 
 tians : for the uncovering of the head is an outward sign of the worship 
 and honour that is paid to God : and if we give the same token also to 
 men, it may be queried, wherein the difference consists? If it be an- 
 swered that it consisteth in the meaning and intention, then use is made 
 of the same argument, whereby Papists endeavour to excuse their ado- 
 ration of images and relics. 
 
 As the Quakers testify against the common vain way of salutation, 
 so likewise against gaming, interludes, jesting, and all sinful and unpro- 
 fitable recreations, and drinking of healths, all which they believe to be 
 contrary to the exhortation of the apostle, "Whether ye eat or drink, 
 or whatsoever ye do, do all to the glory of God." 
 
 In their method of marriage, they also depart from the common way: 
 for in the Old Testament they find not that the joining of a couple in 
 marriage ever was the office of a priest, nor in the gospel, any preacher 
 
304 THE HISTORY OF THE [1702 
 
 among Ghristiatis appointed thereto. Therefore it is their custom, that 
 when any intend to enter into marriage, they first having the consent 
 of parents or guardians, acquaint the respective men's and women's 
 meetings of their intention, and after due inquiry, all things appearing 
 clears they in a public meeting solemnly take each other in marriage, 
 with a promise of IcJVe and fidelity, and not to leave one another before 
 death separates them. Of this a certificate is drawn, mentioning the 
 names and distinctions of the persons thus joined, which being first 
 signed by themselves, those then that are present sign as Witnesses* 
 
 In the burying of their dead they mind decency, and endeavour to 
 avoid all pomp 5 and the wearing of mourning is not approved among 
 them ; for they- think that the mourning which is lawful, may be showed 
 sufficiently to the world by a modest and grave deportment.- 
 
 As to water-baptism^ and the outv?ard supper, though ihey dO not^use 
 the external signs, witnessing Christ the substance to be conie, yet they 
 are not for judgiiig others who do use them conscientiously and devoutly. 
 They do not deny that water-baptism was used by some in the primi' 
 tive church ; but let it be considered unto whom it was administered, 
 viz. to sUch that came over either from the Jews or the Gentiles, to thd 
 Christian society: and baptism was as Well a judaical ceremony as cir- 
 cumcision: for, according to the account of Maimonides,* a Gentile, 
 who would be received into the covenant of the Jews, must be baptized 
 as well as circumcised, whereby he became a proselyte. Whence it 
 evidently appears that baptism did not come in the place of circumci- 
 sion, as it hath been often urged to persuade the ignorant. But as a 
 Jewess proselyte needed not to get the child she brought forth baptized, 
 since the Jews did not baptize their Children, but administered baptism 
 only to such of the Gentiles that came over to them ; so We do not find 
 the least evidence that the primitive Christians in the time of the apos- 
 tles, did baptize their issue, that so they might claim to be members of 
 the church ; but the contrary seems rather to appear from what the 
 apostle saith, " The unbelieving husband is sanctified by the wife, and 
 the Unbelieving wife is sanctified by the husband; else were your chil- 
 dren unclean, but now they are holy i" which implieth no more, but that 
 Such children, whose father or motlier alone was a believer, were not 
 excluded from, but comprehended in, the outward membership : for this 
 cannot have anj^ relation to that sarictification, whereby the mind comes 
 to be cleansed : but in regard of being partaker of the outward fellow- 
 ship, this reached so far, that if but one of the parents, either father or 
 mother, was a believer, the child thereby became entitled to the outward 
 society: for to make one a true and real member of the church of God, 
 the baptism of the spirit was required, as the main thing ; which made 
 John the baptist, speaking of Christ, saj-, " He shall baptize you With 
 the Holy Ghost." Arid the apostle Peter signifieth, that baptism, which 
 now saves us, is not the putting away of the filth of the BeSh, but the 
 answer of a good conscience towards God. This was that baptism of 
 which God by the prophet Ezekiel «aid concerning Israel, " I will take 
 you from among the heathen, and gather you out of all countries. 
 Then will 1 sprinkle clean water upon you; and ye shall be clean from 
 all your filthiness,", &c. 
 
 It is a common objection, that Christ himself was baptized with water, 
 
 * Vid. John Leuedcn Fhilog. Hebrsio-niixt, Diaseitat. zzi. de Froselyt. Sect. 1. pag. 
 mihi 144. 
 
1702] PEOPLE CALLED QUAKERS. 805 
 
 and that we are required to follow his footsteps : but let it be consider* 
 ed that he was circumcised also, though the one as well as the other 
 needed not to his melioration, but was done for our sake, to show us 
 by the latter, that our hearts must be circumcised, that is, separated 
 from all evil inclinations and lusts. And by the baptism which he 
 suffered to be administered to him, is signified to us that we must be 
 baptized by his spiritual baptism. And if it be objected, that Christ 
 said to Nicodemus, " Except a man be born of water and of the spirit, 
 he cannot enter into the kingdom of God;" it may be answered, that 
 if this must be understood ofoutward water, the consequence will be, that 
 water-baptism is of such an absolute necessity, that if any be deprived 
 of it, he is to be shut out of heaven, which, though believed by Papists, 
 yet I think Protestants will hardly say so ; neither was John Calvin* of 
 that opinion. It is also worth taking notice, that John the Baptist, said, 
 " That Christ should baptize with fire ;" by which it appears, that both 
 water and fire in this sense, are metaphorical expressions ; for they both 
 serve for cleansing anci purifying, though in a different way. Now 
 although some did baptize with water, yet it ought to be considered, 
 that if the command of Christ to his disciples, " Go ye and teach all 
 nations, baptizing them in the name of the Father, and of the Son, and 
 of the Holy Ghpst," related absolutely to water-baptism, it would indeed 
 have been very strange, that Paul, that eminent apostle of the Gentiles, 
 did not think himself commissionated for the administration of that bap- 
 tism. Whereas, if the apostles had really received a commission from 
 the Lord to that purpose, he by no means would have been singled out ; 
 since speaking of himself he saith, That he supposed he was not a 
 whit behind tne very chiefest apostles; and yet he also saith in express 
 terms, " Christ sent me not to baptize, but to preach the gospel. And 
 I thank God that I baptized none of you but Crispus and Gaius. And 
 I baptized also the household of Stephanus : besides, I know not whe- 
 ther I baptized any other." And yet he saith, " There is one Lord, 
 one faith, one baptism," which was the baptism of the Spirit. And the 
 same apostle saith also, "As many as have been baptized into Christ, 
 have put on Christ:" and this cannot have relation to water-baptism, 
 because many receive that, who never put on Christ, and become con- 
 formable to his image, which however is required' of all Christians. To 
 this may be added, that if the command to baptize. Matt, xxviii. 19, 
 were literally restricted to water-baptism, then why not our Saviour's 
 words be as vvell understood literally concerning the washing his dis- 
 ciples' feet, when he said to Peter, " If I wash thee not, thou hast no 
 part with me ;" and to. his disciples, " If I then your Lord and Master 
 have washed your feet, ye also ought to wash one another's feet." More 
 might be said on this subject ; but, since R. Barclay hath treated of 
 this matter at large long ago, the reader may apply to his Apology 
 for the true Christian vdivinity. 
 
 Concerning the. outward supper, it may be truly said, that it was the 
 passover that was kept by Christ at the eating of the paschal lamb ; 
 which likewise was a ludaical ceremony, that Christians generally take 
 to be a figure or shadow. But is not the modern use of the outward 
 supper in remembrance of Christ's sufferings, also a figure, viz. of his 
 
 * Vid. Calvin, Epist. 184. and 229. 
 Vol. II.— 39 
 
306 THE HIStORT OF THfe [1702 
 
 Spiritual supper with the soul ; and doth it not seem absurd, that one 
 figure should be the antitype of the other. The passover was not a 
 memorial of another sign that' was to follow; but it was a memorial of 
 the slaying of all the first-born in Egypt, and of the preservation of 
 Israel and their first-born. Mofeq^ver it may be said, that the paschal 
 lamb was eaten in their families, whereas the outward supper now is 
 celebrated in public places for worship. We find, that the apostles, 
 " Breaking bread from house to house, did eat their meat with gladness 
 and singleness of heart ;" which implies an usual meal or eating. And 
 certainly they do well, who daily at meals remember Christ and his 
 sufferings : for the spiritual supper, which is the thing required, ought 
 to be partaken of by every true^Christian ; and this cannot be, unless, 
 we, being attentive, open the door of our hearts to Christ, and let him 
 come in. Let it also be considered, that the soul wants daily food as 
 well as the body ; and being destitute of that, will faint and -languish, 
 and so become unable to do good; and therefore our Lord recommend- 
 ed his disciples to pray for* daily bread* for that this chiefly had rela- 
 tion to the spiritual manna, the bread that comes down from heaven, 
 appears from this saying of Christ, " Labour not for the meat which 
 perisheth, but for what meat which endureth unto everlasting life." Be- 
 sides, the apostle tells us, ' That the kingdom of <3od is not meat and 
 drink, but righteousness, and peace, and joy in the Holy Ghost." And 
 the author to the Hebrews saith, " It is a good thing that the heart be 
 established with grace, not with meats, which have not profited thetn 
 that have been occupied therein." 
 
 All this then being duly considered by those called Quakers, it hath 
 restrained them from the use of those ceremonies. For the man who 
 through grace is become truly spiritual, hath no need of ceremonies or 
 outward means to depend upon, but finds himself excited to rely on the 
 inward divine grace, and to depend upon God alone, walking continu- 
 ally in reverential watchfulness before him, and- so keeping to the imme- 
 diate teachings ,of Christ in his heart, he approaches with boldness to 
 the throne of grace, and with a full assurance of faith, becomes a par- 
 taker of salvation. , _ ■ 
 
 But I, leave this matter, to say something also concerning the Qua- 
 kers' way of worship. It is usual among them when they meet toge- 
 ther in their religious assemblies, to spend some time in a devout silence 
 and retiredness of mind, inwardly praying with pure breathings to God, 
 which they generally call, waiting upon the Lord : and if under this 
 spiritual exercise any one feels himself stirred up of God to speak some- 
 thing by way of doctrine or exhortation, he doth so, and sometinies 
 more than one, but orderly, one after another. And that this was usual 
 in the primitive apostolical church, appears from what Paul saith, " If 
 any thing be revealed to another that sitteth by, let the first hold his 
 peace : for ye may all prophesy one by one." And what prophesying 
 signifieth under the new covenant, the apostle himself explains with 
 these words, " He that prophesieth, edifieth the church." Yet let none 
 think this liberty of speaking to be so unlimited, that every body that 
 can say something, may freely do so in the congregation : for he that 
 
 * TSv 4p7ov imsnov, signifying, according to the nice explanation of Pasor, bread to 
 maintain or uphold the essence or substance ; thottgh others have translated it snperes- 
 sential bread. 
 
1702] PEOPLE CALLED QUAKERS. $07 
 
 will spejik there, must also by all means be of a good, and honest, and 
 holy life, and sound in doctrine ; and if in -process of time he finds in 
 himself a concern from the Lord to travel in the ministry, and desires 
 a certificate of his soundness in doctrine and orderly life, he may have 
 it from the congregation where he resides. And certainly a preacher 
 himself ought to have experience of the work of sanctification, before 
 he is qualified to instruct others in the way thereto : for mere brain- 
 knowledge cannot do that effectually. Sometimes in their meetings 
 there is a public prayer before preaching; and preaching is generally 
 concluded with a prayer. 
 
 Now preaching among them is not confined to the male sex as among 
 others : for they believe that women whom the Lord hath gifted for 
 gospel-ministry, may exercise their gifts among them to edification: 
 for who will presume to say to him, What dost thou? To him namely, 
 who, by his apostle, hath said, " Quench not the Spirit." They are 
 not ignorant that the same apostle said to the Corinthians, " Let your 
 women keep silence in the churches." Now not to insist on the word 
 your, which seems to carry an emphasis along with it, as being chiefly 
 applicable to those Corinthian women, yet by what follows it appears 
 plainly, that it regards ignorant women, since it is said there, " If they 
 will learn any thing," that is, if they wil}be further instructed concern- 
 ing some points of doctrine, " Let them ask their husbands at home." 
 Whereby it appears that this saying hath relation to such women, who 
 either from indiscretion or curiosity, or out of a desire to be looked 
 upon as such that know also to say something, proposed questions to the 
 church, and thereby caused more confusion than edification : " For it is 
 indeed a shame for [such] women to speak in the church ;" and the 
 apostle's precept is, " Let all things be done decently and in order." 
 Jiioreover, it oqght to be considered also, that these words, "Let your 
 women keep silence," have a tendency also to the subjection which 
 women owe- to their husbands, because it is said there also, that women 
 are commanded '♦ To be under obedience," This the apostle explains 
 further in one of his epistles to Timothy, where he saith, " Let the wo- 
 men lee^rn in silence with all subjection : but I suffer not a woman to 
 teach nor usurp authority over th^ man." Now that the apostle doth 
 not absolutely forbid women speaking to edification in the church, 
 appears from his own words, when he saith, " Every woman that prayr 
 eth, or prophesieth, with her hea,d uncovered, dishonoureth her head :" 
 for here he gives to women a prescript hpw to behave themselves when 
 they prophesy ; and what he means by prophesying, he himself declar- 
 eth in the same epistle, as hath been hinted already, where he saith, 
 " He that prophesieth speaketh unto men to edification, and exhortation, 
 and comfort 5 and he that prophesieth edifieth the church." And pray 
 what is this but that which we now a-days call preaching 1 For though 
 prophesying under the old covenant seemeth chiefly to signify a predic- 
 tion of what is to come, yet it is credible that the ancient prophets werf 
 also preachers ; and according to th§ New Testament language, it is evi- 
 dent that prophesying is chiefly preaching. Hence we may easUy under- 
 stand what kind of virgins the four daughters of Philip wer^, which did 
 prophesy, and what kind of servant of tne church Phoebe was, and Try- 
 phena, and Tryphosa, who laboured in the Ji.ord,and Perils, wholaboqred 
 much in the Lord, whiph i^ considerably more than ^hat is said of that 
 Me^ry, who bestowed rnuch labour on the apostles. How significantly doth 
 
308 THE HISTORY OF THE [1702 
 
 the apostle call Priscilla and Aquila, his helpers in Christ Jesus. And what 
 he means by his helpers in that sense, we mayseeThiiip.iv. 3. where he 
 speaks of women which laboured with him in the gospel. ' All this then 
 being duly considered, the Quakers, so called, think it unlawful to for- 
 bid such women to preach Whom the Lord hath gifted, and who are of 
 a godly life and conversation ; since it appears sufficiently that in the 
 primitive church they were not debarred from that service. And as 
 in those days, so^ in ours, it hath evidently appeared, that some pious 
 women have had a very excellent gift to the edification of the church. 
 All which tends to the glory of God, who is no respecter of persons, 
 and is pleased to make use of weak instruments to show forth his praise. 
 
 As to singing the words of David, since they do not suit the state and 
 condition of mixed assemblies, they disuse the customary formal way 
 of singing in the churches, which has neither precept nor precedent in 
 the New Testament. 
 
 Concerning the resurrection, their belief is orthodox, and agreeable 
 with the testimonies of the holy Scriptures : but because they judge it 
 to be very improper to say that we shall rise again with the same nume- 
 rical bodies we now have, their ppposers have falsely accused them, as 
 such who deny the resurrection; though they fully believe. this saying 
 of the apostle, " If in this life only we have hope in Christ, we are of 
 all men most miserable." And as to the qualities of the bodies where- 
 with we shall arise, he saith, " It is sown a natural body, it is raised a 
 spiritual body :" " For," saith the same apostle, " our conversation is in 
 heaven, from whence we look for the Saviour, the Lord Jesus Christ, 
 who shall change our vile body, that it may be fashioned like unto his 
 glorious body, according to the working whereby he is able to subdue 
 all things unto himself," And therefore they have counted it more safe, 
 not to determine with what kind of bodies we shall be raised, provided 
 we have a firm belief that there is to be a resurrection of the dead : 
 for from such a determination many difficulties may arise, which other- 
 wise are avoided; and therefore they have also said to their antagon- 
 ists, ' Christ's resurrection is indeed an argument for our resurrec- 
 tion ; but would it be valid from thence thus to ar^ue : because 
 Christ's body, which was without sin, and was not corrupted in 
 the grave, was raised the same it was buried ; therefore our bodieis, 
 which admit of corruption, must also be raised the same they are 
 buried?' Nay, by insisting stifHy on this point, we fall into many 
 diflSculties : who will venture to say, that when people die, and are 
 buried about the age of ninety years, their bodies in the resurrection 
 shall be the same decrepid bodies they were when buried ; and that un- 
 born children dying, shall be raised with such small bodies as they had 
 then? To shun therefore such kind of absurdities, they think it better 
 not to suffer human wit .to expatiate too far, since the apostle saith, 
 "Mind not high things;" and adviseth every man, "not to think of 
 himself more highly than he ought to think." 
 
 Now as to church government, both for looking to the orderly con- 
 versation of the members, and for taking care of the poor, and of in- 
 digent widows and orphans, and also for making inquiry into marriages 
 solemnized among them, they^ hafe particular meetings, either weekly, 
 or every two weeks, or monthly, according to the gteatness of the 
 churches. They have also quarterly meetings in every county, where 
 matters are brought that cannot well be adjusted in the particular meet- 
 
1705] PEOPLE CALLED QUAKERS. 309 
 
 ings. To these meetings come not only the ministers and elders, but 
 also other members, that are known to be of spber conversation ; and 
 what is agreed upon there, is entered into a book belonging to the meet- 
 ing. Besides these meetings a general annual assembly is kept at Lon- 
 don in the Whitsun week,* so called ; not for any superstitious obser- 
 vation the Quakers have for that more than at any other time, but 
 because that season of year best suits the general accommodation. 
 
 To this yearly meeting, which sometimes lasteth four, or five, or 
 more days, are admitted such as are sent from all churches of that 
 society in the world, to give an account of the state of the particular 
 churches ; which from some places is done only by writing ; and from 
 that meeting is sent a general epistle to all the churches, which com- 
 monly is printed ; and sometimes particular epistles are sent also to the 
 respective churches. By which it may be known every year, in what 
 condition the churches are: and in the said epistle generally is recom- 
 mended a godly life and conversation, and due care about the education 
 of children. If it happens that the poor any where are in want, then 
 that is supplied by others who have in store, or sometimes by an extra- 
 ordinary collection. 
 
 As to the denomination by which they are distinguished from other 
 religious societies, it is, as is well known, Quakers ; but since that name 
 was given them in scorn, as hath been said in due place, they do not 
 assume it any further than for distinction-sake from others; but the 
 name whereby they call one another is that of friends. And hereirt 
 they have the example of primitive Christians, as may be seen Acts 
 xxvii. 3. where it is said, that Julius the centurion courteously intreat- 
 ed Paul, and gave him liberty to go untof the friends, (for so the Greek 
 hath it,) to refresh himself, and 3 Epist. John 14. we read, ' The friends 
 salute thee ; and greet the friends by name.' Now this name of Friends 
 is |o common among tBe Quakers in England, that others also know 
 them, and sometimes call them by that name. 
 
 It was, as I find, in the year 1705, that Anna, the late wife of Tho- 
 mas Camm, deceased in a great age ; and harfng already made men- 
 tion of her by the name of Anne Audland, I will say something more 
 of her before I describe her exit. She was daughter of Richard New^ 
 by, in the parish of Kendal in Westmoreland, Being born in the year 
 1627, and well educated ; and being come to maturity, she conversed 
 much with the most religious people of that time. About the ye^r 1650, 
 she was married to John Audland, and in the beginning of 1652, they 
 both were by the ministry of G. Fox, convinced of that trutkhe preach, 
 ed ; and in the next year they began to preach that doctrine to others ; 
 for which in the following year she was committed to prison in the 
 town of Aukland in the county of Durham, where she had opportuni- 
 ty to speak to the people through the window; which she did so pathe- 
 tically, that several were affected with her testimony j and after being 
 released, she travelled up and down the country, and had good service; 
 but not long after, she wasi^gain committed to prison on an accusation 
 
 * Inias since been fixed to be held oii the second day immediately following the third 
 First day in the fifth month. 
 
 ., . , * 
 
 t H(>ic rȣ itXai, and ii 4i'Mij ;vishich is not his friends, or our friends, as it is ren- 
 dered, but the friends. 
 
310 THE HISTORY OF THE {1705 
 
 of having spoken blasphemy, for which she was tried at Banbury JR 
 Oxfordshire ; the indictment drawn up against her containing that she 
 had said, God did not live : whereas that which she said was, that true 
 words might be a lie in the mouth of some that spoke them, .alleging 
 for truth the saying of the prophet Jeremiah v. 2. " Though they say 
 the Lord liveth, surely they swear falsely." The judge before whom 
 she appeared, behaved himself moderately, and observing how wisely 
 she answered to his questions with a modest boldness, proposed the 
 matter to the jury thus ; ' That she acknowledged the Lord her God 
 and Redeemer to live, and that there were gods of the heathen that 
 were dead gods.' Some of the justices upon the benchr who sought 
 her destruction, perceiving they should not obtain their end, for it 
 had been divulged that she should be burnt, went off to influence the 
 jury, and bias jhem ; which had this effect, that they brought her in 
 guilty of misdemeanor : which made one present say, it was iHegal to 
 indict her for one faqt, and to bring her in guilty of another ; since they 
 ought to have found her either guilty or not guilty upon the matter of 
 fact charged in the indictment. The judge, though he had carried 
 himself discreetly, had a mind however somewhat to please the justices 
 that were her enemies ; and therefore at her refusal to give bond for her 
 good behaviour, she was sent to prison again ; though he was heard to 
 say, that she ought to h^ve been discharged. And the prison whither 
 she was sent was a nasty place, several steps under ground ; on the side 
 whereof was a common sewer, which sometimes stunk very much, and 
 frogs and toads crawled in the room. Here she was kept about eight 
 months, but showed herself content, being persuaded that it was for the 
 Lord's sake she thus suffered. 
 
 Her husband, John Audland, died, as hath been said before, about 
 the beginning of the year 1664, and two years after she was married 
 to Thomas Cartim, a minister also of the gospel. She lived very re- 
 tiredly, and spent much time in solitariness, and was almost daily ex- 
 ercised in reading the holy Scriptures, and other edifying books. Her 
 husband suffered imprisonment three years, at Kendal, and about six 
 years, at Appleby ; insomuch that she came to be well acquainted with 
 adversities: but by all these she was the more spurred on to advance 
 in true piety ; and was a very remarkable teacher in the chiirch, havi 
 ing an extraordinary gift to declare the truth. And yet she was very 
 modest and humble, insomuch that how full soever she was of matter, 
 she rarely appeared to preach in large meetings, where she knew there 
 were men qualified for that seif vice ; and she was grieved vhei) she 
 perceived any of her sex to be too forward on such occasions ; and 
 therefore she advised them to he cautious, though she did not omit to 
 encourage the good in all, and .endeavoured not tQ quench the Spirit 
 in any. Thus she continued in la virtuous life to the end of her days, 
 At Bristol she once fell so sick, that it was thought she was nigh death f 
 and then she exhorted those that stood by, to prize their time, and to 
 ■prepare for their latter end, as God said she, hath inclined me to do, so 
 that I enjoy unspeakable peace here, with full assurance qf eternal rest 
 9nd feUcity in the world to come. 
 
 But she recovered from this sickness; and when her dying hour came, 
 which was in her dwelHng place near Kendal, she was not less prepared, 
 But said, ' I bless the Lord I am prepared for my change, I am full of 
 assurance of eternal salvation, and a crown of glory, througi|i my deav 
 
1705] PEOPLE Called Quakers. 8il 
 
 Lord and Saviour Jesus Christ.' Many other excellent sayings she ut- 
 tered during the time of her sickness ; and when sJie drew near her end, 
 some of her friends asking her, whether she knew them, ' Yes,' said she, 
 'I know you every one. I have my understanding as clear as ever: 
 for how should it be otherwise, since my peace is made with God through 
 the Lord Jesus Christ. I have no disturbance in mind, therefore is my 
 understanding and judgment so good and clear ; but to lie under afflic- 
 tion of body and mind, to feel pinching pangs of body even to death, 
 and to want peace with God; O that would be intolerable to bear I' 
 She advised her husband to quit himself of the cumber of the things 
 of this world, after her death, that he might with the more freedom at- 
 tend the ministry of the gospel, and, said she, • Warn all, but especially 
 the rich, to keep iove, and not to be high-minded : for humility and ho- 
 liness is the badge of our profession.' A little before her departure, 
 some fainting fits taking her, she revived again, and said, ' I was glad, 
 thinking I was going to my eternal rest, without disturbance. I nave 
 both a sight and earnest of eternal rest with God in the world to come.' 
 A little after she said, ' Methinks I grow weak and cold. My hands 
 and feet are grown very cold, yet my heart is very strong. I must 
 meet with sharper pangs than 1 have yet felt — This pain is hard to flesh 
 and blood, but must be endpred a little time; ease and eternal rest is at 
 hand ; I am glad I see death so near me.' A little after, seeing her 
 friends weep, she said, ' Be not concerned, for all is well: I have only 
 death to encounter, and the sting of it is wholly taken away : the grave 
 hath no victory, and my soul is ascending above all sorrow and pains. 
 So let me go freely to my heavenly mansion, disturb me not in my pas- 
 sage. My friends, go to the meeting ; let me not hinder the Lord's bu- 
 siness, but let it be the chief, and by you all done faithfully, that at the 
 end ye may receive your reward ; for mine is sure. I have not been 
 negligent, my day's work is done.' Feeling afterwards her pains in- 
 creasing, she prayed the Lord to help her through the agony of death ; 
 and a little after she said, ' O my God, my God, thou hast not for- 
 saken me, blessed be thy name for ever. O my blessed Saviour, that 
 suffered for me and all mankind, great pains in thy holy body upon the 
 cross, remember me thy poor handmaid in this my great bodily afflic- 
 tion. My trust is in thee, my hope is only in thee, my dear Lord. O 
 come, come dear Lord Jesus, come quickly, receive my soul, to thee I 
 yield it up, help me now in my bitter pangs.' Then her husband prayed 
 to God, that he would be pleased to make her passage easy. And she 
 had no more such pangs, but drew her breath shorter by degrees, and 
 said little more, but that it was good to leave all to the Lord. And so 
 she slept in the Lord the 30th of November, 1705, in the 79th year of 
 her age. Thus Anne Camm departed this life, and her husband said 
 afterwards that he counted it a great blessing to have had her to wife: 
 for she was indeed a very excellent woman, and therefore I have de- 
 scribed her latter end thus circumstantially. 
 
 Having now related what hath come to my knowledge, that I thought 
 remarkable, and of singular moment in respect of the rise and progress 
 of the people called Quakers, I think what I have written may suflice, 
 and answer the contents of the title of this history ; and therefore I 
 will add only a few occurrences, and then come to a conclusion. 
 
 Many years ago, even in the time of King James I. endeavours 
 were used to unite England and Scotland into one kingdom, but all in 
 
812 THE HISTORY OF THE [1708 
 
 vain : king William III. also tried what could be done in this caSe, but 
 his life did not permit him to bring the work to perfection. Yet at 
 length the matter was agreed and settled about the beginning of the year 
 1707, in the reign of Queen Anne, it being concluded that these two 
 kingdoms henceforth should be united into one, and called Great Bri- 
 tain. In the forepart of the year 1708, Scotland was threatened with 
 an invasion by the pretended prince of Wales ; but he failed in the at- 
 tempt, and his design came to nought. Now since the union of the said 
 kingdom with that of England was accomplished, and the succession 
 of the crown in the Protestant line established by law, the queen on 
 that account was congratulated by a multitude of addresses of her sub- 
 jects; and the Quakers, so called, judged themselves obliged also to 
 testify their affection to that princess, as they did by the following 
 address: 
 
 To ANNE, QuEEW or Great Britain, &c. 
 
 The grateful and humble Address of the People commonly called Quakers, 
 from their Yearly Meeting in London, this 28ih day of the third month, 
 called May, 1 708. 
 
 ' We having good cause to commemorate the manifold mercies of 
 God vouchsafed to this united kingdom of Great Britain,, believe it our 
 duty to make our humble acknowledgments, first to the Divine Majes- 
 ty, and next to the queen, for the liberty we enjoy under her kind and 
 favourable government, with hearty desires and prayers to Almighty 
 God, (who hath hitherto disappointed the mischievous and wicked de- 
 signs of her enemies, both foreign and domestic,) that he will so effec- 
 tually replenish the queen's heart, together with those of her great 
 council, with his divine wisdom, that righteousness, justice and mode- 
 ration, which are the ornaments of the queen's reign, and which exalt 
 a nation, may be increased and promoted. 
 
 • And we take this opportunity to give the queen the renewed assur- 
 ance of our hearty affection to the present established government, and 
 that we will as a people in our respective stations, according to our 
 peaceable principles, by the grace of God, approve ourselves in all fide- 
 lity the queen's faithful and obedient subjects, and as such conclude 
 with fervent prayers to the Lord of Hosts, that after a prosperous, safe 
 and long reign in this life, thou, O queen, mayest be blessed with an 
 eternal crown of glory.' 
 
 This address was signed in the name of the meeting by fourteen 
 members thereof, who also were ordered to present it ; but it being un- 
 derstood that the queen seemed willing to be attended with it in private, 
 only seven, among whom were G. Whitehead and Thomas Lower, went 
 in with it, and were introduced by the principal secretary of state Boyle ; 
 and G. Whitehead presenting it, said, ' We heartily wish the queen health 
 and happiness: we are come to present an address from our yearly 
 meeting, which we could have desired might have been more early and 
 seasonably timed, but could not, because our said meeting was but the 
 last week ; and therefore now hope the queen will favourably accept 
 our address.' Then G. Whitehead delivering it, the queen said, ' Pray 
 read it :' whereupon he took and read it, and the queen answered, 
 
1708] PEOPLE CALLED QUAKERS. 313 
 
 'I thank you very kindly for your address, and I assure you of my 
 protection ; you may depend upon it.' 
 
 To which G. Whitehead replied, ' We thankfully acknowledge, that 
 God by his power and special providence, hath preserved and defended 
 the queen against the evil designs of her enemies, having made the 
 queen an eminent instrument for the good of this nation and realm of 
 Great Britain, in maintaining the toleration, the liberty we enjoy in re- 
 spect to our consciences against persecution. Which liberty being 
 grounded upon this reason in the late king's reign, for the uniting the 
 Protestant subjects in interest and affection, the union of Great Bri- 
 tain now settled tends to the strength and safety thereof; for in union 
 is the strength and stability of a nation, or kingdom; and without 
 union, no nation or people can be safe ; but are weak and unstable. 
 The succession of, the crown being settled and established in the 
 Protestant line, must needs be very acceptable to all true Protestant 
 subjects. 
 
 ' And now, O queen,<that the Lord may preserve and defend thee for 
 the future, the remainder of thy days, and support thee under all thy 
 great care and concern for the safety and good of this nation and king- 
 dom of Great Britain, and that the Lord may bless and preserve thee 
 to the end, is our sincere desire.' 
 
 To this the queen returned, ' I thank you for your speech, and for 
 your address ; and ye may be assured I will take care to protect you.' 
 
 And G. Whitehead replied, ' The Lord bless and prosper the queen 
 and all her good intentions.' And thereupon he and his friends with- 
 drew. 
 
 The most remarkable occurrences the Quakers in England how met 
 with, were that they enjoying the liberty to perform their religious wor- 
 ship publicly, without disturbance, were afterward encountered by the 
 writings of their enemies from ignorance or envy, and represented as 
 maintainers of heterodox sentiments ; but they not failing of answers, 
 the eyes of many were opened, and some came over to them. And 
 though sometimes those of the public church had the success to draw 
 over one that was born and educated among the Quakers, but inclined 
 to more liberty, and to be esteemed by the world, yet there have been 
 others of the episcopal church, who not from any earthly consideration, 
 but merely by a convincement of their mind, have entered into society 
 with the Quakers; not fearing to make public profession of their reli^ 
 
 fion, as may appear by two letters which I will insert here ; the one of 
 amuel Crisp, a clergyman of the episcopal church, who gave the fol- 
 lowing account of his change to one of his near relations : 
 
 ' My dear Friend, 
 
 ' I received a letter from thee, the week before last, which was sent 
 by thy uncle Bolton : there were a great many kind expressions in it, 
 and in thy sister Clopton's likewise : I acknowledge myself rhuch obliged 
 to you both, and to the whole family, for many repeated kindnesses, 
 and if my school had not engrossed so much of my time, I would have 
 taken opportunity to answer my dear friend's letter now, and upon that 
 account my delay will be more excusable. 
 
 Vol. II.— 40 
 
314 THE HISTORY OF THE [1708 
 
 ' The news thou hast heard of my late lehange is really true, I cannot 
 conceal it, for it is what I glory in ; neither was it any prospect of tem- 
 poral:advantage that induced me to it, but a sincere love to the truth, 
 and pure regard to my own soul ; neither can I be sufficiently thankful 
 to. God, that he hath let me live to this glorious day, and not cut me off 
 in the midst of my sins and provocations against him; he is long suffer- 
 ing to US-ward, not> willing that any should perish, but that all should 
 come to repentance : he hath brought me off from the forms a^d sha- 
 dows of religion, and let me see in a more illustrious manner whatis 
 the life and substance of it, as he found me in some degree faithful^ to 
 that measure of light and knowledge he had bestowed on me, whilst I 
 was in the communion of the church of England ; therefore he was 
 pleased of late, as I humbly waited upon him to make known to me 
 greater and deeper mysteries of his kingdom ; and I can truly say, that 
 I find by daily experience, as I keep low and retired into that pure gift- 
 which he hath planted within me, things are every day more and more 
 cleared up to me, and the truth shines and prevails greatly over the 
 kingdom of darkness; and if I should now turn my back" upon such 
 manifestations as these, and entangle myself again with the yoke of 
 bondage, surely I should grieve the Holy Spirit, so that he might justly 
 withdraw his lilnd operations, and never return more to assist and com- 
 fort me ; for God is not mocked ; religion is a very serious and weighty 
 thing ; repentance and salvation are not to be trifled with, nor is turning 
 to God, to be put off till our own time, leisure or conveniency, but we 
 must love and cherish the least appearance of Christ, not slighting or 
 despising the day of small things, but embrace the first opportunity of 
 following Christ in any of his comnaands : when he speaks, there is such 
 force and authority in it, that we cannot stand to cavil, dispute, or ask, 
 questions ; for unless we will te so obstinate as to shut our eyes against 
 the sun, we must needs confess to the truth-of his doctrine, and presently 
 strike in with it ; and therefore when for several weeks I had lived, more 
 privately and retiredly in London, than was usual, fasting twice or thrice 
 in a week, or sometimes more, spending. my time in reading the Scrip- 
 tures, and in pra,yer to God, this was a good preparation of my mind, 
 to receive the truth w:hich he was then about to make known to me. I 
 lamented the errors of my past life, and was desirous to attain a more 
 excellent degree of holiness than I had discovered in the church of Eng- 
 land. In this religious retirement God knew the breathings of, my soul,; 
 how sincere I was, and resigned to him when alone. . I wanted him to 
 set me free, and to speak peace and comfort to my soul, which was 
 griejved andvwearied with the burden Of my sin : for though I had strictly 
 confprmed; myself to the orders and ceremonies of the church of Eng- 
 land, and Ijad kept myself from running into any great or scandalous 
 eiTormities, the fear of^the Almighty preserving me, yet still I had not 
 that rest and satisfaction in myself which I desired, and greatly longed 
 for. I found when I had examined my state and condition to God-ward, 
 that things were not right with me. 
 
 As for a sober and plausible conversation in the eye of the world, I 
 knew that was a very easy attainment. A good natural temper, with 
 the advantage of a liberal education, will quickly furnish a man with 
 ajbilities for ,that, so that he shall be looked upon as a saint, and very 
 spiritual ; when perhaps in chains of darkness, in the gall of bitterness, 
 and in the very bond of iniquity. If this sort of righteousness would 
 
1708] PEOPLE CALLED QUAKERS. 315 
 
 have done, perhaps I might make as fair pretensions that way as some 
 others ; but alas, I quickly saw the emptiness and unsatisfactoriness of 
 those things : this is a covering that will not protect or hide us from 
 the wrath of the Almighty, when he comes to judgment. It is not a 
 man's natural temper, or his education, that makes him a good Chris- 
 tian ; this is not the righteousness which the gospel calls for, nor is this 
 the truth in the inward parts which God requires. The heart and affec- 
 tions must be cleansed and purified before we can be acceptable to 
 God ; therefore it was death to me to think of taking up my rest in a 
 formal pretence of holiness, wherein yet I saw to my grief, abundance 
 of people wrapped themselves, slept securely and quietly; dreaming 
 of the felicity of paradise, as if heaven were now their own, and they 
 needed not trouble themselves any "more about religion. I could not 
 entertain so dangerous an opinion as this, for then I should be tempted 
 to take up my rest by the way, whilst I was travelling towards the 
 promised, land. I think I made a little progress in a holy life, and 
 through God's assistaflce I weakened some of my spiritual enemies, 
 whilst I lived in the communion of the national church. I thank my 
 God, I can truly say, whilst I used those prayers, I did it with zeal and 
 sincerity, in his fear and dread ; but still I ceased not my earnest sup- 
 plication to him in private, that he would show me something more 
 excellent; that I might get a complete victory over all my lusts and 
 passions, and might perfect righteousness before him ; for I found a 
 great many sins and weaknesses daily attending me : and though I made 
 frequent resolutions to forsake those sins, yet still the temptation was 
 too strong for me; so that Often I had cause to complain with the apos- 
 tle in the bitterness of my soul, " O wretched man that I am, who shall 
 deliver me from the body of this death?" Who shall set me free, and 
 give me strength to triumph over sin, the world, and the devil : that I 
 may in every thing please God, and there may not be the least thought, 
 word, or motion, gesture or action, but what is exactly agreeable to 
 his most holy will, as if I saw him standing before me, and as if I were 
 to be judged by him for the thought of my heart next moment? O 
 divine Hfe ! O seraphic soul ! O that I could always stand here ; for here 
 is no reflection, no sorrow, no repentance : but at God's right hand 
 there is perfect peace, and a river of unspeakable joy. O that we might 
 imitate the life of Jesus, and be thoroughly furnished unto every good 
 word and work. This was the frequent breathing of my soul to God 
 when I was in the country, but more especially after I had^left my new 
 preferment of a chaplain, and took private lodgings in London. In this 
 retirement I hope I may say without boasting, that \ was very devout 
 and rehgious, and I found great comfort and refreshment in it from the 
 Lord, who let me see the beauty of holiness ; and the sweetness that 
 arises from an humbled, mortified life, was then very pleasant to my 
 taste, and I rejoiced in it more than in all the dehghts and pleasures of 
 the world. 
 
 'And now it pleased God to show me, that if I would indeed live 
 strictly and holily as becomes the gospel, then I must leave the com- 
 munion of the church of England; but knew not yet which way to 
 determine myself, nor to what body of men I should join, who were 
 more orthodox and more regular in their lives. As for the Quakers, 
 60 called, I was so great a stranger to them, that I had never read any 
 of their books, nor do I remember that ever I conversed with any one 
 
316 THE HISTORY OF THE 11708 
 
 man of that communion in my whole life. I think there was one iri 
 FoxLy, whilst I was curate there ; but I never saw the man, though I 
 went several times to his house op purpose to talk with him, and to bring 
 him off.from his mad and wild enthusiasm, as I then ignorantly thought 
 it to be. As for that way, I knew it was every where spoken against. 
 He that had a mind to appear more witty and ingenious than the rest, 
 would choose this for the subject of .his profame jests and drollery; 
 with this he makes sport, and divei-ts the company; for a Quaker is 
 but another name for a fool or a mad man, and was scarce ever men- 
 tioned but with scorn and contempt. As for drollery, I confess I was 
 never ^ny great friend to it ; but indeed if all was true that was laid to 
 the Quakers' charge, I thought they were some of the worst people that 
 ever appeared in the world, and wondered with what face they could 
 call themselves Christians ; since I was told they denied the fundamen- 
 tal articles of the holy faith, to which I ever bor6 the highestveneratioti 
 and esteem ; and notwithstanding I had always lived at the greatest 
 distance from that people, and was very zealous in the worship of the 
 church of England, and upon all occasions would speak very honour- 
 ably of it, moreover was content to suffer some few inconveniencies upon 
 that account, as thou very well knowest; yet my father stiil looked 
 upon me as inclining to the Quakers ; and some years ago signified to 
 a friend, he was afraid I would become an enthusiast ; and whilst I was 
 at Bungan school, he sent me two books to read that were written 
 against the Quakers, one of which was John Faldo's: who had been 
 sufficiently exposed for it by William Penn. 
 
 ' Whilst I lived in London in that private retired manner, I was just 
 now speaking of walking very humbly in the sight of God,- and having 
 Opportunity to reflect upon my past life, as I had" occasion to be one 
 day at a bookseller's shop, I happened to cast my eye on Barclay's 
 works : and having heard in the country, that he was a man of great 
 account amongst the Quakers, I had a mind to see what their princi- 
 ples were, and what defence they could make for themselves ; for sure, 
 thought Is these people are not so silly and ridiculous ; nor maintainors 
 of such horrid opinions, as the author of the Snake, and some others 
 ■would make us believe. I took Barclay home with me, and I read hira 
 through in a week's time, save a little treatise at the end, which I found 
 to be very philosophical, I omitted ; but however, I soon read enough 
 to convince me of my own blindness and ignorance in the things of 
 God ; there I found a light to break in upon my mind, which did might- 
 ily refresh and comfort me, in that poor, low, and humbled state, in 
 which I then wasj for indeed I was then, and had been for a consider- 
 able time before, very hungry andthirsty after righteousness, and there- 
 fore I received the truth with all readiness of mind : it was like balm 
 to my soul, and as showers of rain to the thirsty earth, which is parch- 
 ed with hfeat and. drought. This author laid things down so plainly, 
 and proved them with such ingenuity and dexterity of learning, and 
 opened the Scriptures so clearly to me, that without standing to cavil, 
 dispute, raise argument or objection, or consulting with flesh and blood, 
 I presently resigned myself to God ; and weeping for joy that I had 
 found so great a treasure, I often thatiked him with tears in my eyes 
 fojr.so kind a visitation of his love, that he was graciously pleased to 
 look toward me when m.y soul cried after him? so, though before I was 
 in -great doubt and trouble of mind, not knowing which way to deter- 
 
1708] PEOPLE CALLED QUAKERS. 317 
 
 mine myself, yet now the sun breakibg out so powerfjjlly upon me, the 
 clouds were scattered: I was now fully satisfied in my own mind 
 which way I ought to go, and to what body of people I should join 
 myself. 
 
 * So I immediately left the communion of the church of England, and 
 went to Gracechurch-street meeting. After I had read Barclay, I read 
 some other books of that kind, among which was an excellent piece, 
 though in a small volume, called No Cross No Crown. Thus I continu- 
 ed reading and frequenting meetings for several weeks together, but did 
 not let any one soul know what I was about. The first man I conversed 
 with was George Whitehead, and this was several weeks after I began 
 to read Barclay, and frequent their meetings. By him I was intro- 
 duced into more acquaintance, and still the further I went, the more I 
 liked their plainness, and the decency and simplicity of their conversa- 
 tion. They do not use the ceremonies and salutations of the church of 
 England, but shake hands freely, and converse together as brothers 
 and sisters, that are sprung of the same royal seed, and made kings 
 and priests unto God. O, the love, the sweetness and tenderness, and 
 affection, I have seen among this people ! " By this," says Christ, " shall 
 all men know that ye are my disciples, if ye have love one to another." 
 " Put on therefore," says the apostle, '* (as the elect of God, holy and 
 beloved,) bowels of mercy, kindness, humbleness of mind, meekness, 
 long-suffering." 
 
 ' Thus, my dear friend, I have given thee an account of my proceed- 
 ing on this affair. As to my bodily state, if thou desirest to know what 
 it VB, I may acquaint thee that I have my health, as well as ever, and 
 I bless God I have food and raiment sufficient for me, so that I want 
 no outward thing; and I have the necessities and conveniencies of life 
 liberally : let us not burden ourselves with taking care for the vanities 
 and superfluities of- it; let us possess our vessels in sanctification and 
 honour ; and as we bring our minds into perfect subjection to the whole 
 will of God, so let us bring our body to the most simple and natural 
 way of living ; being content with the fewest things, never studying to 
 gratify our wanton appetites, nor to follow the customs and humours 
 of men ; but how we may so contract our earthly cares and pleasures, 
 that we may bring most glory to God, most health and peace to our 
 own souls, and do most service to the truth ; and if this be our aim, 
 certainly a very small portion of the things of this world will suffice 
 us, seeing we are Christians ; we should therefore earnestly pursue those 
 things which bring us nearest to God, and which are most perfective 
 of human nature : for what is more than a competency, seems to be a 
 burden to a generous philosophical soul, which would breathe in a pure 
 vehicle, that so it may have a quick sense and relish of all blessings, 
 both of the superior and inferior worlds. 
 
 'Thou knowest, my dear friend, that religion is a very serious thing, 
 and repentance is a great work, and one precious immortal soul is of 
 more worth than ten thousand perishing worlds, with all their pomp and 
 glory ; therefore let us take courage, and be valiant for the truth upon the 
 earth, let us not content ourselves with a name and profession of god- 
 liness, let us come to the life and power of it, let ns not despond of get- 
 ting the>ictory. We have a little strength for God: let us be faith fui 
 to him, and he will give us more strength, so that we shall see the enemy 
 
318 THE HISTORY OF THE [1708 
 
 of our peace fall before us, and nothing shall be impossible unto us : 
 I say, my friend, let us be faithful to that measure of light and know- 
 ledge which God has given us,, to be profited and edified by it in a spi- 
 ritual life, and as God sees we are diligent and faithful to work with 
 the strength we have, he will more and more enlighten us, so that we 
 shall see to the end of those forms and shadows of religion wherein we 
 had formerly lived ; but if he sees we are about to take up our rest in 
 those shadows, that we grow cold and indifferent in the pursuit of holi- 
 ness, running out into notions and speculations ; and have more mind to 
 dispute, and to make a show of learning and subtilty, than to lead a 
 holy and devout life, then it is just with God to leave us in a carnal and 
 polluted state; to continue yet but in the outward court, where we may 
 please ourselves with beholding the- beauty and ornaments of a worldly 
 sanctuaryi and never witness the veil being taken away, and that we 
 are brought by the blood of Jesus, into the holiest of all, where alone 
 there is true peace with God, and rest to the weary soul. I could say 
 much upon this head, if time or leisure wouldgive leave. 
 
 ' As for a particular answer to thy letter, I have not time now to 
 give it ; and for the present let this general answer suffice : and if thou 
 wilt consider things in their pure abstracted nature, and not suflTer the 
 prejudice of education to sway thee, but in fear and humility wilt search 
 out the truth for thyself, thou wilt find that there needs no other answer 
 to thy letter than what I have already given; for ' by waiting upon 
 God, and diligently seeking him, thou wilt find an answer to it in thy 
 own bosom, and this will be much more full, clear, and satisfactory than 
 I, or any other man living can pretend to give thee, or any other friend 
 who hath lovingly written to me ; for whom I desire, with all the sincere- 
 hearted in the church of England, that they may come to witness the 
 Almighty po\^er of God, to save and redeem them from every yoke ; Bnd 
 that they may see clearly to the end of those things which are abolished, 
 and come to the enjoyment of spiritual and heavenly things themselves, 
 is the daily prayei' and deep travail of my soul, God knoweth. Till I 
 can be more particular, if thou please thou mayest communicate this 
 to them, and let them know that I am well, and thank them for their 
 kind letters^ Let us remember to pray for one another with all ferven- 
 cy, that we may stand perfect in the whole will of God, Amen, saith 
 my soul. I am thy most affectionate friend and servant in Jesus, 
 
 SAMUEL CRISP.' 
 
 The followifig letter, or account of one Evan Jevans, is also remark- 
 able. 
 
 'Since it hath pleased the divine goodness to endue me with reason, 
 I heartily thank his most excellent Majesty : that it has been the further 
 product of his good will to, give me life and being in that part of the 
 world, where I have had the freedom to use it ; especially in the choice 
 of my persuasion, and way of returning my acknowledgment to him. 
 I wish that all, who make any pretensions to religion, would make use 
 "tofthis noble faculty with subjection to the divine will to determine their 
 choice in this grand afl^air ; and not let the religion of their education 
 
J708] PEOPLE CALLED QUAKERS. 319 
 
 be that of their judgment. If people were thus truly wise unto their 
 own salvation, and did not too lazily resign themselves to the conduct 
 of their guides, thereby regarding more their ease than safety, they 
 would not only be the better able to give a reason of the hope that is 
 in them, but they would show more warmth in their devotion, more 
 charity in their religion, and more piety in their conversation than at 
 present they do. 
 
 'When I was visited some time ago by the chastising hand of the 
 Lord, for sin and my disobedience to his holy will, I laboured under 
 great affliction of mind, and anguish of spirit; and though I was con- 
 stant above many in my attendance on the public prayers of the church, 
 strict in my observation of its ceremonies, and exceeding frequent in 
 the use of private devotion, yet my burden increased, and I waxed 
 worse. 
 
 ' In this wretched and doleful condition I was, when at a relation's 
 house, who had providentially returned from Pennsylvania to his native 
 country, 1 lighted upon iR. Barclay's Apology for the Quakers ; by the 
 reading whereof I was so well persuaded of their principles, and by 
 turning my mind inward to the divine gift, (according to their doctrine,) 
 it gave me victory, in a great measure, over our common enemy, ban- 
 ished away my disorderly imaginations, and restored me to my former 
 regularity ; I received such satisfaction and comfort to my distressed 
 soul, that thereupon I left the church of England, and joined myself in 
 society with them ; and I am the more confirmed in my change, especi- 
 ally where it respects the worship of our Creator ; because it is not 
 only the most argreeable to the Scriptures of Truth, but heaven has 
 given us assurance of its approbation thereof, it having been at times, 
 to my own experience, most powerfully attended with the presence of 
 the Most High. 
 
 ' I hope none will begrudge me this mercy, because I received it not 
 by their ministry ; if they do, I have cause to suspect their charityis 
 not of a Christian latitude, since our blessed Redeemer approved not of 
 that narrowness in his disciples in somewhat a like case. 
 
 ' But here to obviate the objection some may make to my change, 
 because of the distress I lay under, and the discomposure I was subject 
 to at times, I would have it remarked, that I read the said Apology be- 
 yond my expectation, with more sedateness than usual, and a more 
 quiet composure of mind : so that with the influence of the Almighty, 
 or Providence, or both, I had also the benefit of that distinguishing 
 iaculty of man in the change of my opinion. O that I may never for- 
 get the Lord's mercy to my soul, who had compassion on me when I 
 wallowed in my blood, and who said to the dry bones, Live. O that 
 all such as are visited by the chastising hand of their Maker would se- 
 riously lay it to heart, and consider their own welfare and salvation ; I 
 could wish with all my heart, that such who labour under this anxiety 
 of mind, would take encouragement to hope in the Lord's mercy through 
 their Jblessed Redeemer, by his kindness and long forbearance with me. 
 I am a living monument of it now ; and I hope I shall be so, while he 
 affords me a being here. If these lines should come to the hands of 
 any that are afflicted and distressed as I was, I have an effectual rem- 
 edy, through mercy, to prescribe unto them. Turn your minds inward i 
 to the grace of God in your own hearts, refrain from your.-©.w^ imagi- 
 natioHS, be still, and quietly resign yourselves ip' his holy wi|r^tso yon 
 
320 THE HISTORY OF THE [1710 
 
 shall find health to your souls, refreshment to your spirits, and the sweet 
 consolation of the Lord in your own bosoms ; you shall find your mourn- 
 ing turned to gladness, and your heaviness to joy ; this has been my ex- 
 perience of the goodness of the Holy One of Israel, who abhors sin and 
 iniquity ; therefore I recommend it to you, and I think this is no mis- 
 trusting of the cause, for they are the siek and wounded in spirit, not 
 the whole, that need the physician. 
 
 ' As for renouncing the covenant, which I and every Christian ought 
 to be under, of forsaking the devil and all his works, I am so far from 
 entertaining one thought of neglecting that duty, that I think myself 
 wholly obliged to observe it : and if I should affirm, that through the 
 grace of God, and his assistance, (for otherwise I am satisfied I can- 
 not do it,) the observation of it is possible, I can find no reason why it 
 should be false doctrine in a Quaker, more than in a churchman. 
 
 • As for deserting that church and ministry which the Son of God 
 came down from heaven to establish, I am not conscious to myself 
 thereof; for I say, Christ himself, is the head of our church, and,^by his 
 Spirit and grace, the ordainer of our (Ministry, 
 
 ' And as to the last query, my ingenious acquaintance is pleased to 
 propose, I do let him know, that my former despair and forlorn con- 
 dition has been, since my adhering to that reproached people, changed 
 into a sweet enjoyment of the goodness of God. I could not conceal 
 the Lord's goodness, lest he should withdraw his mercies from me. 
 
 ' I had no secular interest to corrupt me in this change. It is appa- 
 rent to many, I declined it ; but as it was peace with God my Maker, 
 and mercy to my soul I wanted ; so having found the pearl of great 
 price, among them, I parted with all to purchase it ; or rather, I was 
 restored to all, I mean, the enjoyment of the divine goodness, and of my- 
 self, by setting a due value upon it.' 
 
 From this account it appears, that the writer thereof aimed at nothing 
 in his change of religion, but the quietness of his mind, and the salva- 
 tion of his soul. 
 
 Now I am to mention, that the queen, in the year 1710, in her speech 
 to the parliament, having again declared that she would maintain the 
 toleration and liberty of conscience, was addressed by many; where- 
 fore the people called Quakers esteemed it their duty to show also their 
 grateful acknowledgment of this favour, which they did by the foUoW' 
 ing address. 
 
 To Queen ANNE, or Great Britain, &c. 
 
 The humble and thankful Address of the Queen''s Protestant subjects, the 
 people called Quakers, in and about the city of London, on behalf of 
 themselves, and the rest of their persuasion. f 
 
 ' When we consider the queen's'royal regard to protect our religious 
 liberty, and the fresh assurance from the throne, of her Christian reso- 
 lution to maintain the indulgence by law allowed to scrupulous con- 
 
 ^sciences, and her tender care that the same may be transmitted to pos- 
 terity in the Protestant succession in the house of Hanover, we find 
 
 Sjourselves concerned gratefully to acknowledge her goodness therein, 
 and the ready concurrence of her great council therewith : taking this 
 occasion to assure the queen of our duty and affection, and peaceable 
 
1713] PEOPLE CALLED QUAKERS. 321 
 
 behaviour under her government, as is our principle, and hath always 
 been our practice. 
 
 ' And we heartily desire our fellow-subjects may lay aside all animo- 
 sities, and in a spirit of love and meekness, endeavour to outdo each 
 other in virtue and universal charity. 
 
 • That it miay graciously please Almighty God to defend and bless 
 thee, queen, and guide thee by his counsel in a long and prosperous 
 reign here, and afterwards receive thee to glory, is the hearty prayer 
 of thy faithful subjects.' 
 
 7b this address the Queen was pleased to answer: 
 
 ' I thank you for your address, and ye may depend upon my protec- 
 tion.' 
 
 ■The animosities mentioned in this address, did regard the division, 
 which having been a good while among the subjects, began to increase 
 as many thought by tnefohange of the ministry. But this being out of 
 my province, I will not meddle with it. 
 
 In the year 1712, died Richard Cromwell, the son of Oliver the pro- 
 tector, about the age of ninety years. Great changes this man had 
 seen, having himself been the supreme ruler of England, as hath been 
 mentioned in due place. 
 
 Although I do not intend, to relate much more of any occurrences, 
 because I hasten towards a eondusion, yet I think it worth the while 
 to add the following case : 
 
 In the year 1718, in the spring, there was a suit at law, on the act 
 against Occasional Conformity. It happened that one John P?nry, a 
 justice of peace of AlJborough, in the county of Suffolk, going to the 
 parish church, understood by the way, that no service was to be done 
 there at that time ; but hearing that there was a Quakers' meeting there, 
 he went to it. One Wall, the bailiif of the place, being informed there- 
 of, imagined that the said justice might not go there, because of the 
 aforesaid act, and therefore thinking that something might be gained by 
 it, got witnesses to declare that the said justice had been in the meeting; 
 and said afterwards in a boasting way to him, 'Now I have hooked 
 you.' To which the other replied, • I will stand to it.' The bailiff then 
 entered his suit in the name of one that lived thereabouts by charity. 
 When the case was pleaded at the sessions, the judge, who was baron 
 Salathiel Lovel, declared the meaning of the forementioned act to be 
 thus, viz. That it did not regard any who accidentally went into a 
 nqeeting of dissenters; but that it was against those who conformed 
 with the church, thereby to qualify themselves for an office, without 
 changing their religion. But this was quite another case ; for the priest 
 of the parish himself gave a certificate that the said justice was a good 
 member of the church. From hence it appeared that the suit was mere 
 malice ; and the informers, or witnesses, were brought to that pinch, 
 that they durst not expect the verdict of the jury, for fear t|?E|t they 
 shouM have been condemned to pay the charges, and tberefofie tbey let 
 the thing fail. 
 
 Being now entered into this year, I cannot omit to say, that a peace 
 between England and France being concluded, and the subjects from 
 all parts of the nation congratolating the queen with addresses, the 
 Quakers did not omit also t€»p!resent an address ; being as follows: 
 
 Vol. II.— 41 
 
323 THE HISTORY OF THEI [1714 
 
 To ANNE, QuEB^ of Great Britain, &c. 
 
 The humble Address of her Protestant dissenting subjects^ called Quakers, 
 met at our annual meeting in London, the Sd day of the Fourth month, 
 called June, 1713. 
 
 • May it please the Queen, 
 
 ' We having been sorrowfully affected at the calamity which war 
 brogght on Europe, cannot omit to express our satisfaction and glad- 
 ness for the queen's great care, and Christain concern, for establishing 
 so long desired a peace. 
 
 ' We are also under a dutiful sense of the queen's gracious govern- 
 ment and compassion manifested towards tender consciences at home, 
 as well as noble and Christian interposition, in favour of presecuted 
 Protestants abroad. 
 
 ' And further crave leave to assure the queeii, that we shall, as in 
 duty bound, approve ourselves, in all humility and faithfulness, the queen's 
 obedient' subjects ; and thoiagh but a small part of those that, enjoy, 
 under thy mild government, protection in religion and civil liberties, 
 we cannot but earnestly pray for, and desire the quiet and safety 
 of our country ; which evidently appears to be the queen's care to 
 establish, in having done so much for securing the protesfant interest, 
 and maintaining perfect friendship with the house of Hanover, That 
 it may please Almighty God in his mercy and goodness to assist with 
 his wisdom the queen, in all her councils, and give her long to enjoy 
 the quiet fruit of lasting peace in this life, and in that which is to come, 
 joy and peace everlasting, is our hearty and fervent prayer.' 
 
 This address, which chiefly contained an assurance of fidelity to the 
 queen, was accepted favourably. , 
 
 The next year, being that of 1714, the queen was often ill, and there 
 was much division among the people : for a bill was brpught into par- 
 liament called, An Act to prevent the.growth of Schism ; and the party 
 that prevailed was very active to get this bill passed. And since it 
 tended to deprive the dissenters from keeping schools, and to allow 
 that liberty to none but members of the episcopal church, or at least 
 to nobody but who had license from them, it met with great opposition, 
 and many reasons against it were published ; the people called Qua- 
 kers offered also to the legislature the following reasons against it: 
 
 I. The church of England hath frequently declared, by several of 
 her members, in a clerical, as well as civil capacity, by those who 
 framed and espoused one or more of the bills against occasional con- 
 formity, that she is in pHnciple against persecution, and for preserving 
 the toleration.,, :, / 
 
 .II. The promoters of this bill may please to remember, that the 
 queen hath declared from the throne, that she will maintain the tolera- 
 tion inviolable. 
 
 III. The Protestant subjects of this kingdom, who are parents of 
 children, are supposed to have preserved to them, by the fundamental 
 laws of this kingdofti, the natural right of the care and direction of the 
 
1714] PEOPLE CALLED QUAKERS. 323 
 
 education of their own children ; which natural right this bill seems 
 calculated to take away and destroy. 
 
 IV. If the governments, which are now either heathen or Mahometan, 
 should take into the same policy, the society which the queen hath in- 
 corporated for the propagation of the gospel in foreign parts, can have 
 very little, if any, good effect or success. 
 
 V. May it not seem an objection and contradiction to the many 
 princely and Christian solicitations which the queen by ministers hath 
 made at foreign courts, on the behalf of Protestants, against the violent 
 intrusions of Papists, into their rights and just privileges 1 
 
 VI. It may be a means to oblige the carrying out of large sums of 
 money for foreign "education. 
 
 VIL It may probably do much hurt to charitable foundations. 
 
 VIII. It seems not to be agreeable to that great law of Christ, Mat. 
 vii. 12, "Therefore all things whatsoever ye would that men should do 
 to you, do ye even so to them; for this is the law and the prophets." 
 
 But whatever was objected, the said bill at length passed, and was 
 confirmed with the royal assent, which gave occasion to the Quakers 
 to add in the conclusion of the printed epistle of their annual assembly 
 at London, the following caution and exhortation : ' There seems at pre- 
 sent to hang over us a cloud, threatening a storm. Let us all watch 
 and pray, and retire to our munition and strong hold in our spiritual 
 rock and foundation which standeth sure; that our God may defend, 
 help, and bless us as his peculiar people, to the end of our days and time 
 here, and the full fruition of the heavenly kingdom and glory hereafter.' 
 
 About Midsummer this year died Sophia, widow and electoral prin- 
 cess of Brunswick Lunenburg, on whom the succession of the crown 
 of Great Britain was settled. Scarce two months after her demise, 
 queen Anne deceased, who after having languished a long time, at length 
 was taken away by death on the first of August, the self-same day that 
 the act against the growth of schism was to have taken effect. 
 
 The same day George, prince elector of Bfunswick Lunenburg, was 
 proclaimed king of Great Britain ; who some time after repairing to 
 England, made his entry at London on the 20th of September. Not 
 long after his arrival he declared in council, that he would maiptain the 
 toleration in favour of the Protestant dissenters. Hereupon many ad- 
 dresses of congratulation were presented to him, and on the third of 
 October the people called Quakers also offered their address, which 
 was delivered by George Whitehead, and about forty of his friends, in- 
 troduced by the lord Townsend, one of the principal secretaries of state. 
 The prince was not only present, but many of the nobles, and others 
 also ; and G. Whitehead presenting the address to the king, said, « We 
 are come in behalf of the people called Quakers, to present to king 
 George our address and acknowledgment: may it be favourably ac- 
 cepted.' Being then presented, G. Whitehead said, ' One ^of us may 
 read it to the king.' Whereupon he receiving it again, delivered it to 
 Joseph Wyeth, who read it audibly, being as followeth : 
 
324 THE HISTORY OP THE [1714 
 
 To GEORGE, Kwg or Great BRiTAiir, &c. 
 The humble address of the people commonly called Quakers. 
 
 'Great Pkijtce, 
 
 'It having pleased Almighty God to .deprive these kingdoms of our 
 late gracious queen, we do in great, humility approach thy royal pre- 
 sence with hearts truly thankful to divine Providence for thy safe arri- 
 val, with the prince thy son, and for thy happy and uninterrupted 
 accession to the crown of these realms ; which, to the universal joy of 
 thy faithful subjects, hath secured to thy people the Protestant succes- 
 sion, and dissipated the just apprehensions we were under, of losing 
 thosd religious and civil liberties, which were granted us by law, in the 
 reign of king William III. whose memory we mention with great gra- 
 titude and affection. We are also in duty obliged thankfully to acknow- 
 ledge thy early and gracious declaration in council, wherein thou hast, 
 in princely and Christian expressions, manifested thy just sense of, the 
 state of thy people, and which we hope will make all degrees of thy 
 subjects easy. 
 
 And as it hath been our known principle to live peaceably under go- 
 vernment, so we hope it will always be our practice, through God's 
 assistance, to approve ourselves of hearty affection, thy faithful and 
 dutiful subjects. 
 
 ' May the wonderful Councellor and great Preserver of men, guide 
 the king by his divine wisdom ; protect him by his power ; give 
 him health and length of days here, and eternal felicity hereaf- 
 ter. And so bless his royal offspring, that they may never fail 
 to adorn the throne with a successor endowed with piety and 
 virtue.' 
 
 To this address the king was pleased to give this gracious answer: 
 
 ' I am well satisfied with the marks of duty you express in your ad- 
 dress, and you may be assured of my protection.' 
 
 The address being read, G. Whitehead spoke to this effect : 
 
 • Thou art welcome to us, king George ; we heartily wish thee health 
 and happiness, and thy son the prince also. King William III. was a 
 hap'if>y instrument in putting a stop to persecution, by promoting tolera- 
 tion, which being intended for the uniting the king's Protestant subjBot« 
 in interest and affection, it hath so far that effect as to make them moris 
 kind to one another, even among the differing persuasions, than they 
 were when persecutiqn was on foot. We desire the king may have 
 further knowledge of us and our innocency ; and that to live a peace- 
 able and quiet life in all godliness and honesty, under the king and his 
 government, is according to our principle and practice.' 
 
 G. Whitehead having thus spoken, his name was asked s whereupoJi 
 he answered, ' George Whitehead.' And having it upon his mind to 
 see the prince also, and intimating his desire to a lord who was gentle- 
 
T?1S] PEOPLE CALLED QUAKEB* 325 
 
 man to the princ«;|s bed-chamber, he made way to it; and thus G. White- 
 head, with some of his friends, got access ; and they were introduced 
 by one of the prince's gentlemen into a chamber, where the prince met 
 them ; and then G. Whitehead spofce to him, the substance of which was 
 as foUoweth : 
 
 * We take it as a favour that we are thus admitted to see the prince 
 of Wales, and truly we are very glad to see thee ; having delivered our 
 address to the king, thy royal father, and being desirous to give thyself 
 a visit in true love, we very heartily wish health and happiness to you 
 both ; and that if it should please God thou shouldest survive thy father, 
 and come to the throne, thou mayest enjoy tranquillity and peace, &c. 
 
 ' I am persuaded, that if the king thy father, and thyself, do stand for 
 the toleration for liberty of conscience to be kept inviolable, God will 
 stand by you. 
 
 ' May king Solomon's choice of wisdom be thy choice, with holy 
 Job's integrity arid compassion to the oppressed ; and the state of the 
 righteous ruler commended by king David, viz. he that ruleth over men 
 must be just, ruling in the fear of God ; and he shall be as the light of 
 the morning, when the sun riseth, even a morning without clouds, as the 
 tender grass springing out of the earth by clear shining after rain.' This 
 speeech was favourably heard by ihe prince. 
 
 It was not long after the king's coming over, that Dr. Gilbert Burnet, 
 bishop of Salisbury,, the renowned author of the History of the Refor- 
 mation in England, died. He generally had showed himself moderate, 
 and had Written very plainly against persecution in matters of faith, es- 
 pecially in his • Apology for the Church of England,' first printed in 
 Holland in the year 1688, and afterwards also in England, wherein 
 among other things, he said, • 1 will not deny, but many of the dissen- 
 ters were put to great hardships In many parts of England ; I cannot 
 deny it, and I am sure I will never justify it. And I will boldly say 
 this, that if the church of England, after she is got out of this storm, 
 will return to hearken to the peevishness of some sour men, she will be 
 abandoned both of God and man, and will set both heaven wd mrth 
 against her.' 
 
 The year being come to an end, T go on to that of 1715f In the 
 month called May, it was moved in parliament, that the term of the act 
 for the Quakers' solemn affirmation was almost expired ; and thereupon 
 it was resolved, that a bill should be brought in to prolong that said 
 term ; and on the 7th of the said month a bill was accordingly brought 
 into the House of Commons, read the first time, and five days after 
 the second time, and committed. And whereas the former act was 
 limited to a term of years, this limitation was omitted now, and conse- 
 quently the act was to be perpetual. The bill thus far advanced, was 
 at length engrossed, and on the second of the month called June, after 
 a third reading, passed in the House of Commons, and sent to the Lords, 
 from whence it was sent back with this addition, that this favour 
 should be extended also to the northern part of Great Britain, known 
 by the name of Scotland, and to the plantations belonging to the crown 
 of Great Britain for five years, for so far the former act had not reach^ 
 ed, and to the end of next sessions of parliament. 
 
 This amendment was agreed to by the House of Commons on the 
 
336 THE HISTORY OF THE [1716 
 
 13th of the said month, and on the last of that month ^as confirmed by 
 the royal assent. Thus the Quakers were protected anew against the 
 heavy shock which otherwise they might have expected on the refusal 
 of an oath. King George on all occasions having shown himself favour- 
 able to them, they did not omit thankfully to acknowledge his kindness, 
 as appears from the general epistle of their annual assembly, where 
 they expressed their gratitude in these words : 
 
 ' The Lord our God, who, for the sake of his heritage, hath often here- 
 tofore rebuked and limited the raging waves of the sea, hath, blessed 
 be his name, mercifully dispersed the cloud threatening a storm, which 
 lately seemed to hang over us ; which, together with the favour God 
 hath given us in the eyes of the king and tbfe government, for the free 
 enjoyment of our religious and civil liberties, call'for true thankfulness 
 to him. And humbly to pray to Almighty God for the king and those 
 in authority, for his and their safety and defence, is certainly our Chris- 
 tian duty, as well as to walk inoffensively as a grateful peopl6.' * ' 
 
 Thus they signified their thankfulness for the favour they enjoyed ;* 
 and as they did now enjoy liberty, and quiet, so the other subjects were 
 also maintamed in their rights under a gentle government, so that none 
 had cause to fear, who behaved themselves like peaceable subjects. 
 And yet in many places in England were great convulsions and tumults; 
 and some hot-headed clergymen were not a little instrumental therein; 
 whereupon an open rebellion ensued, but the rebels were defeated near 
 Preston by the king's forces. 
 
 Before I conclude this year, I am to say that the French king Lewis 
 XIV. did not live to see the end of it, but on the first of September, N. 
 S. after having long languished by a malignant distemper, died in the 
 77th year of his age; having before appointed his brother's son, the 
 duke of Orleans, regent of the kingdom of France. 
 
 This death seemed not a little to have altered the measures of the Pre- 
 tender; nevertheless in the beginning of the year 1716, he came over 
 from France to Scotland, in hopes to make an inroad from thence into 
 England, but his attempt miscarried, and his forces were discomfited 
 by those of the king. The common opinion was, that he chiefly re- 
 lied on assistance from France; but that was denied him by that court, 
 though he seemed to have reckoned upon it. He also lingered some 
 time in Great Britain, after his forces were defeated ; but seeing no 
 ■way to invade the throne he aimed at, he returned at length to France, 
 which kingdom he hath been fain to depart since, to the joy of many 
 inhabitants of England ; for it was thought that the rebels being de- 
 prived of their chief, the disturbance would be at an end. 
 
 This rebellion being thus happily quenched, induced the inhabitants 
 of Great Britain to congratulate the king with addresses ; and these 
 congratulations being become so general, the people called Quakers 
 were not wanting to prepare also an address, to testify their loyalty; 
 
 * But seeing from the first grant of an affirmation instead of an oath, the form then ob- 
 tained was not entirely such as was desired, and many were not easy therewith; they 
 several times applied to the parliament for a more easy form, which at length, through 
 the merciful providence of God, and the favour of king George and the parliament, was 
 obtained in the latter end of the year 1721 ; the form now being, ' I, A. B, do solemnly, 
 sincerely, and truly declare and affirm,' &c. 
 
17161 PEOPLE CALLED QUAKERS. 327 
 
 and to express their joy for the quelling of the rebellion ; and therefore 
 in their yearly meeting they drew up an address, which they presented 
 to the iiing on the last day of the month called May^ being introduced 
 by the earl of Manchester, one of the gentlemen of the king's bed- 
 chamber, when G. Whitehead said in substance : 
 
 That in their annual assembly held for the religious concerns of their 
 society, endeavouring to promote and put in practice the duties of 
 religion professed by them, the sense of the great deliverance had such 
 a weight upon their minds, that they were willing to express it in an 
 address to king George, whom God by his providence had brought 
 hither and preserved, so that he could well say, he was George, by the 
 grace of God, king of Great Britain, &c. And that as men carried 
 that saying stamped on the money in their pockets, so it was to be 
 wished it might.be imprinted in the hearts of the subjects. 
 
 Hereupon the address was presented, and reafl to the king, being 
 as foUoweth : 
 
 To GEORGE, King or Great Britain, &c. 
 
 TAe humble Address of the People called Quakers, from their yearly 
 7neeling in London, the ,25th day of the Third month, called May, 
 1716. 
 
 ' May it please the King, 
 
 •We thy faithful and peaceable subjects, being met in this our annual 
 assembly, do hold ourselves obliged, in point of principle and gratitude, 
 rather than by formal and frequent addresses, humbly and openly to 
 acknowledge the manifold blessings and kind providences of God, which 
 have attended these kingdoms ever since thy happy accession to the 
 throne. 
 
 ' And as our religion effectually enjoins us obedience to the supreme 
 authority, so it is with great satisfaction that we pay it to a prince, 
 whose justice, clemency, and moderation, cannot but endear, and firmly 
 unite the heartsand affections of all his true Protestant subjects. 
 
 ' We are therefore sorrowfully affected with the unhappiness of those 
 our countrymen, who have so little gratitude or goodness, as to be 
 uneasy under so just and mild an administration ; nor can we reflect 
 on the late unjust and unnatural rebellion, without concluding the 
 promoters thereof, and actors therein, were men infatuated, and hur- 
 ried by such an evil spirit, as would lay waste and. destroy both the 
 civil and religious liberties of these Protestant nations. , 
 
 ' And as God, the Lord of Hosts, hath most signally appeared to the 
 confounding that Black Conspiracy, so we pray his good Providence 
 may alway attend the king's councils and undertakings, to the estab- 
 lishing his throne in righteoiisness and peace, and making his bouse a 
 sure house. 
 
 ' Permit us therefore, great prince, to lay hold of this opportunity to 
 approach thy royal presence with our hearty thanks to the king and 
 his great council, for all the privileges and liberties we enjoy. To 
 behold a prince upon the throne, solicitous for the ease and happiness 
 of his people, beyond any other views, so heightens our satisfaction and 
 
328 THE HISTORY OF THE [1717 
 
 joy, that we want words to express our full sense thereof. And there- 
 for6 we can do no less than assure the king, that as it is our duly to 
 demean ourselves towards the king's person and government with all 
 faithful obedience, so we are determined by divine assistance, devoutly 
 and heartily to pray the God and father of all our mercies to vouchsafe 
 unto the king, a long, peaceable,, and prosperous reign ; and that when 
 it shall please the Almighty to remove from us so precious a life, by 
 taking it to himself, there may not want a branch of the royal family 
 endowed with wisdom and virtue to fill the throne, till time shall be 
 no more.' 
 
 To this address the king was pleased to give this gracious answer. 
 
 • I thank you for the assurance of duty and affection to my person 
 and government, contained in this address ; and you may always depend 
 upon my protection,' 
 
 Thus we again see a prince on the throne, who solemnly assureth 
 the Quakers, so called, of his protection; so that now they enjoy the 
 due liberty of subjects that behave themselves peaceably and dutifully 
 under the government set over them, in like manner as other inhabi- 
 tants of Great Britain: and therefore they have not neglected to exhort 
 one another to show their thankfulness to Almighty God, and to pray 
 for the king, as it hath been intimated already, that this was recom- 
 mended in one of the epistles of their yearly meeting. Now since men- 
 tion hath several times been made in this history of those epistles of 
 the annual assembly to the particular churches, I have thought fit to 
 insert here one of them, viz. that of the year 1717, which is as foUow- 
 eth: 
 
 The Epistle from the Yearly Meeting in London, held hy adjournment, from 
 the lOth day of the Fourth month, to the XAlh of the same inclysive, 
 1717. To the quarterly and monthly meetings of Friends in Great Bri- 
 tain, and elsewhere. 
 
 'Our salutation, in the love of Christ Jesus our blessed Lord, is freely 
 extended unto you, whose tender care over, and mercy to, this our an- 
 nual assembly, we do humMy and thankfully acknowledge, in the love, 
 amity, tender condescension, and peaceable procedure thereof, with re- 
 spect to the divine power and goodness of the Lord our God, and the 
 service of his church and people; sincerely desiring the prosperity of 
 his whole heritage, even in all the churches of Christ among us, in his 
 dear love, unity and peace, to his eternal glory, and our universal com- 
 fort and perpetual joy in the kingdom of the dear Son of God. 
 
 ' We are truly comforted, in that we understand there is such a gene- 
 ral concurrence and union among Friends, with our former earnest de- 
 sires and counsel, for true and universal love, unity, peace, and good 
 order to be earnestly endeavoured and maintained among us, as a pecu- 
 liar people, chosen of the Lord out of the world, to bear a faithful tes- 
 timony to his holy name and truth, in all respects ; and that all that is 
 contrary be watched against and avoided ; as strife, discord, contention, 
 and clisputes tending to di\asions, may be utterly suppressed and laid 
 aside, as the light and righteous judgment of truth require. 
 
llil] fEOPLE CALLED dCAKERS, * 329 
 
 ' Oh ! that all the churches and congregations of the faithful, would 
 be excited by the Spirit of the dear Son of God, fervently to pray for 
 the prosperity of his church and people throughout the world, that Sion 
 may more and more shine in the beauty of holiness, to the glory and 
 praise of the King of glory. 
 
 ' The friends and brethren, come up from the several quarterly meet- 
 ings in this nation, have given a good account to this meeting of truth's 
 prosperity, and that friends are generally in love and unity one with 
 another; and by several epistles, from friends of North Carolina, Jersey, 
 Pennsylvania, Maryland, Barbadoes, Holland, Scotland, Ireland, and 
 Wales, which have been read in this meeting ; as also by verbal accounts 
 given by several friends that have lately travelled in divers parts of 
 America, and elsewhere, we have received comfortable accounts of the 
 state of truth and friends in those parts ; by which we are encouraged 
 to hope truth prevails in many places, and a concern grows upon friends 
 for the prosperity thereof; and that there is an inclination in people to 
 hear the truth declare^'i 
 
 ' By the accounts brought up this year, we find that friends' sufferings 
 in England and Wales, amount to five thousand two hundred and ninety 
 pounds, and upwards, chiefly for tithes, priests' wages, and steeple-house 
 rates ; and that, notwithstanding there have been four friends discharged 
 the last year, there yet remain twenty friends prisoners on these accounts. 
 
 'We advise that a tender care remain upon friends in all places, to 
 be faithful in keeping up our Christian.testimony against tithes, as being 
 fully persuaded, it is that whereunto God hath called his people in this 
 our day; we seeing by daily experience, that such as are not faithful 
 therein, do thereby add to the sufferings of honest friends, and hinder 
 their own growth and prosperity in the most blessed truth. 
 
 ' As touching the education of Friends' children, for which this meet- 
 ing hath often found a concern ; we think it our duty to recommend 
 unto you, the necessity that there is of a care in preserving of them in 
 plainness of speech and habit, suitable to our holy profession : and also 
 that no opportunity be omitted, nor any endeavour wanting, to instruct 
 them in the principle of truth which we profess ; that thereby they, be- 
 ing sensible of the operation thereof in themselves, may find, not only 
 their spirits softened and tendered, fit to receive the impressions of the 
 divine image, but may also from thence find themselves under a neces- 
 sity to appear clear in the several branches of our Christian testimony. 
 And as this will be most beneficial to them, being the fruits of convic- 
 tion, so it is the most effectual way of propagating the same throughout 
 ' the churches of Christ. And there being times and seasons wherein 
 their spirits are, more than at others, disposed to have those things im- 
 pressed upon them ; so we desire that all parents, and otiiers concerned 
 in the oversight of youth, might wait in the fear of God, to know them- 
 selves divinely qualified for that service, that in his wisdom they may 
 make use of every such opportunity, which the Lord shall put into their 
 hands. And we do hereby warn and advise friends jn all places to flee 
 every appearance of evil, and keep out of pride, and following the vaiq 
 fashions and customs of this world, as recommended in the Epistle, 17J5. 
 
 * And as we always found it our concern to recommend love, con- 
 cord, and unity in the churches of Christ every where, so as a means 
 to effect the same, we earnestly desire that Friends, but more especial- 
 ly such as are concerned in meetings of business, do labour to know 
 
 Vol. II.— 42 
 
330 THE HISTORY, &a. {1717 
 
 their own spirits subjected by the Spirit of Truth ; that thereby being 
 baptized into one body, they may be truly one in the foundation of their 
 love and unity, and that therein they may all labour to find a nearness 
 to each other in spirit; this being tne true way to a thorough reconci- 
 liation, wherever there is, or may have been any difference of appre- 
 hension: thereby Friends will be preserved in that sweetness of spirit, 
 that is, and will be the bond of true peace, throughout all the churches 
 of Christ- 
 
 ' And, dear friends, the Friends of this meeting, to whom the inspec- 
 tion of the accounts was referred, made report, that having perused the 
 same, they found the stock to be near expended ; whereupon this meet- 
 ing thinks it necessary to recommend unto you, that a general and free 
 contribution be made in every county, and that what shall be thereupon 
 collected, be sent up to the respective correspondents. 
 
 ' Finally, dear Friends and brethren, be careful to walk unblameable 
 in love and peace among yourselves,- and towards all men in Christian 
 charity, and be humbly thankful to the Lord our most gracious God, 
 for the favour he hath given us in the eyes of the king and civil govern- 
 ment, in the peaceable enjoyment of our religious and Christian liber- 
 ties under them ; and the God of peace, we trust, will be with you 
 to tiie end. 
 
 • The grace of our Lord Jesus Christ be with your spirits- Amen. 
 ' Signed in, and on the behalf, and by the order of this meeting. 
 
 By BENJAMIN BEALING.^ 
 
 From this epistle may be judged in some degree of the others, 
 which are sent from the yearly meeting of the people called Quakers 
 to the particular meetings of their society every where. We see by* 
 it, that they give notice of the state of their particular churches, and 
 that they earnestly recommend love and unity among their brethren, 
 with other Christian virtues, and especially a good education of their 
 children, besides other matters which they judge to be meet and neces- 
 sary. With this epistle here inserted, I will finish this work, as having 
 performed my design and intention, viz. the giving of a plain and 
 circumstantial account and relation of the rise of this religious society, 
 which, as we have seen, sprung from mean beginnings, to a great in- 
 crease and progress, and extended itself far, notwithstanding the violent 
 opposition, and most grievous severity,for suppressing and rootingthem 
 out, so often put in practice, and committed by their enemies, but all 
 in vain. And they now enjoy an undisturbed liberty to perform the 
 public exercise of their .worship to God, since their religion is permit- 
 ted by law ; which liberty they in no wise have obtained by making 
 resistance, but by a long-suffering patience, a peaceable deportment, and 
 a dutiful fidelity to the government .set over them : so that now they 
 see clearly, that God doth not forsake those that do not forsake him, 
 according to what the prophet Azariah formerly said to king Asa, and 
 all Judan and Benjamin, 2 Chron. xv. 2, " The Lord is with you, 
 while ye be with him ; and if ye seek him, he will be found of you : 
 but if ye forsake him, he will forsake you." Having thus performed 
 what I intended with this historical relation, I concluded it, to the 
 praise and glory of the Most High, who hath afforded me lifetime and 
 ability, after a long and difficult labour, to bring this history to a 
 suitable end. 
 
ADDENDA. 
 
 The Author towards the conclusion of this history, having given some 
 account of the principles of the people called Quakers, thought fit, in 
 the Dutch Appendix, among other things, to add the following trea- 
 tise in Latin, concerning the Light, written about the year 1662. 
 And since in this English translation the subject matters contained in 
 the said Appendix sure inserted in the body of the history, in those 
 places to which they properly belong, and no reference being made 
 to this, but as mentioned in the preface, it is thought fit to subjoin 
 it here, with the following words of the Author prefixed to the 
 same. 
 
 In the preface to this history, mention is made of a certain book, inti- 
 tled 'The Light upon the Candlestick,' published in the name, as 
 many supposed, of William Ames, yet no ways written by him, 
 though it contains his doctrine, but by a certain learned man, unwil- 
 ling to be known publicly, and as it seems to me, written originally 
 in Latin ; which, though printed, being but in few hands, I have 
 thought fit to reprint. 
 
 And the original in Latih, soon after the first publication, being trans- 
 lated into English by B. F. was printed in the year 1663, from which 
 translation take it as follows, viz. 
 
 THE LIGHT UPON THE CANDLESTICK. 
 
 THINGS are not for words, but words for things ; if therefore we 
 understand things aright, and as they ought, by words, it must be by 
 such as are fit to imprint the things themselves in those to whom they 
 should occur, and then it were enough, (to make known our thoughts 
 to others as we conceive them,) only to make use of such words. 
 
 But forasmuch as we find the matter in this case far otherwise, and 
 that two men speaking or writing the same words, may nevertheless 
 have different, yea, contrary thoughts, the disability of performing this 
 fitly by words or discourse, is clearly inferred. Nor may we at all 
 wonder at it, seeing we know to what a perpetual change languages 
 are subject, even such, that the very words may be changed from their 
 pristine signification. And the imperfection is so great, that whoso- 
 ever should have invented them, such as now they are in use, we should 
 certainly believe that he had little or no knowledge of those things that 
 are thereby intended to be signified. So that if we would better express 
 things unto another, by words and speeches, we had need find new 
 
332 ADDENDA. 
 
 words, and consequently a whole new language : but that would be a toil 
 and labour indeed. 
 
 In the meanwhile we see what a see of confusion flows from hence 
 upon all mankind: for although there should be, none, who sometimes 
 through ignorance, and sometimes by subtility or wickedness, might 
 wrest or pervert words contrary to the mind of the speaker or writer, 
 in such manner as themselves, that so do, should think best for their 
 own ends, from whence consequently all this deceit, slandering, conten- 
 tion, and the like proceeds ; yet, so it is, that how uprightly or prudently 
 soever a man goes to work in this matter, he ne.vertheless finds him- 
 self liable to mislead, or to be misled. 
 
 But although the case be thus with words and discourses at present 
 in use ; yet for all that, they are the most ready, and so far as I know, 
 the fittest means to make known all our thoughts unto others by; and 
 for this reason therefore, though so much confusion and deceit happen 
 to arise from hence, that no man that hath any experience can be 
 ignorant thereof ; yet may we not therefore be too much afraid of them 
 neither, as many yet do manifest themselves to be, who, because they 
 have some experience hereof, are apt to believe we are about to deceive 
 them, especially if they be forewarned thereof. 
 
 This, as in many things, so it hath chiefly taken place in that which 
 is commonly esteemed for religion; in which it is so with most men, 
 that they will scarce give audience to, much less take into consideration, 
 any thing held forth unto them, by any whom they judge not to be of 
 their own opinion ; to avoid as they imagine, being thereby deluded. 
 
 Yet if they were to act thus towards their own party, we might 
 think it was an act of prudence, and that they would see with their 
 own eyes ; but no, in nowise, this is too hard a task ; whatsoever cometh 
 on that side is received with such partiality for good and current coin, 
 as if there were no danger nor possibility of erring : whereas never- 
 theless, it is all alike with the one as with the other opinion. It all 
 depends but upon a possibility of being nearest to the truth ; and for the 
 upholding every one his own opinion, and defending it against others, 
 there is so much ado, so much pains taken, so much scholastic learning, 
 study, and disputing, that one would rather believe that there were no 
 true religion at all, than that this should needs be it. 
 
 Seeing then it is thus at present, can we much blame the common 
 people, that they despair of ever being able to solve this difficulty, and 
 iare glad when they can but find any that are greedy of the work, upon 
 whom they may cast the whole burden? surely no: for he that sees 
 but a little clearly, sees that there is always contention behind, and no 
 end till a man grows weary of it : nor is the conquest his that hath 
 truth, but his that can best handle his tongue. A miserable thing if 
 it were thus to be sojaght and found '• bqt it is not so with the true 
 religion. 
 
 Go to, then, O man, whoever thou art, we will not draw thee ofi'from 
 one society of men, to carry thee over to another; it is somewhat else 
 we invite thee to. Lend us but a little audience ; surely thou knowest 
 thus much, that as it is an absurdity to receive all things without dis- 
 tinction that present themselves to us, so it is po less so to reject all 
 things without judgment. We invite thee to something which may be 
 ?i means whereby to attain to thy own salvation and well-being. Be 
 fls distrustful, or rather prudent, or foresighted as thou witt,thoq canst 
 
ADDENDA.. 333 
 
 not in reason refuse us thy ear in this thing. All the damage thou canst 
 possibly have by doing that which we exhort thee to, is only to have 
 taken a little pains in vain.if that which is promised should not succeed; 
 whereas, on the contrary, if it should succeed, thou mayest come to 
 the enjoyment of a matter of so great worth, that should not be ex- 
 changed for all that is esteemed great in the earth. Moreover it is not 
 far to seek, but at hand ; it is nigh thee, yea, and in thyself. And 
 there thou mayest experience the trial of that which we declare, which 
 is the most certain and sure that can be desired. 
 
 We direct thee then to look within thyself; that is, that thou ought* 
 est to turn into, to mind, and have a regard unto, that which is within 
 thee, viz. the light of truth, the true light, which enlighteneth every 
 man that cometh into the world. Here it is that thou must be, and not 
 without thee. Here thou shalt find a principle certain and infalh'ble, 
 and whereby increasing and going on therein, thou mayest at length 
 arrive unto a happy condition: of this thou mayest safely adventure 
 the trial. But if thou ^darest not do so much, it is hard to help thee, 
 And if thou happenest to be one of those that would know all things* 
 before thou dost begin, yea, even those things which are experienced 
 in a condition to which thou art so much a stranger, that there is no- 
 thing in thee hath so much agreement therewith, as to comprehend it 
 according to truth ; know this, thou dost therein, just as those that 
 would learn to read, without knowing the letters. 
 
 To desire to know all things that we are capable of, is good and laud- 
 able : but to go further is folly. There will be always something else 
 to ask, and our knowledge will^ever be too short. He that will not ad- 
 venture till he be fully satisfied, will never begin, much less finish to his 
 own salvation. 
 
 But we judge it needful, as much as in us lies, to open unto you that 
 unto which we do exhort you, that people may understand what it pro- 
 perly is. 
 
 We say_then, that we exhort every one to turn unto the light that is 
 in him. We give it rather the appellation of light, than any thing else, 
 otherwise it is all one to us whether ye call it, Christ, the Spirit, the 
 Word, &c. seeing these all denote but one and the same thing : yet the 
 word Light being in its natural signification somewhat else than that 
 which we intend thereby, we shall therefore in brief endeavour clearly 
 to express what we intend under this denomination. 
 
 The Light, then we say, is a clear and distinct knowledge of truth 
 in the understanding of every man, by which he is so convinced of \hq 
 being and quality of things, that he cannot possibly doubt thereof; 
 
 From this definition which is here given of the light, it is clear, that 
 It must needs comprehend in it the principal effect of showing us, and 
 giving us the knowledge of what is truth and falsehood, what is goo4 
 and evil: which verily is a matter of so great concernment, that with? 
 out it men must needs wander up and down in continual darkness, un.! 
 certainty of opinion, and in sin, neither knowitig truth at all, nor doing 
 any good, but, as it were, by hap-hazard, and without certainty. 
 
 This light then, Christ the truth, &c. is that which makes manifest 
 and reproves sin in man, showeth him how he is strayed from God, ac- 
 cuseth him of the evil which he doth, and hath committed; yea, this i^ 
 it which judgeth and condemn^th him. Again, 
 
334 ADDENDA. 
 
 This is the preaching to every creature under heaven, though they 
 have never read or heard of the scripture. This is it which leads man 
 in truth, into the way to God, which excuseth him in well-doing, giving 
 him peace in his conscience, yea, brings him to union with God, wherein 
 all happiness and salvation do consist. 
 
 Moreover, seeing it is properly the nature of this light infallibly to 
 discover sin and evil, to reprove and convince thereof; it can never 
 possibly consent thereunto. And although it be true indeed, that the 
 operations of the light are not in all men alike powerful, in whom never- 
 theless it is ; yea, though in some men it seems to have no operation at 
 all; yet this is occasioned only by those impediments that do hinder it; 
 for as the natural light by the interposition of other bodies or covers, 
 may be hindered from having its operation there, where else it would, 
 were those things which impede removed, the light, (itself,) still abiding 
 in itself unchanged ; even so it is also with this light whereof we speak. 
 The hindrances in this are manifold. All that we meet with in this 
 world, seems to proclaim war in this case. What is there that hath 
 not a powerful operation upon one or other of the senses of man, through 
 which, passing over jnto the soul, the memory is so filled, that nothing 
 else can enter? The eyes and ears stand so perpetually open to all 
 things, that they never^want an object to bring to mind the experience 
 of that which pleased the body so well; and this stirs up the desire to 
 enjoy it, yet all without satiety : the acts are multifarious, the enjoyment 
 can be but single and transient, and the incitements incessant. 
 
 Now, where this operateth in us after this manner, by education and 
 example in manners and customs which are regulated by opinion,' and 
 not by the true light, that men Hve altogether therein; is it any wonder 
 that here, (in these men,) there is so little, or no operation of the light] 
 Not at all. 
 
 We are so involved in the idea of that which is high in the world, so 
 overwhelmed in pleasures, that it is almost impossible for the light to 
 cause one desire after good to spring or bubble up. 
 
 Where then those so contrary operations to the light are, there it can 
 never break through. 
 
 According to the nature and kind of every thing, is the operation 
 thereof: where they are opposite, the one must give way unto the other, 
 and that which is most powerful prevails ; from whence also the effects 
 thereof become most visible. The light, notwithstanding, abides always 
 the same ; and therefore although man by sin, through his love and union 
 to corruptible things, comes to perish, be damned, and miss of his ever- 
 lasting happiness, the light nevertheless, which is in every man that 
 comes into the world, abides for ever unchangeable. 
 
 The light is also the first principle of religion. For, seeing there can 
 be no true religion without the knowledge of God, and no knowledge of 
 God without this light, religion must necessarily have this light for its 
 principle. 
 
 God being then known by this light, according to the measure of 
 knowledge which the finite and circumscribed creature can have of the 
 infinite and uncircumscriptible Creator, man hath obtained a firm foun- 
 dation. Upon which he may build all firm and lasting things : a principle 
 whereby he may, without ever erring, guide the whole course of his 
 Jife, how he is to carry himself towards God, his neighbour, and him- 
 
ADDEITDA. 335 
 
 self, and all things else, whereby he may happily attain unto his soul's 
 salvation, which consisteth only in union with God. And thus this light 
 is therefore the first principle of religion. 
 
 Without this light, there is no power or ability at all in man to do 
 any good. 
 
 This must first raise him and quicken him out of the death of sin. It 
 is folly to expect any thing, where nothing is ; there is no effect without 
 a cause ; there must be something then which must cause a man to act, 
 if he does any thing. i . 
 
 And this cause must have in it whatsoever the effect produced hath 
 in it: as for example, if the effects of light be produced, light must do 
 it, and nothing else. 
 
 And therefore, is it not a silly thing, that all men would have people 
 to do this or that as good, and leave this or that as evil, because they • 
 tell them so, without any more ado, or at best assigning only the ac- 
 customary motives thereto, and think they have reason too, just as if 
 this were enough 1 W^o can see such eifects as are hereby required, 
 included in this cause 1 Not I, for my part. 
 
 Experience also teacheth us the same ; else how could it all pass 
 away in a train and custom, without any fruit: these are therefore not 
 the right means; but such we must endeavour to furnish people with; 
 means from whence power may issue forth to do that which they are 
 exhorted to. Such is the nature of man, that he is moved to choose 
 that which he judgeth to be best, before the worst, and is always wil- 
 ling to -change for the best. 
 
 Now if it so happens, as for the most part it doth, that a man choos.- 
 eth the worst before the best, it is for want of knowledge, and contrary 
 to his aim, and so he erreth, not being led by the true light. 
 
 Here then it should be begun ; it is easy leading a man to that which 
 of himself he is desirous of: if these now who make it their work to 
 teach others, were but led themselves by the true light, knowing better 
 things than those to which the multitude are linked so fast with love, 
 they would be able to hold them forth clearly to others : and so making 
 it their continual work, it were impossible their labour should be fruit- 
 less ; for people knowing better, would do better. Who remembers not 
 the play of our youth, how much we were in love therewith, and yet 
 how ridiculous is it now unto us but to think upon it ? And why ? Be- 
 cause we now know that, which we judge better: hence, not by force, 
 but very easily and of itself, it comes in time to be worn out and pass 
 away, that there is now no desire nor motion moving thereunto. How 
 may we think then it would be, if the soul came but once to apprehend 
 those things aright which are durable and incorruptible, and which in- 
 finitely transcend all bodily toys in worth 1 So far as those things 
 then should come to be esteemed more glorious than all bodily things, 
 so much the more powerful would be the annihilation of those things in 
 which all men, even to old age, yea, death itself, do take so much de- 
 light ; and then we might hope and expect that those things, which are, 
 indeed, alone worthy to be known, would gain entrance, and being 
 ferought forth in the light, would be also owned and received by every 
 Sne, according to the measure in which they should stand in the same 
 light. 
 
 Hence from within, the amendment and conversion is to be waited 
 for : from within it must begin, if with a foundation ; the outward then 
 
336 ADDENDA. 
 
 will follow of itself: the weakest must give way to the strongest, all 
 depends but upon the knowledge of something better, to make a true 
 and lasting- change. Therefore to hold this forth to men, is the best 
 thing we can give them. This light is the inward ear, by which alone, 
 and by no other, the voice of God, viz. the truth, can be heard. 
 
 By this alone must the sense and mind of him that would signify any 
 thing by words, or any outwards sign, be comprehended and under- 
 stood. So that if the truth of God be presented to a man who stands 
 not in the light of truth, it is impossible he should understand it, although 
 he hears and comprehends the words after a manner, yet he is still fenced 
 off from the true sense and meaning thereof. 
 
 Hence therefore it is, that, among so many hearers, there are so few 
 that have ears to hear. 
 
 He that hears truth aright, that is, understands it well, must not stand 
 out of, but in the truth itself. 
 
 Therefore neither is it any wonder that all men do not understand 
 and conceive those things that are brought forth by the light. Those 
 only that stand in it are alone capable thereof. 
 
 The case being thus, we see of how great concernment it is contin- 
 ually to exhort and excite men to turn unto the light that is in them, that 
 so they may go on to such a condition and measure therein, as to be 
 fit to understand aright the word: that is, the truth of God, because out 
 of this there can be nothing understood, and concluded from the words 
 and writings given forth from the light, but mere opinions, and proba- 
 bly errors. This light, Christ, &c. is the truth and word of God, as 
 hath been already said, and every where appears by what we have 
 hitherto laid down : for this is a Hving word, and translateth man from 
 death to life, is powerful, and enableth a man to bear witness of it 
 every where. 
 
 This is also the true rule according unto which all our actions are to 
 be squared. 
 
 This hath the pre-eminence before any writing, scripture, doctrine, 
 or any thing else that we meet with from without. We are born into 
 the world, and brought up, as every body knows ; from the very first 
 we hear differences, every one pretends that he knows the matter, and 
 hath truth : one holds forth this, another that, to us. If now the light 
 which is in every man that comes into the world, shall not be judge, 
 whither shall we go ? To believe all, is impossible ; to reject all, no 
 less : who shall be judge here 1 Who else can be, but the light within 
 us 1 For whatsoever comes from without, is the thing to be judged of: 
 who then fitter; seeing this is infallible? 
 
 Again, is not this, (the light,) that by which we must see and know 
 God, and so consequently that by which we must judge all things di- 
 vine? Certainly it is: then it follows also, that we can judge of no 
 doctrine, of no book that is divine, but by this light ; and judging it there- 
 by to be divine, it cannot but be truly so. As for example, if we ex- 
 perience that the book called the Bible, in regard of the divine doctrine 
 therein comprised, hath such an harmony with that in which God is 
 known, that he must needs have been the author of it ; there cannot 
 rationally any more powerful demonstration be demanded. — ^With them' 
 that are thus, the Scripture may become Hving and powerful, and not 
 a dead letter, as it must needs be to those men who nave no feeling of 
 this thing. And from hence then it is apparent, seeing this light must 
 
ADDENDTA. 337 
 
 be preferred to all things whatsoever that we meet with from without, 
 that then Man must first of all be directed to this : for without it whdt 
 profit is there, 1 pray, to be reaped any where by any external sign but 
 by it? Lay the book of the Scripture freely before any man; let him 
 also have all the fitness the universities can give him, to Jook into it in 
 its proper language in which it may have been first written, what will 
 all be without the light 1 Nothing. The letters, the words, are not the 
 Scriptures, but the meaning alone is the Scripture, and this meaning can 
 never be truly and justly hit, but by those alone that stand in the same 
 light, out of which the Scriptures proceeded. 
 
 These are they then to whom the Scripture is a co-witness, and as a 
 seal of their being sons of God ; while by experience they find them- 
 selves, every one according to his measure, in the same condition in' 
 which the saints formerly were, who spake and wrote all those things 
 comprehended in the book of the Scripture ; these then have the true 
 understanding and meaning of the Scriptures, not those that imagine 
 unto themselves a meaning by opinion and guess, through a thousand 
 imaginations, without the least assurance of not erring; which becomes 
 the very ground of all jangling and contention. 
 
 In fine, this light in every man is the means to come to the knowledge 
 of God. And seeing all external signs must needs presuppose this know- 
 ledge, therefore itself must need be immediate, without any external 
 sign: that signs must presuppose such a knowledge, is undeniable; for 
 these signs must either be words or effects, works or miracles. 
 
 If words, we see at first an impossibility in the thing itself: for words 
 are created and finite, and God who should make known himself by 
 them, uncreated and infinite: and therefore here is so infinite a differ- 
 ence, that there is no manner of agreement, nor any thing in the words 
 by which they might be capable to do it. But again, if you fly to the 
 meaning of the words, as being fit for such a thing, then that which we 
 say will more manifestly appear; as put a case, for example-sake, that 
 God, about to make known himself by words, should say, 'I am God,' 
 and that this should be the sign by which he would make himself known, 
 we see clearly, that it would be impossible for a man at first to know 
 God by this: for if he. should comprehend anything out of the sense of 
 the words, he must needs formerly have had the signification of the 
 word, God, and what he is to understand by it : in like manner, if God 
 maketh his will known to man, the knowledge of God, which hath its 
 original from the true light, must precede and convince him, that that 
 manifestation can be from none but God alone, whereupon he is then 
 sufficiently assured. 
 
 If by effects, or outward miraculous works, it is the same thing ; for 
 these are no less created, no less finite : and though we might observe 
 something in the nature of a thing, which might be too difficult for the 
 power of any creature, which we linow, to effect ; yet this at the ut- 
 most would be but a demonstration taken from our impotency, and not 
 from the nature and all the operations of it^^and this kind of demon- 
 stration could not be certain and stable, till we wer6 able clearly and 
 distinctly to see that there was not a concurrency of many causes to 
 produce such an effect, but that it must needs have been caused by an 
 infinite and unlimited cause, whom we call God? But who knoweth 
 this ? Or who can declare it ? 
 
 Add to this, That the knowledge of God in all things must first be, 
 
 Vol. II.— 43 
 
838 ADDENDA. 
 
 before the knowledge of any creature- or particular thing; so that no 
 particular thing without this can be well known ; and consequently is 
 altogether incapable to come to know God by, or certainly to make 
 known himself to man by. 
 
 Go to, then ; without thyself, O man, thou hast no means to look for, 
 by which ihou mayest know God. Thou must abide within thyself, to 
 the light that is in thee thou must turn thee, there thou wilt find it, and 
 no where else. 
 
 God is, considered in himself, nearest unto4hee, and every man. He 
 that goeth forth of himself to any creature, thereby to know God, de- 
 parts from God, and so much the further, as he comes more to admire 
 the creature, and stand in contemplation thereof, to mistake himself by 
 it. This thou must then shun, and the contrary mind, viz. Mind 
 the light that is in thee, by it^ to work, unmoveably and faithfully to 
 persevere. 
 
APPENDIX. 
 
 The following narrative we have thought proper to insert in the very 
 words of the sufferer, as taken from his own mouth. The candid rea- 
 der will easily excuse the simplicity of its style, and the plainness of its 
 expressions. It is the more like the man, and carries the greater evi- 
 dence of the honesty and integrity of the relater, viz. 
 
 • An account of the Bufferings of Richard Seller, of Keinsey, a fisherman, 
 who was prest in Scarborough-Piers, in the lime of the two last engage- 
 ments between the Dutch and English, in the year 1665. 
 
 ' I was pressed in Scarborough-Piers, and refusing to go on board the 
 ketch, they beat me very sore on the sand, and I refusing to go on 
 board, they hoised me in with a tackle, on board of the ketch that 
 pressed for the ship called the Royal Prince, and they bunched me with 
 their feet, that I fell into a tub, and was so maimed, that they were 
 forced to swaddle me up with clothes : from thence we sailed into Brid- 
 lington bay, where Thomas Swailes and Mary Stranger hearing of me, 
 sent me victuals on board of the ketch ; then we sailed to the Buoy 
 and Nore, where they hauled me in at a gunport, on board of the ship 
 called the Royal Prince. The 1 st day of the third month they com- 
 manded me to go to work at the capstane ; I refused, and told them, 
 that ' As I was not free to do the king's work, I would not live at his 
 charge for victuals ;' then the boatswain's mate beat me sore, and thrust- 
 ing me about with the capstane till he was weary. Then the captain 
 sent for me upon the quarter deck, and asked me, ' Why I refused to 
 fight for the king, and why I refused to eat of his victuals V I told him, 
 ' I was afraid to offend God, for my warfare was spiritual, therefore I 
 durst not fight with carnal weapons.' Then he fell upon me and beat 
 me with his small cane, then called for his great cane and beat me sore, 
 and felled me down to the deck three or four times, and beat me as 
 long as his strength continued. Then came one Thomas Horner, (who 
 was brought up at Easington) and said, • I pray you, noble captain, be 
 merciful, for I know him to be an honest man, and a good man. Then 
 said the captain ' He is a Quaker, I will beat his brains out ;' then fall- 
 ing on me again, he beat me till he was weary ; then called some to help 
 him; ' for,' said he, ' I am not able to beat him enough to make him willing 
 to do the king's service.' Then came out the commander's jester, and 
 told the captain, ' He would lay a guinea with him that he would make 
 me work, and haul the king's ropes,' and told the captain, ' he was a fool;' 
 so two guineas were thrown down upon the deck : then the jester called 
 for two seamen, and made them make two ropes fast to the wrists of 
 my arms, and reeved the ropes through two blocks in the mizen-sbtouds, 
 
340 APPENDIX. 
 
 on the starboard sjde, and hoised me up aloft, and made the ropes fast 
 to the gunnel of the ship, and I hung some time. Then the jester called 
 the ship's company to 'behold and bear him witness, that he made the 
 Quaker haul the king's ropes;' so veering the ropes, they lowered me 
 half way down, then made me fast again : ■ Nov/,' said the jester, ' Noble 
 captain, you and the company see that the Quaker hauleth the king's 
 ropes,' and with that he commahded'them to 'let fly the ropes loose,' 
 where I fell upon the deck. 'Now,' said the jester, ' Noble captain, the 
 wager is won, be hauled the ropes to the deck, and you can haul them 
 no farther, nor any man else.' Then the captain called the boatswain's 
 mate, and bid him take the Qualterly dog away, and put him to the 
 capstane, and make him work, and beat Kim, and spare him not. So 
 the boatswain's mate had me down to the geer-capstane, and thrust 
 me about with the men at the capstane, and beat me withal, when he 
 could get time ; then he went and sat him down upon a chest-lid, and I 
 went and sat down upon another, chest-lid beside him, then he fell on 
 me and beat me again, then called his boy to bring his two seizings, and 
 he seized my arms to the capstan's bars, caused the men to heave the 
 capstane about, and in three or four times passing about, the seizings 
 were loosed, no man knew; how, nor when, nor could they ever, be 
 found, although they sought them with lighted candles : then the boat- 
 swain's mate, seeing what was done, caused all the men to come from 
 the capstane, and took a bible, and commanded them all to swear, that 
 they neither loosed me, nor knew how I came loose, (they all being 
 willing to swear,) he then searched their pockets for the seizings, but 
 could find none, so he let them go; then he called them all again to him, 
 and said, 'Hear what I shall say to you; you see this is a wonderful 
 thing, which is done by an invisible hand, which loosed him, for none 
 of you could see his hands loosed, that were so near him : I suppose this 
 man, said he, is called a Quaker, and for conscience sake refuseth to act, 
 therefore I am afflicted, and do promise before God and man, that I will 
 never beat, nor cause to be beaten, either Quaker, or any other man that 
 doth refuse for conscience sake to act for the king ; if I do, I wish I 
 may lose my right hand.' 
 
 'Then on the third -day came the admiral, sir Edward Spragg, on 
 board of his own ship; called the Royal Prince, and hearing of a man 
 that was pressed on board, that was called a Quaker; also hearing that 
 the boatswain's mate had beaten me much, and had given me over, 
 and had denied to beat me any more, he was therefore called to come 
 before the admiral, to answer for himself, why he would not' beat the 
 Quaker ■? He said, ' I have beat him very sore,-and I seized his arms 
 to the capstane's bsirs, and forced them to heave him about, and beat 
 him, and then' sat down, and in three or four times of the capstane's 
 going about, the seizings were loosed, and he came and sat down 
 by me ; then I called the men from the capstane, and tbok them sworn, 
 whether they had loosed him or no, but they all denied that they 
 either loosed him, or knew by what means 'he was loosed, neither^ 
 could the seizings ever be found ; therefore I did, and do believe that 
 it was an invisible power that set him at liberty, and I did promise be-' 
 fore God and the company, that I would never beat a Quaker again, 
 jior any man else for conscience-sake.' The admiral told him, 'He must 
 lose, his cane:' he willingly yielded it. And told him, 'He must also 
 Jose his place:' he was willing; He also told him, 'He must los&-his 
 
APPENDIX. 341 
 
 right hand:' he held it out and said, 'take it from me if you please.' 
 So they took his cane from him, and displaced him. So the comman- 
 der gave order to the seven yeomen, to beat me whereever they met 
 with me, for seven days and nights, and make me work. They being 
 cabled to an account, what they had made me do ? told the commander, 
 that ' They were weary, and could not make me work, so they desired 
 to be excused.' Then the eighth yeoman was called, who promised 'he 
 would beat me, and make me work:' and he did beat me for a day and 
 a night, when he met with me, and being weary, he desired to be ex- 
 cused. -Then the commander sent for me upon the quarter-deck before 
 him, and caused my clothes to be stript off, shirt and all, from my waist 
 downward, then he took a view of my body to see what wounds and 
 bruises I had, but he could find none, no not so much as a blue spot in 
 my skin. Then the commander was angry with them for not beating 
 me enough s then captain Fowler answered him, and said, ' I have beat 
 him myself, as much as would have killed an ox.' The jester said, ' He 
 had me hung a great tvhile by the arms up aloft in the shrouds.' The 
 men said, 'They also had beat me very sore, and they might as well 
 beat the main-mast,' Then said the commander, ' I will cause irons to 
 be laid upon him, during the king's pleasure and mine.' Then the boat- 
 swain was called, and commanded to call the ship's company together, 
 and make ready the irons: the commander, sir Edward Spragg, said, 
 ' You gentlemen sailors and soldiers, whosoever serves here under me 
 for the king, on board of his majesty's ship called the Royal Prince, the 
 admiral of the blue,, you are to take notice, that there is a man on board 
 called a Quaker, he is to be laid in irons during the king's pleasure and 
 mine, for refusing to fight, and eat the king's victuals, therefore I charge 
 you all and every man, that none of you give or sell him any victuals, 
 meat, drink, or water, for if you do, you shall have the same punish- 
 ment that he hath.' So this being called three times over, he command- 
 ed the boatswain to take me away, and put me in irons. So I being 
 kept in irons six days and nights, and falling sick of a fever, I grew 
 very weak, insomuch that when I was set out to ease myself, (which 
 was but once in twenty-four hours) I could neither stand nor go : so the 
 oflScers that let me out, called some of my countrymen to carry me 
 into the ship's-head to ease myself, and bring me back again to the 
 irons. Then the officer took pity of me, and bid me lay down upon 
 the bilboes that night, and he would hap me with a coverlid, so I lay 
 there that night, and next day till evening ; then the officer desired me 
 to go by the way a little, seeing all was quiet, and see if I could get a 
 little rest : so I being lame of a leg with the irons, was creeping over 
 the larboard-side of the ship, the lieutenant coming down, said, 'Thou 
 damned rogue, (and many other wicked words) hast thou broken the 
 irons'?' and with that drew his rapier, and swore he would stab me, 
 and so drove me back again to the irons, and called the yeoman, and 
 would have known who let me out, and said he should be punished, 
 and I would not tell him ; but the same yeoman came in the crowd, and 
 I put my hand out to him, and he locked it„pnd none knew how : I then 
 being the king's prisoner, I bid them 'begone, they had nothing to do 
 with me.' So I remained in irons six days more, and recovered very well 
 of my weakness : then on the seventh day at night, several, all seamen, 
 fell to drinking of brandy, and playing at cards, and became very loud, 
 the boatswain's mate hearing of them, came down, and desired them 
 
342 APPENDIX. 
 
 to leave ; they being full of drink would not, so a quari-el arose, and the 
 boatswain's mate cried out f murder,' and immediately there came as- 
 sistance to him, but the -men ran away and hid themselves, only two 
 were taken, and put in irons with me. 
 
 ' Now I shall speak a little of the carpenter'^ mate's kindness to me : 
 when I had been ih irons some days, and my food being taken from me, 
 which was three day's victuals, that I had left of that which Thomas 
 Swales and Mary, Stringer sent me in Bridlington bay, he uame in the 
 crowd, and joined himself so near me, that he put about a pint of brandy 
 into my pocket, and no man knew; likewise some meat, and none 
 knew; and told me he would supply me daily, 'for,' said he, •! have 
 meat of my own, which is not at the king's charge ;' and said farther, 
 ' that be had a strict charge given him by his wife and his mother, be- 
 fore he came on board, that if any Quaker came on board with him, he 
 should be kind to him ;' and that he had lately received a letter from 
 them, wherein they charged him to 'remember his promise, and be kind 
 to Quakers, if any were on board.' But there being some occasion more 
 than ordinary, he was taken off on board, and I had nothing for three 
 days and three nights ; and the two men before spoken of, that were in 
 irons with me, while the commander was with us, the men would lie 
 no where but upon me, and as soon as he was gone, they laid qif me, 
 and gave me brandy to drink, and promised me they would not hurt me. 
 Then the lieutenant came at the middle of the night, and found them lying 
 upon me, he asked ' Why they did lie upon me?' they said,' You would 
 have him killed, so now we will kill him for you ;' then he came down 
 the third time in the morning, and found them lying upon me, for they 
 sat one to watch his coming, and found them lying very close upon me, 
 so that he could see nothing but my feet, I being so pressed and weak, 
 that he could scarce hear my voice. 
 
 Then the lieutenant went to Sir Edward's cabin door, and knocked ; 
 the boy answered, ' Who was there V He told him, ' It was the lieu- 
 tenant that would speak with Sir Edward, for there had been a mutiny 
 in the ship by some men playing at cards, and they had beat the boat- 
 swain's mate.' He told him, ' He should have laid them in irons, and 
 not called on him.' He said, ' They are already in the bilboes.' He 
 also said, ' If it please your highness. Sir Edward, to remember that 
 there is a poor Quaker in yet, that was laid in two weeks since, and 
 they will lie no where but upon him, and they will kill him for us.' He 
 bid him ' go to the yeomen that had the keys, and take him out of the 
 bilboes, and put up a flag at the mizen-mast's head, and call a council 
 of war ; which was done. Then the captains of the other ships all came 
 on board, to answer the council-of war, before eight o'clock in the 
 morning, (it being the first day of the week.) So I being brought be- 
 fore the council of war, the commander asked me, 'If I would go on 
 board of a hoy that was a tender, and had six. guns?' I refused, and 
 desired to stay on board, and bear the punishment that I had to abide. 
 Then he bid the council of war go on with their business ; so they did 
 proceed, and I being set on»a bulk head, being so lame with the irons 
 that I could not stand, and hearing them pass sentence of condemnation 
 upon me. The judge was a Papist, being governor of Dover castle, 
 and went to sea on pleasijire. So they could not tell at present, what 
 death to put me to. The judge said, ' I should be put into a barrel or 
 cask driven full of nails, with their points inwards, and so rolled to 
 
APPENDIX. 343 
 
 death. But the council of war taking it into consideration, thought it 
 too terrible a death, and too much unchristian-like, so they agreed to 
 hang me. And I hearing them speak several things against me, vyhich 
 I was clear of, had a desire to arise from my knees, where I was set 
 to answer for myself, but I had not any power to arise or open my 
 mouth, but was condemned within myself, insomuch that -"I had not 
 power to breath unto God. Proffering to rise again the second time, there 
 came a motion within me, and bid me ' Be still, be still, be still,' three 
 times; which 1 obeyed, and was comforted; then I believed God would 
 arise: and when they had done speaking, then God did arise, and I was fill- 
 ed with the power of God, and my spirit lifted up above all earthly things, 
 and wonderful strength was given me to my limbs, and my heart ftjU of 
 the power and wisdom of God, and with glad tidings my mouth was 
 opened to declare to the people the things that God had made manifest 
 to me. With sweat running down, and tears trickling from my eyes, I 
 told them, ' The hearts of kings were in the hand of the Lord, and 
 so are both yours and*mine, and I do not value what you can do to this 
 body, for I am at peace with God and all men, and you my adversaries ; 
 for if I might have an hundred and thirty years longer, I can never die 
 in a better condition, for the Lord hath satisfied me, that he hath for- 
 given me all things in this world, and I am glad through his mercy, 
 that he hath made me willing to suffer for his name's sake ; and not 
 only so, but I am heartily glad, and do really rejoice, and with a seal 
 in my heart to the same.' Then there came a man and laid his hand 
 upon my shoulder, and said, 'Where are all thy accusers'?' Then my 
 eyes were opened, and I looked about me, and they were all gone ; and 
 one said, 'There goeth thy chief friend, the judge.' Then it arose in 
 my heart, that I had news for him from the power of God, and I said, 
 ' Man, come back, I have news for thee better than ever thou heardst 
 in any coffee house, or elsewhere ; and answer for what thou hast done.' 
 Then came a lieutenant, and said, ' Sir Edward, this is an hypocrite 
 Quaker.' I said, ' Commander I intreat thee to look upon me a little.' 
 So I loosed my kneestrings and put down my stockings and let him see 
 how the blood and rotten stuff ran down my leg round about. He 
 said, ' Put up thy stocking, there is enough.' Then presently came an 
 ancient soldier,and loosed down his knee-strings, and put down his stock- 
 ings, and put his cap under his knees, and begged his pardon three times. 
 Then saidJie, 'Arise up soldier, and speak;' and he intreated him, and 
 said, 'Noble Sir Edward, you know that I have served his majesty un- 
 der you many years, both in this nation, and other nations, by sea, and 
 you were always a merciful man; therefore I do intreat you in all 
 kindness, to be merciful to this poor man, who is condemned to die to- 
 morrow, and only for denying your order, for fear of offending God, 
 and for conscience-sake; and we have but one man on board, out of 
 nine hundred and fifty, but one which doth refuse for conscience-sake, 
 and shall we take his life away? Nay, God forbid ; for he hath alrea- 
 dy declared, that if we take his life away, there shall a judgment ap- 
 Eear upon some on board i*ithin eight and forty hours, and to me it 
 ath appeared ; therefore I am forced to come upon quarter-deck before 
 • you, and my spirit is one with his ; and therefore I desire you in all 
 kindness, when you take his life away to give me the liberty to go off 
 on board, for I shall not be willing to serve his majesty any longer on 
 board of ship : so I do intreat you once more, to be merciful to this 
 
344 APPENDIX. 
 
 poor man: so God bless you, Sir Edward, I have no more to say to 
 you.' 
 
 ' Then came the chief gunner, that had been a captain, and loosed 
 down his knee-strings, and did beg his pardon three times, being upon 
 his bare knees before Sir Edward. Then he said, ' Arise up, gunner, and 
 speak.' So he said, 'If it please your worship. Sir Edward, ywe know 
 you are a merciful man, and therefore I intreat you in all kindness, to 
 be merciful to this poor man, in whom there remains something more 
 than flesh and blood, therefore I intreat you, let us not destroy that 
 which is alive, neither endeavour to do it; and so God bless you, Sir 
 Edward, I have no more to say to you.' Then he went away. Then 
 the commander desired me to go down, and take leave of my friends 
 (this day) that were on board; so he gave order, that any that had a 
 mind to give me victuals might, and that I might eat and drink with 
 whom I pleased, and that none should molest me that day. Then came 
 the lieutenant, and sat by me while they were at their worship, and he 
 he would have given me brandy, but I refused. Then the dinner came 
 up to be served, and several gave me victuals to eat, and I did eat 
 freely, and was kindly entertained that day ; and night being come, 
 a man kindly proffered me his hammock to lie in that night, because I 
 had laid long in irons, and I accepted of his kindness, and laid me down 
 and slept well that night. The next morning being come, it being the 
 second-day of the week, on which I was to be executed, about eight of 
 the clock in the morning, the rope being veered upon the mizen-yard'-s 
 arm, and the boy ready to turn me off, and boats having come on board 
 with captains of other ships that were of the council of war, who came 
 on purpose to see me executed. I was thereupon called to come to be 
 executed, then I coming to the execution place, the commander asked 
 the council, 'How their judgment did stand?' So most of them did 
 consent, and some of them were silent Then he desired me freely to 
 speak my mind, if I had any thing to say before I was executed;- I 
 told him I had little at present to speak. So then came a man, and 
 bid me go forward to be executed, so I stepped upon the gunnel to go 
 towards the rope ; the commander bid me stop there, if I had any thing 
 to say. Then spake the judge, and said, ' Sir Edward is a merciful 
 man, that puts that heretic to no worse death than hanging. Sir Edward 
 turned him about to the judge, and said, ' What saidst thou V ' I say,' re- 
 plied he, ' you arc a merciful man, that puts him to no worse death than 
 hanging,' ' But' said he, ' what is the other, word that thou saidst, that 
 heretic :' I say, said the commander, ' he is more a christain than 
 thyself; for I do believe thou wouldst hang me, if it were in thy power.' 
 Then said the commander unto me, 'Come down again, I will not 
 hurt a hair of thine head, for I cannot make one hair grow.' Then he 
 cried, ' Silence all men,' and proclaimed it mree times over, that if any 
 man or men on board of the ship^ would come and give evidence, that 
 I had done any thing that I deserved death for, I should have it, pro- 
 vided they were credible persons. But nobody came, neither opened 
 a mouth against me then. So he cried again, ' Silence all men,' and 
 hear me speak :' then he proclaimed that the Quaker was as free a man 
 as any on board the ship was. So the men heaved up their hats, and 
 with a loud voice cried, 'God bless Sir Edward,, he is a merciful man.' 
 The shrouds, tops, and decks being full of men, several of their hats 
 flew overboard, and were lost. 
 
APPENDIX. 845 
 
 « Then I had great kindness showed me by all men on board, but the 
 great kindness of the Lord exceeded all ; for the day I was condemned 
 to die on, was the most joyful day that ever I had in my life-time, and 
 so remained exceeding joyful, until the very time that I was proclaim- 
 ed a free man. But soon after troubles came upon me again ; for I 
 being laid, upon the deck one night, as it was my usual lodging-place, 
 there was something appearedto me, and, struck me as it were dead; 
 and I being in great dread and fear, believed our ship was to engage 
 such a day of the month, with the wind at south-east; then appeared 
 also a small cloud to me, about as big as a hat. After being engaged, 
 the same cloud spread, and became a groat one, insomuch that it dark- 
 ened part of the ship; then I stepped over on the starboard side of 
 the ship, into the shrouds, and looked aft, and I saw a thick water aris- 
 ing in the wake of the rudder, then I feared the ship was near ground. 
 This appeared to me three times that night, and I would gladly have 
 put it from fine, but I could not. Then I did believe, and was satisfied 
 of the truth of it, then I was at peace and quiet in my mind, but then I 
 was to make it known to the pilot, and I di(J believe it was death by law 
 to discourage them ; so I thought, then I should give them an occasion that 
 they should take away my life ; but I could not rest, eat, drink, or sleep, 
 until I had declared it. So I breathed unto Godj and desired that he 
 would find me a way to reveal it. So it remaining with me two days 
 and two nights, and being walking upon the deck, and taking notice of 
 the chief gunner of the ship, I was ordered to go to him, and walk with 
 him. Very Solitary were both of us, and he perceived I had something 
 to say to him of some weighty matter, so he desired me to speak my 
 mind to him, and I told' him, I had such a weighty matter to declare, 
 that it was death by the law to declare it, I desired that he would stand 
 true to me in that respect, and he promised me fidelity in the presence 
 of God, before whom we were, that he would be true to me in all res- 
 pects, and if one suffered, both should suffer. Then we espied the mate 
 of the ship walking, he being a sober man, we drew near to him, and 
 he perceived we were both afflicted, and desired to know what was 
 the matter? So we told him, we had a weighty matter, and if he would 
 be as faithful to us as we were one to another, we would declare it to 
 him ; so he promised to be faithful to us, for he did believe it did con- 
 cern him. Then we told him the matter ; and he was fully satisfied of 
 the truth of it. ' But,' said he, • it ,doth belong most of all to the pilot ;' 
 so we must speak to him, and he being such a brickie, high-spirited 
 man, we scarce knew how to" speak to him, but calling him to us, and 
 walking with him, he took notice of our heaviness, and asked our busi- 
 ness with him; we told him, 'We had a matter to declare to him of 
 great concern, therefore we^esired him to be faithful to us, and we 
 would declare the matter to him,' arid he promised to be as faithful to 
 us, as he supposed we were one to another. So they told him the mat- 
 ter; then he asked, ' Who sav\5 it V I told him, ' I see it.' Then he fell 
 into a rage, and seemed to fly from his promise, and said, ' He would 
 go and tell the commander.' So away he went, and said, ' He would 
 have me executed speedily,' I said, 'Let him do; better I die, than 
 the whole company perish.' But they said, ' If thou die, we will all die.' 
 Then he came to us again near weeping, and told us, that when he 
 came before the commander, his mouth was stopt, that he could not 
 speak a word good or bad. He was very tender, and praised God that 
 Vol. II. — 44 
 
346 APPENDIX. 
 
 he had such a messenger. Then he took me by the hand, and desired 
 me to tell him the name of the sand. I told him I did not know, I never 
 came there; but at that tirfie'I looked up with my eyes, and told him 
 .whereabouts the sand laid : so he desired, me to go to the compass, and 
 he asked me, if I knew the compass? I told him, very well ; so I show- 
 ed him upon what point of the compass the said land laid, and he took 
 a book out of his pocket, and found the sand, and the name of it. Some 
 days after we were engaged on that very point with the Hollanders, 
 and as soon as we were engaged, the cloud appeared to me, and came 
 and darkened the ship. Then I stepped into the main shrouds, and 1 
 saw the thick water, which I showed to the pilot, and he .called two of 
 the best men to the lead. They called, ' Five fathom and a quarter.' 
 Then the pilot cried, ' Starboard your helm.' On which the comman- 
 der cried ' Larboard your helm, and bring her too,' The pilot said, 
 ' He would bring the king's ship no nearer, he would give over hischarge.' 
 The commander cried, 'Bring her too.' The pilot cried to the lead- 
 men, ' Sing aloud, that Sir Edward may hear ;' (for the outcry was 
 very great amongst the officers and seamen, because the ship was so 
 near aground, and the enemies upon them) so they cried, 'A quarter 
 less five.' The commander cried, ' We shall have our Royal Prince 
 on ground, take up your charge, pilot.' Then he cried hard, • Star- 
 board your helm, and see how our ship will veer ;' so she did bear 
 round up. The men at the lead cried, ' Five fathom, and a better 
 depth.' Then the comrnander cried, ' God preserve the Royal Prince.' 
 Then the pilot cried, ' Be of good cheer, commander.' They cried, six 
 fathom, then nine fathom, then fifteen fathom, then sixteen fathom. 
 The Hollanders, then shouted, and cried, ' Sir Edward runs.' Then he 
 cried, 'Bring her too again; and the fight continued till the middle of 
 the day was over, and it fell calm. The ships being engaged ahead 
 of us, we could see nothing but fire and smoke ; so out of that smoke 
 I espied a fire ship designed to lay us on board of the larboard bow. 
 Then I cried to the chief gunner to come to me quickly; and I showed 
 him the fire ship coming to board us on the larboard bow. Then he 
 fired a chace-gun with a ball in her; and as soon as the smoke vvas 
 gone from the gun, we espied the fire-ship all on a fire, blown up, and 
 what remained of her sallied on board of the Cambridge, and only 
 burned her ancient. The fight continued, and my employ was to car- 
 ry down the wounded men, and look out for fire-ships, and the comman- 
 der was mightily pleased with my service, and said ' It would have 
 been a great pity that my life should have been taken away before the 
 engagement;' and the chief gunner said, 'I was instrumental, through 
 mercy, not only for giving notice of the ship coming on ground upon 
 the sand, but also for preventing of the fije-ship that was near to board 
 us, who gave me the first notice, whereof I am witness.' And the lieu- 
 tenant said to the commander, that ' There was not a more undaunted 
 man on board, except his highness.' 
 
 ' Eight days after, we were engaged again with the Hollanders, and 
 the officers sent for me upon the quarter deck, and asked me. What I 
 would do that day ? I told them, I was willing to do as I had done be- 
 fore ; they desired I would do that service, and take that care upon me, 
 only to look out for fire-ships coming on board. I told them I was free 
 to do it, likewise to carry down the wounded men, if there was occa- 
 sion ; so presently we engaged, but not one fire-ship troubled us that 
 
APPENDIX. 847 
 
 day, but we lost about two hundred men. The lieutenant meeting me, 
 he asked me, If I had received any wounds? I told him, I had re-, 
 ceived none, but was well. He asked me, How came I to be so bloody? 
 Then I told him, It was with carrying down wounded men. So he 
 took me in his arms, and kissed me ; and that was the same lieutenant 
 that persecuted me so with irons at the first. Then we came to the 
 Buoy and Nore again, and then went up near Chatham, and the king 
 coming on board, the lieutenant desired me to go and walk upon the 
 deck with him, in sight of the king^ that haply some might give him 
 notice of me, hoping I might be brought to a trial, and have my liber- 
 ty: but I did not understand that he had any intelligence of me. The 
 next day the same lieutenant came to me, and desired me to walk along 
 with him upon the quarter deck. I being somewhat unwilling, told 
 him, I did not use to go upon the quarter-deck, unless I was called hy 
 the officers. He said, ' My uncle hath much business, and doth forget 
 you; so walk along with me, I desire you.' And I did as he desired 
 me, and he being with fine, walked away and left me alone. The com- 
 mander being there, and several captains with him, he came from his 
 company to me, and laid his hand upon my head, and said ' Thou hast 
 done well, and very well too:' so he walked by me, and I blushed. 
 Then he asked me. Why I blushed? I told him I desired to know 
 wherein I had done so well. He said, ' By encouraging them which 
 should have encouraged both thee and me.' Then said he, ' Thou 
 shalt have thy liberty to go on shore.' I asked him. If I might go on 
 shore to recruit, or go to my own being? He said, ' I should chuse 
 whether I would.' I told him, I had rather go to my own being. He 
 said, ' I should do so.' Then I told him, there was one thing that I re- 
 quested of him yet, that he would be pleased to give me a certificate 
 under his hand, to certify that I was not run away. He said, ' Thou 
 shalt have one to keep thee clear at home, and also in thy fishing;' for 
 he knew I was a fisherman. So he called the captain, and ordered him 
 to write me a certificate, and bring it to him ; which he did with speed, 
 but he did not Uke it, but flung it him again, and ordered him to make 
 me one more legible. Then he brought another, and he signed it, and 
 gave it me, and wished me well, and said, ' He desired to hear from me 
 if I got well home;' and I told him, I would send him a lettei", and so 
 I did. But soon after I got into London, two press-crews came to me, 
 and said. * This is Sir Edward's Quaker ; you are welcome to shore, 
 will you please to go to the tavern with us?' I told them I would not 
 go, nor drink any thing. Then they wished me well home. 
 
 ' Also they proffered me my pay, before 1 came off, on board, and 
 said, ' I deserved it as well as any man on board.' But I refused, and 
 told them, I had of my own, that I hoped would serve me home. And 
 the lieutenant was troubled because I would take nothing; he would 
 have given me twenty shillings, but I would not take it.' 
 
 Thus ends the remarkable narrative of the sufferings of this faithful 
 sailor, who rather than violate his conscience by being instrumental to 
 destroy other men's lives, endured with much patience many and sore 
 trials, persevering faithful in his testimony against war and fighting, 
 even to death ; to which he was wholly resigned, and from which he 
 was preserved by a singular providetice attending him, in those mo- 
 ments of time which he thought would have been his last. But the 
 
348 APPEKDIX. 
 
 virulence of the popish jndge against him as an heretic, gave the com- 
 mander, Sir Edward Spragg, who professed himself a protestant, such 
 disgust, that scorning to be made a tool to execute the vengeance of a 
 papist in this case, he delivered the innocent man from the death he 
 was condemned to : being thus preserved alive, he was made instru- 
 mental to the saving of the ship, and the lives of many therein : and 
 by the exercise of an undaunted Christian courage and constancy, 
 triumphed over the malice of his adversaries, who conscious of his in- 
 nocence, atlength became hi§ friends and favourers. 
 
 fi narrative of the Sufferings of John. Philly and William Moore, in the 
 Inquisition of Hungary, from the first month 1662, to the seventh month 
 1 663. Taken from a letter written by William Moore to William Caton, 
 dated Amsterdam, 1 lih month, 1663, 
 
 'On the 29th of the first month, 1662, John Philly and William 
 Moore, being refreshed with the overflowings of the love of God 
 through thee, we took our leave of thee and the rest of our dear friends 
 in Germany; and what a cross it was to my flesh and blood to leave 
 thee and them, and to take such an unknown joui-ney, is best known to 
 him that seeth the secrets of all hearts, and what a capacity I was in, 
 is pretty well known to thyself, yet we passed according to the infor- 
 mation thou hadst procured for us of the way, together with what we 
 got elsewhere, and we prospered in our journey, and arrived the 16th 
 of the second month at Cutshort, by the Hottersche * brethren, about a 
 day's journey from Presburgh in Hungaria, where we were pretty 
 kindly entertained by some of them, and there I dealt some books • 
 among them, which I had carried with me, and the next day I went 
 alone to another family of them : and in my going thither the Lord 
 preserved me out of the hands of a wicked man which I met withal, 
 who seeing me a stranger, would, it's like, have laid violent hands on 
 me, or have knocked me on the head for my money, had not the Lord 
 restrained him, and the brethren (so called) wondered I was preserved, 
 for they could not go so far as to the next village, but were in danger. 
 After we had some pretty goodf service among them, we got the names 
 of some more of their families, and one of them was three hundred 
 miles farther, at a city called Pattock, in- Upper Hungaria, but some of 
 them would have dissuaded us from going any farther, but rather only 
 to have visited the families thereabouts, which I could have been free 
 unto, but John was pressed to go forward, and I had not freedom to 
 leave him, he not having their language, which I had. 
 
 ' After that we returned to Presburgh, where the Danube divideth 
 itself, and it meets at Comora, where we were taken, which happened 
 as foUoweth: we finding a boat going with meal to the garrison atNew- 
 
 * These Hottersche brethren were a kind of Baptists, who lived in a community, hav- 
 ing, like the primitive Christians, their goods and possessions in common. They also 
 refused to swear or fight, and dwelt by hundreds of tliem together in one family. 
 
 t Their service was that of preaching to those communities, and endeavouring to pro- 
 mote and advance their growtii in the doctrines of Christianity. 
 
APPENDIX. 349 
 
 Hausell, which lies in the way to Pattock, we went to her, and when 
 we came near unto the p\&ce, the boatmen asked me, ' Whether I had 
 acquaintance there ?' I said, 'No.' 'Whether we had a pass f I said, 
 • No.' Then said they, ' It is dangerous going thither,' bebause they 
 would be suspicious of us, and to travel farther in that land, they being 
 tributaries to the Turk, we should be in danger of being killed either 
 by the countrymen, or by some of the Turks, and at that garrison they, 
 did use to put men to cruel deaths, which have been found, without 
 leave, on the tributary ground. Yet John was desirous to be at that 
 village which was near there, but said the boatmen, 'He will not take 
 counsel befote ye shall remember our words, and repent it when ye 
 cannot help it ;' and their words had the more impres;sion on me, be- 
 cause I had seen a night or two before in niy sleep, that which after- 
 wards came to pass at Comora, where we iarrived, and were brought 
 to an Hungarian's lodgings but we could not understand one another j 
 but the next night they sent for a student from the college, who asked 
 me in Latin, ' Whence we were, and whither we were intended V I told 
 him, ' We came from Great Britain, and desired to be at Pattock.' Af- 
 teiwards we entered into a discourse about religion, and when we part- 
 ed, he said, ' He wished us well, though there was a vast difference in 
 our judgment,' &c. 
 
 ' The next day we endeavoured to get over the river, and made 
 signs to a countryman with some money, who began to make his boat 
 ready to help us, but an old Dutchwoman came forth, and said, ' What 
 do yeV And told me, ' The governor would presently cause him to be 
 hanged, if he set us over ;' so we let it rest, and we returned to our for- 
 mer lodging, and the next day I went over the water on the south-side 
 of the town, where I heard there were many Dutch people and soldiers, 
 hoping to find some countrymen to speak with, and some books I took 
 with me, which I would willingly have sent to Pattock; and coming to 
 the soldiers, asked for countrymen, but finding none, I asked leave of 
 the guard, and walked out into the field, where a trooper sat centinel, 
 discoursed a little with hirti, and passed on farther, where some were 
 ploughing. And as I returned back, there did meet me a soldier of cap- 
 tain Fusch's company, with two other, and having a book in, my hand, 
 called, 'A paper sent forth into the world, to show the grounds and 
 reasons why we denied the priests of the world.' He looked on the title, 
 and began voluntarily to tell me, that • Such a place was in Turkey, 
 and if a man went thither, he might have good days there,' &c. But 
 I said, ' I will go from whence I came,' and intending to return to John 
 on the other side the water, the aforesaid soldier came to me again at 
 the water-side, and told me, ' I must come to the captain,' and when I 
 came before him he asked for the book, and looking on it, asked, ' If I 
 was a Quaker V I said, ' Yea.' And he being in a rage, said, ' These 
 rogues show no respect;' and said, ' I was a young Hus come forth to 
 seduce the people, and make uproars, &c.' And he caused the soldiers 
 to pull off my clothes, and to sfearch me for letters, and took my money 
 from me: and I spake something to them, to give them to understand 
 they would not be so done by. But he said, ' When you get clear* you 
 shall have your money again.' But he did not think that should be, so 
 he sent me to the guard a while, and sent for me again, and searched 
 me more narrowly, and found the books which were inclosed between 
 the linings of my breeches : then I was sent to the guard again, and the 
 
350 APPENDIX. 
 
 marshal was to put iron shackles with a chain upon my foot and hand; 
 and there was a talk as if I should be stuck upon a wooden spit, as some 
 had been who had but gone to the next village without their order ; but 
 I turned my mind inward, and was pre(tty well resigned up to the lord. 
 So they having sent over to the chief officer to inform him, there were 
 two soldiers sent with their burning matches to fetch me, and I little 
 expecting less than present death, had told some soldiers, ' I had a com- 
 panion in the inn on the other side, and he would marvel what was be- 
 come of me if he did not hear.' Afterwards I was carried to the offi- 
 cer aforesaid, who asked me, ' If Mary had continued always a virgin V 
 To which, when I had answered, ' Thou rogue,' said he, ' if T had but 
 power over thee, I would presently drown thee in this water.' After- 
 wards they went to our lodging, and apprehended John also, howbeit 
 free of that crime they imputed to me, which was for going over, and 
 into the garrison. I was put inthe Dutch prison, called the Stock-house, 
 and John into the Hungarian's vault, which was twenty foot long, 
 where they rack people, and there was a private gallows, a pair of 
 stocks, and a filthy tub of excrements; and the aforesaid officer took 
 our portmantle, but afterwards it w'as, given to the marshal, who took 
 what pleased him out of it, with the Bible and papers, and left the rest 
 to another officer, who feignedly, after our commitment, seemed to be 
 troubled that we had no breads and asked me. Whether John had no 
 money, which I could not deny, and then he went to the other prison, 
 and threatened him to give it him. So John gave him a ducat, which 
 he got changed, and brought us the money, and desired we would give 
 him some of it, and he would be worth it at our hands. John after^ 
 wards expecting they would search him for gold, did afterward hide 
 some, and kept some by him. 
 
 ' The day following, we were first examine^ by the inquisitor, Whence 
 we were? Whither we intended ? How old we were] Who was the 
 author of our coming forth? What money we had taken up? And 
 John was searched, and the gold found which he had left by him : 
 and 1 was examined concerning the books, and told. It was a capital 
 crime, and would cost me my life. But I said, ' What I had done there' 
 in, I had done in simplicity,' iStc. And he asked, ' Who had spoke with 
 us in our lodging?' I told him, ' A. student,' with many more words. 
 
 ' And after the first examination, one colonel Fusch desired to have 
 me brought forth before him, and he asked me several questions con- 
 cerning the books ; and' Who was the first bringer up of this doctrine?' 
 I told him, ' George Fox was one of the first preachers of it in this gen- 
 eration,' and because I owned the books aforesaid to be wrote by the 
 motion of the Spirit of God, he was very bitter against me, and several 
 cunning questions did he ask me, as thereby to ensnare me, but it did 
 not avail. Something he read in one of the books concerning their 
 steeple-houses, as advice to people that they should go no more to them, 
 &c. which seemed to be very odious to him ; and he told me, that • He 
 would cause all those books and writings to be copied and sent to his 
 prince at Mentz, and when^he could spare them the inquisitor should 
 have them.' Afterwards I was taken to the deputy governor, (a cruel 
 old fox) who asked me several questions, and said, ' He would send me 
 with a message to the devil;' and he said, 'I had done more than if I 
 had killed an hundred men;' and because I would not take off my hat, 
 he judged that to b|3 a Turkish principle, and I not being free at that 
 
APPENDIX. 351 
 
 time to drink wine, he asked me, ' Why V I said, ' because I would 
 bring my body into subjection.' ' How long,' said he, ' will yx5u abstain? 
 I said, 'til! night at least.' 'That,' said he 'is another Turkish point, to 
 fast till night' He had also sent for the Hungarian student, and com- 
 manded him to tell him in Latin, all what had passed between us in our 
 lodging, which the inquisitor afterwards took to read when we were 
 examined, but he would not read it openly,- lest the sitters by should 
 have heard and owned the truth thereof. Afterwards. they brought our 
 attempt to go over the water, as a mighty crime against us, and the 
 aforesaid so)dier was called to testify against me, whose testimony be- 
 ing false, I withstood him, and told the inquisitor, wlio did much seek 
 occasion against me, that ' He should beware what he did, for if he 
 should cause my blood to be shed under such a pretence, it would cry 
 to the Lord for vengeance, and thereby he might draw the wrath of God 
 upon him and others.' And I desired the other soldiers might be ex- 
 amined, who also had heard what I said ; which after some time was 
 granted, and I was put forth, and my adversary and accuser he was 
 kept within, and one of the other was called ; and then I thought, ' Now 
 if the Lord doth not assist me, they may persuade him to speak the same 
 thing.' But when he came forth, he told me, 'He did not speak as the 
 other, for that which the other had affirmed, was not true ;' then I thank- 
 ed the Lord that this pretence failed them. But afterwards the inquisi- 
 tor told me, ' The bopks were enough, though there were nothing else ;' 
 and asked me, ' Whefther I knew not that the catholics had laws to 
 burn and torment heretics, and such as carried such books V I said, ' I 
 should not have expected such dealing among good Christians,' and so 
 did not tell him. Howbeit, I knew well, that they were cruel and bloody 
 enough. 
 
 ' Then he opened a book of the corrupt popish laws, and read there- 
 in, how that such persons as carry such books and papers are to be 
 racked, «&c. And about this time was John searched yet farther for 
 gold, by the command of the inquisitor, and having taken so far off as 
 one of his shoes and Stockings, he was slow in taking off that where the 
 gold was, and the marshal thinking it tedious, and thinking there had 
 been no more, bid him put them on again. And upon a ciertain time 
 he gave it me in half a little white loaf, when we stood with the soldiers 
 waiting to be called. And they seeing the book called ' The way to the 
 kingdom,' that it was printed at Amsterdam, asked me, • What books I 
 brought from thence to Paltz, and how many?' And one morning hav- 
 ing sent for one of the priests. He got that written book of George 
 Pox's of the Apostacy of Christendom, who looking on it, began to be 
 hot and wrathful, saying, ' How are we (meaning the papists) aposta- 
 tized, and how can that be proved V I said, ' Friend, it beconieth not 
 a spiritual man to be so furious, but gentle, meek, peaceable,' &c. Then 
 was his countenance dashed, and he had little more to say. The in- 
 quisitor asked me farther concerning the sacrament, &c. And I told 
 him how Christ said, 'The flesh profiteth little, it was the spirit that 
 quickened,' &c. which seemed strange to him, and he asked the priest, 
 'Sir, father, how is that?' who bethought himself, and said, 'He did 
 remember there was such a saying;' and more words passed between 
 us, which would now be too long to relate. Farther, the inquisitor ask- 
 ed me, ' If I would be a catholic ?' I said, ' If I should be so for fear or 
 favour of them, the Lord not requiring it of me, I should not have peace 
 
352 APPENDIX. 
 
 in my conscience, and the displeasure of the Lord would be more intol- 
 erable than theirs; and as for compelling people, that did but make them 
 hypocrites, and doth not truly change the heart.' Which the priest 
 could not deny but that it was true. And notwithstanding pur inno- 
 cence, the governor would have us racked, which seemed to me, accord- 
 ing to relation, a cruel torment ; and in those days I often poured forth 
 my supplication to the Lord with tears. And being almost every day 
 examined until the eighth day, they made ready benches to sit on, 
 lighted the candle, and put John out of his room, and sent for me. The 
 inquisitor sitting there with two more officers, and the marshal and the 
 hangman by them. 
 
 ' The inquisitor said, 'William, that you may notlhink we deal with 
 you as tyrants, we will lay it before you, that you may tell what you 
 know in time, for if you be racked, you will be but a miserable man, 
 and must have your head cut off besides.' But I told him , ' I knew no 
 evil, nor had any such' thing in my heart against them.' Then he read 
 a few lines to this purpose. ' We, LeopoWus, &c. Emperor, &c. having 
 understood of two inipeached persons, John Philly and William Moore, 
 found by our frontier garrisons, our desire is they should be racked, to 
 know their intent.' And then the hangman, according to order, put on 
 an iron screw hard upon my thumbs, and bid me, ' Tell out.' Then he 
 slacked them and screwed them harder again ; but that not availing, he 
 was commanded to proceed farther, and so he tied a small cord about 
 my wrist behind my back, and drew me up some degrees on the ladder, 
 and tied my hands to one of them, and another cord about my ancles, 
 with a battel of wood between my feet, lifted up my body quite from 
 the ladder, and at the first pull my left arm gave a pretty loud crack 
 out of joint, being shorter tied above that wrist; then he was bid put 
 it in joint again. So he slacked, and they asked me, having three 
 things especially to ask. 1st. Why did I ask the student, if one should 
 come to thieni, and say. He intended to buy somewhat of them, if they 
 would then kill him ? 2d. Why we had desired to be set over the wa- 
 ter at the town, and who was the author ? 3d. Why I had written up 
 some of the names of the garrisons, and other places, notwithstanding 
 I had them in the maps ? 
 
 ' And though he mentioned but three questions at the ^rst, yet he 
 would have forced me to have told, whether J. Philly was an engineer, 
 a gunner, or a minister ] Now this suspicion of his being a minister, 
 had an Irishman, it seems,' put into their heads, who had almost an irre- 
 concileable hatred or malice in him against Englishmen, as I afterward 
 out of his mouth plainly understood, especially against ministers, as au- 
 thors of their ruin and exile: and this man was interpreter between me 
 and them. But I answered, and kept to this, that he was an husband- 
 man and a maltman, and I knew him not till he came to Amsterdam. 
 He asked me, ' If I had a mind to go to the Turks, and to be one? I 
 said, ' I had rath6r die than be one.' In the mean time I was so rack- 
 ed, that my chin was so close to. my breast, and closed my mouth, that 
 I was almost choaked, and could not well speak any longer, and I 
 should not wish any to experience how painful it was, and yet they 
 would be questioning me. Theh I asked them ' Where is now the Chris- 
 tian love, and do ye now as y.e would be done untoT' And I cried the 
 louder, that the people without might hear and bear witness what they 
 were a doing to me, for the door was shut and guarded, and sometimes 
 
APPENDIX, 353 
 
 when I was slacked, it was almost as painful as the pulling : but some- 
 thing they would have out of me, and I told them, how that they might 
 by such means force one (as I believed many had done) to say more 
 than they knew, to be out of their pain ; for I had rather they had pro- 
 ceeded to have beheaded me according to their threatenings, than to 
 have tormented me ; but yet that they would not do then, for he (the 
 inquisitor) would have me say yea to it, which it's likely would have 
 been enough to them, though they had known us to hav6 confessed a 
 lie: howbeit finally I confessed, it was for love to our religion that we 
 were come to those places. Then they left off, as thinking there was 
 crime enough : yet he spake as if I should be racked again on the third 
 day. 
 
 ' Then they fetched John, who not seeing me, but having _heard me 
 crying out before, he thought I had been hanged on the private gal- 
 lows, and put out of the way. But he was given up, being confident 
 in the Lord, who had sealed to him (he said) that he should have his life 
 for a prey before he came forth : so they laid four things to him chiefly 
 to answer, and his thumbs were screwed, and he was drawn on th& lad- 
 der twice, and he cried out, 'Innocent.' And they asking the interpre- 
 ter. What that was? He said, ' they were smitten in their consciences, 
 and they left off:' I judge the sooner, because if there had been any 
 evil, they would have got it out of me, with whom they had more de- 
 light to meddle, because they could understand me, and I them : and 
 then it was afteriioon, and they hungry, it's like, for they had begun 
 early with me, and when all was done, and they could find no contra- 
 diction, they invented a lie, and the marshal came unto me, and told 
 me, John had said, I had no money by me, but what I had was his j and 
 bade me tell how it was? But Iknew.it was otherwise: but they 
 sought occasion against us, that they might- yet have tormented us 
 more, but I kept to truth, which he also had spoken, and their expecta- 
 tion failed them. 
 
 • Afterward a priest with the marshal came, and felt my ears to see 
 whether I had been a rogue, or some one of account, which they would 
 have concluded, if they had been either cut or bored. 
 
 ' When they had done all this, they told me. There would be twenty 
 or thirty men of note appointed out of the quarters round about, to 
 hold a court of justice upon us, and to determine what deaths weshould 
 die, and to make new laws for our sake; but in the mean time the in- 
 quisitor cam^ and would have me first write some of the heads of my 
 religion, so 1 did write many particulars, which 1 cannot now set down 
 word by word, a:t some of which he raged very much. 
 
 'About that time John Philly, feeling much of the wickedness of the 
 inquisitor and priests, and being sensible how they plotted to take away 
 our lives, did once cry out to the governor when he was in his coach, 
 and he sent to know what he would have, which was to acquaint him 
 with the particulars laid before him in his racking, and what his an- 
 swers were, and how there was no contradiction found in our answers, 
 for he was jealous, that the inquisitor and priests would prevent our 
 words to the governor, and afterwards he got pen and ink, a^nd wrote 
 to the governor, but the inquisitor got it, and sought to keep it from the 
 governor, for it is like, he was convicted in his conscience of his deal- 
 ing so evil with us. But John perceiving he would smother it, called to 
 the governor again, who commanded him to give me it to translate for 
 
 Vol. II.— 45 
 
354 APPENDIX. 
 
 him, which was done ; so not long after came the inquisitor to me, hav- 
 ing been sick three days upon the bed, and told me, he was sent by the 
 governor, that we might go forth and fill a little earth in the wheelbar- 
 row, whereby we might earn near two pence a day to buy us bread ; 
 * for,' said he, ' that which remains in my hands of the money is little for 
 my pains, and the marshal andrhangman wilUiave some for their 
 pains.' 
 
 'This, was about five weeks after our coming to Comora, and we 
 were willing to accept of the governor's proffer, that we might thereby 
 have the benefit of tlie fresh air, and that our bonds might be manifest 
 to such as might somewhat take it to heart; for there were both Lu- 
 therans and Calvinists that did partly commiserate our conditions, but 
 durst not venture to come and see us in the castle, and sometimes was 
 some small thing given us by some, and the papists marvelled, and others 
 were glad we had obtained the favour as to be suflfered to work ; yet 
 sometimes the marshal would not suffer us to go out, and sometimes he 
 kept back of our wages, and on saints days, so called, and rainy days,- 
 we had no wages. Howbeitthe Lord provided for us, for there were some 
 women that remembered us on these days, and pretty much we could 
 have gotten; had wd spoken to rich people, and to officers, but we were 
 not free to beg of any, whereupon the marshal was angry. And as 
 for that gold which John had hid in the prison-wall, some had found it, 
 and taken it away. And when we had been about seven weeks asun- 
 der, John obtained that favour as to be with me, but one night he 
 was in danger of being murdered by a student, who privily got to him 
 when he was asleep, and took him by the neck, and might have choaked 
 him, had not the Lord preserved him. 
 
 ' After that John wrote again to the governor, and commended his 
 wisdom in forbearing to proceed so severely against us as some would 
 have had him, but that paper the inquisitor did also intercept, and he 
 sent for me, and threatened that he would help us to the gallows him- 
 self, howbeit I have spared and helped you. before, said he; and about 
 that time I did eat but little, that I might be the better prepared to die 
 the sooner, if they should have been suffered to have hung ine upon an 
 hook by the ribs, as it was their manner with sotne, who lived in a 
 most miserable pain for threeor four days. 
 
 ' After that I wrote something to the governor, but the inquisitor did 
 also intercept that, and I spoke with the governor's secretary and his 
 chamberlain, who were two pretty discreet young men, an^ one of them 
 told me, how the inquisitor was made to give his lord our papers which 
 he had intercepted ; and it appeared, that he was come into disfavour 
 with the governor, and the chief-priest, our great adversary, was in 
 danger of being_punished, but for what cause we did not yet certainly 
 know ; however that evening the chain was taken off from each of us, 
 and but a Utile left upon one leg. 
 
 ' After that catne down the general-president with the deputy-chan- 
 cellor and others, to view the garrison, and they came riding by us 
 where we were at work, and one looking out of the coach, and seeing 
 us not take off our hats,, cried ' These are the Quakers ;' and the same 
 day was a new gallows made, and we were called in, and by the way 
 the marshal said, ' We were to go before a general, and if we did not 
 take off our hats, we should see what would become of us, for the gal- 
 lows was ready.' . 
 
APPENDIX. 355 
 
 'And coming before them, there sat a priest at the table, and said, 
 ' We had forfeited our lives by desiring to go over the river,' &c. But 
 I told him, ' They thirsted after blood, and the potentates of the earth 
 hearkened unto them.' And as for us, we had no man but^Jod to plead 
 for us ; and many sophistical arguments he produced, as thereby to 
 ensnare me, but some of the rest desiring to speali with me, I regarded 
 what he said the less, and with much boldness 1 spake unto them. And 
 as for the president, who seemed to be the wisest among them, he called 
 John to him, and spoke French with him, and afterwards called me, 
 and spake with me. The deputy-chancellor asked me, ' Whether 1 would 
 rather turn papist, or be hanged V 1 said, ' I did not desire to have them 
 put it to my choice.' The president asked. Whether I would not that 
 all people were as I was ? -I answered, and said. Whatsoever is good 
 in me, I wish them like me in that. He asked. Whether I would not 
 they 'were all of my religion 1 1 said, I wished all might be faithful 
 to ^at which they knew already to be good. Then he caused them to 
 bring us our hats again,*which some had thrown off, and when they 
 had dined, they desired us to write for certificates, and so went their 
 way. 
 
 ' And upon a certain time colonel Fusch came riding by where we 
 Were at work, and some Italian lords with him, who were-ititended for 
 Rome, and he proffered to send me with them if I pleased, or if I 
 would be a Papist, or Calvinist, (i. e. Presbyterian) he would procure 
 my liberty, &c. And many more temptations we had daily, which 
 would be too long here to relate. And often there came officers and 
 asked us, Whatsaith the Spirit now? Hath the Spirit sent you to work? 
 And had he not done better to have counselled you to stay at. home? 
 And doth he not yet tell you that you must be Catholics? And when 
 1 had done speaking to them, and they not knowing how to defend them- 
 selves^ they would say, ' Such heretics ought to be burned ;' and more 
 bad words to the same purpose. 
 
 ' And when sixteen weeks were expired of our imprisonment, the 
 Hungarian deputy-governor, a bitter old- man, came where we were at 
 work, and said, ' He must send us to Caesar;' for John had before in 
 his paper appealed unto him. 
 
 ' Then we went into the garrison, until four soldiers and an interpre- 
 ter, and letters, were ready, that went along with us, and there were 
 iron-bolts put upon our feet, and we put into a waggon. And the in- 
 terpreter told us, how he had heard the letter which was come con- 
 cerning us, but nevertheless, he said, we should not come into England 
 So that whole night we rode, and arrived the third day at the house of 
 one called his excellency, lord Francis of Nadasti, &;c. Judex Curiae 
 HungariaB, the Emperor's majesty's active privy councellor and lord 
 chamberlain, &c. to whom the governor of Comora had given us 
 over, it was supposed, partly to make friendship with him, forlheyhad 
 been formerly at variance ; and when he came from his worship he 
 caused us to be called, and asked me. If we were Quakers ? I said, 
 ' Yea :' He said, ' Very well.' And in the afternoon his wife looked out 
 of a window, and asked me several questions, ajid I had much freedom 
 to answer her, which she interpreted to some Hungarians that were 
 with her: and the next morning <ve were taken to the vice-king's 
 parlour, where the lords of that kingdom and of the other dominions 
 were set about the table, and John was ordered to go to one end by the 
 
356 APPENDIX. 
 
 secretary, who seemed to be an understanding man, and he was partly 
 reached by John's answei'S, and he was forward to repeat them aloud 
 to the archbishop and the rest ; and Nadasti asked me several questions, 
 but hastily, about our religion, of which we gave friends an account 
 formerly. > ' 
 
 ' And though they had little or nothing to say against our answers, 
 yet they passed sentence upon us, that we should be burped, if we 
 would not be instructed, and embrace their religion ; for they had a 
 law, they said, which tolerated but three religions, viz. theirs, the Lu- 
 therans, and the Calvinists, and whosoever brought a new religion there, 
 was according to their law, to be burned ; and upon that we were sent 
 away. And John told me. The power of the Lord would divide them 
 in their council, as an Irish priest did afterwards tell him, who was 
 sent to require an account of our religjoff in writing, and when it was 
 done, the Irishman got an English copy of it, and said, .' He would tell 
 them the contents of it, and lielp Us what he could ;' but we thought it 
 would be the best that I translated it, which accordingly I did, .and I 
 gave it Nadasti in his hand. 
 
 ' Afterwards they sent the priest to convert us, and there he read out 
 of his catechism, and asked John concerning the creed, pater-nosters, 
 seven sacraments, maiss, faith, hope, love, patience, and more such 
 like things, to which John answered him. After that came down some 
 priests, and asked us. If we were come forth to sow our seed 1 O, said 
 the Irish priest, ' they cannot speak Latin ;' yet he and others know that 
 I could. And seeing they could not prevail with us there, we were 
 sent to another place, five Dutch miles from *Wien, (the Emperor's 
 seat) with two soldiers, by Nadasti's command, and when we were 
 come thither, the priests gave ord^r to put- us in the hole with the Turks, 
 because they suspected us to be preachers, and by their instigation, and 
 with the consent of the court-master, (who told me, that there should 
 be wood and straw fetched to burn us) did the soldiers take off our coats, 
 and searched our pockets, and took our books and papers, and the next 
 day, because we would not speak Latin, nor take oflf our hats to their 
 images, in their churches (so called) they set others upon us to ensnare 
 us in words, and strove to do it themselves, that they might have occa- 
 sion to fake away our lives, which they often threatened to do, and 
 when they could not prevail with all their cunning baits, nor make us 
 bow to their worship, they manifested their cruelty farther, in causing 
 iron-shackles to be put upon our hands ; and though they were so little 
 that I was forced even to try out, by reason of the extremity of pain, 
 yet with force they thurst on the lock, and beheld it with joy. 
 
 * And in the hole we had scarce room to put forth our feet without 
 touching the Turks, whose feet were in the stocks, and hands in irons, 
 and necks and feet in iron-bands tied to the walls with strong chains. 
 Afterwards the priests being drunk at their feasts, sent'for us to examine 
 us farther, and they said ' They could not believe but John was a 
 preacher, for an husbandman could not answer so readily.' And one 
 of the chief of them told us, that they had several instruments of cru- 
 elty, which they could also let us taste of; that they could burn men 
 under their arms, and put hot iron or copper-plates upon their breasts: 
 and he also told us, that we should be sent down into Hungaria to be 
 
 * Vienna. 
 
APPENDIX. 357 
 
 burned. I spoke to one of the priests, and desired we might be dealt 
 withal as men or Christians, and might have a little straw or bay to lie 
 upon, for we were worse used than the Turks. ' Yea,' said he, ' we 
 prefer them before you.' And about that time they proffered us a drink 
 in an urging manner, which it was supposed was made to poison us ; 
 and John refusing to take it, one of the priests- said, ' Suspectum est 
 nos.' One of the priests asi^ed me. If I had a wife? I said, ' I never 
 knew woman-kind.' He said, ' The heretics had not that grace of 
 chastity, neither had I any grace from God,' The TurJjs, he said, had 
 so!ne grace, they were good soldiers, and somewhat else he said of 
 them. Another priest asked me, ' How I bad lain in the hole, and how 
 the iron-shackles pleased meV And threatened we should be put into 
 the miry^iungeon in the tower, and called me filthy names in the Hun- 
 garian tongue, before the people. 
 
 ' Howbeit, blessed be the Lord, we had slept well in the shackles, upon 
 the besoms in a corner; yea, better than could be expected, though at 
 the first my wrist-banfl pained me much. And when the priests and 
 others were seeking much to discourage us, I was upon a time setting 
 musing upon a' bench, and thinking Lord help us, what will be the end 
 of this, and whether they shall have power to murder us here, where 
 few may know of it,' for in this place are no other sects to be witnesses, 
 as at Comora and Presburgh, and then my -mind was turned inwards, 
 and I was as if I had slept ; and on a sudden it was as if I had seen a 
 man all clothed in white, sitting on a milk-white horse, riding in post- 
 haste to me-wards, as if he were hastening to rescue me ; then I look- 
 ed up and was pretty much comforted, thinking it was from the Lord to 
 encourage me, lest I should be too much cast down. And the very 
 same day there came tidings from the earl, that he was displeased at 
 what they had done, as he told his barber, to whom he showed the 
 papers which John had writ; and the barber hearing of us, together 
 with his perusing the aforesaid papers^ the witness of God was reached 
 in him, which had stirred muchin him in the time of his youth, by 
 which he was stirred up to declare against the darkness and deadness 
 of the brethren's forms aforesaid, among whom he had been educated ; 
 neither could he be well satisfied in himself until he came to, see me, 
 and after some discourse with us, was yet more convinced, and he toJd 
 us, how that the earl did judge that the priests had been drunk, which 
 was true, both with rage and wine. Then did the streams begin to turn, 
 and some desired our favour, both the oflicer and priest began to flatter 
 us, with others who had been high against us; and then they had no 
 more power to put us into the hole to exercise their cruelty upon us, 
 as they had done before, which was no small crOss to their wills. 
 
 ' After that there came a spiritual lord (so. called) an Englishman, 
 from Wien, and he asked John, If we were come to plant our religion ? 
 saying, 'Sects had occasioned much mischief in England, but now they 
 would be rooted out.* But John said, *,The love of God can reconcile 
 them again.' ' A pox o' God, take that love,' said he, with other such 
 unsavory words, whereby he showed himself to be carnal indeed, al- 
 though he was called spiritual. Another came to us, who was called 
 Frater Valentine, and speaking with us concerning the bible, he said 
 • It had brought many thousands into hell,' and reading a paper of John's, 
 which he had writ to the earl and council, whereiii John showed, how 
 he was an Englishman, and forasmucfb as there was no discord betwixt 
 
358 APPENDIX. 
 
 England and the Empire, he knew not why an Englishman coming-into 
 any of the emperor's dominions, to visit a sort of people, and to spend 
 hi« money, should be so use,d, &;c. But said the -aforesaid Prater, 
 ' They ought to be beheaded, for if they had done so to Luther at first, 
 said he, there had not been so many Lutherans or heretics at this dayw' 
 Farther he said, ' We were forerunners of Antichrist;' and this rumour 
 went through the kingdom arid elsewher«,^ that Antichrist was taken, 
 and was at Nadasti's court. However, soon after it was tl»ught we 
 might have been set at liberty|but that the priest did so much incense the 
 earl agstihst us, and we having writ according to order for certificates^ 
 which in due time came to hand, from friends in Holland, and they 
 were of good service, with the king's proclamation for setting Friends 
 at Hberty ; but the earl was taken exceeding sick at Wien, so that the 
 thing was, not then effected- , ' 
 
 'In the mean time Adam Bien, the earl's barber, had desired, Un-, 
 known to us, that we might have the, liberty to come. forth, and be in 
 his house, the winter being cold, and we in a cold guard, where, the 
 doors stood vopen all day, and much of the night; and he proffered his 
 own person in our stead, if we should run away. Howbeit, we were 
 not free to be so burdensome to him, though he had obtained the thing, 
 but chose rather to content ourselves where they had appointed us, that 
 the burden migiii come the heavier upon them, that they might be the 
 sooner weary of us ; and what st-orms and assaults we had from the 
 priests and soldiers, and others with them, and how they sought to en- 
 snare us, would be too long here to relate: but in the mean time we 
 were often refreshed thrqugh Adam's and his wife's love, together with 
 a sense of the love of God, and of friends who were afar off"; and our 
 adversaries might have been the worse to us, but that many of them 
 there stood in pretty much awe of Adam, who stood in his integrity 
 over them, for he having such daily access to the earl, and knowing 
 most of them at court guilty of more or less, they did therefore dread 
 him the more. And sometimes we did go to his house, and had some- 
 times opportunity to speak with some of the aforementioned brethren, 
 who were warned of that sore desolation which is since come upon 
 many of them. For of ni^ie families there is but one remaining^ and the 
 rest were burned, with the value of many thousands in them, and above 
 two hundred of the men were slain and taken captive. 
 
 ' And about that time there was a gentleman (so called) appointed 
 for to bind and carry me away, whose waiting-man came to me, and 
 gave me two big glasses, as if I should, have gone with him to have 
 fetched some wine or something else; but presently' I vsras sensible all 
 was not right or well, for he had a greSt cudgel in his hand, and that 
 same morning he ha J given me very bad words, and when I had fol- 
 lovred him into the fields, there came many sleds, (for. the snow was so 
 deep that wagons could not travel,) and when the first came tit us, the 
 man that had given me the bottles, caused me to lay them down, and 
 get upon one of the sleds, and he returned back -again. The other, 
 who had so much threatened me formerly, came towards me, and then 
 1 was very sensible of mischief intended by them, and then I was trou- 
 bled for John and Adam, lest they should have avenged themselves on 
 them, through pretending 1 had been run away, (for they were becbme 
 full of envy against Adam for his love to i!is,)so I resolved to endeavour 
 to get back to the town;; thinking, that if they did stop me< it might be 
 
APPENDIX. 35» 
 
 the better manifest I was not run away. But when I essayed so to do, 
 that wicked man caught me by the hair in a great fury, and shed 
 pretty much of my blood, and I thought he had qCii-te struck out one 
 of my eyes, and he pulled me down in the snow, and did sorely abuse 
 me, and bound my arms with thongs, as also my feet, and' bound meso 
 in the sled, that T hung also by the arms and feet with my face in the 
 hay," neither knew I to the contrary, but that they would have murder- 
 ed me in that wood which was close by ; but O, thought I, that 1 might 
 but live one quarter of an hour, that peradventure some might pass by 
 and see me, whereby Adam and John might come to know what was 
 become of me ; afterwards we came by a gallows, where I thought 
 they might have executed me, but there we passed by, and people com- 
 ing that way, they- muzzled me with a clOak, and one sat upon me till 
 the people were passed by. Howbeit, I hearing their feet in the snow, 
 called to them and desired t-h^m to acquaint the aforesaid ba'rber 
 that I was there ; but then did the soldier beat me sore again, the other 
 having charged him n6t to suffer me to say any thing. Then where 
 we came at night, the irons were put on my feet, and a long big chain, 
 tied on high about a bfeam, was put about my neck all night. Next 
 morning we came to a village,' when 1 would gladly have spoken with 
 one, but they caused me to lie down until we were passed both village 
 and castle, and so we travelled towards a place in the-Wilderness, as I 
 was informed, and finally we came to a place where they were build- 
 ing a nevv cloister; but'. the prior not being at home, the other priests 
 would not take me in without his order, so that night 1 was put in 
 chains as before, and the nex.t morning was led up to the castle, and 
 was ordered to be put in a dark hole where no light was, for he that 
 came along with me bade them blindibld me, and put me in a deep 
 dungeon, and give me but little bread and water, and that none should 
 tell of me, and there being-a Jew, he was forbidden on pain of death to 
 say any thing; and I was soOn after put into an hole where there was 
 but little light, and there I was four day's and four nights in cold frosty 
 weather, and it was much 1 was not starved." But after the prior wrote 
 home to the monks, I was sent for ; and when they used their ceremo- 
 nies, and sprinkled their infants, &;c. I did not conform to them in their 
 kneeling and the Hfee, at which they marvelled, but said not much in my 
 presence, but when I went to my lodging, they said, I was a bad dog, 
 and a stubborn rogue ; and sometime they sent for an armed soldier to 
 guard me, or rather to^affright me. And when, I had been there about 
 twelve days, the prior came home, and it seems he had some orders to 
 rack me for writing letters at Puttendorf : then did the prior send for me, 
 and asked me concerning our.coming into the country, and to what 
 end, and concerning some' points of our religion, to which 1 answered 
 him according to truth; but he said, ' That was not enough, we must 
 believe that the Pope was Christ's Vicar, and that he and they had 
 power to bind and loose,' &c. 
 
 'And when we had reasoned a while together, he said, 'I must have 
 my habitation again in the castle, and that he would come sometimes 
 by me and bring the bible.' And afterwards he came up sometimes to 
 see his corn a-nd provision, but had little delight to speak with me ; but 
 once he called me where he sat, and told me, ' The earl had desired 
 him to inform me, that I should not marvel that he sent me thither, for 
 it was not for my sake alone, but for seducing so many souls, and if it 
 
360 APPENDIX. 
 
 could be proved I was come'on such purpose, I should be laid on an 
 heap of wood, meaning, I. should be burned. In the mean time I bore 
 my testimony 'against their fruits of covetousness, pride, persecution, 
 &c. and against their weapons, which were not like Christ's, nor his 
 apostles ; and with this some that stood by were affected ; and many 
 things passed betwixt us at that time, which I shall not now rehearse ; 
 and afterwards I was told,, how he had said to^ some, he had spoken to 
 many learned men, but never did any answer liim as I did. And after- 
 wards I had more liberty and more respect showed me, and the. report 
 went, how that nonexthgit dealt with me could gain at my hand. 
 
 'And after' I was so treacherously taken away.as before mentioned, 
 from Adam and John, the earl told Adam, I was run away, and Jie 
 might see where to find me ; he said, 'He could not believe that, but 
 afterward he got intelligence where I was, and writ some lines by the 
 officer of the castle, but he was unwilling to give it me, bof gave me 
 bad language, saying, ' He had appointed an hangman to flea off my 
 skin, if I did not turn papist ; but finally, I got a sight of.it, and he told 
 me how closely the design of my removal was carried on, insomuch 
 that but three did know of it at first. He also told me, how he had 
 longed for an opportunity to send me bodily necessaries, which he after- 
 wards did, and gave orders to give me bread enough on his account : 
 and finally, the earl being sick, nigh unto death, Adam obtained a pro- 
 mise of him to let us have our liberty. But after that he in whosa 
 custody I was had set me free, he kept me six weeks to help the masons, 
 and promised to tell me a good message when he returned, if 1 would 
 be diligent. And afterward he took me aside, and told me, ' The Earl 
 would have me informed, that if I would be a catholic 1 should have 
 good service and prefernnent, but if not, however he could not detain 
 me, for he had prisoners enough besides.' But this was concluded, if I 
 was found afterwards in Htingaria or Austria, 1 should be burned, and 
 my companion, also.- ■- 
 
 ' And before 1 was brought from thence he did try me many ways, 
 for he would have me learn to shoot, and hath tied match about my 
 fingers, and hath struck me to -make me hold the musket. But 1 was like 
 a fool,, and they made, themselves sport with me, and several times 
 would put pistols in my hands and bid me shoot, sometimes in seeming 
 earnest, and sometimes to make sport before strangers. 
 
 ' Afterwards I was examined about my religion, and they thinking 
 such a liver would adorn their profession, they did threaten to have my 
 tongue cut out if I would not be a. papist ; and afterwards a priest was 
 sent for to instruct me, and convert me, but when he could not prevail 
 a tub was made ready, and a rope put through the ears of it, and I was 
 set in it, and they said, I should be let down into a well thirty-six fa- 
 thoms deep above the water, and I knew not but that it might have 
 conie to pass, howbeit they drew the rope but over a beam to affright 
 me, and I falling out of that, they laid -me cross over the saddle of 
 an ass, and drew me up, and turned, me hard about,vand then let it go 
 with a whirl to make my head dizzy; but I was silent, and valued it 
 little, whereat they marvelled, as if I had beeri past all feeling. And 
 from thence they carried me to another place, and there they locked 
 my neck and feet near together, and my hands- spread abroad, and 
 locked in a thing wherein they torture the Turks to make them con- 
 fess of what ability they are, or their friends, whereby to get great 
 
APPENDIX. 361 
 
 ransom, and some asked, if it was painful? and others said, they com- 
 mitted more sins than they did profit thereby. 
 
 'And at another time 1 was put in a wheel which was made for 
 the well, and they caused the soldiers to turn it about, that I might 
 tumble to and again in it, which might have done me much hurt, but 
 that I held fast on the side of it, yet however one of my elbows was 
 in great danger of bdng sorely harmed, and afterwards I was much 
 threatened, as if they would have racked me again. 
 
 ' And about that time I was told by the secretary and others, that the 
 emperor, by reason of the hot wars that were in the country, had given 
 orders to set ail the Christian prisoners at liberty, so that it was thought 
 they could not detain us much longer. 
 
 'And about the 4th of the seventh month, 1663, 1 was carried into 
 the country with the prior and a priest from Rome, and others, and 
 when we came to the water which parts the two countries, we parted; 
 and the aforesaid Adam had ordered one of them to give me some 
 money to bear my chawges, and he gave me but five groshees, which is 
 about the value of ten-pence. After that I came to a place called Pink- 
 field, where several Lutheran barons, and others, came to see me; and 
 many things they asked me, to which, according to freedom, I an- 
 swered. And I had a desire to have gotten to Wien, but they told me, 
 ' It was impossible for me to pass, that would not take off my hat, be- 
 sides there were abundance of soldiers that way;' and one desired me 
 to stay by him till I could have opportunity. Afterwards I was direct- 
 ed to go through Stoyermack to Gratz, a great city, where there were 
 merchants from Noremberg at the fair, and one of them it was thought, 
 might be somewhat of my opinion, and thither I went, but going in at 
 the gates was called back, and was not suffered to go in, for they were 
 fearful of the enemy, and suspicious of strangers. 
 
 ' The next day, when I saw I could not meet with the aforesaid 
 merchant, I resolved to travel on my journey, and to trust to the Lord 
 to take care for my sustenance, who had often done it, when as to the 
 outward there was little appearance of relief. And in my journey 
 I inquired for the privatest ways, which I found to be most peace- 
 able. Howbeitjwhen I came to the west-end of Austria I was twice 
 stopped, as if I might have been sent from the Turks to spy out and 
 burn towns, but when I produced my certificate 1 was suffered to pass, 
 but charged not to tarry at their town, and after that 1 avoided coming 
 into cities and villages as much as I could, and so got forward, though 
 not without difiiculty. And I have great cause to thank the Lord for 
 his goodness, for I did not much want food, but through mercy got 
 either bread or fruit, or something; for in those countries they are ac- 
 customed to give travellers and tradesmen bread, and lodging in their 
 barns, and sometimes I. told them how I had been robbed by soldiers 
 and abused, and then their hearts were moved so much the more with 
 pity towards me. 
 
 ' And I proceeded on my journey, and through mercy got about the 
 2d of the eighth month into some part of the Paltz in Germany, and 
 came through Heidelberg and Manheim, and upon the 7th of the same 
 month I arrived at Christein among friends, and being there kindly en- 
 tertained, and abundantly refreshed, J tarried there some weeks, wait- 
 ing to have heard of John or from Adam. 
 
 Vol. II.— 46 
 
362 APPENDIX, 
 
 • Now the last news which I had of John was by dear Adam's *let- 
 ter, which I hope may be come to thy hands before this. Several more 
 passages might be set down, and what we suffered together, and since 
 we parted, but this for the present may suffice till another opportunity. 
 Farewell. 
 
 ' Thy dear friend in the love and light of God, 
 
 'WILLIAM MOORE.' 
 
 Amsterdam, the 11th month, 1663. 
 
 The narrative contained in the preceding letter, exhibits many in- 
 stances of that protecting Providence of God, which supports and ac- 
 companies those who in an holy obedience to the commands of his spirit 
 are devoted to answer its requirings. The many dangers and trials 
 through which they passed, the despitefulness and tortures with which 
 their enemies were suffered to prove their meekness and patience, the 
 cruel and shameful deaths wherewith they were threatened, give the 
 clearest demonstrations of their steadfastness in the faith from which 
 they could not be moved ; for they looking unto Jesus, the author and 
 finisher of their faith, who for the joy that was set before him endured 
 the cross, despising the shame, and is set down at the right hand of the 
 throne of God, and considering him that endured such contradiction of 
 sinners against himself, were not weary, nor did faint in their minds. 
 See Heb. xii. But in all their afHictions were supported by the con- 
 sciousness of their integrity, and the consolations of the Spirit of God, 
 raising their spirits above the fear of man, and enabling them to per- 
 severe in a steady confession of their faith, and supplying them with 
 that wisdom which is from above, whereby they were enabled to with- 
 stand the subtil devices and snares of those who sought their ruin and 
 destruction : from which they were preserved by the power of the 
 Lord, the only preserver of those that put their trust in him, whom he 
 delivereth out of the hand of the wicked, and out of the hand of the 
 unrighteous and cruel man. Psal. Ixxi. 4. 
 
 * That letter signified that John Philly was set at liberty, and departedtoward Germany 
 on the 6th of the seventh month, 1663. 
 
INDEX. 
 
 A, 
 
 ABRAHAMS, (Dr. Galenus,) his comparison of Ames and Stubbs, vol. i. 
 
 p. 157. 
 
 disputes with G. Fox and W. Penn, vol. ii. p. 168. 
 
 Acts of Parliament against conventicles, vol. i. p. 355. vol. ii. p. 98. 
 
 against Quakers' meetings, and to enforce oaths, vol. i. p. 356. 
 
 — ^-^-^ to suppress seditious conventicles, vol. ii. p. 98. 
 
 to restrain non'conformists from living in corporations, vol. ii. p. 
 
 60. 
 allowing the affirmation of Quakers to be accepted instead of the 
 
 oath, vol. ii. p. 267, 284, 325. 
 Adderton,(Major-General,) a New England persecutor, vol. i. p. 304. 
 
 his remarkable death, vol. i. p. 371. 
 
 Address of the Quakers to king Charles II. vol. ii. p. 191. 
 
 to king James II. on the toleration, vol. ii. p. 212. 
 
 from the Yearly meeting to ditto on the toleration, vol. ii. p. 213, 
 
 to king William upon the peace of 1697, vol. ii. p. 277. 
 
 to ditto on discovery of a plot, vol. ii. p. 283, 
 
 to queen Anne on her succession to the throne, vol. ii. p. 297. 
 
 to ditto on her promise to maintain the toleration, vol. ii. p. 298. 
 
 to ditto, from the yearly meeting on the Union, vol. ii. p. 312. 
 
 to ditto on the renewal of her promise to maintain the toleration, 
 
 vol. ii. p. 320. 
 to king George, on his accession and declaration for the toleration, 
 
 vol. ii. p. 324. 
 
 to ditto on suppression of the rebels, vol. ii. p. 327. 
 
 Affirmation, an act obtained for its acceptance, ii. 267. 
 
 made perpetual, and the form more easy, ii. 325. 
 
 Aldam, Thomas, imprisoned in York Castle for preaching, &c. i. 66. 
 
 ditto for not paying tithes, &c. i. 141. 
 
 predicts the fall of O. Cromwell, i. 208. 
 
 Algiers, some Quakers' slaves there allowed to hold meetings, L 421. 
 Ames, WiUiam, convinced at Dublin by the ministry of E. Burrough and F. 
 
 Howgill, and becomes a minister, i. 128. 
 
 banished Amsterdam, i. 189. 
 
 ■■ — kindly entertained by the elector Palatine, i. 225. 
 
 several Baptists convinced by him near Worms in Germany, i.225. 
 
 imprisoned in Rotterdam, and is dismissed, i. 226. 
 
 in London, and ditto, i. 380. 
 
 dies at Amsterdam, i. 408. 
 
 Amsterdam, some pretended Quakers there, i. 190. 
 
 Austin, Anne, travels with Mary Fisher, (see Mary Fisher,) i. 181. 
 
364 INDEX, 
 
 Armorer, Wm. a justicCj his cruelty to the Quakers, ii. 69. 
 Audland, John, convinced by G. Fox, i. 69. 
 
 his testimony received by many at^r'stol, i. 101. 
 
 brief account of his life and death, ii. 12. 
 
 some account of his wife and others, ii. 309. 
 
 Atherton, Oliver, dies in prison for tithes, i. 432. 
 
 B. 
 
 Baily, Wm. convinced by G. Fox, i. 146. 
 
 his exhortation against persecution, ii. 33. 
 
 marries M. Fisher. Dies at sea, coming from the West Indies, ii. 
 
 136. 
 Baker Daniel, account of his being at Malta, i. 348. 
 
 imprisoned in London, and writes his travels, i. 349. 
 
 is illegally and barbarously abused, i. 380. 
 
 Baptism, water, discourse concerning, i. 146. 
 
 the principle of Quakers respecting it, and the outward supper, ii. 
 
 304. 
 Baptists, several convinced, i. 27. 
 
 — ^— ^— some at Barrow in Leicestershire, silenced by G. Fox, i. 36. 
 Baptist, a teacher at Carlisle, convinced, i. 83. 
 another in Cumberland who gives up an impropriation of tithes, i. 
 
 90. 
 Barbadoes, Quakers suffer much there by the priests, i. 373. 
 negroes prohibited by law from going to Quakers' meetings, ii. 
 
 142. 
 -^——— Quakers petition king William for relief — his order thereupon, ii. 
 
 234. 
 Barclay, his education and character, ii. 74. 
 
 - writes to Adrian Paets concerning the immediate revelation of the 
 
 Spirit, ii. 142. 
 -^^—— writes in Latin to the ambassadors at Nimeguen, ii. 155. 
 
 his death, ii. 235. 
 
 Barnadiston, Giles, convinced by G. Fox, becomes a minister, and a sufferer, 
 
 i. 416. 
 Barrow, Henry, and two more, put to death by instigation of the clergy, i. 18. 
 Battledoor, a book published by G. Fox and others, i. 315. 
 Baily, George, dies in prison in France, i. 189. 
 Bennet, a Justice, said to be the first who in scorn gave Friends the name of 
 
 Quakers, i. 39. 
 
 strikes G. Fox as he was kneeling down to pray for him, i. 47. 
 
 Benson, a justice convinced by G. Fox, i. 79. 
 
 his wife imprisoned at York, i. 85. 
 
 refused leave to visit G. Fox in Carlisle dungeon, i. 90. 
 
 Beraudin, a martyr, spoke after his tongue was cutout, praising Gt)d, i. 15. 
 Birkhead, Christopher, sent to prison, i. 106. 
 
 ditto at Rochelle, i. 188. 
 
 confined in the house of correction at Middleburgh, and discharged, 
 
 i. 189. 
 Bishop, George, convinced at Bristol, i. 101. 
 -^—- author of an account of the persecution in New England, i. 305. 
 
 his prophetic caution to the king and parliament, ii. 40. 
 
 — — — same fulfilled, ii. 49. 
 
 Bishops, their zeal for ceremonies, i. 17. 
 
 — cruel sayings of the bishop of Peterborough, ii. 111. 
 
INDEX. 365 
 
 Blasphemers in Coventry prison, confounded by G. Fox, i. 36. 
 
 Blasphemy often charged upon the Quakers, but not proved, i. 160. 
 
 Blaugdon, Barbara, convinced by John Audland and John Camm, i. 101. 
 
 imprisoned at Bristol, Marlborough, Exeter, and several other 
 
 places, i. 109, 110, 111. 
 
 ^—— arrives in Ireland, and pays a visit to the deputy, i. 128. 
 
 goes to Cork, returns to Bristol, after to Ireland, imprisoned at 
 
 Dublin and Limerick, i. 129. 
 
 — — — — committed to Bridevyell in Bristol, ii. 184. 
 
 Blome, Richard, author of the Fanatic History, which seems chiefly designed 
 against the Quakers, i. 175. 
 
 Boston, in New England, some Quakers arrive there, are ill-treated, impri- 
 soned, and sent back again, i. 181. 
 
 a law made to prohibit bringing Quakers there, i. 182. 
 
 cruelties practised there, i. 193, 194, 217. 
 
 the country round will not now yield wheat, though formerly fer- 
 tile, i. 373. 
 
 the jailer to vfhip the Quakers twice a week, beginning with 10 
 
 lashes, and increasing 3 every time till they would work, i. 218, 
 
 Quakers banished from, i. 222. 
 
 an address of the general court of, to king Charles II. to justify 
 
 their cruel proceedings, whicli is answered by E. Burrough, i. 
 296. 
 
 Bourignon, Antonia, her writings, &c. ii. 278. 
 
 Bowing and scraping censured by G. Fox, i. 32. 
 
 Bowing at the name of Jesus, what it is, &c. i. 336, 
 
 Boyes, a priest, invites G. Fox to his pulpit, i. 60. 
 
 ———goes with him, i. 61. 
 
 ' refuseth tithes from some who proffered them, i. 62. 
 
 Brend, William, imprisoned and used barbarously at Boston, i. 217. 
 
 Briggs, Thomas, convinced by G. Fox,i. 79. 
 
 — — ^— - is cruelly treated at Warrington, Yarmouth, Lynn, and other places, 
 i. 85, 86. 
 
 ——— goes to America, i. 86. 
 
 foretells the destruction of London, ii. 64. 
 
 — — — — dies, ii. 193. 
 
 Briscoe, William, a justice, is so seized and struck by the dread of the Lord, 
 that he refialls his warrant for imprisoning R. Widders, i. 91. 
 
 Bristol, dismal persecution there, ii. 182. 
 
 — ^^— meetings kept up by children, ii. 184. 
 
 ■ R. Lindy, a blind man, used severely, ii. 186. 
 
 ■ dreadful death of the jailer, ii. 187. 
 
 Brown, Richard, alderman of London, his character and cruelty, i. 377. 
 
 Brownists, whence their name, i. 1 7. 
 
 Bugg, Francis, an apostate, charges the Quakers with Socinian notions, ii. 
 
 257. 
 BuU-and-Mouth meeting-house in Martin's-le-Grand, i. 101. 
 Burden, Ann, a widow, cruelly treated in New England, i. 193. 
 Burial of the dead, practice of the Quakers respecting, ii. 304. 
 Burnet, Dr. remarkable sayings against persecution, &.c. ii. 325. 
 Burrough, Edward, convinced by G. Fox, i. 70. 
 
 becomes an eminent minister, i. 75. 
 
 ^— — — preaches in the fields near London, i. 98. 
 
 ^— — — goes with F. Howgill to Ireland, and are banished thence, i. 128. 
 
 ' — writes to the Protector on different subjects,!. 142, 184, 188,208, 
 
 216. 
 
366 INDEX. 
 
 Burrough, Edward, writes to his wife and children, i. 210. 
 
 meets the funeral of O. Cromwell, &c. i. 212. 
 
 ■ a remarkable prophecy of his, i. 209. 
 
 — goes to Dunkirk, i. 232. 
 
 message to the rulers of England, i. 236. 
 
 writes an apology for Quakers, and against persecution, i. 367. 
 
 has the foreknowledge of his death, imprisoned in Newgate with 
 
 six or seven score more. The king sends an order for his re- 
 lease, but it is stifled, i. 405. 
 
 his death, i. 406. 
 
 — — — his eulogium, by F. Howgill, i. 406, 
 
 C. 
 
 Calvin, John, admits the indwelling of God's spirit in man, i. 15. 
 
 Camm, John, a zealous preacher, i. 76, 101. 
 
 — goes to Bristol, and persecuted there, i. 102. 
 
 short account of his life and death, ii. 11. 
 
 Caton, William, convinced by G. Fox, i. 72. 
 
 — ^— ^ his early piety when in judge Fell's family, i. 119. 
 
 is moved to go to warn people to repentance, i. 119. 
 
 at 17 years of age, travels to divers places, visiting Friends, at Lon- 
 don meets with J. Stubbs, i. 120. 
 
 confined at Maidstone and cruelly whipped, i. 122. 
 
 goes by himself to France, and afterwards with J. Stubbs to Hol- 
 land — Goes to Scotland, i. 123. 
 ' returns to England, i. 123. 
 
 ■ goes again to Scotland, thence to Holland, secured at Middleburgh, 
 
 and sent to England, i. 124. 
 
 — -^-^— goes to Amsterdam, i. 157. 
 
 — ' imprisoned six months in Yarmouth, i. 429. 
 
 his death and character, ii. 60. 
 
 Charity doth not impoverish, verified in the Quakers, i. 93. 
 
 Charles H. his declaration at Breda for liberty of conscienae, i. 265. 
 
 — ■ this promise renewed to the Quakers, i. 281. 
 
 Cheevers, Sarah, travels with C. Evans, see C. E. 
 
 Christening of Children, no Scripture for it, ii. 78. 
 
 Christison, Wenlock, banished Boston, appears in court there, and is sent to 
 jail, i. 299. 
 
 brought again to court, i. 303. 
 
 receives sentence of death, his prophetical speech, is set at liberty 
 
 with 27 more of his Friends, i. 304, 305. 
 
 Church, what a church is, i. 29, 66, 67, 68, ii. 16. 
 
 Church Faith, a paper so called, answered by G. Fox, i. 213. 
 
 Church government, amongst the Quakers, account of, ii. 308. 
 
 Clarendon, Edward earl of, his saying of O. Cromwell, i. 212. 
 
 — ^— supposed to propose queries to the Quakers, i. 271. 
 
 Clark, Mary, cruelly whipped and imprisoned 12 weeks in New England, for 
 warning against persecution, i. 194. 
 
 Clayton, Richard, in Suffolk, -fixes some queries to a steeple-house door, i. 
 138. 
 - is with two others taken up, examined and whipped, i. 138. 
 
 Christ, i. 22, 26, 27, 34, 63, 68, 65, 322, 323. 
 
 Coale, Josiah, convinced by J. Audland and J. Camm, 1. 101. 
 
 ——— — committed to Newgate in Bristol, i. 105. 
 
INDEX, 367 
 
 Coale, Josiah, goes with T. Thirstone to Virginia, thence with T. Chapman 
 
 to New England, i. 298. 
 — — — — writes a warning against persecution, ii. 194. 
 — ^— — his exhortation to constancy under sufferings, ii. 33. 
 
 ^-^ his warning to the king, ii. 66. 
 
 ' answers a Popish book,ii. 72. 
 
 — ^~^— his death and character, ii. 83, 84. 
 Colchester, cruel and bloody persecution therte, i. 416. 
 Coleman, Ann, with two more women, sentenced to be whipped through eleven 
 
 towns, i. 362. 
 — ^--^— again cruelly whipped with some others, i. 365. 
 Conjuror, one so reputed, baffled by G. Fox, i. 65. 
 Conventicle, vide Acts of parliament. 
 
 Convincement, some convinced by dying penitents, &c. ii. 292, 294. 
 Copeland, John, his right ear cut off at Boston, i. 221. 
 Corbet, counsellor, gains reputation by his defence of G. Fox's cause, ii. 304. 
 Creatures, virtues of them opened to G. Fox, i. 30. 
 Crisp, Stephen, convinced by J. Parnel, i. 125. 
 — — — becomes a minister and goes to Scotland, i. 246. 
 
 ■' a brief account of him, i. 430. 
 
 ^^ goes to York, ii. 49. 
 
 — — his epistle to Friends concerning the present and succeeding times, 
 
 ii. 69. 
 
 -^— imprisoned at Ispwich, ii. 77. 
 
 — -^— declines being made a magistrate at Colchester, ii. 217. 
 
 his epistle of advice to all the churches of Christ, ii. 236. 
 
 — — some of his dying expressions, death and character, ii. 249, 
 
 Crisp, Samuel, his letter to a relation afler he became a Quaker, ii. 313. 
 Croese, Gerard, some of his history noted, i. 25, 39, 315. 
 Cromwell, O. his speech for liberty of conscience, i. 103. 
 — ^— ^^— yet suffers the Quakers to be persecuted, i. 103. 
 
 ^-^ connives still at tlie grievous persecution of the Quakers, i. 166. 
 
 Crook, John, a justice, convinced by G. Fox, i. 118. 
 
 — a yearly meeting kept at his house, i. 199. 
 
 apprehended at a meeting in London, i. 377. 
 
 brought to trial, i. 386. 
 
 sentenced to a premunire, i. 399. 
 
 his advice to his children and grandchildren, ii. 279. 
 
 his death and character, ii. 281. 
 
 — his letter to Isaac Pennington, ii. 291. 
 
 Cruelties exercised on the Quakers in New England, i. 193, 216, 223, 247 
 
 to 259, 362 to 372. 
 
 at Warborough in Oxon, ii. HI. 
 
 at Horslydown, ii. 112. 
 
 at Long Clawton, in Leicestershire, ii. 134. 
 
 at Norwich, ii. 138. 
 
 in Wales, ii. 141. 
 
 in Plymouth and Gloucestershire, ii, 172. 
 
 in Berkshire, ii. 174. 
 
 —— in Leicestershire, ii. 174. 
 
 Curtis, Anne, has access to the king, and obtains her request in favour of G. 
 
 Fox, i. 276. 
 
 D. 
 Deceivers, who are the greatest, i. 31. 
 
368 • INDEX. 
 
 Declarations of fidelity and Christian Faith, to be subscribed to by Quakers, 
 instead of oaths of allegiance, and supremacy, ii. 233. 
 
 Derby, countess of, her cruelty and death, i. 433. 
 
 Dewsbury, William, convinced, i. 68. 
 
 begins to preach, i. 66. 
 
 — — is beaten till almost killed, but healed by the power of the Lord, 
 
 i. 90. 
 
 ■ imprisoned with others at Northampton, about half a year, i. 140. 
 
 ■ examined by judge Atkins, &c. born near Hull, in Yorkshire, i. 
 
 138. 
 
 his letter to his oppressed Friends, ii. 1 87. 
 
 short account of his life, and convincement, ii. 224. 
 
 was 1 9 years prisoner at Warwick, besides other places, ii. 225. 
 
 his speech to Friends in his sickness, his death, ii. 227 to 230. 
 
 Dispute about the resurrection and Christ's body in heaven, ii. 82. 
 
 between the Baptists and the Quakers, ii. 127. 
 
 ■^—^ at Aberdeen, where four young students are convinced, ii. 133. 
 
 Distress often made for two or three times the value, i. 417. 
 
 Downer, Ann, the first woman Quaker that preached publicly at London, i. 
 
 101. 
 ■ goes to Launceston to attend G. Fox, and two companions in jail, i. 
 
 152. 
 . ■ is married to B. Greenwell, after to George Whitehead, her dying 
 
 words and death, ii. 210. 
 Drayton in Leicestershire, the birth place of George Foxj i. 19. 
 Dreams, some believers in, convinced, i. 24. 
 
 a remarkable one of C. Evans at Malta, i. 342. 
 
 Drig, Robert, first meeting in London held at his house, i. 98. 
 Drummer, a priest, his rash expression, i. 363. 
 Drury, Captain, a remarkable passage concerning him, i. 117. 
 Dundas, Wm. a Scotchman, convinced, ii. 66. 
 
 is excommunicated, ii. 67. 
 
 — — ^— goes to France, returns to England and joins the Quakers, ii. 
 
 69, 60. 
 Dyer, Mary, banished New England, i. 261. 
 . returning is taken up, i. 252. 
 
 sentenced to death, i. 252. 
 
 writes to the magistrates of Boston, i. 263. 
 
 reprieved when ready to be turned off, i. 266. 
 
 her character, returns to Boston, i. 268. 
 
 ' is sent for by the general court, examined again, sentenced and 
 
 executed, i. 259. 
 Dennis, L jailer at Bristol, his dreadful death, ii. 186. 
 
 E. 
 
 Eccles, Solomon, for his bold and zealous actions becomes a suflferer, ii. 89. 
 
 — severely whipped at Cork, his sincerity, ii. 113. 
 
 Education in universities, not sufficient to made a minister of Christ, i. 23. 
 
 Election and reprobation, i. 61. 
 
 Elizabeth's, princess of the Palatinate, letter to Wm. Penn. ii. 161. 
 
 her answer to G. Fox's letter from Amsterdam, ii. 162. 
 
 other of her letters to Wm. Penn, ii. 163 to 171. 
 
 Embden, Quakers persecuted there, ii. 164. 
 
 ——— Wm. Penn writes to the senate, ii. 165. 
 
 —^— the Quakers are invited to reside among them, ii. 202. 
 
INDEX. , 369 
 
 Endicot, John, governor of Boston, his cruelly, i. 1 8 1 , 1 82, 297, 305, 365, 36 7. 
 
 . his barbarous ingratitude, i. 367. 
 
 —— dies of a loathsome disease, i. 371. 
 
 Error, not to be conquered by the arm of flesh or carnal weapons, i. 175. 
 
 Evans, Catharine, and Sarah Cheevers, visit Scotland, i.. 111. 
 
 ^— — — travel towards Alexandria, embark for Leghorn, arrive at Malta, 
 
 and have some sense of their ensuing trouble, are some time 
 
 entertained by the English consul, i. 319, 320. 
 
 are put into the inquisition, i. 321. 
 
 the English consul grieves for being accessary to their confinement, 
 
 i. 323. 
 
 — — their great sufferings, ^c. i. 324 to 327. 
 
 endeavours for their liberty prove vaioji. 327. 
 
 ■ they are not idle in prison, i. 336. 
 
 — — instance of friendship in an Eriglishnran towards, i. 330. 
 
 ' they continue steadfast, i. 331. 
 
 after four years confinement, are set at liberty at the instance of lord 
 
 d'Aubigny, and go on board an English vessel, i. 341. 
 
 C. Evans is committed to Bridewell, in Bristol, ii. 184. 
 
 — ■ her death, ii. 249, 
 
 Faith, who have the true, i. 323. 
 
 not to be forced, ii. 17. 
 
 its genuine effect, ii. 78. 
 
 -" whether it comes by outward hearings- ii. 154. 
 
 historical, how far essential to the Christian ReHgion,.ii. 143. 
 
 False prophets, who are such, i. 71. 
 
 Fanatic history, written chiefly against the Quakers,!. 176. 
 
 - some citations in ansvyer to it, i. 176. 
 Farmer, Ralph, a priest, stirs up persecution at Bristol, i. 102, 106. 
 Farnsworth, Richard, convinced by the preaching of G. Fox, i. 68. 
 
 becomes a minister, i. 68. 
 
 ■ writes against Muggleton and Reeves, i. 430.' 
 
 his death, ii. 74. 
 
 Fast, remarkable one of a woman in Lancashire,!. 26. 
 
 Fasts, G. Fox's letter concerning, i. 204 to 207. 
 
 Felon, one convinced, i. 64. 
 
 Fell, Henry, taken out of a meeting and whipped, i. 279. '^ 
 
 Fell, Margaret, and most of her family convinced by the preaching of G. Fox, 
 
 i. 72. 
 ■ sends forth an information against H. Porter, mayor of Lancaster, 
 
 goes to London and applies to the king, i. 275,276. 
 
 acquaints him with Friends' sufierings, i. 286. 
 
 — — ^ is premunired, ii. 52. 
 
 a short account of her life and death, ii. 299. 
 
 she wrote the Call of the Jews but of Babylon, and other pieces, 
 
 ii. 300. - - 
 
 Fell, Thomas, a judge in Wales, i. 73. 
 —^ entertains G. Fox, and J^ convinced by him, and offers hia house 
 
 for a meeting place, i: 74. 
 "~— defeats the design of justices Sawrey and Thompson against 6. 
 
 Fox, i. 77. 
 — — death and character, ii. 299. 
 
 Vol. IL— 47 
 
370 INDEX. 
 
 Fifth monarchy ."men, some are put to death, but acquit the Quakers of having 
 any hand in the plot, i. 275. 
 
 Finos, exorbitant extorted" from the Quakers, i. 248'. " 
 
 Fisher, Samuel, a priest, afterwards a Baptist teacher, convinced by J. Stubbs, 
 i. 121. - - 
 
 ' ■! ' -' ■ — the purpOr-t of hisintended speech before the parliamfent, i. 164. 
 
 goes to Dunkirk with E.- Burroug^h, i. 232. 
 
 goes to Rome with J. Stubbs,- i. 282. 
 
 his death, ii. 48. - 
 
 Fisher, Mary, goes to Boston with Ann Austin, barbarously used, and after 
 five weeks imprisonment, sent back to'Erigland, i. 181., 
 
 *- goes to Turkey," delivers-a message from God to Mahomet JV. in 
 
 his camp, which he favourably received, she returns to England, 
 i. 282, 283.- ■ ■ 
 
 — ■ is married to William Bayly, ii. 136. ' 
 
 Fletcher, Elizabeth, so cruelly abused at Oxford as to occasion her death, 
 i. 108. - / ' 
 
 Floyd, Morgan, priest of Wrexham, sends two men into the. North to inquire 
 after the Quakers, who are both convinced,' but one of them 
 falls off, i. 96. 
 
 Fox, G. birth, parentage, and education, and various occurrences relating to 
 him, i. 19 to 28. ' 
 
 powerful effects of his preaching at Nottingham, where he is impri- 
 soned, i. 34. 
 i- a distracted woman quieted arid convinc.edi i. 35. 
 
 confounds blasphemers, i., 36. 
 
 is six months in the house of correction at Derby, i. 38. 
 
 - writes to the priests, magistrates, &c. i, 40. 
 
 the Ijeeper of the prison a bitter enemy, becomes his friend, i. 43. 
 
 — a remarkable passage of a soldier convinced by him, i. 63. r 
 
 — — — is offered his liberty and a captain's place, but refuses it, for- which 
 hois put among felons; here he writes several 'letters, and 
 - some are convinced by him, i. 53 to, 68. 
 
 . is set at liberty after-a year's confinement, i. 58. 
 
 goes to Yorkshire, is befriended by captam Purslaw and justice Ho- 
 
 tham, speaks in steeple-houses, andholds meetings, where many 
 ~ are convinced, i. 68, 6S. 
 
 ^— — at Patrington being -refused .lodging, is forced to lie in the fields, 
 i.63. 
 
 — : speaks in the meeting-house unmolested, and has a great meeting, 
 
 and many are convinced, i 64, 66. 
 
 is barbarously treated at Warnsworth,Doncaster, and Tickhill, i. 66. 
 
 malicious reports spread of him, i. 67. 
 
 has a meeting near Firbank chapel, many convinced, i. 67, 68. 
 
 .,, many are convinced at Kendal and Underbarrow, i. 69. 
 
 preaches at Ulverstone, Alderham, and Ramside, where priest Law- 
 son is convinced, i. 71, 72. 
 -— preaches at Lancaster, where he is stoned, i. 74, 76. 
 
 , at Ulverstone is ' dragged out of town, and is barbarously used, and 
 
 suffers greatly at Cockan, i. 75. " « 
 
 I is wonderfully preserved, accused of blasphemy at Lancaster sessions, 
 
 where forty priests appear against ,him, but is cleared, i. 76, 77. 
 .. — foretells the dissolution of parliament by force, which fell out ac- 
 cordingly, i. 82. 
 
 . at Carlisle, convinces tjie Baptist teacher, i. 83. 
 
INDEJfc., 371 
 
 Fox, G. is committed to jail, among tliieves and murderers, as a blasphemer, 
 i. 84. 
 
 is at length released, 1. 90. 
 
 travels through many places in the Norths i 92. 
 
 disputes with several priests at Drayton, i. 114, 115.. 
 
 ^— — is taken at Whetstone, sent prisoner to the protector at London, with 
 whom he has a conference, and is in a friendly manner dismis- 
 sed, i. 115 to 117. 
 
 — ■■ writes to the protector respecting the oatlj of abjuration, i. 141. 
 
 sent to Launceston jail, i. 148. 
 
 his trial at the assizes, i. 149. 
 
 fined and recommitted, i. 149. 
 
 after great suffering, is released, i. 153* 
 
 going to London, he speaks with the protector on the road, showing 
 
 him the evil of persecution, goes with E. Pyot to Whitehall, 
 - and talks with the protector, i. 183. 
 
 — bis success in Wales, i. 191. 
 
 travels in Scotland, i. 192. 
 
 disputes with a Jesuit, i. 1 99. 
 
 writes to the protector, dissuading him from becoming king, i. 202. 
 
 writes to the protector's daughter Claypole, under trouble, i. 202. 
 
 speaks with the protector at Hampton Court, is invited to his house, 
 
 but sees him no mor^, i. 2p9, 210. 
 
 foresees the restoration, i. 215.. 
 
 travels through divers places, labouring in the gospel, i. 264, 266. 
 
 ■ exhorts lung Charles IL i. 270. 
 
 sent toLancaster jail, i. 274. 
 
 what ensued thereupon till his release by the king, i. 274 to 278. 
 
 taken again at London,, and released,' i. 285. 
 
 discourses with some Jesuits,, i. 315, 316. 
 
 imprisoned at Leicester, i. 351. 
 
 tried and found guilty, yet released, i. 353. 
 
 ' performs many signal services, i. 4 ' ' • 
 
 ■ again apprehended, i. 412. 
 
 brought to the assizes, ii. 3. 
 
 proves his indictment erroneops, ii. 6. 
 
 again indicted and brought in guilty, ji. 7. 
 
 recommitted, writes to the emperor, kings of France and Spain, and 
 
 to the pope, ii. 7, 8. 
 ' prisoner in Lancaster castle, ii. 63. 
 
 ■ removed to Scarborough castle, ii. 64. 
 
 released by order of king Charles IL ii. 64. 
 
 travels in America, ii. 114. 
 
 travels in England,. goes to Holland, ii. 161. 
 
 to Hamburg and Frederictstadt, ii. 164. 
 
 his sickness, death, and character, ii. 245. 
 
 his character by T. Ellwood,-ii. 245. 
 
 an epistle of his, left sealed up, ii. 246. 
 
 another, concerning his first mission, ii. 286. 
 
 Fox, George, the younger, convinced, i. 58. 
 
 writes an exhortation to the army, and prophetically to the long 
 
 parliament after its restoration, i. 246, 246. 
 
 — imprisoned at Harwich, i. ^67. 
 
 sent for by parliament, and committed to Lambeth Gatehouse, with 
 
 R. GrassJDgham, who after fourteen weeks are discharged, 
 i. 268. 
 
372 INDEX. 
 
 -Fox,G. the yttunger, abstract of a book wrote- to the king while there, and deliv- 
 ered to to him by R. Hubberthorn, and afterwards printed, i^ 270.' 
 writes to the king against popery and the abomination of the times, 
 
 i. 310. - 
 
 his behaviour in his last sickness and at his death, i. 313^. 
 
 ^ foresees approaching calamities, ii. 49. 
 
 Friends, the name whereby the Quakers are called among themselves, ii. 309. 
 Friars at Rome, acknowledge' the truth contained in books given them ty S. 
 
 Fisher, and J. Stubbs, but dare not publicly profess it, i. 282; 
 Furnier, Isaac, ringleader of some unrul^ people pretending to be Quakers, 
 
 but disowned by them, turns Papist, debauched and dissolute, 
 
 i. 167. - 
 
 G. 
 
 Gardner, Hored, a woman being whipped, with a girl, kneels down and prays 
 
 -for her -persecutors, i. 217. 
 Gibbons, Sarah, and Dorothy Wangh, kept six days in the house of correc- 
 
 ; tion without victQals, and whipped, i. 217. 
 Glin, Christopher, priest at Burford, a persecutor of the Quakers, is struck 
 
 blind in the pulpit, ii. 135. ' ' 
 
 Glyn, lord chief justice, has a long discourse with G. Fox at his trial, i. 148. 
 God : sonie pbople who denied his being, refuted and convinced by G. Fox, 
 
 i. 29. ' -- ' 
 
 teaches his people by his Spirit, i. 72. 
 
 — — how good men know they are in his favour, ii, 148. 
 
 Goodyar, J. imprisoned, i. -140. 
 
 Goldsmith, Sarah, testifies against pride in a remarkable way, and is sent to 
 
 prison, i. 106. 
 Goodair, Thomas, and Benjamin Staples, imprisoned at Oxford, outlawed, 
 
 and stripped of all, for refusing to swear, i. 353. 
 Goodridge, Wm. thirteen years a prisoner,,sufiFers severely, ii. 247. 
 Gospel not established by the sword, or law of man, but by the might, power, 
 
 and spirit of God, i. 100. 
 Government and Governors, principles of the Quakers, with relation to them, 
 
 i. 99. 
 Grace of God, that hath appeared to all' men, able to bring them to the favour 
 
 ofGod, i;31. 
 
 ■ — '— it brings salvation, and the universality of it, ii. 78. 
 
 Gracechurch-street meeting-house built, ii. 78. 
 
 Green, Thomas, faithful pastor-, suffers severe distresses on his goods, ii. 112. 
 Green Theophilus, servant to O. Cromwell, convinced by F. Howgill, i. 100. 
 i— set in the stocksand severely fined, and sent to Newgate by justice 
 
 Hawtrey, with a remarkable mittimus, ii. 1 12. 
 
 see his sufferings, ii. 221. 
 
 Greetings, G. Fox is forbid to use them,'i. 32. 
 
 the principles of the Quakers concerning them, ii. 303. 
 
 Gwin, Paul, a Baptist, finds fault with G. Fox, who soon puts him to silence, 
 
 i. 183. 
 
 H. 
 
 Hacker, col. Francis, sends for G. Fox, from whom he has a prophetical warn- 
 ing, i. 116. 
 
 his wife and marshal convinced by G. Fox, i. 141. > 
 
 he is hanged and quartered for high treason, i. 283. 
 
INDEX. 373 
 
 Hald, sir Matthew, discharges G. Foi by proclamation, ii. 127. 
 
 Halhead, Miles, a zealous preacher, i. 75. 
 
 — >• he is beaten by the order of justice Preston's wife, and two very 
 
 notable occurrences respecting her at Skipton ; he is beaten 
 till he is nigh unto death ; miraculously healed; at Doncaster 
 meets with like treatment ; a remarkable occurrence concern- 
 ing his wife, i. 86. 
 
 — — — at Stanley chapel he is thrown over a wall, and wonderfully recov- 
 ered of his bruises, i. 87. 
 
 goes to Newcastle, he is there imprisoned, and "released again ; 
 
 many by him are convinced-, i. 89. 
 
 — — — ^ — goes to Ireland with James Lancaster and Miles Bateman, where 
 they proclaim the truih, they- return to Sngland, from thence 
 with James Lancaster, her goes to Scotland, are in_danger of 
 being stoned at Dumfries, visit several places in Scotland, and 
 returns to England, i. Ill, 112. 
 
 — ^-^ is imprisoned at> Berwick, where some remarkable, occurrences 
 happen, i. H?. ^ 
 
 — — ^ he tells.th© question the priest designs to ask him, and answers it, 
 is released and goes home, i. 1 12. 
 . ' ■ — goes to London, from thence with T. S!|,lthouse to Exeter and Ply- 
 mouth, where he is much persecuted and imprisoned, and re- 
 mains so foi- many months, i. 133,136. 
 
 ' ' the fate of,som^ of his persecutors, ii. 75, 76. 
 
 — — — has a long conference with general Lambert, ii. 118. 
 
 his letter to G. Fox, ii. 120. 
 
 Hamilton, Alexander, erects a meeting-house at Drumbowy and Heads in 
 Scotland, and is convinced, i. 1 12. 
 ' is one of the ^rst Scotch preachers of that persuasion, a remark- 
 able passage concerning him, i. 112. 
 
 Hammersly, Thomas, foreman of a jury without an oath, his verdict commend- 
 ed by the judge, i. 114. 
 
 Harris, Charles, joins with the separatists, ii. 190. 
 
 Harrison, a priest in Dublin, assents to the truth of B, Blaugdon's speech to 
 the deputy, i. 130, 
 
 Harwood, John, taken at Burea in SuiFolk, efxamined and sent to jail, i. 138. 
 
 Hat-honour forbid to G, Fox, i. 32. 
 
 ' disused by W. Caton, being convinced, i. 119. 
 
 Haydock, John and Roger, convinced, and both become preachers, ii. 75. 
 
 the death of Roger, his character by his widow, ii. 275, 276. 
 
 Heavens, Elizabeth, and Elizabeth Fletcher's cruel sufferings at Oxford, i. 108. 
 
 Helliar, John, and sir John Knight, two violent persecutors at Bristol, ii. 182. 
 
 Heresy, what punishment belongs to it, i. 309, 
 
 Hide, judge, an active persecutor, ii. 31. 
 
 dies suddenly, ii. 47. - 
 
 Hide, Matthew, an eminent opposer of the Quakers for about 20 years, dies 
 penitent, ii. 137. 
 
 Hignel, Jeremy, taken from his shop,, and sent to prison without a mittimus, 
 for being a Quaker, i. 105. 
 
 Hignel, Temperance, so, violently abused, that she died in three days, i. 106. 
 
 Hire, those who teach for hire, not ministers of Christ, ii. 18. 
 
 HireUngs and false prophets preach for wages, i.llS. 
 
 History, the design of this, i^ 19. 
 
 and to stir up others to improve it for the benefit of posterity, i. 79. 
 
 Hodshone, Robert, the cruelties practised on him by the Dutch in America, 
 at the instigation of the English, i. 248. 
 
3i4 IN&EX. 
 
 Holder, Christopher, and John (Dopeland, cruelly whipped and iiBprisoned, 
 
 &ic. at Boston, i. 194. 
 
 — ^ -^^-'- they with John Rous liad their right earsxut off, and were after- 
 wards whipped, i. 221. 
 
 Hooton, Elizabeth, one of the fifSt convinced, i. 26. 
 
 i preaches publicly, i. 54. / 
 
 ^ cruelly tiSed in New England, i. 36^. : 
 
 House of Commons [rass the Bill of Exclusion. , Their I'esolution against ex- 
 ecuting the penal laws on Protestant dissenters, ii. 180. 
 
 House of God, -a building of'lime and stone, absurdly so Called, i. 76. - 
 
 Hotham, justice, entertains G. Fox in a friendly manner, i. 59. 
 
 Howard, Luke," convinced by W. Caton, i. 120. 
 
 ' ' - S. Fisher, a priest, in eridea^roaring to convince him of the lawful- 
 
 ness of sin^ging psalms, is by him convinced to the contrary, 
 i. 121. 
 
 Howgrll, Francis, convinced by G. -Fox, i. 68. -. ^ .. 
 
 — '^- a short account of him : becomes a minister,"and is imprisoned at 
 
 Appleby, j. 69, 70. 
 
 goes to London, and is one of--the first who preaches nthere, at a 
 
 Quakers' meeting, i. 98. , - - 
 
 ■ ; goiBs to Court, and speaks to O. Croniwell, i. 99. -; 
 
 writes to him in a jjrophetical spirit and style, i. 99. 
 
 is six months in Ireland, and afterwards banished, i. 128. 
 
 writes a paper for encouragement in time of hot persecution,!. 384. 
 
 is imprisoned for not swearing, i. 432. 
 
 ■ — appears kt the assizes at Appleby, ii. 9. 
 
 — k recommitted, ii. 11. 
 
 . his trial : he is outlawed and imprisoned, ii. 19. • 
 
 ^ dies 'n Appleby jail, ii. 85. '^ ., - 
 
 ^ his advice to his- daughter, ii. 86. 
 
 'Hubberthorn, Richard, a zealous preacher, i. 76. 
 
 — — he with others,, hauled out of a^ meeting, and left bound in the 
 
 fields in the winter, ir. 86. 
 
 '—— goes to Norwich, where he is imprisoned, and writes epistles 
 
 of exhortation to his ^ friends, his birth, parentage, former 
 life and character, i. 106, 107. " 
 
 he has a ^ong-discourse with king Charles the Second^ i. 280, 
 
 281. 
 
 I he is violently hauled from BuU-ajid-Mouth meeting,. and sent 
 
 . ' to Newgate, where he dies, i. 405, 406. ,^ 
 
 Huchin, John, imprisoned without cause or warrant, i. 141. 
 
 HuSs, John, his martyrdom, i. 13. . 
 
 Hiitton, Thomas, entertains G. Fox after he had be^n sorely abused, i. 77. 
 
 Historical knowledge of Christ not, commonly rnanifested to us but by the holy 
 Scriptures, though God can impart it otherwise, ii. 146.^ 
 
 I. 
 
 Jackus, a priest, remarkably confounded by G. Fox, i. 78. 
 Jailer of Derby prison enraged against G. Fox, i. 43. 
 
 his vision and repentance,?!'. 44. 
 
 - ' Launceston prison, his inhuman treatment of G. Fox and two com- 
 panions, i. 153. 
 
 •^^ he is turned out and put into the dungeon, where he ends his days, 
 
 i. 153. 
 
INDEX. 375 
 
 Jailer of Boston in New England, his barbarous cruelty to W. Brend, 
 i. 218, 
 
 ■ of Lancaster Castle, his cruelty to G. Fox, soon after which he 
 
 dies, ii. &3. - 
 
 ' of Ilchester, Davis and Newberry, their miserable condition, ii. 202. 
 
 under jailer at Carlisle, his cruelty to G. Fox, i. 84. 
 
 James the Second proclaimed king ; the dissenters petition him for liberty of 
 worship, ii. 194. 
 
 — by fiist proclamation puts a stop to persecution; ii. 200. 
 
 his order for ease to Quakers at Barbadoes, ii; 205. 
 
 — ^— publishes his declaration for liberty of conscience, ii. 213. 
 
 his order to the Lord Mayor to admit Quakers to offices, ii. 215, 
 
 ————— suffers a, Quaker to be covered in his presence, ii. 215. 
 
 Ibbitt, Thomas, denounces the judgment of fire against London two days be- 
 fore it began, ii. 64. 
 
 Jeileries, lord chief justice, infamous for the many dismal executions in the 
 west, ii. 202, 
 
 Jesuit, one challenge.<; the Quakers to dispute at the Earl of Newport's house, 
 some of whom met him, i. 199. ' 
 
 Jevans, Evan, his account why' he became a Quaker, ii, 318. 
 
 Imprisonments,' more than 4200 Quakers in prison in England, and many die 
 there, i. 375. 
 
 account of the number of prisoners in the several counties, 
 
 ii. 199'. 
 
 king James sets all at liberty, except those for tithes, ii. 205. 
 
 Indian prince, his kindness to a persecuted Englishman, and saying concern- 
 ing the English, i. 182. 
 
 Indictment of several persons taken at a meeting in Southwark, i. 385. 
 
 of John Crook, vvith some remarks on it, i. 400.. 
 
 ^—~-^— G. Fox proves his erroneous, ii. 5. 
 
 Informers, their baseness and cruelty, ii. 98. 
 
 — — — the sudden death of one of them, ii. 101. 
 
 wicked persons encouraged to become informers against dissenters, 
 
 ii. 110. 
 
 sudden and remarkable end of one at Norwich, ii. 174. 
 
 • Shad burnt in the hand, ii. 192. 
 
 Hilton committed to Newgate, ii. 200. 
 
 Inspiration of the Spirit of God ; by it we believe the words and writings of 
 the prophets to be divine, ii. 144. 
 
 John-ap-John, sent by, a priest in Wales to inquire concerning the Quakers ; 
 ' is convinced ; becomes a preacher, i. 96. 
 
 ' is imprisoned, i. 191. 
 
 Jury, trial by jury refused tlie Quakers in New England, i. ^20. 
 
 strange advice to a jury on the Conventicle Act, ii. 196. 
 
 • barbarous usage of Penn and Mead, who are fined and imprisonedi 
 
 ii. 106, 
 
 K. . 
 
 Keith, George, with others disputes with the Baptists in London, ii. 131. 
 
 — — disputes at Aberdeen with some of the scholars, four of whom are 
 
 convinced, ii. 133. 
 
 goes with W. Penn, &c. into Holland, &c. ii. 161. 
 
 some account of his apostacy, ii. 249. 
 
 ■■ returns to England, ii. 249. 
 
376 INDEX. 
 
 Keith, George, preaches at Turner's-hall,, conforiris to the church of England, 
 and is ordained, «. 249. 
 
 charges the Quakers with heterodoxy ; challenges them tp meet 
 
 him at Turner's-hall^ which they decline for reasons assigned', 
 ii. 271. / , , ' 
 
 charges Quakers witli such points as he had notably'defended, ii. 
 
 272. • . ~ ^ ^ • • 
 
 I is much in favour with" the -clergy, ii. 282. 
 
 — — — is sent to America, and returns \*ith little success,- and gets a bene- 
 fice in Sussex, ii. 300.^ r 
 
 Kingdom of Christ is setting up by his own power, i. 187. - 
 
 Kirby, colonel, his cruelty to G, Eox,ii. 7. 
 
 Knight, sir John, and J. Helliar, two violent persecutors at Bristol, ii. 182. 
 
 L. - 
 
 L&badie, John de, a noted teacher in Holland, ii. 164. 
 
 Lambert, Major General,, dissuades Cromwell from assuming the crown,, for 
 which he is made to resign his_ commission, i. 184. 
 
 is sent general by the parliament against sir G«orge Booth, whom 
 
 , he defeats, i. 236. 
 
 he is tried and condemned, but obtains his lifej and is confined to a 
 
 small island near Plymouth, i. 356. 
 
 Lampitt, William, priest at Ulverstone, opposed by G.^lTox, i. 71.^ 
 
 — z put to silence by G. Fox, i. "74. 
 
 — Friends barbarously used by his hearer^s, i. 76. - _ 
 
 ^ he with anptlier priest are silenced, when Miles Halhead went into 
 
 the house where Lampitt was preaching, i. 89.~ • 
 
 hisdeath, ii. f38. ~ 
 
 Lancaster, James, his wife throws stones at G. Fox, i. 74. 
 
 ^ — she repents, and bec6mes one of his friends, i. 77. 
 
 '■ — he accompanies Miles Halheadinto Ireland, and afterwards into 
 
 Scotland, i. 111. 
 
 Launceston, mayor of, a cruel persecutor,' i. 153. 
 
 Languages and sciences not requisite to make a minister of Christ, i.- 198. 
 
 Laws originally designed against Papists executed against Protestant dissen- 
 ters, i. 290. 
 
 — an abstract of them interspersed with cases, i. 287, 288, 289. 
 
 Laws in equity should extend no further than there is power in man to obey, 
 ii. 62. 
 
 made in New England against the Quakers, i. 217, 222. 
 
 Lawson, Thomas, convinced by G. Fox, and becomes a preacher, i. 72. 
 
 Lawson, Wilfrey, high sheriff, a great enemy to G. FOx when in Carlisle pri- 
 son, i. 84. - , ' ' ' 
 
 Lawyers are without justice and equity, for want of the true knowledge and 
 wisdom, i. 31. 
 
 an expostulation with them, i. 170. 
 
 Le Clerc, John, his constancy in martyrdom, i. 14. 
 
 Leddra, WiUiam, taken up at Newberry, and sent to the house of correction 
 at Boston. Was kept five days without food, and had twenty 
 lashes with a three-corded whip; i. 217. ' 
 
 though banished on pain of death he returned to Boston, is taken 
 
 up, and chained to a log of wood day and night, i. 296. 
 
 is thus brought to court and examined; receives sentence of death ; 
 
 writes to his friends, i. 300. , ' 
 
 his execution, i. 301. 
 
INDEX. 377 
 
 Letchford, Leonard, a cruel persecutor; his sudden death, i. 354. 
 
 Liberty of conscience, the protector's speech for.it, i. 103. 
 
 the pretended assertors of it persecute more fiercely than the Epis- 
 copalians had done before, i. 107. 
 
 promised by king Charles the Second in his declaration, i. 266. 
 
 the court seems inclined to it, but prevented it, i. 284. 
 
 ; a little book concerning it presented to the king, i. 318. 
 
 expected from king James the Second, ii. 200. 
 
 but is settled by king William in his first parliament, ii. 233. 
 
 Licentiousness of the press, a bill for restraining it brought into parliament, 
 ii. 278. 
 
 — ^— — considerations relating to it offered by the Quakers and given to 
 the members, ii. 278. 
 
 Light of Christ, vide i. 73, 133, 187. 
 
 Lilburn, John, lieutenant-colonel, reproves the protector,!. 142. 
 
 his character ; imprisoned, tried for tseason, acquitted, yet kept 
 
 prisoner during the protector's life, and afterwards convinced, 
 i. 143, 144. . 
 
 Lockhart, governor of Dunkirk, i. 232. 
 
 ■ — sends for E. Burrough and S. Fisher, and discourses with them in 
 
 a friendly manner, i. 234. 
 
 Lodowick, Charles, elector palatine, his kind entertainment of W. Ames, and 
 his friends, i. 226. 
 
 Loe, Thomas, a zealous minister of the gospel ; his dying words ; W. Penn 
 convinced by him, ii. 81., 
 
 London, F. Howgill and A. Pearson, the first of the Quakers who held a 
 meeting there, i. 98. 
 
 meeting-houses built and meetings settled there, i. 101. 
 
 — ^-^— - Quakers are severely persecuted ; about 509 of them imprisoned, 
 i. 374. 
 
 Many instances of barbarous cruelties, i. 375, 376, 382, 383. 
 
 pestilence increases ; above 8000 people die in one week, ii. 48. 
 
 fire breaks out, by which above 1320 houses were burnt, ii. 64. 
 
 Love, mutual Christian love amongst friends, i. 229. 
 
 Love, John, travels to Leghorn, Venice, Rome, where for his testimony he is 
 put in the inquisition, and dies, i. 282. 
 
 Lower, Thomas, convinced by G. Fox in Launceston jail, i. 153. 
 
 imprisoned with him at Worcester, ii. 1 17. 
 
 — — — set at liberty, pleads for G. Fox, and smartly reprimands Dr. Crow- 
 der, ii. 122. 
 
 Lucerne, valley' of, protestants there much persecuted, i. 204. 
 
 Lurling, I'homas, a fighting sailor, becomes a peaceable Christian, meets with 
 many troubles by being pressed into the king's service : is taken 
 by an Algerine ; retakes the ship without fighting ; lands the 
 Turks on the Barbary shore ; on his return, the king being in- 
 formed of the circumstance, went and discoursed with the 
 master and mate about it, i. 418 to 428. 
 
 Lindy, a blind man of 90, severely used at Bristol, ii. 186. 
 
 M. 
 
 Magistracy, the end and design of it, i. 212. 
 
 ■ its degeneracy, i. 212. 
 
 the Quakers' opinion concerning it, i. 281. 
 
 Magistrates of Boston, in New England, encouraged by the priests in perse- 
 cution, i. 219. 
 Vol. II.— 48 
 
378 INDEX. 
 
 Magistrates, make a cruel order, which is cruelly executed, i. 219. 
 
 good and bad, our duty to each respectively, i. 281. 
 
 r— — — how far their power extendeth, i. 309. 
 
 Magna Charta, proceedings against Quakers contrary to it, i. 381. 
 Malta, English consul accessary to the putting two English women in the in- 
 quisition, i. 324. 
 
 his death, i. 333. 
 
 C. Evans writes to its rulets, i. 340. 
 
 — a dreadful tempest and earthquake, i. 341. 
 
 Mansfield-Woodhouse, people fall upon G. Fox, in the steeple-house, and strike 
 
 hioi down, &.c. a distracted woman quieted, i. 35. 
 Marriage the principle of the Quakers relating thereto, ii. 204. 
 
 Marsh, , esq. one of the king's bed-chamber, a friend to G. Fox, i. 285. 
 
 his extraordinary respect for him, ii. 64. 
 
 is made justice of peace, continues kind to G. Fox and other friends, 
 
 ii. 78, 79. t 
 
 Marshal, Charles, convinced, i. 101. 
 
 travels through the nation in the heat of persecution, yet none lay 
 
 hands on him, neither is he fined for preaching, ii. 187. 
 Marshal, Henry, a persecuting priest, his presumptuous saying from the pulpit, 
 
 and sad death, ii. 72. 
 Marshal, priest, spreads false and slanderous reports of G. Fox, i. 66. 
 Marshall, Elizabeth, imprisoned at Bristol, i. 104. 
 Mass-houses not the houses of God, i. 75. 
 Meekness and patience, notable instances of them, i. 416. 
 Meeting, the first great one kept in Nottinghamshire ; an extraorditiary one 
 at Mansfield ; of professors and others visited in several places, 
 i. 29, 30. 
 
 a general, at Swanington in Bedfordshire, and at Skipton, i. 114, 
 
 199. 
 Meetings settled, i. 67. 
 
 — frequently disturbed at London and elsewhere, and persons cruelly 
 
 abused, i. 374. 
 
 ■ Friends beaten and grievously wounded, some even to death, and 
 
 when kept by force out of their meeting-houses they meet in 
 the street, i. 376. 
 ■■ a yearly meeting at London, ii. 89. 
 
 some convinced in silent meetings, ii. 294. 
 
 ——. — -.T- meeting-house at Ratcliffe pulled down, ii. 100. 
 Military employment testified against, i. 107. 
 
 Miller, Philip, a volunteer in persecution, disturbing meetings without autho- 
 rity, i. 377. 
 Ministers of Christ are made by himself, who gives them gifts, i. 199. 
 
 so called, in this nation a great grievance to it, ii. 182. 
 
 of the word, above 60 of them raised among the Quakers, go out in 
 
 the service of the gospel ; the names of several of them, i. 98. 
 Monk, genera], gives an order against soldiers disturbing Friends' meetings, 
 
 i. 366. 
 Motions of the body and mind distinguished, ii. 131. 
 
 Muggleton, Lodowick, and John Reeves, their monstrous blasphemies, a book 
 published against him by R. Farnsworth, i. 430. 
 
 . to which he replies, i. 430. 
 
 Murder, strange account of one at Dublin, i. 130. 
 
 Musgrave, sir Philip, a persecutor of Friends, and a violent jprosecutor of F. 
 Howgill, ii. 9. 
 
INDEX. 379 
 
 N. 
 
 Nayler,, James, convinced by G. Fox, becomes a preacher, i. 68. 
 
 reproved by G. F. and friends at Bristol, i, 158. 
 
 I his birth and education, &.c. i. 159. 
 
 the beginning of his fall, i. 160. 
 
 his procession into Bristol, taken up there, examined, and sent to 
 
 London to be examined by the parliament, their resolution and 
 
 sentence, i. 160, 161. 
 ^■^^ petitions on his behalf, i. 162. 
 public preachers prevail with the Protector not to stop his punishment, 
 
 i. 163. 
 -^— — sentence executed at London, i. 164. 
 — — — he comes to a true repentance of his transgression, and publishes 
 
 Several books and papers by way jof recantation, i. 165, 166. 
 
 extract from the preface of his viforks.^See Appendix, vol. i. 
 
 ^— — his crime not owil^ to the doctrine of which he made profession, but 
 
 to his being exalted in his own opinion, i. 179. 
 
 his dying words, i. 181. 
 
 Newcastle, mayor of, troubled for imprisoning M. Halhead ; sets him at lib- 
 erty, i. 89. 
 New England, persecution there, i. 181. 
 ' cruel laws made, i. 217. 
 
 Nicholas Davis banished on pain of death, i. 251. 
 
 — their deputies come to England to defend their cruelty, but fearing 
 
 danger, retreat, i. 314. 
 — — impious expressions of some of the magistrates, i. 369. 
 
 ' a relation of their proceedings published, i. 371. 
 Nimeguen, the Congress there. The apology and a letter written in Latin by 
 
 R. Barclay, delivered to each ambassador, &c. ii. 174. 
 Norton, John, priest at Boston in New England, encourages the magistrates 
 
 in persecution, i. 219. 
 ■ he with other priests petition for a law to banish Quakers on pain 
 
 of death, i. 222. 
 
 — his sudden and remarkable death, i. 372. 
 
 Norwich, R. Hubberthorn and G. Whitehead go thither, by whose ministry 
 a meeting is settled there, i. 98, 107. 
 
 O. 
 
 Oaths, reason why the Quakers refuse to take them, &c. and petition par- 
 liament for an affirmation instead of an oath, vide acts of parlia- 
 ment, ii. 259. 
 
 Oath of fidelity to O. Cromwell refused by his soldiers convinced of the Qua- 
 ers' persuasion, who thereupon are disbanded, i. 97. 
 
 of abjuration of the pope, refused and why, i. 134. 
 
 — — of supremacy, i. 290. 
 
 Oaths, on gospel ordinance, a book written by F. Howgill against oaths, ii. 
 86. 
 
 — — ^— doctrine of the Quakers concerning oaths not absolutely necessary to 
 government, ii. 302. 
 
 Oaths of allegiance and supremacy tendered to Quakers, and by them refused, 
 the general pretence for persecuting them, i. 351, 352. 
 
 Oppressed, God hears them, and brings distress on their persecutors, it 283. 
 
380 INDEX. 
 
 Orange, prince of, .king William III. the glorious instrument of establishing 
 liberty of conscience bylaw, ii. 233. 
 
 ^— plot against him, and associations thereupon, ii. 274. 
 
 testimony of the Quakers respecting these associations, ii. 274. 
 
 Osborn, Wm. one of the first Scotch preachers of the Quakers, i, 112. 
 
 — — from a lieutenant colonel becomes a zealous minister, i. 124. 
 
 Oxford, cruel and barbarous usage of Elizabeth Heavens and Elizabeth Flet- 
 cher, so that the latter of whom died soon after, i. 108. 
 
 P. 
 
 Paets, Adrian, his argument against revelation, ii. 143. 
 
 answered by R. Barclay and others, ii. 144 to 160. 
 
 Page, John, mayor of Plymouth, his unjust treatment of M., Halhead, and T. 
 ^ Salthouse, i.4l34. 
 
 — — — makes excuse for it in a letter to general Desborough,who is little 
 satisfied with it, i. 134. 
 
 Papists endeavour to make proselytes of Quakers, i. 315. 
 
 ^— statutes made against them, executed against Quakers, ii. 19. 
 
 Parlier, Alexander, an early minister, i. 118. 
 
 — ^ his death and character, ii. 236. 
 
 Parnel, James, a youth of sixteen visiting G. Fox in Carlisle dungeon, is con- 
 vinced, and afterwards becomes a powerful minister of the gos- 
 pel, i, 85. 
 
 — — — — born at Retford, and trained up in literature, i. 124. 
 
 imprisoned at Cambridge ; disputes with the scholars, and is rude- 
 ly treated ; goes to a fast at Coggeshall ; reasons with and con- 
 founds priest Willis, though but about eighteen years of age ; 
 he is sent to Colchester prison, and from thence to Chelmsford 
 sessions, chained night and day with felons and murderers, 
 i. 125, 126. 
 
 -^— is indicted, fined, and sent back to Colchester castle; i. 126. 
 
 — ^— — — cruelty exercised towards him there, proves the cause of his death, 
 i. 127. 
 
 Pastor, independent, preaching against the Quakers, falls down as dead, 
 brought again to life, but never to his right senses, i. 192. 
 
 Pattison, M. imprisoned, i. 140. 
 
 Peace, the first step thereto is to stand still in the light that discovers sin and 
 transgressions, i. 73. 
 
 Pearson, Anthony, convinced, i. 83. 
 
 — refuses access to G. Fox in Carlisle dungeon, i. 90. 
 
 1 — — one of the first Quakers that preached at London, i. 98. 
 
 — — — — he and T. Aldam visit most of the jails, and get copies of Friends* 
 convictions to lay before O. Cromwell, i. 208. 
 
 Pembleton, Brian, a New England magistrate, persecutor and ^blasphemer, 
 i. 369. 
 
 Penn, William, his education and convincement, ii. 77. 
 
 publishes a book, for which he is committed to the Tower, ii. 82. 
 
 is tried with Wm. Mead at the Old Bailey, ii. 101. ^ 
 
 goes into Holland, and travels into Germany, with R. Barclay, ii. 
 
 161. 
 
 with whom he visits the princess Elizabeth, and travels further into 
 
 Germany, ii. 162. 
 
 writes to the princess Elizabeth, the countess of Homes, and to _the 
 
 elector Palatine, ii. 163. 
 
INDEX. 381 
 
 Penn, William, goes to Wiewart where he speaks with Anne Maria Schur- 
 man, the Somerdykes, and Peter Yvon the French pastor ; 
 goes to Embden, where he speaks with the burgomaster An- 
 dre, iii 164. 
 
 — — — his letter to him against persecution, ii. 166. 
 
 revisits the princess and countess, ii. 267. 
 
 — — — disputes at Amsterdam, ii. 168. 
 
 arrives at Harwich, thence goes to London, ii. 1 70. 
 
 writes to the princess, ii. 171. 
 
 Pennsylvania granted to him and his heirs by king Charles II. ii. 181. 
 
 — ^-^— his speech to king James II. on his delivering the address from the 
 yearly meeting, and the king's answer, ii. 213. 
 
 ——— blames the turning out of the fellows of Magdalen College, ii. 216. 
 
 answers the reflection of his being a Papist, ii. 223. 
 
 presents an address to queen Anne, ii. 298. 
 
 Penn, admiral, sent by the Protector with a fleet to the West Indies, i. 146. 
 
 his dying sentiments and advice to his son, ii. 181. 
 
 Pennington, Isaac, a prisoner, writes to the king and parliament of the un- 
 reasonableness of persecution, ii. 50. 
 
 a question proposed by him to both houses of parliament, ii. 62. 
 
 — ^-^^— short account of his convincement, death, and burial, ii. 175. 
 
 his account of himself, ii. 287 to 292. 
 
 Penry, justice, prosecuted on the act against occasional conformity, ii. 321. 
 
 People of God, a summary account of his raising to himself a people in this 
 nation, of their great suflering, what he has done for them, and 
 will do, with an exhortation to patience and steadfastness, i. 
 291 to 295. 
 
 Perfection, recommended by G. Fox, and defended against some professors, 
 i. 93. 
 
 Perrot, John, travels into Italy with J. Love ; is imprisoned at Rome, and re- 
 leased, i. 282. 
 
 gives way to vain imaginations, i. 316. 
 
 — — and abandons his profession, i. 317. 
 
 his answers to alderman Brown, i. 378. 
 
 said to be the author of a paper fathered by Rogers's party on E» 
 
 Burrough, ii. 190. 
 
 Persecution at Bristol, i. 102. 
 
 in New England, i. 180. 
 
 is contrary to Christ, his apostles, and Christianity, i. 1 83. 
 
 — — inexcusable in the professors of religion, i. 204 to 207. 
 
 -^— — — — protector and council warned against it, i. 208. 
 ' in London and elsewhere, i. 214. 
 
 some stop put to it by change of government, i. 287. 
 
 — — is very severe throughout England, i. 374. ii. 30, 40. 
 
 — -^ is at a stand, which displeases some churchmen, ii. 89. 
 
 ■ is renewed, ii. 93, 98. 
 
 • rages in the country, ii. 100. 
 
 — ^— ^^ many instances of it, ii. 110 to 114. 
 
 ^^ a stop put to it, ii. 230. 
 
 Persecutors, their dismal fate, ii. 76, 135, 186. 
 ■ excellent advice to them, ii. 221. 
 
 ■ J. Batt dies penitent, ii. 265. 
 
 wretched end of Alexander Ruddock, ii. 266. 
 
 Petition of the Quakers to king James II. ii. 194. 
 
 two papers presented to him, in one of which was the number of 
 
 prisoners in every county, ii. 197 to 199. 
 
382 INDEX. 
 
 Pbysiciana should be in the Wisdom of God^ by which the creatures were made, 
 
 if they would know their yirtues, i. 31. 
 Pistol, one held to G. Fox's breast would not go off, and the man went away 
 
 trembling, i. 77. ' 
 
 Plain speech required of G. Fox, i. 32. 
 
 reasons for using it, i. 32, 315. 
 
 plays, shows wakes, May-games, &c. teslified against by G. Fox, i. 34. 
 
 Pope, Innocent XI. two letters to him, with queries to him by G. Fox, ii. 175. 
 
 Pope, Blanche, confuted by G. Fox, i. 410. 
 
 Popery, the parliament advise the king to suppress the growth of it, ii. 133. 
 
 Popish plot discovered, ii. 1 74. 
 
 Porter, Henry, commits G. Fox to Lancaster prison, i. 274. 
 
 Prayer, G. Fox's paper concerning, ii. 210. 
 
 Preachers in 1652, are 25 in number, and every where meet with opposition, 
 
 i. 79. 
 Preaching of the Quakers, at first of what it consisted, i. 26. 
 Press, Quakers considerations on the bill to restrain it, ii. 278. 
 Preston, Thomas, his wife makes her servant beat M. Halhead for passing by 
 
 her without greeting : she sometime after dies in a miserable 
 
 condition, i. 86, 87. 
 ——— her servant much troubled with what he had done ; three years af- 
 ter begs forgiveness, i. 87. 
 Presumption of the church of Rome, i. 315, 316. 
 Pretences for imprisoning Quakers groundless and frivolous, i. 136, 136, 148, 
 
 and sequel. 
 Pride, a warning to young people against it, ii. 292, 293. 
 Priests endeavour to ])ersuade people that there is no possibility of being freed 
 
 from sin in this life, i. 33. 
 • how they deceived the people, i. 65. 
 when they heard of G. Fox's coming, they would hide themselves, i. 
 
 60. 
 
 they possess not what they speak of to others, i. 71. 
 
 ■ have not the word of the Lord, as the prophets and apostles had, i. 74. 
 
 fruits of their ministry, i. 78. 
 
 —— they stir up to persecution, i. 102, 103, 213. 
 
 their lives and practices disagree with their doctrine, i. 137, 
 
 — — — why they are sometimes treated a little roughly, i. 137. 
 
 ——— their domineering pride and coveteousness, ii. 56. 
 
 Prince, Thomas, governor of Plymouth, his barbarous expression concerning 
 
 the Quakers, i. 248. 
 Prisoners to lie long in a jail dangerous to their morals, i. 54. '.^ 
 
 — — some very wicked ones are kind to G. Fox, and become converts, 
 
 i. 84. 
 Professors of the light, Quakers were formerly so called, i. 39. 
 Prophesy of the priests, that the Quakers would be all gone in half a year, i. 
 
 76. 
 Prophetical warnings, sayings, and passages, i. 1 1 5. 
 
 of G. Fox to colonel Hacker, i. 1 16. 
 
 . ofB. Blaugdone to judge Pepes at Dublin, i. 131. 
 
 I of a woman before the parliament, i. 207. 
 
 of Cromwell's fall, by T. Aldam, i. 208. 
 
 by E. Burrough, i. 208, 209, 216, 231, 232, 236 to 245. 
 
 — — of G. Fox, jun. to the parliament and army, i. 262. 
 
 • of W. Christison to captain Adderton, i. 304. 
 
 ■ and to the court of Boston, i. 308. 
 
 of G. Fox, jun. to hia friends, i. 307. 
 
INDEX. 383 
 
 Prophetical warniogs, of C. Evans, i. 321, 329, 332. 
 
 of F. Howgill, i. 384. 
 
 ■ ■ of G. Bishop to the king and parliament, ii. 40. 
 
 Proselytes, Jesuits endeavour to make them from among the Quakers, but in 
 
 vain, i. 316. 
 Puritans, when so called, i. 17. * 
 
 Pursloe, captain, rejoices for the spreading of the truth, i. 63. 
 Pyot, Edward, fellow traveller with G. Fox, is taken into custody at Ives, i. 
 
 148. 
 — — — was formerly a captain, writes to judge Glyn, i. 163. 
 
 Q. 
 
 Quakers, so called in scorn, i. 18. 
 
 thesreasons for their plain carriage and speech, which prove the oc- 
 
 casion of great trouble and persecution to them, i. 33. 
 some priests convinced, i. 37. 
 
 first so called at Derby, the origin of the name, i. 39. 
 
 given by the independents, i. 118. 
 
 are falsely charged with denying that Christ suffered at Jerusalem, 
 
 i. 63. 
 
 their first meeting in Swarthmore was in judge Fell's house, i. 74. 
 
 they meet with great and grievous sufferings, i. 77. 
 
 by patience surmount difficulties, and become numerous, i. 79. 
 
 they never resist their persecutors, in imitation of the prknitive 
 
 Christians, i. 86. 
 
 ~ by what means they became so numerous in early times, and why 
 they went so frequently to steeple-houses, &c. i. 91. 
 
 — they at first lose (heir business, but it afterwards increases, i. 93, 
 
 — meetings settled in most parts of the North, above sixty ministers 
 
 are raised among them, they are imprisoned, whipped, &c. 
 
 # under various pretences, are branded for witches, i. 97. 
 any books are written against them, which are conMed by E. 
 ^ Burrough and F. Howgill, i. 101. i^^ 
 
 -^all manner of insolence and violence used against th^nat Bristol, 
 i. 101. ' '. • 
 
 — charged with being of the Francispan order, but refute it, i. 106. 
 O. Cromwell's character oQlhem, i. 117. 
 
 — justices and other officers msplaced for owning them, i. 117. 
 
 — offer to lie in prison for their brethren, but refused and threatened, 
 
 i. 207. 
 
 — their tongues to be bored through with a hot iron, for returning a 
 
 third time to New England, i. 217. 
 
 — their great sufferings, and on what account, i. 230. 
 
 — their charity to the poor commended, i. 274. 
 
 — their mutual Christian love, i. 228. 
 
 — some of their principles, i. 260, 258, 300, 309. 
 
 — why they meet together, i. 281. • 
 
 — some of them had before the lords, 700 of them set at liberty by 
 
 king Charles II. i. 284. 
 
 — are persecuted afresh on the insurrection of the fifth monarchy-men, 
 
 i. 285. 
 
 — are not deterred from doing their duty by any sufferings, ii. 26, 30. 
 
 — stand firm while other dissenters give way, ii. 1 82. 
 
384 INDEX. 
 
 Quakers, suffer unmoved the spoil of goods, ii. 247. 
 
 ' their perseverance and steadfastness till they obtain liberty, ii. 295. 
 
 '■ name of Qualcers not assumed but given, and how far used by them, 
 
 ■-<* ' among themselves they are distinguished by that of Friends, 
 
 ii. 309. 
 reasons against tlie schism bill, ii. 322. 
 
 4 Yearly meeting Epistle, ii. .328. 
 
 Queries of E. Burrough to the friars and nuns at Dunkirk, i. 232. 
 — — mostly political, proposed to the Quakers, by an eminent jroyalist, 
 T supposed to be the earl of Clarendon, i. 271. 
 
 ■ iknswered by E. Burrough, i. 271. 
 
 to the Pope and Papists, written by G. Fox, done into Latin by W. 
 
 Sewel, and sent to Rome, ii. 178 et. seq. 
 
 R. 
 
 Rigge, Ambrose, convinced by G. Fox, i. 97. 
 
 imprisoned at Basingstoke, i. 156. 
 ■ travels, imprisoned at Melcomb Regis, virhipped at SouthamptoAy 
 
 afterwards imprisoned at Horsham, and premunired, i. 354. 
 Ranters, confuted by G. Fox ; some of them convinced by him at Twy Cross, 
 
 i. 114. 
 Rawlinson, capt. Wm. his cruelty to M. Halhead, i. 89. 
 Reckless, John, sheriff at Nottingham, convinced by G. Fox, and becomes a 
 
 preacher, i. 35. 
 Recrebtions, the principle of the Quakers as to them, ii. 303. 
 Ree, Richard, one of the first Scotch preachers among the Quakers, i. 112. 
 Reformation, small at first, proceeds by degrees, began in England under king 
 
 Henry VIII. i. 14, 15. 
 Regeneration the work of God's spirit, i. 139. 
 
 — — . a sermon concerning it, by W. Dewsbury,ii. 225. 
 
 Religion imposed by force fills the land with hypocrites, i. 216. 
 'Religion, Christian, depends not alone on the historical knowledgttcf Christ, 
 
 i. 230. 
 Remors^^tedeath-bed for cruelly smiting a Quaker, i. 85. 
 ResurrecnoWthe belief of the Quakers concerning, ii. 308. '^ 
 
 Revelation, divine, how it is known to be such, ii. 147. 
 ^——^— by dreams, ii. 153., 
 
 in the minds of the proph^tsby inward inspiration, ii. 152V 
 
 certain without any outward^iraculpus demonstration, ii. 153. 
 
 Revenge, not desired but refused by the professors of tlie light, i. 372. ^ 
 Rich, Robert, a merchant of London, writes to parliament in vindication of 
 
 James Nayler from the guilt of blasphemy, i. 161. 
 
 his behaviour to him at the execution of his sentence, i. 164. 
 
 joins John Perrot in his extravagancies, and afterwards quits bis 
 
 former profession, i. 318. 
 Ripan, mayor of Lancaster, convinced by G. Fox's speech at the sessions 
 
 there, i. 78. ^ 
 
 Robertson, Thomas, and Josiah Coale, imprisoned in Bristcfl. for attempting 
 
 to speak in a steeple-house, i. 105. 
 Robinson, justice, kind to G. Fox, i. 61. ^- 
 
 . colonel, a justice, and a cruel persecutor of the Quakers ; hisdread- 
 
 ful exit as he went fanatic hunting, i. 411. 
 George, travels to Jerusalem, his wonderful preservation, and safe 
 
 return, i. 195. 
 
INDEX. 385 
 
 Robinson, Thomas refusing the oath of abjuration, is imprisoned and cruelly^ 
 used ; being released goes to Portsmouth, i. 156. 
 
 i — — Wm. taken up at Boston, in New England, is cruelly \?hipt and 
 
 banished, but not leaving the country, is again taken up and im- 
 prisoned, i. 250. 
 
 brought before the court, receives sentence of death, i. 25). 
 
 — ^— — — his behaviour and execution, i. 256. 
 
 his and M. Stevenson's dead bodies used inhumanly, i. 257. 
 
 Rogers and Crisp, separatists, ii. 1 90, 
 
 Rome, church of, not led by the good, but by the evil spirit, i. 216. 
 
 Rouse, John, bis right ear cut off in the house of correction in Boston, New 
 England, and afterwards whipped, i. 219. 
 
 Rudyard, Thomas, a lawyer, is prosecuted for writing a book showing the 
 right of juries, &c. for pleading the cause of the oppressed, ii. 
 109. 
 
 Rulers, an expostulation with them touching their duty, i. 169. 
 
 Sacrament, that word not found in Scripture. The Quakers' belief concerning 
 
 bread and wine, i. 280. 
 Sale, Richard, so violently thrust into a strait hole, called Little Ease, in West 
 
 Chester prison, that he soon after died, i. 228. 
 Salt, Wm. imprisoned at Ives, i. 148. 
 Salthouse, Thomas, tra,vels with M. Halhead to Bristol ; they are imprisoned 
 
 there, i. 131. 
 
 • — the cause of it, and are brought to trial, i. 133. 
 
 ■ fined and sent to Bridewell on false or frivolous pretences, i. 134. 
 
 Salutations. See greetings, i. 32. 
 
 Sanders, Mary, convinced, servant to the protector's wife, i. 100, 183. 
 
 Sawyer, Sarah, at her house in Aldersgate street was the first settled meetin^r 
 
 of the Quakers in London, i. 101. 
 Sawrey, John, a justice, the first persecutor in the north, his cruelty to G. Fox, 
 
 i. 76. 
 
 • — G. Fox's prophetical letter to him, i. 80. 
 
 he is drowned, i. 81. 
 
 Scarth, Philip, a priest convinced by G. Fox ; becomes a preacher among the 
 
 Quakers, i. 60. 
 Schism bill passed, ii. 322. 
 
 Schurman, Anna Maria, some account of her life, ii. 164. 
 Scoffer, a remarkable judgment upon one, i. 264. 
 
 others convinced and converted, ii. 294. 
 
 Scot, Patience, a girl of eleven years old sent to prison, i. 247. 
 
 Scotch priest,'who had threatened G. Fox's life, afterwards becomes a Quaker, 
 
 i. 60. 
 Scotland, visited by M. Halhead and J. Lancaster, and by C. Evans and S. 
 
 Cheevers, i. Ill, 
 
 -, also by S. Crisp, i. 246. 
 
 — meetings settled at Drombowy, Heads, Garshore, Edinburgh, and 
 
 Aberdeen, i. 112. 
 
 first Scotch preachers of the Quakers, i. 1 79. 
 
 Quakers persecuted there, ii. 172. 
 
 Scriptures, vide i. 31, 78, 281. 
 • . , .4 
 
 YOL. If.4-49 
 
386 INDEX. 
 
 Seal, Peter, mayor of Southampton, his cruelty to A.Rigge, soon'after which 
 
 he dies, i. 156. 
 Sedbergh, G. Fox' preaches in a meeting of Separatists there, and convinces 
 
 most of them, i. 67. 
 Semper Idem, a popish book, so called, answered by Edw. Burrough, i. 309, 
 Separation of Wilkinson and Story, the rise and progress of it; it disappears, 
 
 ii. 189^ 
 Separatists from the church of England persecuted, afterwards become perse- 
 cutors, i. 18. 
 Several meeting-houses erected at London, i. 101. 
 Sewel, Jacob WilUamson, the author's father, and Judith Zihsppnning, his 
 
 mother, convinced by W. Ames, i. r90. 
 Shattock, William, a shoemaker in Boston in New England, hauled to the house 
 
 of correction, cruelly whipped and kept to work, i. 216. 
 ■ — Samuel, banished New England on pain of death, afterwards car- 
 
 ries the king's mandamus to New England, to prevent further 
 • persecution of the Quakers, i. 306. 
 
 Sheriff of Lincoln contending against G. Fox is convinced and travels with 
 
 him, i. 113. 
 Shipwrecks, G. Fox writes respecting the wickedness of making spoil ofthem, 
 
 i. 264. 
 Signs, T. Aldam, a sign to O. Cromwell, and a broken pitcher to the parlia- 
 ment, i. 207. 
 — ^ — R. Huntingdon to Presbyterians and Independents, i. 284. 
 
 ^— an English woman to the French Potestants at Dieppe, ii. 58. 
 
 T. Ibbitt to Lpndon, ii. 64. 
 
 S. Eccles to Papists at Galloway, ii. 90. 
 
 Sin, a freedom from it, asserted by G. Fox, i. 37. 
 
 '■ for which he is imprisoned six months, i. 38. 
 
 the guilt and power of it taken away by Christ, i. 44. 
 
 pleaded for by professors, i. 45. 
 
 Singing psalms scrupled by G. Whitehead, i. 107. 
 
 • reasons against it, i. 108. 
 
 ^—— principle of Quakers concerning singing in churches, ii., 308. 
 
 Smith, Humphrey, and others abused and hauled to prison from a meeting, 
 
 i. 154. 
 Snake in the Grass, an annqnymous book, written chiefly against the Quakers, 
 
 answered by G. Whitehead and J. Wyeth, ii. 279. 
 Soldiers, one at Nottingham, denying that Christ suffered at Jerusalem refuted 
 by G. Fox, i. 53. 
 
 ——, a remarkable passage of some ofthem, i. 75. 
 
 • ■ one at Ulverstone cruelly beaten for^ taking part with G. Fox, i. 76. 
 
 Somerdykes, gentlewomen followers of Labadie visited by and discourse with 
 
 Wm. Penn, ii. 164. 
 Souls, some who asserted that women have none, refuted by G. Fox, i. 24. 
 Southwick, Laurence and Cassandra, their sufferings, i. 1 95. 
 
 two of their children ordered to be sold for their fines, i. 247. 
 
 Southvrick, Josiah, his Christian magnanimity, is whipped through three towns 
 
 and turned into the wilderness, i. 362. 
 Southwark, meetings disturbed there, i. 386. 
 
 Spirit of God wrought gloriously in the martyrs at the reformation, i. 15. 
 its teaching, &c. owned by them and other reformers, and by Cal- 
 vin, i. 15, 16. 
 
 a measure of it afforded to all men, i. 32. 
 
 — •^— it must be in those who understand the Scriptures, i. 78. 
 
INDEX. 387 
 
 Spirit of God, who are guided by it,i. 139. 
 
 how to know if we are led by it, i. 280. 
 
 . thereby we come to believe the Scriptures come from God, ii. 144. 
 
 Staples, Benjamin, see Thomas Goodair. 
 
 Stealing goods, &c. not punished with death by the law of God, i. 418. 
 
 Steeple-houses, why public churches are so called by Quakers, i. 76. 
 
 they are improperly termed churches, i. 289. 
 
 —^— — why the Quakers do not frequent them, ii. 16. 
 
 Stephens, Nathaniel, priest of Drayton, i. 21. 
 
 at his instance the people stone G. Foxand his friends out of the 
 
 town, i. 37. 
 Stevenson, Marmaduke, imprisoned at Boston, and banished, i. 250. 
 
 ' again apprehended and imprisoned, i. 251. 
 
 — ^ receives sentence of death ; his account of his call to Boston, i. 
 
 , 252. 
 
 his execution, i. 255. 
 
 Stoddard, Amos, convinced by G. Fox, i. 29. 
 
 Stordy, Thomas, resigns an impropriation ; his sufferings and pious end, ii. 
 
 193. 
 Stranger, Hannah, writes extravagant letters to J. Nayler, i. 158. 
 Stubbs, John, convinced by G. Fox in Carlisle prison, and becomes a minis- 
 ter, i. 97. 
 
 "— meets with W, Caton, i. 120. 
 
 travels with him, i. 121. 
 
 Stubbs, John, and S. Fisher, are at Rome, i. 282. 
 
 — — — J; S. having been in Turkey returns to England, i. 350. 
 
 SuiFerings of friends represented to the protector by G. Fox and S. Pyot, i. 
 
 183. 
 
 by E. Burrough in a letter, i. 184. 
 
 and by him to R. Cromwell, i. 212. 
 
 in New England unparalleled, i. 216. 
 
 ' account of, published and offered to the parliament, i. 228. 
 
 a relation of them since the restoration published and presented to 
 
 the king and parliament, ii. 180. * 
 
 r in Barbadoes, ii. 263. 
 
 Sultan, Mahomet IV. favourably receives a message from Mary Fisher, and 
 
 dismisses her with respect, i. 283. 
 Supper, Lord's, so called, see water-baptism. 
 Swearing, unlawful for Christians, i. 113, ii. 1. 
 
 denied by the Waldenses and primitive Christians, ii. 17. 
 
 arguments against it, ii. 62. 
 
 a representation of the Quakers' case of not swearing given to the 
 
 members of parliament, ii. 258. 
 
 % 
 T. 
 
 Taylor, bishop, his thoughts respecting heresy, drunkards, &c. i. 318. 
 
 Teachers of the world preach for hire, i. 62. 
 
 -^— — described and expostulated with, i. 170. 
 
 Temples of God, not chijrches or steeples so called, but his people's hearts, 
 i. 23, 60. 
 
 Time-servers no ministers of Christ, ii. 18. 
 
 Tithes, R. Widders and thousands more suffer much in their estates for re- 
 fusing to pay them, i. 91. 
 
388 INDEX. 
 
 Tithes, that they are now abolished; a dispute ; about 100 suffer for not 
 paying them, i. 140. 
 
 -r-^— — a motion to abolish them, i. 234. 
 
 a law concerning them, i. 287. 
 
 — — doctrine of the Quakers concerning them, ii. 303. 
 
 Tongues and languages, the beast has power over them, i. 198. 
 
 Travelling to and fro, the practice of Christ and his apostles in preaching the 
 word and doing good, i. 140. 
 
 Trigg, Hannah, a maid of 15, sentenced to banishment, dies in prison, ii. 31. 
 
 Trinity, the word not found in the Scriptures, i. 133. 
 
 Trooper, one at Derby convinced by G. Fox 5 speaks boldly among the sol- 
 diers, is wonderfully preserved and lays down his arms, i. 53, 
 
 Truth of the Scriptures, how known, i. 28 1. 
 
 Triers of spirits, that know not of what spirit themselves are, silenced by G. 
 Fox, i. 64. 
 
 Trial of John Crook, i. 387. 
 
 of many prisoners at Worcester, i. 417. 
 
 ofG. Fox, ii. 3. 
 
 of F. Howgill, ii. 9, 14. 
 
 of eight friends at Hertford, ii. 26. 
 
 of W. Penn and W. Mead, ii. 101. 
 
 Tumults at Bristol, in which the Quakers suffer greatly, i. 101. 
 
 ? . ... 
 
 Vane, sir Henry, chairman of a commitee where many fnends are tried,' i. 
 
 214. 
 
 he is tried, found guilty, and beheaded on Tovver-hill, i, 355. 
 
 Vickris, Richard, imprisoned at Bristol, i. 290. 
 
 Unfaithfulness, the fruit of it, i. 370. 
 
 Upshal, Nicholas, member of the church of Boston, in New England, gives 
 5«. a week for the liberty of taking victuals to two Quaker wo- 
 men in jrison, i. 182. 
 
 is fined, iniprisoned, and banished, for speaking against persecution ; 
 
 kindness of an Indian prince to him, i. 182. 
 
 Usage of such as for conscience-sake could not follow the ordinary custom, i. 
 32. 
 
 W. 
 
 Wages, such as preach for, are hirelings and false prophets, i. 114. 
 
 Waldenses denied all sweaxing, see swearing. 
 
 Ward, captain, convinc^lTby G. Fox, i. 67. 
 
 Warfare of a Christian spiritual, i. 224. 
 
 Wars, whence they proceed, i. 235. 
 
 Warrants, i. 104, 136, 147, 662, 367. 
 
 Wastfield, Daniel, a close prisoner 33 days, not suffered to see his dying child, 
 
 i. 106. 
 Waugh, D. see S. Gibbons. 
 
 Weapons, carnal, not used by Quakers, i. 224, 235, 286. 
 West, colonel, G. Fox's friend, i. 78. 
 '■ — refuses to grant a warrant for apprehending him, would rather 
 
 hazard all, i. 80. 
 
INDEX. 389 
 
 Whitehead, George, goes to Norwich, i. 107, 
 
 ■ ■ a short account of his former life, and convincement, i, 107. 
 
 • apprehended,'and examined, and imprisoned at Buresin Suffolk, 
 
 i. 138. 
 
 -— writes against persecution, ii. 25. 
 
 • disputes with W. Burnet and J. Ives about the resurrection, and 
 
 with T. Vincent about the trinity, ii. 82. 
 
 with others, presents an address to king William, ii. 283. 
 
 — another to queen Anne, ii. 297. 
 
 ■ his speeches to the queen, on presenting an address, ii. 312. 
 
 another, to king George, and his speeches to the prince, ii. 
 
 324. 
 
 — — another to ditto on suppressing the rebellion, ii. 327. 
 
 Whitrow, Susannah, a young woman, her warning to young people, ii. 292. 
 Widders, Robert,, grievously abused at Coldbeck, dismissed by justice Briscoe, 
 
 after a warrant to carry him to jail at Carlisle, i. 90. 
 goes to several steeple-hogses, is sometimes imprisoned, and some- 
 
 times remarkably delivered, i. 91. 
 
 his death, ii. 21 1. 
 
 William III. see prince of Orange. 
 
 Wilkinson and Story, see separation. 
 
 Wilson, priest, his insolent behaviour at the execution of William Robinson 
 
 and M. Stevenson, i. 268. 
 
 he makes a ballad on them, i. 268. 
 
 Witt, John and Cornelius, their miserable end, ii. 117. 
 
 Wits, a caution to conceited ones, ii. 290. 
 
 Witness of God within, awakens and reproves what is contrary to gravity and 
 
 sobriety, i. 119. 
 Woman, one foretels the dissolution of parliament, i. 207. 
 miserable end of one who reviled W. Robinson and M. Stevenson at 
 
 their death, i. 267. 
 Women's preaching, the belief and practice of the Quakers concerning it, ii. 
 
 307. 
 
 monthly meetings, rise of, ii. 61. 
 
 Word, written and unwritten asserted by the Papists, i. 200. 
 Work of the Lord not to be opposed, i. 88. 
 
 Worship, Quakers think public worship an indispensable duty, i. 376. 
 ■ their way of worship, ii. 329. 
 
 self willed, is barren and unprofitable, i. 92. 
 
 the end of true worship, ii. 16. 
 
 Wrath of God, how felt by profane men as fire, ii. 149. 
 
 Wright, Hannah, a girl of about fourteen years of age, travels some hundred 
 
 miles to Boston and warns the magistrates to spill no more in- 
 nocent blood, i. 370. 
 
 Y. 
 
 Young, Edward, mayor of'Eversham, his cruelties towards the Quakers, 
 
 i. 154. 
 his barbarous treatment of two women for visiting the prisoners, 
 
 i. 156. 
 York, duke of, advises the king to severity against G. Fox the younger, for his 
 
 letter. The king's prudent answer, i. 3 1 1 . 
 
390 INDEX. 
 
 Zinspenning, Judith, the author's mother, comes to England, and speaks in 
 public by an interpreter, and writes a book of proverbs, i. 429. 
 -. — ^-^ brief account of her life, ii. 41. 
 
 her death, ii. 44. 
 
 " her epistle to the friends of truth, ii. 44. 
 
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